Chanting Book by Neil Anthony

Chanting Book Morning and Evening Chanting (PĂžjĂŚ) and Reflections

Chanting Book Morning and Evening Chanting (Pþjæ), Reflections, and Suttas, as used by Buddhist Monasteries and Groups associated with the Western Forest Sangha in the lineage of Venerable Ajahn Chah

AMARAVATI PUBLICATIONS 3

WE WISH GRATEFULLY TO ACKNOWLEDGE THE FOLLOWING: The late Venerable Dr. Saddhætissa and Mr. Maurice Walshe for assistance with the English translation, Melanie Æbhassaræ Davies for establishing the tonal system for much of the English version, All those Monks, Nuns and Lay People who have given generously of their time and resources to produce this book.

Support for the printing of this book is dedicated to Mrs Alice Ranasinghe Dassanayake.

Amaravati Publications Amaravati Buddhist Monastery G reat Gaddesden H emel Hempstead H ertfordshire H P1 3BZ U.K. First edition © 1994 by Amaravati Publications. Second edition © 2006 by Amaravati Publications. 4

TABLE OF CONTENTS Pæli/English

PART ONE: D A I L Y C H A N T I N G MORNING CHANTING

Dedication of Offerings Preliminary Homage Homage to the Buddha Homage to the Dhamma Homage to the Sangha Salutation to the Triple Gem Closing Homage

8 9 9 10 11 12 16

EVENING CHANTING

Dedication of Offerings Preliminary Homage Recollection of the Buddha Supreme Praise of the Buddha Recollection of the Dhamma Supreme Praise of the Dhamma Recollection of the Sangha Supreme Praise of the Sangha Closing Homage

20/21 20/21 20/21 22/23 22/23 22/23 24/25 24/25 26/27

Table of Contents

–5

Pæli/English

PART TWO: R E F L E C T I O N S & R E C O L L E C T I O N S

Reflections on Sharing Blessings Kara¼øya-mettæ Sutta – The Buddha’s Words on Loving-Kindness Suffusion with the Divine Abidings Ma³gala Sutta – The Highest Blessings Reflections on Universal Well-Being Reflections on the Four Requisites Reflections on the Thirty-Two Parts Five Subjects for Frequent Recollection Ten Subjects for Frequent Recollection by One who has Gone Forth

31 32/33 34/35 38/39 40/41 42/43 44 45 47 48

PART THREE: F O R M A L R E Q U E S T S

Requesting a Dhamma Talk Acknowledging the Teaching Requesting Paritta Chanting Requesting the Three Refuges and the Five Precepts Requesting the Three Refuges and the Eight Precepts

54 54 55 56 59

APPENDIX

Pæli Phonetics and Pronunciation Chanting Technique Glossary of Pæli Terms

66 67 68

6 – Table of Contents

PART ONE: DAILY CHANTING

MORNING CHANTING Dedication of Offerings

Preliminary Homage

Homage to the Buddha

Homage to the Dhamma

Homage to the Sangha

Salutation to the Triple Gem

Closing Homage

Part One • Morning Chanting, Table of Contents

–7

DEDICATION OF OFFERINGS (Yo so) bh÷a gavæ a÷ rahaµ sammæsambuddho To the Bl÷e ssed One, th÷e Lord, who f× u lly a ÷ ttained perfect enl÷i ghtenment, Svækkh×æ to yena bh÷a gav×a tæ dhammo To th÷e Teaching which he exp÷o und÷e d so well, Supa¥÷i panno yassa bh÷a gav÷a to sævak÷a sa³gho And to th÷e Blessed One’s disc× i ples who have pr÷a ctised well, Tam-m×a yaµ bh÷a gavantaµ s÷a dhammaµ s÷a sa³ghaµ To these — th÷e Buddha, th÷e Dhamma, a ÷ nd the S×a ngha — Imeh×i sakkæreh÷i yathærahaµ ærop÷i tehi a÷ bh×i pþj÷a yæma We render w÷i th offerings our r×i ghtful h¯o mage. Sædh×u no bhante bh÷a gavæ s÷u cira-parinibb÷u topi It is w×e ll for us that the Bl÷e ssed One, having attained l÷i ber×a tion, Pacch×i mæ-j÷a n×a tæn×u kamp÷a -mænasæ Still had c÷o mpassion for later g×e ner¯a tions. Ime sakkære dugg÷a t÷a -pa¼¼ækær×a -bhþte p÷a ¥igga¼hætu May th÷e se simple of×f erings be acc÷e pted Amh×æ kaµ døgh÷a rattaµ h÷i tæya s÷u khæya For o÷ ur long-lasting benefit and f÷o r the h×a ppiness it gi¯v es us. Arahaµ sammæsambuddho bh÷a gavæ Th÷e Lord, th÷e Perfectly Enl×i ghtened and Bl÷e ssed One — Buddhaµ bh÷a gavantaµ a÷ bh×i vædemi I÷ render homage t÷o the B×u ddha, the Bl÷e ssed One. (Bow.) (Svækkh×æ to) bh÷a gav×a tæ dhammo Th÷e Teaching so c÷o mpletely expl×a ined by him — Dhammaµ namassæmi I b¯o w t÷o th÷e Dh÷a mma. (Bow.) (Supa¥÷i panno) bh÷a gav÷a to sævak÷a sa³gho Th÷e Blessed One’s disc×i ples who have pr÷a ctised well — S×a ³ghaµ n÷a mæmi I b¯o w t÷o th÷e S÷a ngha. (Bow.) 8 – Part One • Dedication of Offerings

PRELIMINARY HOMAGE (H×a nda mayaµ buddhass÷a bh÷a gavato pubbabhæga-namak÷æ raµ karomase) [N×o w let us pay preliminary homage to the B÷u ddha.] (Namo tassa) bh÷a gav÷a to arah÷a to s×a mmæs×a mbuddh÷a ssa (Three times.) H×o m×a ge to th÷e Bl÷e ssed, N×o ble, a ÷ nd P÷e rfectly Enl×i ghtened One. (Three times.)

HOMAGE TO THE BUDDHA (H×a nda mayaµ buddhæbh÷i tth÷u tiµ karomase) [N×o w let us chant in praise of the B÷u ddha.] (Yo so) tath×æ g÷a to a÷ rahaµ sammæsambuddho The Tathæg÷a ta is the P×u re One, th÷e Perfectly Enl×i ghtened One. Vijjæc÷a ra¼×a -sampanno He is i÷ mpeccable i÷ n conduct and u ÷ nderst×a nding, S÷u g÷a to The A ÷ cc×o mplished One, Lok÷a v×i dþ Th÷e Knower ×of th÷e Worlds. An×u tt÷a ro puris÷a damma-særathi He trains perfectly th÷o se who w×i sh t×o b÷e trained. Satthæ deva-m÷a nussænaµ He is Teacher of g×o ds and h÷u mans. Buddho bh÷a gavæ He is Awake and H÷o ly. Yo imaµ lokaµ s÷a devakaµ s÷a mærakaµ s÷a brahm÷a kaµ In this world with i÷ ts gods, demons, a ÷ nd kind sp× i rits, Sass×a ma¼a-bræhma¼iµ p÷a jaµ s÷a deva-m÷a nuss× a µ s÷a yaµ a÷ bhiññæ sacchik÷a t×v æ p÷a vedesi Its s×e ekers and s÷a ges, c÷e lestial and h÷u m×a n beings, he has by d÷e ep insight rev×e aled th÷e Truth.

Part One • Preliminary Homage • Homage to the Buddha

–9

Yo dhammaµ des×e si æ÷ d×i -kalyæ¼aµ majjh×e -k÷a lyæ¼aµ p÷a riyosæna-÷k alyæ¼aµ He has pointed out the Dh÷a mma: beautiful in the beg÷i nning, beautiful in the m×i ddle, beautiful i÷ n th×e end. Sætth×a µ s÷a byañja¼aµ kevala-p÷a ripu¼¼aµ p÷a risuddhaµ brahma-c÷a r×i yaµ p÷a kæsesi He has explained the Sp×i r×i t÷u al Life of c÷o mplete p×u rity in its e× ssence and conv÷e ntions. Tam-ah×a µ bh÷a gavantaµ a÷ bh×i pþj÷a yæmi tam-ah×a µ bh÷a gavantaµ s÷i ras×æ n÷a mæmi I chant m ÷ y praise t÷o the Bl×e ssed One, I bow m ÷ y head t÷o th×e Bl×e ssed One. (Bow.)

HOMAGE TO THE DHAMMA (H×a nda mayaµ dhammæbh÷i tth÷u tiµ karomase) [N×o w let us chant in praise of the Dh÷a mma.] (Yo so) svækkh×æ to bh÷a gav×a tæ dhammo Th÷e Dhamma is w÷e ll exp×o unded by the Bl÷e ssed One, S×a ndi¥¥h÷i ko Apparent here a ÷ nd now, A ÷ kæl÷i ko Timeless, Eh÷i pass÷i ko E ÷ ncouraging inv÷e stig×a tion, Opanay÷i ko Leading i÷ nwards, P÷a cc÷a ttaµ ved×i t÷a bbo viññþhi To be e÷ xperienced ind÷i vidually b×y th÷e wise. Tam-ah×a µ dhammaµ a÷ bh×i pþj÷a yæmi tam-ah×a µ dhammaµ s÷i ras×æ n÷a mæmi I chant m ÷ y praise t÷o this T×e aching, I bow m ÷ y head t÷o th×i s Truth. (Bow.) 10 – Part One

• Homage to the Buddha • Homage to the Dhamma

HOMAGE TO THE SANGHA (H×a nda mayaµ sa³ghæbh÷i tth÷u tiµ karomase) [N×o w let us chant in praise of the S÷a ngha.] (Yo so) supa¥÷i panno bh÷a gav÷a to sævak÷a sa³gho They are th÷e Blessed One’s disc×i ples, who have pr÷a ctised well, Ujupa¥÷i panno bh÷a gav÷a to sævak÷a sa³gho Who have practised dir÷e ctly, Ñæyapa¥÷i panno bh÷a gav÷a to sævak÷a sa³gho Who have practised ins×i ghtfully, S×æ møc÷i p÷a ¥÷i panno bh÷a gav÷a to sævak÷a sa³gho Those who pr×a ctise with int÷e grity — Yadidaµ cattæri puris÷a yugæni a¥¥h×a puris÷a pugg÷a læ That is the f÷o ur pairs, th÷e eight kinds of n×o bl÷e beings — Esa bh÷a gav÷a to sævak÷a sa³gho These are th÷e Blessed One’s disc×i ples. Æh÷u ¼eyyo Such ones a ÷ re worthy of gifts, Pæh÷u ¼eyyo Worthy of h÷o spit×a lity, Dakkh÷i ¼eyyo Worthy of o÷ fferings, Añj÷a li-k÷a r× a ¼øyo Worthy ×of r÷e spect; An×u tt÷a raµ puññakkh÷e ttaµ lokassa They give o÷ ccasion for i÷ ncomparable g×o odness to ar÷i se i÷ n the world. Tam-ah×a µ sa³ghaµ a÷ bh×i pþj÷a yæmi tam-ah×a µ sa³ghaµ s÷i ras×æ n÷a mæmi I chant m ÷ y praise t÷o this S×a ngha, I bow m ÷ y head t÷o th×i s S×a ngha. (Bow.)

Part One • Homage to the Sangha–

SALUTATION TO THE TRIPLE GEM (H×a nda mayaµ ratanattaya-pa¼æma-gæth×æ yo ceva s×a µvegaparikittana-pæ¥hañc÷a bha¼æmase) [N×o w let us chant our salutation to the Tr÷i ple Gem and a passage to arouse ×urgency.] (Buddho s÷u suddho) k÷a ru¼æmah×a ¼¼avo The B÷u ddha, absolute÷l y pure, with o× cean-like comp÷a ssion, Yoccant÷a -suddhabb÷a ra-ñæ¼÷a -loc÷a no Possessing th÷e clear sight of w÷i sdom, Lokass÷a pæpþp÷a k×i les÷a -ghæt÷a ko Destroyer o÷ f worldly self corr×u ption Vandæm×i buddhaµ a÷ h×a m-æd÷a ren÷a taµ Devot×e dly i÷ ndeed, that Buddha I× r÷e vere. Dhammo p÷a døpo v÷i ya tass÷a satth÷u no The Teaching of th÷e Lord, like a÷ lamp, Yo magg×a pækæm÷a t÷a -bhed÷a -bhinn÷a ko Illuminating th÷e Path and its Fruit: the D÷e athless, Lokuttaro yo c÷a t÷a datth÷a -døp÷a no That which is bey×o nd the cond÷i tioned world — Vandæm×i dhammaµ a÷ h×a m-æd÷a ren÷a taµ Devot×e dly i÷ ndeed, that Dhamma I× r÷e vere. S×a ³gho s÷u khettæbhyati-kh÷e tta-s×a ññito Th÷e Sangha, the m÷o st fertile gr×o und for cultiv÷a tion, Yo di¥¥h×a santo s÷u g÷a tæn÷u bodh÷a ko Those who have real÷i sed peace, awakened after th÷e Acc×o mplished One, Lolapp÷a høno a÷ r×i yo s÷u medh÷a so N×o ble a ÷ nd wise, all longing ab÷a ndoned — Vandæm×i sa³ghaµ a÷ h×a m-æd÷a ren÷a taµ Devot×e dly i÷ ndeed, that Sangha I× r÷e vere. Iccevam-ekant÷a bh×i pþj÷a -neyy÷a kaµ vatthuttayaµ vand÷a y÷a tæbh÷i sa³kh÷a taµ This salutation should b÷e made to th×a t which is w÷o rthy.

12 – Part One • Salutation to the Triple Gem

Puññaµ m÷a yæ yaµ m÷a m÷a sabb÷u padd÷a væ mæ h×o nt÷u ve tass÷a p÷a bhæv÷a siddh÷i yæ Through th÷e power of s÷u ch good a×c tion, may a ÷ ll obstacles d×i s÷a ppear. Idha tath×æ g÷a to loke u ÷ ppanno a÷ rahaµ sammæsambuddho One who knows things as th÷e y are has come int×o th÷i s world; and he is an A ÷ rahant, a ÷ perfectly Aw×a kened being. Dhammo c÷a des÷i to niyyæn÷i ko u ÷ p÷a s÷a miko p÷a rinibbæn÷i ko s×a mbodh÷a gæmø s÷u g÷a tapp÷a ved÷i to Purifying th÷e way leading o÷ ut o÷ f d÷e l÷u sion, calming and d÷i recting to p×e rfect peace, and leading to enl÷i ghtenment — this Way he h×a s m÷a de known. M×a yantaµ dhammaµ s÷u tvæ evaµ jænæma Having heard th÷e Teaching, we kn÷o w this: Jætip÷i dukkhæ Birth is d÷u kkha, Jaræp÷i dukkhæ Ageing is d÷u kkha, M÷a ra¼amp÷i dukkhaµ And death is d÷u kkha; S×o ka-p÷a rideva-dukkh÷a -domanass÷u pæyæs×æ p÷i dukkhæ S×o rrow, lament÷a tion, pain, grief, and d÷e spair are d÷u kkha; Appiyeh÷i s×a mp÷a yogo dukkho Assoc÷i ation with th÷e d÷i sliked is d÷u kkha; Piyeh÷i v×i pp÷a yogo dukkho Sep×a ration from th÷e liked is d÷u kkha; Yampicch× a µ n÷a labhati tamp÷i dukkhaµ Not attaining one’s w×i shes is d÷u kkha. S×a ³khittena pañc÷u pædænakkh×a ndhæ dukkhæ In brief, th÷e five focuses of ide×n tity are d÷u kkha. Seyy÷a thødaµ These are as f÷o llows: Rþpþpædæn÷a kkh×a ndho attachment t÷ o form, Part One • Salutation to the Triple Gem

– 13

Vedanþpædæn÷a kkh×a ndho attachment to f×e eling, S×a ññþpædæn÷a kkh×a ndho attachment to perc÷e ption, S×a ³kh×æ rþpædæn÷a kkh×a ndho attachment to format×i ons, Viññæ¼þpædæn÷a kkh×a ndho attachment t÷o sense-c×o nsciousness. Yesaµ p÷a riññæya For th÷e c÷o mplete underst×a nding of this, Dh÷a ramæno s× o bh÷a gavæ evaµ b÷a hulaµ s×æ v÷a ke v÷i neti Th÷e Blessed One i÷n his l×i fetime frequently i÷ nstructed his disc×i ples in just th÷i s way. Evaµ bhægæ c÷a panassa bh÷a gav÷a to s×æ v÷a kesu a÷ nus×æ s÷a nø b÷a hulæ p÷a vatt÷a ti In addition, he f÷u rth÷e r i÷ nstr÷u cted: Rþpaµ a÷ niccaµ Form is imp÷e rmanent, Vedanæ a÷ niccæ Feeling is imp÷e rmanent, S×a ññæ a÷ niccæ Perc×e ption is imp÷e rmanent, S×a ³kh×æ ræ a÷ niccæ Formations are imp÷e rmanent, Viññæ¼aµ a÷ niccaµ Sense-c×o nsciousness is imp÷e rmanent; Rþpaµ a÷ nattæ Form is n÷o t-self, Vedanæ a÷ nattæ Feeling is n÷o t-self, S×a ññæ a÷ nattæ Perc×e ption is n÷o t-self,

14 – Part One • Salutation to the Triple Gem

S×a ³kh×æ ræ a÷ nattæ Formations are n÷o t-self, Viññæ¼aµ a÷ nattæ Self-c×o nsciousness is n÷o t-self; S÷a bbe s×a ³kh×æ ræ a÷ niccæ All conditions are t÷ ransient, S÷a bbe dhammæ a÷ nattæ’ti There is n÷o self in the cr÷e ated or the u ÷ ncr×e ated. Te m×a yaµ oti¼¼æmha-jæt÷i yæ j÷a ræmara¼ena All of us are bound b÷ y birth, ageing, a ÷ nd death, S×o keh÷i p÷a rideveh÷i dukkh×e h÷i domanasseh÷i u ÷ pæyæsehi By s×o rrow, lament÷a tion, pain, grief, and d÷e spair, Dukkh×o ti¼¼æ dukkh÷a p÷a retæ B×o und by dukkha and obstr÷u ct÷e d b÷ y d÷u kkha. Appevanæm×i mass÷a kevalass÷a dukkhakkh×a ndhass÷a ant÷a kir×i yæ paññæyethæ’ti Let us all a ÷ spire to c÷o mplete fr×e edom from s÷u ffering. (The following is chanted only by the monks and nuns:) C× i r×a par÷i nibbutamp×i taµ bh÷a gav×a ntaµ uddissa a÷ rah×a ntaµ sammæsambuddhaµ Remembering the Bl÷e ssed One, th÷e Noble Lord, a ÷ nd Perfectly Enl×i ghtened One, who long ago attained P÷a r÷i n÷i bb÷æ na, Saddhæ a÷ gærasmæ anagær×i yaµ pabb÷a j÷i tæ We have gone forth w÷i th faith from home to h×o melessness, Tasm×i µ bh÷a gavati brahma-c÷a r× i yaµ c÷a ræma And like the Bl÷e ssed One, we practise the H×o l™y Life, Bhikkh×þ naµ/Søladhar×ø naµ s×i kkhæs÷æ jøv÷a -samæpannæ Being fully e÷ quipped with th÷e bhikkhus’/nuns’ s×y stem of tr÷a ining. Taµ no brahma-c÷a r×i yaµ imass÷a kevalass÷a dukkhakkh×a ndhass÷a ant÷a kir×i yæya s×a µv×a tt÷a tu May this H÷o ly Life lead us to th÷e end of this wh×o le mass of s÷u ffering. Part One • Salutation to the Triple Gem

– 15

(An alternative version of the preceding section) C×i r×a par÷i nibbutamp×i taµ bh÷a gav×a ntaµ sara¼aµ g÷a tæ The Bl÷e ssed One, who long ago attained Parinibb×æ na, is our r÷e fuge. Dh×a mmañca S×a ³ghañca So too are the Dh×a mma and the S÷a ngha. Tassa bh÷a gavato s×æ sanaµ yath×æ sati yath×æ balaµ manasik÷a roma a÷ nupa¥ip×a jjæma Attentively we f×o llow the pathway of that Bl÷e ssed One, with a ° l° l of our m×i ndfulness a ÷ nd strength. S×æ s×æ no p÷a ¥×i patti May then the cultiv×a tion of this pr÷a ctice Imass÷a kevalass÷a dukkhakkh×a ndhass÷a ant÷a kir×i yæya s×a µv×a tt÷a tu Lead us to th÷e end of ev×e ry kind of s÷u ffering. (After a period of silent meditation, additional reflections may be chanted, see pages 32–48.)

CLOSING HOMAGE (Arahaµ) sammæsambuddho bh÷a gavæ Th÷e Lord, th÷e Perfectly Enl×i ghtened and Bl÷e ssed One — Buddhaµ bh÷a gavantaµ a÷ bh×i vædemi I÷ render homage t÷o the B×u ddha, the Bl÷e ssed One.

(Bow.)

(Svækkh×æ to) bh÷a gav×a tæ dhammo Th÷e Teaching, so c÷o mpletely expl×a ined by him — Dhammaµ namassæmi I b¯o w t÷o th÷e Dh÷a mma.

(Bow.)

(Supa¥÷i panno) bh÷a gav÷a to sævak÷a sa³gho Th÷e Blessed One’s disc×i ples, who have pr÷a ctised well — S×a ³ghaµ n÷a mæmi I b¯o w t÷o th÷e S÷a ngha.

(Bow.)

16 – Part One • Salutation to the Triple Gem • Closing Homage

EVENING CHANTING Pæli/English

Dedication of Offerings

20/21

Preliminary Homage

20/21

Recollection of the Buddha

20/21

Supreme Praise of the Buddha

22/23

Recollection of the Dhamma

22/23

Supreme Praise of the Dhamma

22/23

Recollection of the Sangha

24/25

Supreme Praise of the Sangha

24/25

Closing Homage

26/27

Part One • Evening Chanting, Table of Contents

– 19

DEDICATION OF OFFERINGS (Yo so) bh÷a gavæ a÷ rahaµ sammæsambuddho Svækkh×æ to yena bh÷a gav×a tæ dhammo Supa¥÷i panno yassa bh÷a gav÷a to sævak÷a sa³gho Tam-m×a yaµ bh÷a gavantaµ s÷a dhammaµ s÷a sa³ghaµ Imeh×i sakkæreh÷i yathærahaµ ærop÷i tehi a÷ bh×i pþj÷a yæma Sædh×u no bhante bh÷a gavæ s÷u cira-parinibb÷u topi Pacch×i mæ-j÷a n×a tæn×u kamp÷a -mænasæ Ime sakkære dugg÷a t÷a -pa¼¼ækær×a -bhþte p÷a ¥igga¼hætu Amh×æ kaµ døgh÷a rattaµ h÷i tæya s÷u khæya Arahaµ sammæsambuddho bh÷a gavæ Buddhaµ bh÷a gavantaµ a÷ bh×i vædemi (Bow.) (Svækkh×æ to) bh÷a gav×a tæ dhammo Dhammaµ namassæmi (Bow.) (Supa¥÷i panno) bh÷a gav÷a to sævak÷a sa³gho S×a ³ghaµ n÷a mæmi (Bow.)

PRELIMINARY HOMAGE (H×a nda mayaµ buddhass÷a bhagavato pubbabhæga-namak÷æ raµ karomase) [Namo tassa] bh÷a gav÷a to arah÷a to s×a mmæs×a mbuddh÷a ssa (Three times.)

RECOLLECTION OF THE BUDDHA (H×a nda mayaµ buddhæn÷u ss÷a t÷i nayaµ karomase) [Taµ kh×o ] pana bh÷a gavantaµ evaµ kal×y æ¼o kitt÷i saddo abbhugg÷a to Itipi so bh÷a gavæ a÷ rahaµ sammæsambuddho Vijjæc÷a ra¼×a -sampanno s÷u g÷a to lok÷a v×i dþ An×u tt÷a ro puris÷a damma-særathi satthæ deva-m÷a nussænaµ buddho bh÷a gavæ’ti

20 – Part One • Dedication of Offerings • Preliminary Homage • Recollection of the Buddha

DEDICATION OF OFFERINGS (To the Bl÷e ssed One,) th÷e Lord, who f×u lly a÷ ttained perfect enl÷i ghtenment, To th÷e Teaching, which he exp÷o und÷e d so well, And to th÷e Blessed One’s disc×i ples who have pr÷a ctised well, To these — th÷e Buddha, th÷e Dhamma, a÷ nd the S×a ngha — We render w÷i th offerings our r×i ghtful h¯o mage. It is w×e ll for us that the Bl÷e ssed One, having attained l÷i ber×a tion, Still had c÷o mpassion for later g×e ner¯a tions. May th÷e se simple o × fferings be acc÷e pted For o ÷ ur long-lasting benefit and f÷o r the h×a ppiness it gi¯v es us. Th÷e Lord, th÷e Perfectly Enl×i ghtened and Bl÷e ssed One — I÷ render homage t÷o the B×u ddha, the Bl÷e ssed One. (Bow.) (Th÷e Teaching,) so c÷o mpletely expl×a ined by him — I b¯o w t÷o th÷e Dh÷a mma. (Bow.) (Th÷e Blessed One’s disc×i ples,) who have pr÷a ctised well — I b¯o w t÷o th÷e S÷a ngha. (Bow.)

PRELIMINARY HOMAGE (N×o w let us pay preliminary homage to the B÷u ddha.) [H×o m×a ge to th÷e Bl÷e ssed], N×o ble, a÷ nd P÷e rfectly Enl×i ghtened One. (Three times.)

RECOLLECTION OF THE BUDDHA (N×o w let us chant the recollection of the B÷u ddha.) [÷A good word] of th÷e Blessed One’s r÷e put× a tion has spread as f÷o llows: He, th÷e Bl÷e ssed One, is indeed the P×u re One, th÷e Perfectly Enl×i ghtened One; He is i÷ mpeccable i÷ n conduct and u ÷ nderst×a nding, the A ÷ cc×o mplished One, th÷e Knower o × f th÷e Worlds; He trains perfectly th÷o se who w×i sh t×o b÷e trained; he is Teacher of g×o ds and h÷u mans; he is Awake and H÷o ly. Part One • Dedication of Offerings • Preliminary Homage • Recollection of the Buddha

– 21

SUPREME PRAISE OF THE BUDDHA (H×a nda mayaµ buddhæbh÷i g÷ø tiµ karomase) [Buddhavær÷a h× a nta] varatæd÷i g×u ¼æbh÷i yutto Suddhæbh÷i ññæ¼a-k÷a r×u ¼æhi s×a mæg÷a tatto Bodhes÷i yo s÷u j÷a n×a taµ k÷a m×a laµ v÷a sþro Vandæmah×a µ t÷a mar÷a ¼aµ s÷i ras×æ j÷i nendaµ Buddho yo sabb÷a pæ¼ønaµ s÷a ra¼aµ khem÷a mutt÷a maµ P÷a ¥hamænuss÷a ti¥¥hænaµ vandæm÷i taµ s× i ren÷a haµ Buddhass×æ h÷a smi dæso/dæsø va buddho me s÷æ mik×i ssaro Buddho dukkhass÷a ghætæ c÷a vidhætæ c÷a h×i tass÷a me Buddhassæh×a µ niyyædemi s÷a rørañjøv÷i tañc÷i daµ Vandantoh×a µ / Vandantøh×a µ c÷a rissæmi buddhassev÷a s×u bodh÷i taµ Natthi me s÷a r×a ¼aµ aññaµ buddho me s÷a r×a ¼aµ v÷a raµ Etena sacc÷a vajjena vaððheyyaµ s÷a tthu-s×æ sane Buddhaµ me vand÷a mænena / vand÷a mænæya yaµ puññaµ p÷a s×u taµ i÷ dha S÷a bbepi ant÷a ræyæ me mæh×e s×u µ t÷a ss×a tej÷a sæ (Bowing:) Kæyena væcæya va cet÷a s×æ væ B×u ddhe k÷u kammaµ p÷a kataµ m÷a yæ yaµ B×u ddho p÷a ¥igga¼h÷æ tu acc÷a yantaµ Kælantare s×a µvarituµ v÷a b×u ddhe

RECOLLECTION OF THE DHAMMA (H×a nda mayaµ dhammæn÷u ss÷a t÷i nayaµ karomase) [Svækkh×æ to] bh÷a gav×a tæ dhammo S×a ndi¥¥h÷i ko a÷ kæl÷i ko eh÷i pass÷i ko Opanay÷i ko p÷a cc÷a ttaµ ved×i t÷a bbo viññþhø’ti

SUPREME PRAISE OF THE DHAMMA (H×a nda mayaµ dhammæbh÷i g÷ø tiµ karomase) [Svækkh×æ t÷a tæ] d÷i gu¼a-yog÷a -v×a sen÷a seyyo Yo magg÷a pæka-p÷a riyatt÷i -v×i mokkh÷a -bhedo Dhammo k÷u loka-p÷a t×a næ t÷a d×a -dhær÷i -dhærø 22 – Part One • Supreme Praise of the Buddha • Recollection of the Dhamma • Supreme Praise of the Dhamma

SUPREME PRAISE OF THE BUDDHA (N× o w let us chant the supreme praise of the Bu÷d dha.) [Th÷e Buddha,] th÷e truly w×o rthy one, e÷ ndowed with such e× xcellent qu÷a lities, Whose being is composed of p÷u rity, transcendental w×i sdom, and comp÷a ssion, Who has e÷ nlightened the wise like th÷e sun aw×a kening the l÷o tus — I bow m ÷ y head to th÷a t peaceful ch×i ef of c÷o nquerors. Th÷e Buddha, who is th÷e safe, s÷e cure r×e fuge of a¯l l beings — As th÷e first object of r÷e coll× e ction, I÷ venerate him with b×o wed head. I am indeed the Buddha’s s÷e rvant, th÷e Buddha is my L×o rd a÷ nd Guide. Th÷e Buddha is sorrow’s destr÷o yer, who bestows bl×e ss×i ngs o ÷ n me. To th÷e Buddha I d×e dicate this b÷o d ÷ y and life, And in d÷e votion I w÷i ll w°a lk the Buddha’s P×a th of A ÷ w÷a kening. For me there is no other r÷e fuge, th÷e Buddha is my e× xcell÷e nt r÷e fuge. By th÷e utterance of th÷ i s Tr°u t° h, may I grow in the M×a st÷e r’s Way. By my d÷e votion to the B÷u ddha, and th÷e blessing of this pr×a ctice — By i÷ ts power, may a÷ ll obstacles be o × v÷e rcome. (Bowing:) By body, speech, o ÷ r mind, For whatever wr÷o ng action I have c÷o mmitted towards the B÷u ddha, May my a÷ cknowledgement of fault be acc×e pted, That i÷ n future there may be r÷e straint regarding the B÷u ddha.

RECOLLECTION OF THE DHAMMA (N×o w let us chant the recollection of the Dh÷a mma.) [Th÷e Dhamma] is w÷e ll exp×o unded by the Bl÷e ssed One, Apparent here a÷ nd now, timeless, e÷ ncouraging inv÷e stig×a tion, Leading i÷ nwards, to be e÷ xperienced ind÷i vidually b×y th÷e wise.

SUPREME PRAISE OF THE DHAMMA (N×o w let us chant the supreme praise of the Dh÷a mma.) [It i™ s excellent] b÷e cause it is ‘w÷e ll exp×o unded,’ And it can be d÷i vided int÷o Path and Fruit, Practice and L™i ber×a tion. Th÷e Dhamma holds those who u ÷ phold it from f÷a ll÷i ng ÷ i nt÷o del×u sion. Part One • Supreme Praise of the Buddha • Recollection of the Dhamma • Supreme Praise of the Dhamma

– 23

Vandæmah×a µ t÷a mah÷a raµ v÷a radh×a mm÷a metaµ Dhammo yo sabb÷a pæ¼ønaµ s÷a ra¼aµ khem÷a mutt÷a maµ D÷u tiyænuss÷a ti¥¥hænaµ vandæm÷i taµ s×i ren÷a haµ Dhammass×æ h÷a smi dæso/dæsø va dhammo me s÷æ mik×i ssaro Dhammo dukkhass÷a ghætæ c÷a vidhætæ c÷a h×i tass÷a me Dhammassæh×a µ niyyædemi s÷a rørañjøv÷i tañc÷i daµ Vandantoh×a µ / Vandantøh×a µ c÷a rissæmi dhammassev÷a s×u dhamm÷a taµ Natthi me s÷a r×a ¼aµ aññaµ dhammo me s÷a r×a ¼aµ v÷a raµ Etena sacc÷a vajjena vaððheyyaµ s÷a tthu-s×æ sane Dhammaµ me vand÷a mænena / vand÷a mænæya yaµ puññaµ p÷a s×u taµ i÷ dha S÷a bbepi ant÷a ræyæ me mæh×e s×u µ t÷a ss×a tej÷a sæ (Bowing:) Kæyena væcæya va cet÷a s×æ væ Dh×a mme k÷u kammaµ p÷a kataµ m÷a yæ yaµ Dh×a mmo p÷a ¥igga¼h÷æ tu acc÷a yantaµ Kælantare s×a µvarituµ v÷a dh×a mme

RECOLLECTION OF THE SANGHA (H×a nda mayaµ sa³ghæn÷u ss÷a t÷i nayaµ karomase) [Supa¥÷i panno] bh÷a gav÷a to sævak÷a sa³gho Ujupa¥÷i panno bh÷a gav÷a to sævak÷a sa³gho Ñæyapa¥÷i panno bh÷a gav÷a to sævak÷a sa³gho S× æ møc÷i p÷a ¥÷i panno bh÷a gav÷a to sævak÷a sa³gho Yadidaµ cattæri puris÷a yugæni a¥¥h×a puris÷a pugg÷a læ Esa bh÷a gav÷a to sævak÷a sa³gho Æh÷u ¼eyyo pæh÷u ¼eyyo dakkh÷i ¼eyyo añj÷a li-k÷a r×a ¼øyo An×u tt÷a raµ puññakkh÷e ttaµ lokassæ’ti

SUPREME PRAISE OF THE SANGHA (H×a nda mayaµ sa³ghæbh÷i g÷ø tiµ karomase) [S÷a ddhammajo] supa¥ipatt÷i g-× u ¼æbh÷i yutto Yo¥¥habb÷i dho ar×i yapugg÷a l×a -sa³gh÷a se¥¥ho 24 – Part One • Supreme Praise of the Dhamma • Recollection of the Sangha • Supreme Praise of the Sangha

I revere th÷e excellent T×e aching, that which removes d÷a rkness — Th÷e Dhamma, which is the s÷u preme, s÷e cure r×e fuge of a¯l l beings — As th÷e Second Object of R÷e coll×e ction, I÷ venerate it with b×o wed head. I am indeed the Dhamma’s s÷e rvant, th÷e Dhamma is my L×o rd ÷ a nd Guide. Th÷e Dhamma is sorrow’s destr÷o yer, and it bestows bl×e ss×i ngs o ÷ n me. To th÷e Dhamma I d×e dicate this b÷o d ÷ y and life, And in d÷e votion I w÷i ll w°a lk this excellent w×a y o ÷ f Truth. For me there is no other r÷e fuge, th÷e Dhamma is my e× xcell÷e nt r÷e fuge. By th÷e utterance of th÷i s Tr°u th, may I grow in the M×a st÷e r’s Way. By my d÷e votion to the Dh÷a mma, and th÷e blessing of this pr×a ctice — By ÷ i ts power, may a÷ ll obstacles be o × v÷e rcome. (Bowing:) By body, speech, o ÷ r mind, For whatever wr÷o ng action I have c÷o mmitted towards the Dh÷a mma, May my a÷ cknowledgement of fault be acc×e pted, That i÷ n future there may be r÷e straint regarding the Dh÷a mma.

RECOLLECTION OF THE SANGHA (N×o w let us chant the recollection of the S÷a ngha.) [They are th÷e Blessed One’s disc×i ples,] who have pr÷a ctised well, Who have practised dir÷e ctly, Who have practised ins×i ghtfully, Th°o se who pr×a ctise with int÷e grity — That is the f÷o ur pairs, th÷e eight kinds of n×o bl÷e beings — Th°e se are th÷e Blessed One’s disc×i ples. Such ones a÷ re worthy of gifts, worthy of h÷o spit×a lity, worthy of o ÷ fferings, worthy o × f r÷e spect; They give o ÷ ccasion for i÷ nc÷o mparable g×o odness to ar÷i se i÷ n the world.

SUPREME PRAISE OF THE SANGHA (N×o w let us chant the supreme praise of the S÷a ngha.) [B°o rn o ÷ f the Dh×a mma,] th÷a t Sangha which has pr×a ct÷i sed well, The field of th÷e Sangha formed o ÷ f e°i ght kinds of n×o bl÷e beings, Part One • Supreme Praise of the Dhamma • Recollection of the Sangha • Supreme Praise of the Sangha –

S×ø læd÷i dhamma-p÷a varæs÷a y×a -kæy÷a -citto Vandæmah×a µ t÷a m-ar÷i yæn÷a -ga¼×a µ s÷u suddhaµ S×a ³gho yo sabb÷a pæ¼ønaµ s÷a ra¼aµ khem÷a mutt÷a maµ T÷a tiyænuss÷a ti¥¥hænaµ vandæm÷i taµ s×i ren÷a haµ Sa³ghass× æ h÷a smi dæso/dæsø va sa³gho me s÷ æ mik×i ssaro S×a ³gho dukkhass÷a ghætæ c÷a v×i dhætæ c÷a h×i tass÷a me Sa³ghassæh×a µ niyyædemi s÷a rørañjøv÷i tañc÷i daµ Vandantoh×a µ / Vandantøh×a µ c÷a rissæmi sa³ghassop÷a ¥× i pann÷a taµ Natthi me s÷a r×a ¼aµ aññaµ sa³gho me s÷a r×a ¼aµ v÷a raµ Etena sacc÷a vajjena vaððheyyaµ s÷a tthu-s×æ sane S×a ³ghaµ me vand÷a mænena / vand÷a mænæya yaµ puññaµ p÷a s×u taµ i÷ dha S÷a bbepi ant÷a ræyæ me mæh×e s×u µ t÷a ss×a tej÷a sæ (Bowing:) Kæyena væcæya va cet÷a s×æ væ S×a ³ghe k÷u kammaµ p÷a kataµ m÷a yæ yaµ S×a ³gho p÷a ¥igga¼h÷æ tu acc÷a yantaµ Kælantare s×a µvarituµ v÷a s×a ³ghe (At this time meditation is practised in silence, sometimes followed by a Dhamma talk, and ending with the following:)

CLOSING HOMAGE (Arahaµ) sammæsambuddho bh÷a gavæ Buddhaµ bh÷a gavantaµ a÷ bh×i vædemi (Bow.) (Svækkh×æ to) bh÷a gav×a tæ dhammo Dhammaµ namassæmi (Bow.) (Supa¥÷i panno) bh÷a gav÷a to sævak÷a sa³gho S×a ³ghaµ n÷a mæmi (Bow.)

26 – Part One • Supreme Praise of the Sangha • Closing Homage

Guided in body a÷ nd m°i nd b ÷ y excellent mor×a lity and v÷i rtue. I revere that a÷ ssembly of n×o ble beings p÷e rfected in p÷u rity. Th÷e Sangha, which is the s÷u preme, s÷e cure r×e fuge of a¯l l beings — As th÷e Third Object of R÷e coll×e ction, I÷ venerate it with b×o wed head. I am indeed the Sangha’s s÷e rvant, th÷e Sangha is my L×o rd a÷ nd Guide. Th÷e Sangha is sorrow’s destr÷o yer and it bestows bl×e ss×i ngs o ÷ n me. To th÷e Sangha I d×e dicate this b÷o d÷y and life, And in d÷e votion I w÷i ll w°a lk the well-practised w×a y of th÷e S÷a ngha. For me there is no other r÷e fuge, th÷e Sangha is my e× xcell÷e nt r÷e fuge. By th÷e utterance of th÷i s tr°u t° h, may I grow in the M×a st÷e r’s Way. By my d÷e votion to the S÷a ngha, and th÷e blessing o ÷ f this pr×a ctice — By i÷ ts power, may a÷ ll obstacles be o × v÷e rcome. (Bowing:) By body, speech, o ÷ r mind, For whatever wr÷o ng action I have c÷o mmitted towards the S÷a ngha, May my a÷ cknowledgement of fault be acc×e pted, That ÷ i n future there may be r÷e straint regarding the S÷a ngha. (At this time meditation is practised in silence, sometimes followed by a Dhamma talk, and ending with the following:)

CLOSING HOMAGE (Th÷e Lord,) th÷e Perfectly Enl×i ghtened and Bl÷e ssed One — I÷ render homage t÷o the B×u ddha, the Bl÷e ssed One. (Bow.) (Th÷e Teaching,) so c÷o mpletely expl×a ined by him — I b¯o w t÷o th÷e Dh÷a mma. (Bow.) (Th÷e Blessed One’s disc×i ples,) who have pr÷a ctised well — I b¯o w t÷o th÷e S÷a ngha. (Bow.)

Part One • Supreme Praise of the Sangha • Closing Homage

– 27

PART TWO:

REFLECTIONS & RECOLLECTIONS Pæli/English

Reflections on Sharing Blessings

32/33

Kara¼øya-mettæ Sutta – The Buddha’s Words on Loving-Kindness

34/35

Suffusion with the Divine Abidings

38/39

Ma³gala Sutta – The Highest Blessings

40/41

Reflections on Universal Well-Being

42/43

Reflections on the Four Requisites

Reflections on the Thirty-Two Parts

Five Subjects for Frequent Recollection

Ten Subjects for Frequent Recollection by One who has Gone Forth

Part Two • Reflections & Recollections, Table of Contents

– 31

REFLECTIONS ON SHARING BLESSINGS (H×a nda mayaµ uddissanædhi¥¥hæna-gæth×æ yo b ÷ ha¼æmase) [Iminæ puññ÷a kamena] u ÷ pajjhæyæ g÷u ¼utt÷a ræ Æcariyþp÷a kæræ c÷a mætæpitæ c÷a ñæt÷a kæ Suriyo candimæ ræjæ g÷u navantæ n÷a ræp÷i c÷a Brahma-mæræ c÷a indæ c÷a lok÷a pælæ c÷a dev÷a tæ Yamo mittæ m÷a nussæ ca majjhattæ ver÷i kæp÷i c÷a S÷a bbe sattæ sukhø hontu puññæni p÷a k÷a tæn÷i me Sukhañca tividhaµ dent÷u khippaµ pæpeth÷a vom÷a taµ Iminæ puññækammena iminæ udd÷i ssen÷a c÷a Khippæhaµ s÷u l÷a bhe ceva ta¼hþpædæn÷a -ched÷a naµ Ye santæne hønæ dhammæ yæv÷a nibbæn÷a to m÷a maµ Nassantu sabb÷a dæ yeva yatth÷a jæto bh÷a ve bh÷a ve Ujucittaµ s÷a t÷i paññæ sallekho v÷i r÷i yamhinæ Mæræ labhantu nokæsam kætuñca v÷i r÷i ye÷s u me Buddhædhip÷a v÷a ro nætho dhammo nætho v÷a rutt÷a mo Nætho paccek÷a buddho c÷a sa³gho næthott÷a ro m÷a maµ Tesottamænubhævena mærokæsaµ l÷a bhant÷u mæ

32 – Part Two • Recollections on Sharing Blessings

(N×o w let us chant the verses of sharing and aspir÷ a tion.) Through th÷e goodness that ar×i ses from my pr÷a ctice, May m ÷ y spiritual t×e achers and gu°i des of great v÷i rtue, M ÷ y mother, my f×a ther, and my r÷e latives, The Sun a÷ nd th×e Moon, and a÷ ll v°i rtuous l×e aders of th÷e world, May th÷e highest gods and evil f÷o rces, Cel÷e sti×a l beings, gu°a rdian sp×i rits of th÷e Earth, and the L÷o rd o × f Death, May t° h ° o ° s° e° wh÷o are fri×e ndly, indifferent, or h÷o stile, May a÷ ll beings receive the bl×e ss×i ngs of m ÷ y life. May th÷e y soon attain the thr×e ef÷o ld bliss and realise the D÷e athless. Through th÷e goodness that ar×i ses from my pr÷a ctice, And through this act of sh÷a ring, May all d÷e sires and att×a chments quick¯l y cease And a÷ ll harmful st÷a tes o × f mind. Until I realise Nibb÷æ na, In every kind o ÷ f birth, may I h÷a ve an u × pr÷i ght mind, W÷ i th mindfulness and w÷i sdom, aust×e rity and v÷i gour. May th÷e forces of del×u sion not t÷a ke hold nor weaken my ¯ r×e solve. Th÷e Buddha is my e× xcellent r÷e fuge, Uns÷u rpassed is the prot×e ction of the Dhamm÷a , Th÷e Solitary B×u ddha is my n÷o ble Lord, Th÷e Sangha is my supr×e me s÷u pport. Through th÷e supreme p×o w×e r of a÷ ll these, M÷a y darkness and del×u sion be d÷i spelled.

Part Two • Recollections on Sharing Blessings

– 33

THE BUDDHA’S WORDS ON LOVING-KINDNESS (Kara¼øya Mettæ Sutta) Kara¼øya m-attha-kusalena, Yan-taµ santaµ padaµ abhisamecca; Sakko ujþ ca suhujþ ca, Suvaco c’assa mudu anatimænø, Santussako ca subharo ca, Appakicco ca sallahuka-vutti; Sant’indriyo ca nipako ca, Appagabbho kulesu ananugiddho. Na ca khuddaµ samæcare kiñci, Yena viññþ pare upavadeyyuµ; Sukhino væ khemino hontu, Sabbe sattæ bhavantu sukhit’attæ: Ye keci pæ¼a-bhþt’atthi, Tasæ væ thævaræ væ anavasesæ; Døghæ væ ye mahantæ væ, Majjhimæ rassakæ a¼uka-thþlæ. Di¥¥hæ væ ye ca adi¥¥hæ, Ye ca dþre vasanti avidþre; Bhþtæ væ sambhavesø væ, Sabbe sattæ bhavantu sukhit’attæ. Na paro paraµ nikubbetha, Nætimaññetha katthaci naµ kiñci; Byarosana pæ¥ighasañña, Næññam-aññassa dukkham-iccheyya. Mætæ yathæ niyaµ puttaµ, Æyusæ eka-puttam-anurakkhe; Evam pi sabba-bhþtesu, Mænasam-bhævaye aparimæ¼aµ. Mettañ-ca sabba-lokasmiµ, Mænasam-bhævaye aparimæ¼aµ; Uddhaµ adho ca tiriyañ-ca, Asambædhaµ averaµ asapattaµ. 34 – Part Two • The Buddha’s Words on Loving-Kindness (Kara¼øya Mettæ Sutta)

(N×o w let us chant the Buddha’s words on loving-k÷i ndness.) [This is what should b÷e done] By one wh÷o is sk×i lled in g÷o odness And who knows the p÷a th of peace: Let them b÷e able and u × pright, Str÷a ightforward and gentl×e i÷ n speech, Humble and not conc÷e ited, C÷o ntented and e× asily s÷a tisfied, Unburdened with d÷u ties and frugal i× n th÷e ir ways. Peaceful and calm, a÷ nd wise and sk× i lful, N÷o t proud and dem×a nding in n÷a ture. Let them n°o t d÷o the sl× i ght÷e st thing That th÷e wise would lat×e r r÷e prove, Wishing: In gladness a÷ nd in s×a fety, May a÷ ll beings b×e a÷ t ease. Whatever liv÷ i ng beings there m÷a y be, Whether th÷e y are w× e ak o ÷ r strong, om÷i tting none, The great or the m÷i ghty, medium, sh×o rt, o ÷ r small, The seen and the u ÷ nseen, Those living near and f×a r a÷ way, Those born and t÷o b×e born, May a÷ ll beings b×e a÷ t ease. Let none dec¯e ive a÷ n÷o ther Or d÷e spise an÷y being in a× n÷y state. Let n°o ne through anger or i÷ ll-will Wish h×a rm upon an÷o ther. Even as a÷ mother protects with h÷e r life Her child, her o ÷ nl×y child, S°o with a b×o undless heart Should o ÷ ne cherish all l×i v÷i ng beings, Radiating k× i ndness over th÷e ent× i r÷e world: Spreading upwards to the sk×i es And d÷o wnw÷a rds t÷o th×e depths, Part Two • The Buddha’s Words on Loving-Kindness (Kara¼øya Mettæ Sutta)

– 35

Ti¥¥hañ-caraµ nisinno væ, Sayæno væ yævat’assa vigata-middho; Etaµ satiµ adhi¥¥heyya, Brahmam-etaµ vihæraµ idham-æhu. Di¥¥hiñ-ca anupagamma, Sølavæ dassanena sampanno; Kæmesu vineyya gedhaµ, Na hi jætu gabbha-seyyaµ punareti’ti.

36 – Part Two • The Buddha’s Words on Loving-Kindness (Kara¼øya Mettæ Sutta)

Outwards and unb÷o unded, Fr÷e ed from h×a tr×e d and i÷ ll-will. Whether standing or w÷a lking, seated, Or l×y i÷ ng down – free from dr÷o wsiness – One should s÷u stain this r÷e coll×e ction. This is said t÷o b ° e° th÷e subl×i me ab÷i ding. By not holding to f÷a lse views, Th÷e pure-h×e art÷e d one, having clarity of v÷i sion, Being freed fr÷o m all s×e nse-desires, Is not b×o rn a× gain int÷o this world.

Part Two • The Buddha’s Words on Loving-Kindness (Kara¼øya Mettæ Sutta)

– 37

SUFFUSION WITH THE DIVINE ABIDINGS (H×a nda mayaµ caturappamaññæ obhæsanaµ karomase) [Mettæ-s÷a h÷a g÷a tena] cetasæ ekaµ disaµ ph÷a r÷i t÷v æ vih÷a r÷a ti T÷a thæ dutiyaµ t÷a thæ tatiyaµ t÷a thæ c÷a tutthaµ Iti uddhamadho tiriyaµ sabb÷a dh÷i sabbatt÷a tæya Sabbævantaµ lokaµ mettæ-s÷a h÷a g÷a tena cetasæ Vipulena mahagg÷a tena app÷a mæ¼ena a÷ verena a÷ byæpajjhena ph÷a r÷i t÷v æ vih÷æ r÷a tø Karu¼æ-s÷a h÷a g÷a tena cetasæ ekaµ disaµ ph÷a r÷i t÷v æ vih÷a r÷a ti T÷a thæ dutiyaµ t÷a thæ tatiyaµ t÷a thæ c÷a tutthaµ Iti uddhamadho tiriyaµ sabb÷a dh÷i sabbatt÷a tæya Sabbævantaµ lokaµ k÷a r÷u ¼æ-s÷a h÷a g÷a tena cetasæ Vipulena mahagg÷a tena app÷a mæ¼ena a÷ verena a÷ byæpajjhena ph÷a r÷i t÷v æ vih÷æ r÷a tø Muditæ-s÷a h÷a g÷a tena cetasæ ekaµ disaµ ph÷a r÷i t÷v æ vih÷a r÷a ti T÷a thæ dutiyaµ t÷a thæ tatiyaµ t÷a thæ c÷a tutthaµ Iti uddhamadho tiriyaµ sabb÷a dh÷i sabbatt÷a tæya Sabbævantaµ lokaµ m÷u d÷i tæ-s÷a h÷a g÷a tena cetasæ Vipulena mahagg÷a tena app÷a mæ¼ena a÷ verena a÷ byæpajjhena ph÷a r÷i t÷v æ vih÷æ r÷a tø Upekkhæ-sah÷a g÷a t÷e na cetasæ ekaµ disaµ ph÷a r÷i t÷v æ vih÷a r÷a ti T÷a thæ dutiyaµ t÷a thæ tatiyaµ t÷a thæ c÷a tutthaµ Iti uddhamadho tiriyaµ sabb÷a dh÷i sabbatt÷a tæya Sabbævantaµ lokaµ u ÷ p÷e kkhæ-s÷a h÷a g÷a tena cetasæ Vipulena mahagg÷a tena app÷a mæ¼ena a÷ verena a÷ byæpajjhena ph÷a r÷i t÷v æ vih÷æ r÷a tø’ti

38 – Part Two • Suffusion with the Divine Abidings

(N¯o w let us make the Four Boundless Qualities sh¯ i ne forth.) [° I w×i ll abide] pervading o÷n e quarter with a heart imbued with loving-k×i ndness; likew×i se the second, likew×i se the third, likewise t÷h e fourth; so above and b÷e low, around and e×v er÷y where; and to a× l° l × a s to m ÷ yself. I° w×i ll abide pervading the all-encomp×a ssing world with a heart imbued with loving-k÷ i ndness; ab× u ndant, ex×a lted, imm÷e asurable, without h÷o stility, and without i÷ ll-will. I° w×i ll abide pervading o÷n e quarter with a heart imbued with comp×a ssion; likew×i se the second, likew× i se the third, likewise t÷h e fourth; so above and b÷e low, around and e×v er÷y where; and to a× l° l a× s to m ÷ yself. I° w×i ll abide pervading the all-encomp×a ssing world with a heart imbued with comp÷ a ssion; ab× u ndant, ex×a lted, imm÷e asurable, without h÷o stility, and without i÷ ll-will. I° w×i ll abide pervading o÷n e quarter with a heart imbued with gl×a dness; likew× i se the second, likew×i se the third, likewise t÷h e fourth; so above and b÷e low, around and e×v er÷y where; and to a× l° l a× s to m ÷ yself. I° w×i ll abide pervading the all-encomp×a ssing world with a heart imbued with gl÷a dness; ab×u ndant, ex×a lted, imm÷e asurable, without h÷o stility, and without ÷ i ll-will. I° w×i ll abide pervading o÷n e quarter with a heart imbued with equanim×i ty; likew×i se the second, likew×i se the third, likewise t÷h e fourth; so above and b÷e low, around and e×v er÷y where; and to × a l° l a× s to m ÷ yself. I° w× i ll abide pervading the all-encomp×a ssing world with a heart imbued with equan÷ i mity; ab× u ndant, ex×a lted, imm÷e asurable, without h÷o stility, and witho÷ u t ill-will.

Part Two • Suffusion with the Divine Abidings

– 39

THE HIGHEST BLESSINGS (Ma³gala Sutta) (T°h u ° s have I h°e a° r° d that the Bl÷e ssed One) Was staying at S×æ v÷a tthø, Res° i d ° ing at the Jeta’s Grove T°h e° n in the dark of the night, a r×a di÷a nt d÷e va Illuminated a° l° l J×e t÷a ’s Grove. She bowed down low before the Bl÷e ssed One Then standing to one s×i de sh÷e said: ‘Devas are concerned for h×a ppiness And ever l×o ng f÷o r peace. The same is true for h×u mankind. What t°h e° n are the h×i ghest bl÷e ssings?’ ‘÷A v÷o iding those of fo÷o lish ways, A ÷ ss÷o ciating w×i th th÷e wise, And h÷o nouring those w×o rthy of h÷o nour. T°h e° s° e are the h×i ghest bl÷e ssings. ‘L÷i ving in places of suitable kinds, With the fru÷i ts of past go÷o d deeds A ÷ nd gu÷i ded by the r×i ghtf÷u l way. T°h e° s° e are the h×i ghest bl÷e ssings. ‘Acc÷o mplished in l÷e arn÷i ng a÷ nd cr÷a ftsman’s skills, With d÷i scipline, high÷l y trained, And s°p e° e° c° h that is true and pl× e asant t÷o hear. T°h e° s° e are the h×i ghest bl÷e ssings. ‘Prov÷i ding for mother and father’s support And ch×e rishing family, And ways of work that h×a rm n÷o being, T°h e° s° e are the h×i ghest bl÷e ssings.

40 – Part Two • The Highest Blessings (Ma³gala Sutta)

‘G÷i ving with Dhamma i÷ n the heart, Offering help to r×e lat÷i ves and kin, And acting in ways that l×e ave n÷o blame. T°h e° s° e are the h×i ghest bl÷e ssings. ‘Steadfast in r÷e straint, and shunning e× vil ways, Av÷o iding int×o xicants that d÷u ll the mind, And heedf÷u lness in all things th×a t arise. T°h e° s° e are the h×i ghest bl÷e ssings. ‘Resp÷e ctfulness and being of humble ways, Contentment and gr×a titude, And hearing the Dh÷a mma fr×e quent÷l y taught. T°h e° s° e are the h×i ghest bl÷e ssings. ‘Patience and wil÷l ingness to accept one’s faults, Seeing venerated s×e ekers of th÷e truth, And sharing o ÷ ften the w×o rds of Dh÷a mma. T°h e° s° e are the h×i ghest bl÷e ssings. ‘The H÷o ly L°i f° e lived with ardent e÷ ffort, Seeing for ones×e lf the Nobl÷e Truths And the realisation of Nibb÷æ na. T°h e° s° e are the h×i ghest bl÷e ssings. ‘Although inv÷o lved i÷ n w÷o rldly ways, Unsh÷a ken the m× i nd r÷ emains And beyond all s÷o rrow, sp×o tless, s÷e cure. T°h e° s° e are the h×i ghest bl÷e ssings. ‘Th÷e y who l°i v° e by f÷o llowing this path Know v÷i ctory wh× e rever th÷e y go, And every p°l a° c° e for them i÷ s safe. T° h e° s° e are the h×i ghest bl÷e ssings.’

Part Two • The Highest Blessings (Ma³gala Sutta)

– 41

REFLECTIONS ON UNIVERSAL WELL-BEING (H×a nda mayam brahmavihæraphara¼aµ karomase) [Ah×a µ sukhito h×o mi], niddukkho h×o mi, a÷ vero h×o mi, a÷ byæpajjho h×o mi, a÷ nøgho h×o mi, sukh×ø a÷ ttænaµ p÷a rih×a ræmi. S÷a bbe s÷a ttæ sukhitæ h×o ntu, s÷a bbe s÷a ttæ averæ h×o ntu, s÷a bbe s÷a ttæ abyæpajjhæ h×o ntu, s÷a bbe s÷a ttæ anøghæ h×o ntu, s÷a bbe s÷a ttæ sukh×ø a÷ ttænaµ p÷a rih×a rantu. S÷a bbe s÷a ttæ sabbadukkhæ pamucc×a ntu. S÷a bbe s÷a ttæ laddha-s×a mp÷a tt×i to mæ vigacch×a ntu. S÷a bbe s÷a ttæ kammass÷a kæ kamm×a dæyædæ kamm×a yonø kamm×a bandhþ kammap÷a ¥is×a r÷a ¼æ, yaµ kammaµ k÷a riss×a nti, kalyæ¼aµ væ pæp÷a kaµ væ, tass÷a dæyædæ bh÷a viss×a nti.

42 – Part Two • Reflections on Universal Well-Being

(Now let us chant the reflections on universal w÷ e ll-being.) [May I ab÷i de in w×e ll-being], in fr÷e edom fr×o m a÷ ffliction, in fr÷e edom fr×o m h÷o st×i lity, in fr÷e edom fr×o m i÷ ll-will, in fr÷e edom fr×o m a÷ nx×i ety, and may I m°a int¯a in w¯e ll-b×e ing in m ÷ yself. May everyone ab÷i de in w×e ll-being, in fr÷e edom fr×o m h÷o st×i lity, in fr÷ e edom fr×o m i÷ ll-will, in fr÷e edom fr×o m a÷ nx×i ety, and may they m°a int¯a in w¯e ll-b×e ing in th÷e mselves. May a°ll beings be rel¯e ased fr÷o m a÷ ll s×u ffering. And may they not be p×a rted from th÷e go°o d f×o rt°u ne they have a÷ ttained. When they act upon int÷e ntion, a°ll beings a÷ re the o × wners of their a÷ ction and inh×e rit its r÷e sults. Their fut×u re is born from such a÷ ction, comp×a nion to such a÷ ction, and its res°u lts will b¯e th×e ir home. A°ll × a ctions with int÷e ntion, be th×e y s°k i° lful or h×a rmful – of s÷u ch a°c ts they will b÷e th×e heirs.

Part Two • Reflections on Universal Well-Being

– 43

REFLECTION ON THE FOUR REQUISITES (H×a nda mayaµ ta³kha¼ika-paccav÷e kkha¼a-pæ¥haµ bha¼æmase) [Pa¥isa³khæ] yoniso cøv÷a raµ p÷a ¥is×e væmi, yævadeva s×ø tass÷a p÷a ¥ighætæya, u¼hassa p÷a ¥ighætæya, ðaµsa-mak÷a s÷a -vætæt÷a p÷a -siriµsapa-samphassænaµ p÷a ¥ighætæya, yævadeva hir×i kopina-p÷a ¥icchæd÷a natthaµ. Wisely reflecting, I use th÷e robe: only to ward o÷ ff cold, to ward o÷ ff heat, to ward off the touch o÷ f flies, m÷o squitoes, wind, b÷u rn÷i ng and cr×e eping things, only for the s×a ke of m÷o desty. [Pa¥isa³khæ] yoniso pi¼ð÷a pætaµ p÷a ¥is×e væmi, neva d÷a væya, na m÷a dæya, na ma¼ð÷a næya, n÷a v×i bhþs÷a næya, yævadeva i× mass÷a kæyass÷a ¥h÷i tiyæ, yæp÷ a næya, vihiµs÷þ par×a t÷i yæ, brahmac÷a r×i yænugg÷a hæya, iti puræ¼añc÷a ved×a naµ p÷a ¥ih×a ³khæmi, navañc÷a ved×a naµ na uppædessæmi, yætræ c÷a me bhavissati a÷ navajjatæ c÷a phasuviharocæ’ti. Wisely reflecting, I use a ÷ lmsfood: not f÷o r fun, not for pl÷e asure, not for f÷a ttening, not for beautific×a tion, only for th÷e maintenance and n×o urishment of this b÷o dy, for keeping it h÷e althy, for helping with the H×o ly Life; think÷i ng thus, “I will allay h×u nger without over÷e ating, so that I may c÷o ntinue to live bl×a melessly and a ÷ t ease.” [Pa¥isa³khæ] yoniso senæs÷a naµ p÷a ¥is×e væmi, yævadeva s×ø tass÷a p÷a ¥ighætæya, u¼hassa p÷ a ¥ighætæya, ðaµsa-mak÷a s÷a -vætæt÷a p÷a -siriµsapa-samphassænaµ p÷a ¥ighætæya, yævadeva utup÷a rissaya v÷i nodanaµ p÷a ¥is×a llænæræmatthaµ. Wisely reflecting, I use the l÷o dging: only to ward o÷ ff cold, to ward o÷ ff heat, to ward off the touch o÷ f flies, m÷o squitoes, wind, b÷u rn÷i ng and cr×e eping things, only to remove th÷e danger from w÷e ather, and f÷o r living in secl×u sion. [Pa¥isa³khæ] yoniso g÷i læna-pacc÷a y÷a -bhesajja-p÷a rikkhæraµ p÷a ¥is×e væmi, yævadeva upp×a nnænaµ veyyæbædh÷i kænaµ ved÷a nænaµ p÷a ¥ighætæya, a÷ byæpajjha-p÷a ramatæyæ ti. Wisely reflecting, I use s÷u pports for the sick and m÷e dicinal r×e quisites: only to ward off p÷a inful f×e elings that have ar÷i sen, for th÷e maximum freedom from d÷i sease.

44 – Part Two • Reflection on the Four Requisities

R E F L E C T I O N O N T H E T H I R T Y- T W O P A R T S (H×a nda mayaµ dvattiµsækæra-pæ¥haµ bha¼æmase) [Ayaµ kho] me kæyo uddhaµ pæd÷ a t÷ a læ adho kesamatthakæ t÷ a c÷ a p÷ a r÷ i yanto pþro nænapp÷ a kærass÷ a ÷ a s÷ u c÷ i no 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 imasmiµ kæye

In this body there are:

kesæ

hair of the head

lomæ

hair of the body

nakhæ

nails

dantæ

teeth

taco

skin

maµsaµ

flesh

nahærþ a¥¥hø a¥¥himiñjaµ vakkaµ

sinews bones bone marrow kidneys

hadayaµ

heart

yakanaµ

liver

kilomakaµ pihakaµ papphæsaµ antaµ antagu¼aµ udariyaµ karøsaµ pittaµ semhaµ

membranes spleen lungs bowels entrails undigested food excrement bile phlegm Part Two • Reflection on the Thirty-Two Parts

– 45

pubbo

pus

lohitaµ

blood

sedo

sweat

medo

fat

assu

tears

vasæ

grease

khe¹o

spittle

si³ghæ¼ikæ

mucus

lasikæ

oil of the joints

muttaµ

urine

matthalu³gan ti

brain

Evamæyaµ me kæyo uddhaµ pæd÷ a t÷ a læ adho kesamatthakæ t÷ a c÷ a p÷ a r÷ i yanto pþro nænapp÷ a kærass÷ a ÷ a s÷ u c÷ i no 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.

46 – Part Two • Reflection on the Thirty-Two Parts

FIVE SUBJECTS FOR FREQUENT RECOLLECTION (H×a nda mayaµ abhi¼ha-paccav÷e kkha¼a-pæ¥haµ bha¼æmase) [Jaræ-dhammomh÷i ] jaraµ a÷ n÷a tøto I am of the nature t÷o age, I have not g×o ne beyond a ÷ geing. Byædh× i -dhammomh÷i byædhiµ a÷ n÷a tøto I am of the nature to s÷i cken, I have not g× o ne beyond s÷i ckness. M÷a ra¼a-dhammomh÷i m÷a ra¼aµ a÷ n÷a tøto I am of the nature t÷o die, I have not g× o ne beyond d ÷ ying. S÷a bbehi me p÷i yehi m÷a næpeh÷i nænæbhævo v÷i næbhævo All that i÷ s mine, b÷e loved and pl×e asing, will become o÷ therwise, will become s×e parated fr÷o m me. Kammass÷a kæmhi kamm×a dæyædo kamm÷a yoni kamm÷a bandhu kammap÷a tis×a r÷a no. Yaµ kammaµ k÷a rissæmi, kalyæ¼aµ væ pæp÷a kaµ væ, tass÷a dæyædo bh÷a vissæmi I am th÷e owner of my k÷a mma, heir to my k÷a mma, born of my k÷a mma, r÷ elated to my k÷a mma, a ÷ bide supp×o rted by my k÷a mma. Whatever kamma I sh÷a ll do, for good or f÷o r ill, of th°a t I will b÷e th×e heir. Evaµ amheh÷ i a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ Thu ° s we sh÷o uld frequently r×e c÷o llect.

Part Two • Five Subjects for Frequent Recollection

– 47

TEN SUBJECTS FOR FREQUENT RECOLLECTION BY ONE WHO HAS GONE FORTH (H×a nda mayaµ pabbajita-abhi¼ha-paccav÷e kkha¼a-pæ¥haµ bha¼æmase) [Dasa i÷ me bhikkhave] dhammæ pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbæ. K÷a t÷a me dasa? Bhikkhus, there are t÷e n dhammas which should be r÷ eflected upon again and a ÷ gain by one who h÷a s g×o ne forth. Wh°a t ÷ a re these ten? ‘Veva¼¼÷i yamhi ajjhþp÷a g÷a to’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ. “I am n÷o longer l×i ving according t÷o worldly aims and v÷a lues.” This should be r÷e flected upon again and a ÷ gain by one who h÷a s g×o ne forth. ‘Parapa¥÷i baddhæ me jøv×i kæ’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ. “My ver÷y life is sust×a ined through the gifts of o÷ thers.” This should be r÷e flected upon again and a ÷ gain by one who h÷a s g×o ne forth. ‘Añño me ækappo k÷a r÷a ¼øyo’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ. “I sho÷u ld strive to ab×a ndon my former h÷a bits.” This should be r÷e flected upon again and a ÷ gain by one who h÷a s g×o ne forth. ‘Kacci n÷u kho me attæ søl÷a to na u ÷ pavadatø’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ. “Does r÷e gret over my c×o nduct arise in m ÷ y mind?” This should be r÷e flected upon again and a ÷ gain by one who h÷a s g× o ne forth. ‘Kacci n÷ u kho maµ a÷ nuvicca viññþ sabrahm×a cærø søl÷a to na u ÷ pavadantø’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ. “Could m ÷ y spiritual comp×a nions find fault with my c÷o nduct?” This should be r÷e flected upon again and a ÷ gain by one who h÷a s g×o ne forth.

48 – Part Two • Ten Subjects for Frequent Recollection by One who has Gone Forth

‘S÷a bbehi me p÷i yehi m÷a næpeh÷i nænæbhævo v÷i næbhævo’ ti pabb÷a jitena abhi¼haµ pacc÷a vekkh×i tabbaµ. “All that i÷ s mine, b÷e loved and pl×e asing, will become o÷ therwise, will become s×e parated from me.” This should be r÷e flected upon again and a ÷ gain by one who h÷a s g×o ne forth. ‘Kammass÷a komhi kamm×a dæyædo kamm÷a yoni kamm÷a bandhu kammap÷a ¥is×a ra¼o, yaµ kammaµ k÷a rissæmi, kalyæ¼aµ væ pæp÷a kaµ væ, tass÷a dæyædo bh÷a vissæmø’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh× i tabbaµ. “I am th÷ e owner of my k÷a mma, heir to my k÷a mma, born of my k÷ a mma, r÷ e lated to my k÷a mma, ÷ a bide supp× o rted by my k÷a mma; whatever kamma I sh÷ a ll do, for good or f÷ o r ill, of th° a t I will b÷ e th× e heir.” This should be r÷ e flected upon again and a ÷ gain by one who h÷ a s g× o ne forth. ‘Kathambhþtass÷a me rattind÷i væ vøt÷i p×a tantø’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ. “Th÷e days and nights are r÷elentlessly p×a ssing; h÷o w well am I sp×e nd×i ng m ÷ y time?” This should be r÷e flected upon again and a ÷ gain by one who h÷a s g×o ne forth. ‘Kacci n÷u kho’haµ suññ×æ gære abhir÷a mæmø’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ. Do I delight in s×o litude or not?” This should be r÷e flected upon again and a ÷ gain by one who h÷a s g×o ne forth.

Part Two • Ten Subjects for Frequent Recollection by One who has Gone Forth

– 49

‘Atthi n÷u kho me uttari-m÷a nussa-dhammæ alamariy÷a -ñæ¼a-dassana-viseso adhig÷a to, so’haµ pacch×i me kæle s÷a brahmacærøh÷i pu¥¥ho na ma³ku bh÷a vissæmø’ ti pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkh×i tabbaµ. “Has m ÷ y practice borne fruit with freedom or i× nsight so that at the e÷ nd of my life I need not feel a ÷ shamed when questioned b÷ y my sp×i r×i tual comp÷a nions?” This should be r÷e flected upon again and a ÷ gain by one who h÷a s g×o ne forth. Ime kho bhikkh×a ve d÷a s÷a dhammæ pabb÷a jitena a÷ bhi¼haµ pacc÷a vekkhitabbæ’ti. Bhikkhus, these are the t÷e n dhammas to be r÷e flected upon again and a ÷ gain by one who h÷a s g×o ne forth.

50 – Part Two • Ten Subjects for Frequent Recollection by One who has Gone Forth

PART THREE:

FORMAL REQUESTS Requesting a Dhamma Talk

Acknowledging the Teaching

Requesting Paritta Chanting

Requesting the Three Refuges and the Five Precepts

Requesting the Three Refuges and the Eight Precepts

Part Three • Formal Requests, Table of Contents

– 53

Añjali Chanting and making formal requests, is done with the hands in añjali. This is a gesture of respect, made by placing the palms together directly in front of the chest, with the fingers aligned and pointing upwards.

REQUESTING A DHAMMA TALK (After bowing three times, with hands joined in añjali, recite the following:) Brahmæ c÷a lokædhip÷a tø s÷a hamp÷a ti K÷a tañj÷a lø a÷ dhiv÷a raµ a÷ yæc÷a tha Sant×ø dha s÷a ttæpp÷a r÷a jakkh÷a -jætikæ Deset÷u dhammaµ a÷ n÷u kamp÷i maµ p÷ a jaµ (Bow three times again.) The Brahma god Sahampati, Lord of the world, With palms joined in reverence, requested a favour: “Beings are here with but little dust in their eyes, Pray, teach the Dhamma out of compassion for them.”

ACKNOWLEDGING THE TEACHING One person:

H×a nda mayaµ dhammakath×æ ya s×æ dhuk÷æ raµ dadæmase. Now let us express our approval of this Dhamma Teaching.

Response:

Sædhu, sædhu, sædhu, an×u modæmi. It is well, I appreciate it.

54 – Part Three • Requesting a Dhamma Talk • Acknowledging the Teaching

REQUESTING PARITTA CHANTING (After bowing three times, with hands joined in añjali, recite the following:) Vipatti-pa¥ibæh×æ ya sabb÷a -sampatt÷i -siddh÷i yæ Sabbadukkha-vinæs×æ ya Parittaµ brþth÷a ma³g÷a laµ Vipatti-pa¥ibæh×æ ya sabb÷a -sampatt÷i -siddh÷i yæ Sabbabhaya-vinæs×æ ya Parittaµ brþth÷a ma³g÷a laµ Vipatti-pa¥ibæh×æ ya sabb÷a -sampatt÷i -siddh÷i yæ Sabbaroga-vinæs×æ ya Parittaµ brþth÷a ma³g÷a laµ (Bow three times.)

For warding off misfortune, for the arising of good fortune, For the dispelling of all dukkha, May you chant a blessing and protection. For warding off misfortune, for the arising of good fortune, For the dispelling of all fear, May you chant a blessing and protection. For warding off misfortune, for the arising of good fortune, For the dispelling of all sickness, May you chant a blessing and protection.

Part Three • Requesting Paritta Chanting

– 55

REQUESTING THE THREE REFUGES & THE FIVE PRECEPTS (After bowing three times, with hands joined in añjali, recite:) Mayaµ/Ahaµ bhante/ayye* tisara¼ena s÷ a ha pañca s×ø læni y÷æ cæma/y÷æ cæmi Dutiyampi mayaµ/ahaµ bhante/ayye* tisara¼ena s÷ a ha pañca s×ø læni y÷æ cæma/y÷æ cæmi Tatiyampi mayaµ/ahaµ bhante/ayye* tisara¼ena s÷ a ha pañca s×ø læni y÷æ cæma/y÷æ cæmi We/I, Venerable Sir/Sister**, request the Three Refuges and the Five Precepts. For the second time, we/I, Venerable Sir/Sister**, request the Three Refuges and the Five Precepts. For the third time, we/I, Venerable Sir/Sister**, request the Three Refuges and the Five Precepts.

*When requesting in Pæli from a layperson, “mitta” replaces “bhante” or “ayye”. **When requesting in English from a layperson, “Friend” replaces “Venerable Sir” or “Sister”.

56 – Part Three • Requesting The Three Refuges & The Five Precepts

TAKING THE THREE REFUGES (Repeat, after the leader has chanted the first three lines:) Namo tassa bhagavato arahato Namo tassa bhagavato arahato Namo tassa bhagavato arahato Homage to the Blessed, Noble, Homage to the Blessed, Noble, Homage to the Blessed, Noble,

sammæsambuddhassa sammæsambuddhassa sammæsambuddhassa and Perfectly Enlightened One. and Perfectly Enlightened One. and Perfectly Enlightened One.

Buddhaµ sara¼aµ gacchæmi Dhammaµ sara¼aµ gacchæmi Sa³ghaµ sara¼aµ gacchæmi To the Buddha I go for refuge. To t h e D h am m a I go f o r re f uge . To the Sangha I go for refuge. Dutiyampi Buddhaµ sara¼aµ gacchæmi Dutiyampi Dhammaµ sara¼aµ gacchæmi Dutiyampi Sa³ghaµ sara¼aµ gacchæmi 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. Tatiyampi Buddhaµ sara¼aµ gacchæmi Tatiyampi Dhammaµ sara¼aµ gacchæmi Tatiyampi Sa³ghaµ sara¼aµ gacchæmi 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:

Tisara¼a-gamanaµ ni¥¥hitaµ This completes the going to the Three Refuges.

Response:

Æma bhante/ayye* Yes, Venerable Sir/Sister**.

*When requesting in Pæli from a layperson, “mitta” replaces “bhante” or “ayye”. **When requesting in English from a layperson, “Friend” replaces “Venerable Sir” or “Sister”. Part Three • Taking The Five Precepts

– 57

THE FIVE PRECEPTS (To undertake the precepts, repeat each precept after the leader.) 1. Pæ¼ætipætæ ver× a ma¼ø sikkh×æ padaµ s×a mæd÷ i yæmi. I undertake the precept to refrain from taking the life of any living creature. 2. Adinnædænæ ver×a ma¼ø sikkh×æ padaµ s×a mæd™i yæmi. I undertake the precept to refrain from taking that which is not given. 3. Kæmesu micch×æ cæræ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷ i yæmi. I undertake the precept to refrain from sexual misconduct. 4. Mus×æ vædæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi. I undertake the precept to refrain from lying. 5. Suræmeraya-majja-pamæda¥¥h×æ næ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi. I undertake the precept to refrain from consuming intoxicating drink and drugs which lead to carelessness. Leader:

Imæni pañca sikkh×æ padæni S×ø lena sug÷a tiµ yanti S×ø lena bhog÷a s×a mpadæ S×ø lena nibb÷u tiµ yanti Tasm×æ s×ø laµ vis×o dhaye 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:

Sædhu, sædhu, sædhu (Bow three times.)

58 – Part Three • The Five Precepts

REQUESTING THE THREE REFUGES & THE EIGHT PRECEPTS (After bowing three times, with hands joined in añjali, recite:) Mayaµ/Ahaµ bhante/ayye* tisara¼ena s÷a ha a¥¥ha s×ø læni y÷æ cæma/y÷æ cæmi Dutiyampi mayaµ/ahaµ bhante/ayye* tisara¼ena s÷ a ha a¥¥ha s×ø læni y÷æ cæma/y÷æ cæmi Tatiyampi mayaµ/ahaµ bhante/ayye* tisara¼ena s÷a ha a¥¥ha s× ø læni y÷æ cæma/y÷æ cæmi We/I, Venerable Sir/Sister**, request the Three Refuges and the Eight Precepts. For the second time, we/I, Venerable Sir/Sister**, request the Three Refuges and the Eight Precepts. For the third time, we/I, Venerable Sir/Sister**, request the Three Refuges and the Eight Precepts.

TAKING THE THREE REFUGES (Repeat, after the leader has chanted the first three lines:) Namo tassa bhagavato arahato sammæsambuddhassa Namo tassa bhagavato arahato sammæsambuddhassa Namo tassa bhagavato arahato sammæsambuddhassa Homage to the Blessed, Noble, and Perfectly Enlightened One. Homage to the Blessed, Noble, and Perfectly Enlightened One. Homage to the Blessed, Noble, and Perfectly Enlightened One.

– 59

Tisara¼a-gamanaµ ni¥¥hitaµ This completes the going to the Three Refuges.

Response:

Æma bhante/ayye* Yes, Venerable Sir/Sister**.

*When requesting in Pæli from a layperson, “mitta” replaces “bhante” or “ayye”. **When requesting in English from a layperson, “Friend” replaces “Venerable Sir” or “Sister”.

60 – Part Three • Taking The Three Refuges

THE EIGHT PRECEPTS (To undertake the precepts, repeat each precept after the leader.) 1. Pæ¼ætipætæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi. I undertake the precept to refrain from taking the life of any living creature. 2. Adinnædænæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi. I undertake the precept to refrain from taking that which is not given. 3. Abrahmacariyæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi. I undertake the precept to refrain from any intentional sexual activity. 4. Mus×æ vædæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi. I undertake the precept to refrain from lying. 5. Suræmeraya-majja-pamæda¥¥h×æ næ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi. I undertake the precept to refrain from consuming intoxicating drink and drugs which lead to carelessness. 6. Vikælabhojanæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi. I undertake the precept to refrain from eating at inappropriate times. 7. Nacca-gøta-vædita-visþkad×a ssanæmælæ-gandha-vilepana-dhæra¼ama¼ðana-vibhþsana¥¥h×æ næ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi. I undertake the precept to refrain from entertainment, beautification, and adornment. 8. Uccæsayana-mah×æ sayanæ ver×a ma¼ø sikkh×æ padaµ s×a mæd÷i yæmi. I undertake the precept to refrain from lying on a high or luxurious sleeping place. Part Three • The Eight Precepts

– 61

Leader:

Imæni a¥¥ha sikkh×æ padæni s×a mæd™i yæmi

Response:

Imæni a¥¥ha sikkh×æ padæni s×a mæd™i yæmi Imæni a¥¥ha sikkh×æ padæni s×a mæd™i yæmi Imæni a¥¥ha sikkh×æ padæni s×a mæd™i yæmi I undertake these Eight Precepts. I undertake these Eight Precepts. I undertake these Eight Precepts.

Leader:

Imæni a¥¥ha sikkh×æ padæni S×ø lena sug÷a tiµ yanti S×ø lena bhog÷a s×a mpadæ S×ø lena nibb÷u tiµ yanti Tasm×æ s×ø laµ vis×o dhaye 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:

Sædhu, sædhu, sædhu (Bow three times.)

62 – Part Three • The Eight Precepts

APPENDIX Pæli Phonetics and Pronunciation

Chanting Technique

Glossary of Pæli Terms

Part Four • Appendix, Table of Contents

– 65

PÆLI PHONETICS & PRONUNCIATION Pæli is the original scriptural language of Theravæda 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 (e.g., Devanagari, Sinhalese, Burmese, Thai, Roman). Thus the Roman lettering used here is pronounced just as one would expect, with the following clarifications: Vowels are of two types: Short a as in about i as in hit u as in put

Long æ as in father ø as in machine þ as in rule e as in grey o as in more

Exception: e and o change to short sounds in syllables ending in consonants. They are then pronounced as in “get” and “ox”, respectively. Consonants are mostly as one would expect, with a few additional rules: c as in ancient (like ch but unaspirated) µ, ³ as ng in sang ñ as ny in canyon v rather softer than the English v; near w bh, ch, dh, ðh, 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, ñh, and vh, do count as two consonants. Examples: th as t in tongue. (Never pronounced as in the.) ph as p in palate. (Never pronounced as in photo.) ð, ðh, ¹, ¼, ¥, ¥h These retroflex consonants have no English equivalents. They are sounded by curling the tip of the tongue back against the palate. 66 – Part Four • Pæli Phonetics & Pronunciation

Full-length syllables contain long vowels (æ, ø, þ, e, o) or end with µ or having ended in a consonant, are followed by a syllable beginning with a consonant (e.g., mag·ga, hon·ti, Bud·dha). Remember that bh, dh, etc. count as single consonants. (Therefore am·hæ·kaµ, but sa·dham·maµ, not sad·ham·maµ.) Full-length syllables take twice the time of half-length syllables – rather like two beats in a bar of music compared to one. This is what gives the chanting its particular rhythm. Half-length syllables end in short vowels.

CHANTING TECHNIQUE Once the system of Pæli pronunciation and rhythm has been grasped, it is possible to chant a text from sight. BUD

•

DHO

SU 1

•

SUD

•

DHO

KA 1

•

RU 1

•

£Æ

MA 1

•

HA£

•

£A 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. Punctuation and Tonal Marks (Round Brackets) indicate words chanted only by the leader; words in [square brackets] are usually chanted only by the responder. The triangular tonal marks indicate changes in pitch. Longer marks also indicate a lengthening of the syllable. high tone

n×o ble

low tone

bl÷e ssed

long low tone

h¯o mage

long mid tone

th°e se

A Note on Hyphenation in the Text As an aid to understanding, some of the longer Pæli words in the text have been hyphenated into the words from which they are compounded. This does not affect the pronunciation in any way. Part Four • Pæli Phonetics & Pronunciation • Chanting Technique

– 67

GLOSSARY OF PÆLI TERMS Anattæ Literally, “not-self,” i.e. 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. Arahaµ/Arahant Literally, ‘worthy one’ – a term applied to all enlightened beings. As an epithet of the Buddha alone, “Lord” is used. Ariyapuggalæ ‘Noble beings’ – there are eight kinds: those who are working on or who have achieved the four different stages of realisation. Bhagavæ Bountiful, with good fortune – 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 renunciation and simplicity. Brahmæ Celestial being; a god in one of the higher spiritual realms. Buddha The Understanding One, the One who is Awake, who knows things as they are; a potential in every human being. The historical Buddha, Siddhattha Gotama, lived and taught in India in the 5th century B.C.E. Deva A celestial being. Less refined than a brahmæ, as a deva is still in a sensual realm, albeit a very refined one. Dhamma (Sanskrit: Dharma.) The Teaching of the Buddha as contained in the scriptures; not dogmatic in character, but more like a raft or vehicle to convey the disciple to deliverance. Also, the Truth towards which that Teaching points; that which is beyond words, concepts or intellectual understanding. When written as ‘dhamma’ this refers to an ‘item’ or ‘thing’. 68 – Part Four • Glossary of Pæli Terms

Dukkha Literally, ‘hard to bear’ – dis-ease, restlessness of mind, anguish, conflict, unsatisfactoriness, discontent, suffering. One of the three characteristics of conditioned phenomena. Kamma (Sanskrit: karma.) Cause; actions created or recreated by habitual impulse, intention, volition, natural energies. Mæræ Personification of evil forces. During the Buddha’s struggle for enlightenment, Mæræ manifested frightening and enticing forms to try to turn him back from his goal. Nibbæna (Sanskrit: Nirvæna.) Literally, ‘cooled’ – the state of liberation from all suffering and defilements, the goal of the Buddhist Path. Paccekabuddha Solitary Buddha – someone enlightened by their own efforts without relying on a teacher but who, unlike the Buddha, has no following of disciples. Pañc’upædænakkhandhæ The five aggregates, physical or mental – that is: rþpa, vedanæ, saññæ, sa³khæræ, viññæ¼a. Attachment to any of these as, ‘This is mine’, ‘I am this’ or, ‘This is my self’ is upædæna — clinging or grasping. Paritta Verses chanted particularly for blessing and protection. Puñña The accumulation of good fortune, blessings, or well-being resulting from the practice of Dhamma. Rþpa Form or matter. The physical elements that make up the body, i.e. earth, water, fire and air (solidity, cohesion, temperature and vibration).

Part Four • Glossary of Pæli Terms

– 69

Sa³gha The community of those who practise the Buddha’s Way. More specifically, those who have formally committed themselves to the lifestyle of mendicant monks and nuns. The “four pairs, the eight kinds of noble beings” are those who are on the path to or who have realised the fruition of the four stages of enlightenment: stream entry, once return, non-return and arahantship. Sa³khæræ Formations. Approximately, ‘impulses’, that is all mental states apart from feeling and perception that colour one’s thoughts and make them either good, bad or neutral. Saññæ Perception, the mental function of recognition. Tathægata ‘Thus gone’ or ‘Thus come’ – one who has gone beyond suffering and mortality; one who experiences things as they are, without delusion. The epithet that the Buddha applied to himself. Threefold bliss Mundane bliss, celestial bliss and Nibbænic bliss. Vedanæ Feeling – physical and mental feelings that may be either pleasant, unpleasant or neutral. Viññæ¼a Sense consciousness – the process whereby there is seeing, hearing, smelling, tasting, touching and thinking.

70 – Part Four • Glossary of Pæli Terms