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The Mirror of the Dhamma

A Manual of
Buddhist Chanting and
Devotional Texts

by

Narada Thera 
 
and
 
Bhikkhu Kassapa

Revised By

Bhikkhu Khantipalo

Buddhist Publication Society
Kandy • Sri Lanka

The Wheel Publication No. 54 A/B

First Edition 1963
Second Edition 1970
Third Revised Edition 1980
Fourth Edition 1984
Fifth Edition 2003

BPS Online Edition © (2008)

Digital Transcription Source: BPS Transcription Project

For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such.


Contents

Preface to the Revised Edition
From the Preface to the Fifth Edition

The Mirror of the Dhamma

Homage (Vandana)
Formula asking for the Refuges and Precepts
The Three Refuges (Tisarana)
The Five Precepts (Pañca Sila)
The Eight Precepts (Atthanga Sila)
The Ten Precepts (Dasa Sila)
Homage to the Buddha
Homage to the Dhamma
Homage to the Sangha
The Triple Gem (Tiratana)
Flower Offering
Offering of Light
Offering of Perfume
Offering of Incense
For Recitation at the Bodhi Tree
Homage to the Three Symbols
Concluding Homage to the Triple Gem
Dedication of Good Kamma to Devas, etc.
Dedication of Good Kamma to the Departed
Aspiration (Patthana)
Contemplation of Unattractiveness of the Body (Asubha-bhavana)
For Contemplation Every Day
Contemplation of Death (Maranassati)
Contemplation on the Death of a Dear One
Contemplation on the Loss of Children, Wealth, Etc.
Contemplation on Non-Self for Fostering Fearlessness, Etc.
Contemplation of Loving-Kindness (Metta)
The Four Divine Abidings
Contemplation on Equanimity (Upekkha)
Some Notes on Mindfulness of Breathing (Anapanasati)
Contemplation of the Ten Perfecting Qualities (Dasa Parami)
Contemplation of Dependent Origination (Paticca-samuppada)
Contemplation on the Three Characteristics (Ti-lakkhana)
Great Peaceful Victory Verses (Mahajayamangala Gatha)
The Buddha’s Peaceful Victory Verses (Buddhajayamangala Gatha)
Mangala Sutta
The Discourse on Blessings
Ratana Sutta
The Discourse on Jewels
Karaniya Metta Sutta
The Discourse on Loving-Kindness which Should Be Practised


Preface to the Revised Edition

This booklet has now quite a long history, having gone through seven editions and two impressions since it was originally printed in 1926. With the permission of Ven. Narada Mahathera, this new edition has been thoroughly revised and a slight rearrangement of material made, a few things being added and others dropped.

The aim has been to give English translations of Pali devotional passages and verses which can be used by themselves. There are now many Buddhists throughout the world who have not had the chance to learn Pali but who would welcome some devotional element in their practice. The English verse translations here are an attempt to supply this need. The references to the texts from which the Pali passages and verses come, have also been added. All passages and verses which are the words of the Buddha are prefixed by an asterisk so that they can be distinguished from the later compositions.

Chanting has been used traditionally as an aid to meditation, usually as a preparation for it, as has been explained in Lay Buddhist Practice, Wheel No. 206–207. May this small selection of texts be a help for stilling the mind and bring both calm and insight!

Bhikkhu Khantipalo
Wat Buddha Dhamma Temple,
Wisemans Ferry, N. S. W.
Australia. [Top]


From the Preface to the Fifth Edition

The Mirror of the Dhamma was first published by the Servants of the Buddha (Colombo) in 1926 as a special number of their publication The Blessing. It was edited by Dr. Cassius A. Pereira, later ordained as Bhikkhu Kassapa. The Pali stanzas contained herein were versified by him, except those following the formula of the virtues of the Triple Gem which were by the English Thera, Ananda Metteyya.

Narada
Vajirarama,
Colombo, Ceylon.
Vesak, 2500/1956. [Top]


The Mirror of the Dhamma

Homage
(Vandana)

Namo tassa Bhagavato Arahato Sammasambuddhassa

Homage to Him, the Blessed One, the Worthy One, the Fully Enlightened One.
(Three times) [Top]

Formula asking for the Refuges and Precepts

A. Aham bhante tisaranena saha pañcasilani yacami. [1]
Dutiyampi, aham bhante tisaranena saha pañcasilani yacami.
Tatiyampi, aham bhante tisaranena saha pañcasilani yacami.

I, Venerable Sir, request the Three Refuges with the Five Precepts.

For the second time, I, Venerable Sir, request the Three Refuges with the Five Precepts.

For the third time, I, Venerable Sir, request the Three Refuges with the Five Precepts.

In Sri Lanka, the following formula is used:

B. Okasa, aham bhante tisaranena saddhim pañcasilam dhammam yacami, anuggaham katva silam detha me bhante.

Dutiyampi, okasa, aham bhante tisaranena saddhim pañcasilam dhammam yacami, anuggaham katva silam detha me bhante.

Tatiyampi, okasa, aham bhante tisaranena saddhim pañcasilam dhammam yacami, anuggaham katva silam detha me bhante.

Permit me, Venerable Sir, I request the five Precepts together with the Threefold Refuge, Out of kindness, Venerable Sir, grant me the Precepts.

For the second time.… For the third time… [Top]

The Three Refuges
(Tisarana)

Buddham saranam gacchami
Dhammam saranam gacchami
Sangham saranam gacchami

Dutiyampi Buddham saranam gacchami
Dutiyampi Dhammam saranam gacchami
Dutiyampi Sangham saranam gacchami

Tatiyampi Buddham saranam gacchami
Tatiyampi Dhammam saranam gacchami
Tatiyampi Sangham saranam gacchami

To the Buddha I go for Refuge
To the Dhamma I go for Refuge
To the Sangha I go for Refuge

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

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 [Top]

The Five Precepts
(Pañca Sila)

  1. Panatipata veramani sikkhapadam samadiyami
  2. Adinnadana veramani sikkhapadam samadiyami
  3. Kamesu micchacara veramani sikkhapadam samadiyami
  4. Musavada veramani sikkhapadam samadiyami
  5. Sura-meraya-majja-pamadatthana veramani sikkhapadam samadiyami
    1. I undertake the training-rule to abstain from killing living creatures.
    2. I undertake the training-rule to abstain from taking what is not given.
    3. I undertake the training-rule to abstain from wrong conduct in sexual desires.
    4. I undertake the training-rule to abstain from false speech.
    5. I undertake the training-rule to abstain from intoxicants (such as those) distilled and fermented causing carelessness. [Top]

The Eight Precepts
(Atthanga Sila)

The same formula as before is repeated in asking for the Eight and Ten Precepts but substituting atthanga-silani and dasa-silani respectively, for pañca-silani.

  1. Panatipata veramani sikkhapadam samadiyami
  2. Adinnadana veramani sikkhapadam samadiyami
  3. Abrahmacariya veramani sikkhapadam samadiyami
  4. Musavada veramani sikkhapadam samadiyami
  5. Sura-meraya-majja-pamadatthana veramani sikkhapadam samadiyami
  6. Vikala-bhojana veramani sikkhapadam samadiyami
  7. Nacca-gita-vadita-visukadassana-malagandha-vilepana dharana-mandana-vibhusanatthana veramani sikkhapadam samadiyami
  8. Uccasayana-mahasayana veramani sikkhapadam samadiyami
    1. I undertake the training-rule to abstain from killing living creatures.
    2. I undertake the training-rule to abstain from taking what is not given.
    3. I undertake the training-rule to abstain from unchaste conduct.
    4. I undertake the training-rule to abstain from false speech.
    5. I undertake the training-rule to abstain from intoxicants (such as those) distilled and fermented causing carelessness.
    6. I undertake the training-rule to abstain from eating beyond the time. [2]
    7. I undertake the training-rule to abstain from dancing, singing, music, seeing entertainments; from wearing garlands, smartening with perfumes and beautifying with cosmetics.
    8. I undertake the training-rule to abstain from using high or large beds. [3] [Top]

The Ten Precepts
(Dasa Sila)

For the first six, see Eight Precepts, Then:

  1. Nacca-gita-vadita-visukadassana veramani sikkhapadam samadiyami
  2. Mala-gandha-vilepana-dharana-mandana-vibhusanatthana veramani sikkhapadam samadiyami
  3. Uccasayana mahasayana veramani sikkhapadam samadiyami
  4. Jata-rupa-rajata-patiggahana veramani sikkhapadam samadiyami
    1. I undertake the precept to abstain from dancing, singing, music and seeing entertainments.
    2. I undertake the precept to abstain from wearing garlands, smartening with perfumes and beautifying with cosmetics.
    3. I undertake the precept to abstain from high and large beds.
    4. I undertake the precept to abstain from accepting gold and silver (i.e., money). [Top]

Homage to the Buddha

Iti pi so bhagava: araham, sammasambuddho, vijjacarana sampanno, sugato, lokavidu, anuttaro purisadammasarathi, sattha devamanussanam, buddho, bhagava’ti.

Thus, indeed, is that Blessed One: he is the Holy One, fully enlightened, endowed with clear vision and virtuous conduct, sublime, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, enlightened and blessed.

Namo tassa Sammasambuddhassa

Homage to that Perfectly Enlightened One!

Ye ca buddha atita ca—ye ca buddha anagata
Paccuppanna ca ye buddha—aham vandami sabbada

Those Buddhas of the ages past,
Those of the times to come,
Those Buddhas of the present time,
Forever do I reverence.

Natthi me saranam aññam—buddho me saranam varam
Etena saccavajjena—hotu me jayamangalam

No other refuge do I seek,
The Buddha is my refuge true:
By the speaking of this Truth
May peaceful victory be mine!

Uttamangena vande’ham—pada-pamsu varuttamam
Buddhe yo khalito doso—buddho khamatu tam mamam

I revere with my head
The dust on his holy feet;
If the Buddha I have wronged
May the Buddha bear with me.

Buddham jivitapariyantam saranam gacchami

Until life’s end, to the Buddha I go for Refuge. [Top]

Homage to the Dhamma

Svakkhato bhagavata dhammo, sanditthiko, akaliko, ehipassiko, opanayiko paccattam veditabbo viññuhi’ti.

The Dhamma of the Blessed One is perfectly expounded ; to be seen here and now, not delayed in time, inviting one to come and see ; onward leading (to Nibbana); to be known by the wise, each for himself.

Namo tassa niyyanikassa dhammassa

Homage to that Dhamma leading out (of suffering)!

Ye ca dhamma atita ca—ye ca dhamma anagata
paccuppanna ca ye dhamma—aham vandami sabbada

The Dhamma of the ages past,
The Dhamma of the times to come,
The Dhamma of the present time,
Forever do I reverence.

Natthi me saranam aññam—dhammo me saranam varam
Etena saccavajjena—hotu me jayamangalam

No other Refuge do I seek,
The Dhamma is my Refuge true;
By the speaking of this Truth
May peaceful victory be mine!

Uttamangena vande’ham—dhammañ ca tividham varam
Dhamme yo khalito doso—dhammo khamatu tam mamam

I revere with my head
The triple Dhamma true. [4]
If Dhamma I have wronged—
May Dhamma bear with me.

Dhammam jivitapariyantam saranam gacchami

Until life’s end to the Dhamma I go for Refuge. [Top]

Homage to the Sangha

Supatipanno bhagavato savakasangho, ujupatipanno bhagavato savakasangho, ñayapatipanno bhagavato savakasangho, samicipatipanno bhagavato savakasangho, yadidam cattari purisayugani atthapurisapuggala esa bhagavato savakasangho ahuneyyo, pahuneyyo, dakkhineyyo, añjalikaraniyo, anuttaram puññakkhettam lokassa’ti.

The Sangha of the Blessed One’s disciples has entered on the good way; the Sangha of the Blessed One’s disciples has entered on the straight way; the Sangha of the Blessed One’s disciples has entered on the true way ; the Sangha of the Blessed One’s disciples has entered on the proper way, that is to say: the Four Pairs of Men, [5] the Eight Types of Persons; [6] the Sangha of the Blessed One’s disciples is fit for gifts, fit for hospitality, fit for offerings, and fit for reverential salutation, as the incomparable field of merit for the world.

Namo tassa attha-ariyapuggala-mahasanghassa

Homage to that Great Community of the Eight Noble persons.

Ye ca sangha atita ca—ye ca sangha anagata
Paccuppanna ca ye sangha—aham vandami sabbada

The Sanghas of the ages past,
Those of the times to come,
The Sanghas of the present time,
Forever do I reverence.

Natthi me saranam aññam—sangho me saranam varam
Etena saccavajjena—hotu me jayamangalam

No other Refuge do I seek.
The Sangha is my Refuge true,
By the speaking of this Truth
May peaceful victory be mine!

Uttamangena vande’ham—sanghañ ca tividh’uttamam
Sanghe yo khalito doso—sangho khamatu tam mamam

I revere with my head
The Sangha peerless in three ways, [7]
If the Sangha I have wronged
May the Sangha bear with me.

Sangham jivitapariyantam saranam gacchami

Until life’s end, to the Sangha I go for Refuge. [Top]

The Triple Gem
(Tiratana)

Yo vadatam pavaro manujesu
Sakyamuni bhagava katakicco
Paragato bala-viriya-samangi
Tam sugatam saranattham-upemi.

“Who is the Foremost Speaker ’mongst mankind,
Sakya Sage, O Holy One, whose task is done,
Gone beyond, possessed of power and energy;
To you, the Welcome One, I go for Refuge!” [8]

Ragaviragam-anejam-asokam
Dhammam-asankhatam-appatikulam
Madhuram-imam pagunam suvibhattam
Dhammam-imam saranattham-upemi.

“Exempt from lust—from craving, sorrow-free,
Law unconditioned and delectable,
Sweet, potent, profoundly analytic,
To this very Dhamma I go for Refuge!”

Yattha ca dinna-mahapphalam-ahu
Catusu sucisu purisayugesu
Attha ca puggala dhammadasa te
Sanghamimam saranatthamupemi.

“Whate’er is given bears great fruit ’tis said,
To four Pure Pairs of Persons; and these Eight
Are people who have realized the Truth;
To this very Sangha I go for Refuge!” [Top]

Flower Offering

Vannagandha-gunopetam—etam kusuma-santatim
Pujayami munindassa—siripada-saroruhe.

With these flowers, as long as they last,
Colourful, fragrant and excellent,
The Sacred Feet on the lotus
Of the Lord of sages, I revere.

Pujemi buddham kusumenanena
Puññena-metena ca hotu mokkham
Puppham milayati yatha idam-me
Kayo tatha yati vinasabhavam.

The Buddha I revere with varied flowers
By this, my merit, may there be Release.
Even as this flower fades away
So will my body be destroyed.

Idani pupphani vannenapi suvannam, gandhenapi sugandham, santhanenapi susanthanam, khippameva dubbannam duggandham dussanthanam pappoti.

Imameva kayam suvannam sugandham susanthanam, khippameva dubbannam duggandham dussanthanam pappoti.

Ayampi kho kayo evam dhammo evam bhavi evam anatito’ti.

These flowers, bright and beautiful, fragrant and good-smelling, handsome and well-formed, soon indeed discoloured, ill-smelling and ugly they become.

This very body, beautiful, fragrant and well-formed, soon indeed discoloured, ill-smelling and ugly it becomes.

This body of mine too is of the same nature, will become like this, and has not escaped from this. [Top]

Offering of Light

Ghanasarappadittena—dipena tamadamsina
Tiloka-dipam sambuddham—pujayami tamonudam

With lights of camphor brightly shining
Destroying darkness here,
The three world’s light, the Perfect Buddha,
Dispeller of darkness, I revere. [Top]

Offering of Perfume

Sugandhikaya vadanam—anantaguna-gandhinam
Sugandhina’ham gandhena—pujayami tathagatam

Fragrant of voice and form,
Fragrant with virtues infinite,
The Fragrant One, Tathagata,
With fragrance I revere. [Top]

Offering of Incense

Gandhasambhara-yuttena—dhupenaham sugandhina
Pujaye pujaneyyantam—pujabhajanamuttamam

With this incense sweetly scented
Prepared from blended fragrances
Him I revere who is rightly revered,
Worthy of highest reverence. [Top]

For Recitation at the Bodhi Tree

Yo sannisinno varabodhimule
Maram sasenam sujitam jinitva
Sambodhim-agacchi anantañano
Lokuttamo tam panamami buddham
Atthangiko ariyapatho jananam
Mokkhappavesaya uju ca maggo
Dhammo ayam santikaro panito
Niyyaniko tam panamami dhammam
Sangho visuddho varadakkhineyyo
Santindriyo sabbamalappahino
Gunehinekehi samiddhipatto
Anasavo tam panamami sangham
Iccevam-accanta-namassa-neyyam
Namassamano ratanattayam yam
Puññabhisandam vipulam alattham
Tassanubhavena hatantarayo.

Seated serene at the Sacred Bodhi’s root
Having conquered Mara and his serried hosts,
Attained to Sambodhi, with wisdom that is infinite,
Highest in the Universe, that Buddha I revere.
Eight-factored Noble Path for people everywhere.
For those seeking Freedom, the Way that is straight,
This Dhamma fine and subtle, making for peace,
Leading out of dukkha, that Dhamma I revere.
Right worthy of gifts is the Sangha purified,
With pacified senses, all mental stains removed,
One quality alone with which all powers won:
Gone beyond desire, that Sangha I revere.
Thus indeed the Highest which is the Triple Gem
Should be venerated as revered by me,
And then by the power of this vast amount of merit,
Very beneficial, may danger be destroyed. [Top]

Homage to the Three Symbols

Vandami cetiyam sabbam—sabbatthanesu patitthitam
Saririka-dhatu-mahabodhim—buddharupam sakalam sada

All the stupas in every place
Wherever they are found,
The bodily relics, the great Bo-tree,
And Buddha-images I revere. [Top]

Concluding Homage to the Triple Gem

Imaya dhammanudhamma-patipattiya buddham pujemi.
Imaya dhammanudhamma-patipattiya dhammam pujemi.
Imaya dhammanudhamma-patipattiya sangham pujemi.

By practising Dhamma according with Truth  
   the Buddha I revere.
By practising Dhamma according with Truth  
   the Dhamma I revere.
By practising Dhamma according with Truth  
   the Sangha I revere. [Top]

Dedication of Good Kamma to Devas, etc.

Akasattha ca bhummattha—deva naga mahiddhika
Puññam tam anumoditva [9]ciram rakkhantu sasanam [10]

May beings who dwell in space, on earth,
Devas and Nagas of wondrous might,
Rejoice now with this merit made
And long protect the Sasana!

Ettavata ca amhehi—sambhatam puñña-sampadam
Sabbe satt’anumodantu—sabba-sampatti-siddhiya.

So much of merits made
A fortune stored by us,
May beings all rejoice
and so obtain all happiness. [Top]

Dedication of Good Kamma to the Departed

Idam no ñatinam hotu sukhita hontu ñatayo.

Let this be for our relatives, and may they be happy! [Top]

Aspiration
(Patthana)

Imina puññakammena—ma me bala-samagamo,
satam samagamo hotu—yava Nibbana-pattiya.

By virtue of this wholesome act
Never may I live with fools
But with the wise have company
Until Nibbana’s won. [Top]

Contemplation of Unattractiveness of the Body
(Asubha-bhavana)

(I) Imameva kayam uddham padatala adho kesamatthaka tacapariyantam pura nanappakarassa asucino. Atth’imasmim kaye:

l. kesa, 2. loma, 3. nakha, 4. danta, 5. taco, 6. mamsam, 7. naharu, 8. atthi, 9. atthimiñjam, 10. vakkam, 11. hadayam. 12. yakanam, 13. kilomakam, 14. pihakam, 15. papphasam, 16. antam, 17. antagunam, 18. udariyam, 19. karisam, 20. (matthalungam), [11] 21. pittam, 22. semham, 23. pubbo, 24. lohitam, 25. sedo, 26. medo, 27. assu, 28. vasa, 29. khelo, 30. singhanika, 31. lasika, 32. muttan’ti.

In this very body from the soles of the feet up, from the crown of the head down, surrounded by skin, full of these various mean impurities, there are in this body:

1. hair of the head, 2. hair of the body, 3. nails, 4. teeth, 5. skin, 6. flesh, 7. sinews, 8. bones, 9. marrow, 10. kidneys, 11. heart, 12. liver, 13. membranes, 14. spleen, 15. lungs, 16. large gut, 17. small gut, 18. gorge, 19. dung, 20. (brain), 21. bile, 22. phlegm, 23. pus, 24. blood, 25. sweat, 26. fat, 27. tears, 28. skin-grease 29. spittle, 30. snot, 31. oil of the joints, 32. urine.

(II) Atthi, mamsam, taco—taco, mamsam, atthi.

Bones, flesh and skin—skin, flesh and bones. [Top]

For Contemplation Every Day

Atthi kho tena bhagavata janata passata arahata sammasambuddhena pañca thanani sammadakkhatani, yani abhinham paccavekkhitabbani itthiya va purisena va gahatthena va pabbajitena va. Katamani pañca?

  1. Jaradhammo’mhi jaram anatito
  2. Byadhidhamm’mhi byadhim anatito
  3. Maranadhammo’mhi maranam anatito
  4. Sabbehi me piyehi manapehi nanabhavo vinabhavo
  5. Kammassako’mhi kammadayado kammayoni kammabandhu kammapatisarano, yam kammam karissami, kalyanam va papakam va, tassa dayado bhavissami.

Five things have been well taught by the Blessed One who knows and sees, the Purified One, Perfectly Enlightened by himself, that is, the subjects for daily recollection by women and men, monks and householders. What are the five?

  1. I am of the nature to decay, I have not got beyond decay.
  2. I am of the nature to be diseased, I have not got beyond disease.
  3. I am of the nature to die, I have not got beyond death
  4. All that is mine, dear and delightful, will change and vanish.
  5. I am the owner of my kamma, heir to my kamma, born of my kamma, related to my kamma, abide supported by my kamma. Whatever kamma I shall do, whether good or evil, of that I shall be the heir. [12] [Top]

Contemplation of Death
(Maranassati)

(I) Anicca vata sankhara—uppada-vaya-dhammino
Uppajjitva nirujjhanti—tesam vupasamo sukho. [13]

Formations truly they are transient,
It is their nature to arise and cease,
Having arisen, then they pass away,
Their calming and cessation—happiness.

Sabbe satta maranti ca—marimsu ca marissare
Tathevaham marissami—natthi me ettha samsayo

In the present every being dies,
They will die in future, always died,
In the same way then I shall surely die.
There is no doubt in me regarding this.

(II) Addhuvam jivitam, dhuvam maranam avassam, maya maritabbam, marana-pariyosanam me jivitam. Jivitameva aniyatam, maranam niyatam, maranam niyatam.

Uncertain is life, certain is death. I shall surely die. Death will be the termination of my life. Life is indeed unsure, but death is sure, death is sure. [14]

(III) Aciram vata’yam kayo—pathavim adhisessati
Chuddho apetaviññano—nirattham va kalingaram

Not long, alas! and it will lie
upon the earth! This body here,
Rejected, void of consciousness
And useless as a rotten log. [15] [Top]

Contemplation on the Death of a Dear One

Anabbhito tato aga—ananuññato ito gato
Yatha gato tatha gato—tattha ka paridevana?

Uncalled he hither came,
Unbidden soon to go ;
Even as he came, he went,
What cause is here for woe! [16] [Top]

Contemplation on the Loss of Children, Wealth, Etc.

Putta m’atthi dhanam m’atthi—iti balo vihaññati
Atta hi attano natthi—kuto putta kuto dhanam?

“Sons have I, wealth have I“
Thus the fool worries:
He himself is not his own,
How then are sons, how wealth? [17] [Top]

Contemplation on Non-Self for Fostering Fearlessness, Cultivating Detachment, Enduring Pain Etc.

N’etam mama; n’eso’hamasmi: na me so atta.

This is not mine; I am not this: this is not myself (soul). [18] [Top]

Contemplation of Loving-Kindness
(Metta)

(1) 1. Attupamaya sabbesam—sattanam sukhakamatam
Passitva khamato mettam—sabba-sattesu bhavaye

Having seen that like oneself
All beings seek for happiness
Patiently then cultivate
Love for beings all:—

2. Sukhi bhaveyyam niddukkho—aham niccam aham viya
Hita ca me sukhi hontu—majjhatta’tha ca verino

Ever happy may I be,
May I from dukkha ever be free
With friends and neutral ones also,
May my foes be happy too.

3. Imamhi gamakkhettamhi—satta hontu sukhi sada
Tato parañ ca rajjesu—cakkavalesu jantuno

Within the boundaries of this town,
May beings ever happy be,
Likewise those from foreign lands
And men from other galaxies.

4. Samanta cakkavalesu—sattanantesu panino
Sukhino puggala bhuta—attabhavagata siyum

From all around the galaxies,
All creatures and all breathing things,
All persons and all entities
Be happy in their destinies.

5. Tatha itthi puma c’eva—ariya anariya pi ca
Deva nara apayattha—tatha dasa-disasu ca’ti

Likewise women, men as well,
The Noble Ones, the unawake,
Devas, men, unhappy ones,
Who in the ten directions dwell.

(II) Ye keci panabhut’atthi—tasa va thavara va anavasesa
Digha va ye mahanta va—majjhima rassakanukathula

Whatever living beings there may be,
No matter whether frail or strong, [19]
With none excepted, long or large
Or middle-sized or short or small,

Dittha va yeva adittha—ye ca dure vasanti avidure
Bhuta va sambhavesi va—sabbe satta bhavantu sukhitatta

Or thick, those seen or those unseen,
Or whether dwelling far or near
That are, or that yet seek to be,
May creatures all be of a blissful heart!

(III) Aham avero homi
Abyapajjho homi
Anigho homi
Sukhi attanam pariharami

May I be free from enmity!
May I be free from distress!
May I be free from affliction!
May I live happily!

Sabbe satta avera hontu
Sabbe satta abyapajjha hontu

Whatever beings there are: May they be free from enmity!
Whatever beings there are: May they be free from distress!

Sabbe satta anigha hontu
Sabbe satta sukhi attanam pariharantu

Whatever beings there are: May they be free from affliction!
Whatever beings there are: May they live happily!

(IV) Sabbe puratthimaya disaya satta … pana … bhuta … puggala … attabhava-pariyapanna … sabba itthiyo… sabbe purisa… sabbe ariya… sabbe anariya… sabbe deva… sabbe manussa… sabbe vinipatika abyapajja anigha sukhi attanam pariharantu. Sabbe pacchimaya … uttaraya … dakkhinaya disaya … puratthimaya anudisaya … pacchimaya anudisaya … uttaraya anudisaya … dakkhinaya anudisaya … hetthimaya disaya … uparimaya disaya … avera abyapajja anigha sukhi attanam pariharantu.

(IV) May all beings … all breathing things … all creatures … all persons … all entities … women … men … the Noble Ones … those who are not noble ones … gods … humans … beings in the realms of deprivation in the east … west … north … south … above … below … and all around be free from enmity, free from distress, free from affliction, live happily! [Top]

The Four Divine Abidings

(Loving-kindness—metta):

Sabbe satta sukhita hontu
Sabbe satta avera hontu
Sabbe satta abyapajjha hontu
Sabbe satta anigha hontu
Sabbe satta sukhi attanam pariharantu

Whatever beings there are: May they be happy!
Whatever beings there are: May they be free from enmity!
Whatever beings there are: May they be free from distress!
Whatever beings there are: May they be free from affliction!
Whatever beings there are: May they live happily!

(Compassion—karuna):

Sabbe satta sabba-dukkha pamuccantu

Whatever beings there are: May they be free from all suffering!

(Joy with others—mudita):

Sabbe satta ma laddha-sampattito vigacchantu

Whatever beings there are: May they not be parted from the fortune obtained by them!

(Equanimity—upekkha)

Sabbe satta kammasaka kammadayada kammayoni kammabandhu kammapatisarana, yam kammam karissanti kalyanam va papakam va tassa dayada bhavissanti.

Whatever beings there are: they are the owners of their kamma, heirs to their kamma, born of their kamma, related to their kamma, abide supported by their kamma; whatever kamma they will do, whether good or evil, of that they will be the heirs. [Top]

Contemplation on Equanimity
(Upekkha)

Selo yatha ekaghano—vatena na samirati
Evam ninda-pasamsasu—na samiñjanti pandita

Just as a one-piece rock
Shakes not with the wind,
So the wise are not disturbed
Either by praise or blame. [20]

Sukhe patte na rajjami, dukkhe homi na dummano.
Sabbattha tulito homi, esa me upekkha-parami

I cling not in the case of happiness,
Depressed I am not in the grip of pain,
Balanced I am in every chance,
This is my perfect equipoise. [Top]

Some Notes on Mindfulness of Breathing
(Anapanasati)

Anapana Sati is mindfulness on respiration. Ana means inhalation and apana, exhalation.

Concentration on the breathing process leads to one-pointedness of the mind and ultimately to Insight which enables one to attain Arahatship (Freedom or Perfection). The Buddha also practised concentration on respiration before He attained Enlightenment ; but this beneficial meditation may be practised by any person irrespective of religious beliefs.

Adopt a comfortable posture but keep the body erect. Place the right palm over the left palm. Eyes may be closed or half-closed.

Easterners generally sit cross-legged with the body erect. They sit placing the right foot on the left thigh and the left foot on the right thigh. This is the full lotus position. Sometimes they adopt the half-lotus, that is, by simply placing the right foot on the left thigh, or the left foot on the right thigh. The body is balanced upon the triangular position of buttocks with both knees on the ground.

It feels firm and unshakeable. Those who find a cross-legged posture too difficult may sit comfortably on a chair or any other support sufficiently high to rest the feet on the ground. It is not important which posture one adopts provided the position is easy and relaxed. The head should not be drooping, while the neck should be straightened so that the nose may be in a perpendicular line with the navel.

Buddhas usually adopt the full lotus position as one may see from Buddha images. They sit with half-closed eyes looking not more than a distance of three and half feet.

Before the practice, stale air from the lungs should be breathed out slowly through the mouth which should then be closed.

Now inhale through the nostrils normally, without strain, without force. Mentally count one. Exhale and count two. Inhale and count three. Count up to ten, constantly concentrating on the breathing process without thinking of anything else. While doing so the mind may wander, but one should not be discouraged. When a wandering thought is detected begin again from one. Eventually one will be able to reach ten without stray thoughts, and then many series of ten.

Later, one may inhale and pause for a moment, concentrating merely on inhalation without counting. Exhale and pause for a moment. Thus inhale and exhale concentrating on respiration. Some prefer counting as it aids concentrating while others prefer not to count. What is essential is concentration and not the counting, which is just an aid to practice.

When one practises this concentration one feels very peaceful, light in mind and body. After practising for a certain period, a day may come when one realizes that this seemingly solid body is supported by mere breath and that the body perishes when breathing ceases. One fully realizes impermanence. Where there is change there cannot be a permanent self or immortal soul. Insight can then be developed to attain Arahatship.

It should be clear that the object of this concentration on respiration is not only to gain one-pointedness of mind but also to cultivate Insight for deliverance from suffering.

In some Discourses of the Buddha this simple and beneficial method of respiration is described as follows:

“Mindfully he inhales; mindfully he exhales.“

“When breathing in long, he knows ’I breathe in long’; when breathing out long, he knows: ’I breathe out long.’“

“When breathing in short, he knows: ’I breathe in short’; when breathing out short, he knows:’I breathe out short.’“

“Experiencing the entire breathing process (i.e. the beginning, middle and end), ’I shall breathe in’: thus he trains himself; experiencing the entire breathing process, ’I shall breath out’: thus he trains himself.“

“’I shall inhale, calming the respiration’, thus he trains himself; ’I shall exhale, calming the respiration,’ thus be trains himself.“ [21]  [Top]

Contemplation of the Ten Perfecting Qualities
(Dasa Parami)

  1. May I be generous and helpful (dana parami)!
  2. May I be pure, virtuous and well-disciplined (sila parami)!
  3. May I not be selfish and self-possessive but selfless and self-sacrificing (nekkhamma parami)!
  4. May I be wise and be able to give the benefit of my knowledge to others (pañña parami)!
  5. May I be strenuous, energetic, and persevering (viriya parami)!
  6. May I be patient! May I be able to bear and forbear the wrongs of others (khanti parami)!
  7. May I be honest and truthful (sacca parami)!
  8. May I be firm and resolute (adhitthana parami)!
  9. May I be kind, compassionate and friendly (metta parami)!
  10. May I be humble, calm, quiet, unruffled and serene (upekkha parami)!

May I serve to be perfect; may I be perfect to serve! [Top]

Contemplation of Dependent Origination
(Paticca-samuppada)

Avijja-paccaya sankhara;
sankhara-paccaya viññana;
viññana-paccaya namarupam;
namarupa-paccaya salayatanam;
salayatana-paccaya phasso;
phassa-paccaya vedana;
vedana-paccaya tanha;
tanha-paccaya upadanam;
upadana-paccaya bhavo;
bhava-paccaya jati;
jati-paccaya jaramarana soka- parideva- dukkha-domanassupayasa sambhavanti.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Avijjaya-tveva asesa-viraga-nirodha sankhara-nirodho;
sankhara-nirodha viññana-nirodho;
viññana-nirodha namarupa-nirodho;
namarupa-nirodha salayatana-nirodho;
salayatana-nirodha phassa-nirodho;
phassa-nirodha vedana-nirodho;
vedana-nirodha tanha-nirodho;
tanha-nirodha upadana-nirodho;
upadana-nirodha bhava-nirodho;
bhava-nirodha jati-nirodho;
jati-nirodha jaramarana-soka- parideva-dukkha-domanassupayasa nirujjhanti.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti’ti.

Dependent on ignorance arises kamma-formations (moral and immoral);
Dependent on kamma-formations arises (rebirth) consciousness;
Dependent on (rebirth) consciousness arises mind and body;
Dependent on mind and body arise the six sense spheres;
Dependent on the six sense spheres arises contact;
Dependent on contact arises feeling ;
Dependent on feeling arises craving;
Dependent on craving arises grasping;
Dependent on grasping arises becoming;
Dependent on becoming arises birth;
Dependent on birth arises decay, death, sorrow, lamentation, pain, grief and despair.
Thus arises this whole mass of suffering.

With the complete, passionless cessation of ignorance there is cessation of kamma-formations;
With cessation of kamma-formations there is cessation of (rebirth) consciousness;
With cessation of (rebirth) consciousness there is cessation of mind and body;
With cessation of mind and body there is cessation of the six sense spheres;
With cessation of the six sense spheres there is cessation of contact;
With cessation of contact there is cessation of feeling;
With cessation of feeling there is cessation of craving;
With cessation of craving there is cessation of grasping;
With cessation of grasping there is cessation of becoming;
With cessation of becoming there is cessation of birth;
With cessation of birth there is cessation of decay, death, sorrow, lamentation, pain, grief and despair.
Thus ceases this whole mass of suffering. [Top]

Contemplation on the Three Characteristics
(of Existence) — (Ti-lakkhana)

1. Anicca (Impermanence)

Sabbe sankhara anicca’ti—yada paññaya passati
Atha nibbindati dukkhe—esa maggo visuddhiya.

Impermanent, all that is conditioned;
When with wisdom one sees this,
Then one tires of dukkha—
This is the path to purity.

2. Dukkha (Unsatisfactoriness)

Sabbe sankhara dukkha’ti—yada paññaya passati
Atha nibbindati dukkhe—esa maggo visuddhiya.

Dukkha, all that is conditioned
When with wisdom one sees this,
Then one tires of dukkha—
This is the path to purity.

3. Anatta (Non-self, or not soul)

Sabbe dhamma [22] anatta’ti—yada paññaya passati
Atha nibbindati dukkhe—esa maggo visuddhiya.

All the dhammas, not one’s self;
When with wisdom one sees this,
Then one tires of dukkha—
This is the path to purity. [23]
[Top]

Great Peaceful Victory Verses (Benedictory)
(Mahajayamangala Gatha)

Mahakaruniko natho—hitaya sabbapaninam
puretva parami sabba—patto sambodhimuttamam
etena saccavajjena—hotu me
 [24] jayamangalam.

The Lord of Great Compassion
for benefit of beings all
completed all perfections
and won Awakening’s peak;
by speaking of this truth
may peaceful victory be mine.

Jayanto bodhiya mule—sakyanam nandivaddhano
Evam mayham jayo hotu [25] —jayassu jayamangalam

He, victorious at the Bodhi-tree,
enhanced the Sakya’s happiness,
so, victorious may I be,
may I win peaceful victory.

3. Sakkatva buddharatanam—osadham uttamam varam
hitam devamanussanam—buddhatejena sotthina
nassant’ upaddava sabbe—dukkha vupasamentu me. [26]

The Buddha-Gem have I revered
truly, best of medicines,
benefit for gods and men
by Buddha’s might may safety be,
may all distresses be destroyed
and all my pain be stilled.

Sakkatva dhammaratanam—osadham uttamam varam
parilahupasamanam—dhammatejena sotthina
nassant’ upaddava sabbe—bhaya vupasamentu me. [27]

The Dhamma-Gem have I revered
truly, best of medicines,
calmer of heated passions;
by Dhamma’s might may safety be,
may all distresses be destroyed
and all my fears be stilled.

5. Sakkatva sangharatanam—osadham uttamam varam
ahuneyyam pahuneyyam—sanghatejena sotthina
nassant’ upaddava sabbe—roga vupasamentu me. [28]

The Sangha-Gem have I revered
truly, best of medicines,
worthy are they of gifts and alms
by Sangha’s might may safety be,
may all distresses be destroyed
and all my ills be stilled.

6. Yam kiñci ratanam loke—vijjati vividha puthu
ratanam buddhasamam natthi—tasma sotthi bhavantu me. [29]

Whatever the many kinds of gems
in the world found here and there,
no gem is Buddha’s peer indeed
and so in safety may I be.

7. Yam kiñci ratanam loke—vijjati vividha puthu
ratanam dhammasamam natthi—tasma sotthi bhavantu me.  [30]

Whatever the many kinds of gems
in the world found here and there,
no gem is Dhamma’s peer indeed
and so in safety may I be.

8. Yam kiñci ratanam loke—vijjati vividha puthu
ratanam sanghasamam natthi—tasma sotthi bhavantu me. [31]

Whatever the many kinds of gems
in the world found here and there,
no gem is Sangha’s peer indeed
and so in safety may I be.

9. Natthi me saranam aññam—buddho me saranam varam
Etena saccavajjena—hotu me [32] jayamangalam.

No other refuge do I seek,
The Buddha is my refuge true;
By the speaking of this Truth
May peaceful victory be mine!

10. Natthi me saranam aññam—dhammo me saranam varam
Etena saccavajjena—hotu me [33] jayamangalam.

No other refuge do I seek,
The Dhamma is my refuge true;
By the speaking of this Truth
May peaceful victory be mine!

11. Natthi me saranam aññam—sangho me saranam varam
Etena saccavajjena—hotu me [34] jayamangalam

No other refuge do I seek.
The Sangha is my refuge true,
By the speaking of this Truth
May peaceful victory be mine!

12. Sabbitiyo vivajjantu—sabbarogo vinassatu
Ma me
 [35] bhavatvantarayo—sukhi dighayuko aham [36]

May all distresses be averted,
may all diseases be destroyed,
may no dangers be for me,
may I be happy living long.

13. Bhavatu sabbamangalam—rakkhantu sabbadevata
sabbabuddhanubhavena—sada sotthi bhavantu me.

May there be for me all blessings,
may all the devas guard me well,
by the power of all the Buddhas
ever in safety may I be.

14. Bhavatu sabbamangalam—rakkhantu sabbadevata
sabbadhammanubhavena—sada sotthi bhavantu me.

May there be for me all blessings,
may all the devas guard me well,
by the power of all the Dhammas
ever in safety may I be.

15. Bhavatu sabbamangalam—rakkhantu sabbadevata
sabbasanghanubhavena—sada sotthi bhavantu me.

May there be for me all blessings,
may all the devas guard me well,
by the power of all the Sanghas
ever in safety may I be. [Top]

The Buddha’s Peaceful Victory Verses
(Buddhajayamangala Gatha) (Benedictory)

1. Bahum sahassam-abhinimmita-savudhantam
Grimekhalam udita-ghora-sasenamaram
Danadidhamma-vidhina jitava munindo
Tan-tejasa bhavatu me jayamangalani

The Lord of Maras conjured up a thousand-armed form
While riding on his elephant Girimekhala
Brandishing in every hand a weapon fit to kill
Surrounded by his soldier-hosts shrieking frightfully:
The Lord of Munis conquered him by Generosity and the rest.
By the power of that victory may I win all success!

2. Maratirekam-abhiyujjhita-sabba-rattim
Ghoram-panalavakam-akkhama-thaddha-yakkham
Khanti-sudanta-vidhina jitava munindo
Tan-tejasa bhavatu me jayamangalani

Alavaka, the demon fierce with heart as hard as stone
All night he came and went again until the dawn appeared.
Although he had more power than the arms of Mara’s might
Small was his endurance when he fought against the Lord:
The Lord of Munis conquered him, by patience was he tamed.
By the power of that victory may I win all success!

3. Nalagirim gajavaram atimatta-bhutam
Davaggi-cakkamasaniva sudarunantam
Mettambuseka-vidhina jitava munindo
Tan-tejasa bhavatu me jayamangalani

A great beast Nalagiri was a mighty elephant.
Consuming fiery brew became fierce as a forest fire
Ferocious as the flaming disk which Vishnu hurls to kill
Or fearsome as the thunderbolt that out of heaven strikes ;
The Lord of Munis conquered him: He poured out friendliness.
By the power of that victory may I win all success!

4. Ukkhitta-khaggam-atihattha-sudarunantam
Dhavan-tiyojana-pathangulimalavan-tam
Iddhibhisankhatamano jitava munindo
Tan-tejasa bhavatu me jayamangalani

The robber called Angulimala or “finger-garlanded“
Who near a thousand men had slain, a terror of the land,
Who skilful with his weapons had eluded every search
With sword in hand, three yojanas did he pursue the Lord:
The Lord of Munis conquered him by magic of the mind.
By the power of that victory may I win all success!

5. Katvana kattham-udaram iva gabbhiniya
Ciñcaya duttha-vacanam janakaya majjhe
Santena soma-vidhina jitava munindo
Tan-tejasa bhavatu me jayamangalani

Pretending to be pregnant she, the woman Ciñca called,
Upon her belly tied with string a rounded piece of wood,
And then amidst the crowds who came to listen to the Lord
Accused him foully face to face speaking what was false:
The Lord of Munis conquered her, equitable and calm,
By the power of that victory may I win all success!

6. Saccam vihaya matisaccakavadaketum
Vadabhiropita-manam ati-andhabhutam
Pañña-padipa-jalito jitava munindo
Tan-tejasa bhavatu me jayamangalani

The wanderer called Saccaka though blinded to the truth
When arguing would cunningly raise up his twisted views
As high as flaunts the victor’s flag, although the truth was lost,
And proud, he thought to win debate, to overcome the Lord,
The Lord of Munis conquered him by wisdom’s shining lamps.
By the power of that victory may I win all success!

7. Nandopananda-bhujagam vibudham mahiddhim
Puttena thera-bhujagena damapayanto
Iddhupadesa-vidhina jitava munindo
Tan-tejasa bhavatu me jayamangalani

The Naga-king of potency, Nandopananda named,
Of power and perverted views, the Lord permission gave
His son the elder Moggallana to tame in Naga-form,
And he so tamed perceived his faults, by magic taught the way:
The Lord of Munis conquered him through Moggallana’s might.
By the power of that victory may I win all success!

8. Duggaha-ditthi-bhujagena sudatthahattham
Brahmam visuddhi-jutim-iddhi-bakabhidhanam
Ñanagadena vidhina jitava munindo
Tan-tejasa bhavatu me jayamangalani

Baka Brahma luminous, entertained these views:
“The Lord am I, the One who Makes, Father of the World.
I flourish from my purity,” but he had wrongly grasped
The views which wrapped around him as tight as serpents’ coils:
The Lord of Munis conquered him, by knowledge he was cured.
By the power of that victory may I win all success!

9. Etapi buddhajayamangala-attha-gatha
Yo vacako dinadine sarate matandi
Hitvan-aneka-vividhani-cupaddavani
Mokkham sukham adhigameyya naro sapañño.

The man sincere of wisdom sure will recollect each day
These stanzas eight of victories won by the Buddha’s might
And chanting them he will avoid all dangers, accidents,
To come at last to happiness when liberation’s found.  [Top]

Mangala Sutta

Evam me sutam:

ekam samayam bhagava savatthiyam viharati jetavane Anathapindikassa arame. Atha kho aññatara devata abhikkantaya rattiya abhikkantavanna kevalakappam jetavanam obhasetva yena bhagava ten’upasankami. Upasankamitva bhagavantam abhivadetva ekamantam atthasi. Ekamantam thita kho sa devata bhagavantam gathaya ajjhabhasi.

  1. Bahu deva manussa ca—mangalani acintayum
    Akankhamana sotthanam—bruhi mangalam-uttamam
  2. Asevana ca balanam—panditanañ ca sevana
    Puja ca pujaniyanam—etam mangalam-uttamam
  3. Patirupadesavaso ca—pubbe ca katapuññata
    Atta-sammapanidhi ca—etam mangalam-uttamam
  4. Bahu-saccañca sippañ-ca—vinayo ca susikkhito
    Subhasita ca ya vaca—etam mangala uttamam
  5. Matapitu upatthanam—puttadarassa sangaho
    Anakula ca kammanta—etam mangalam-uttamam
  6. Danañ ca dhamma-cariya ca—ñatakanañca sangaho
    Anavajjani kammani—etam mangalam-uttamam
  7. Arati virati papa—majjapana ca saññamo
    Appamado ca dhammesu—etam mangalam-uttamam
  8. Garavo ca nivato ca—santutthi ca kataññuta
    Kalena dhammasavanam—etam mangalam-uttamam
  9. Khanti ca sovacassata—samananañca dassanam
    Kalena dhammasakaccha—etam mangalam-uttamam
  10. Tapo ca brahmacariyañ-ca—ariyasaccanadassanam
    Nibbanasacchikiriya ca—etam mangalam-uttamam
  11. Phutth’assa lokadhammehi—cittam yassa na kampati
    Asokam virajam khemam—etam mangalam-uttamam
  12. Etadisani katvana—sabbattham-aparajita
    Sabbattha sotthim gacchanti—tam tesam mangalam-uttaman’ti.  [Top]

The Discourse on Blessings

Thus have I heard:

On one occasion the Exalted One was dwelling at the monastery of Anathapindika, in Jeta’s grove, near Savatthi. Now when the night was far spent a certain deity, whose surpassing splendour illuminated the entire Jeta Grove, came to the presence of the Exalted One, and drawing near, respectfully saluted Him and stood at one side. Standing thus, he addressed the Exalted One in verse:

  1. Many deities and men wishing to know what is good, have pondered on Blessings.  [37] Tell me the Highest Blessing!
  2. Not to associate with fools, to associate with the wise, and to honour those who are worthy of honour—this is the Highest Blessing.
  3. To reside in a suitable locality, to have done meritorious actions in the past, and to set oneself in the right course—this is the Highest Blessing.
  4. Great learning, good workmanship, a highly trained discipline, and pleasant speech—this is the Highest Blessing
  5. The support of father and mother, the cherishing of wife and children, and peaceful occupations—this is the Highest Blessing.
  6. Liberality, righteous conduct, the helping of relatives, and blameless actions—this is the Highest Blessing.
  7. To cease and to abstain from evil, refraining from intoxicants, and steadfastness in virtue—this is the Highest Blessing.
  8. Reverence, humility, contentment, gratitude and the timely hearing of Dhamma—this is the Highest Blessing.
  9. Patience, obedience, the sight of the Samanas, (those who have calmed themselves), and religious discussions at the right time—this is the Highest Blessing.
  10. Self-control, the Holy life, perception of the Noble Truths and the realisation of Nibbana—this is the Highest Blessing.
  11. He whose mind is not shaken by the worldly conditions [38] sorrowless, stainless, and secure—this is the Highest Blessing.
  12. Having done such things as these, everywhere they’re undefeated, everywhere they go in safety—these are the Highest Blessings. [Top]

Ratana Sutta

  1. Yanidha bhutani samagatani—bhummani va yani va antalikkhe
    Sabb’eva bhuta sumana bhavantu—atho’pi sakkacca sunantu bhasitam.
  2. Tasma hi bhuta nisametha sabbe—mettam karotha manusiya pajaya
    Diva ca ratto ca haranti ye balim—tasma hi ne rakkhatha appamatta.
  3. Yam kiñci vittam idha va huram va—saggesu va’yam ratanam panitam
    Na no samam atthi tathagatena—idampi buddhe ratanam panitam
    Etena saccena suvatthi hotu!
  4. Khayam viragam amatam panitam—yadajjhaga sakya-muni samahito
    Na tena dhammena sam’atthi kiñci—idampi dhamme ratanam panitam
    Etena saccena suvatthi hotu!
  5. Yam buddhasettho parivannayi sucim—samadhim-anantarikaññam-ahu
    Samadhina tena samo na vijjati—idampi dhamme ratanam panitam
    Etena saccena suvatthi hotu!
  6. Ye puggala attha satam pasattha—cattari etani yugani honti
    Te dakkhineyya sugatassa savaka—etesu dinnani mahapphalani
    Idampi sanghe ratanam panitam—etena saccena suvatthi hotu!
  7. Ye suppayutta manasa dalhena—nikkamino gotama-sasanamhi
    Te pattipatta amatam vigayha—laddha mudha nibbutim bhuñjamana
    Idampi sanghe ratanam panitam—Etena saccena suvatthi hotu!
  8. Yath’indakhilo pathavim sito siya—catubbhi vatehi asampakampiyo
    Tathupamam sappurisam vadami—yo ariya-saccani avecca passati
    Idampi sanghe ratanam panitam—Etena saccena suvatthi hotu!
  9. Ye ariya-saccani vibhavayanti—gambhira-paññena sudesitani
    Kiñca’pi te honti bhusappamatta—na te bhavam atthamam adiyanti
    Idampi sanghe ratanam panitam—etena saccena suvatthi hotu!
  10. Sahavassa dassana-sampadaya—tayassu dhamma jahita bhavanti
    Sakkayaditthi vicikicchitañ-ca—silabbatam vapi yadatthi kiñci
    Catuh’apayehi ca vippamutto—cha chabhithanani abhabbo katum
    Idampi sanghe ratanam panitam—etena saccena suvatthi hotu!
  11. Kiñcapi so kammam karoti papakam—kayena vaca uda cetasa va
    Abhabbo so tassa paticchadaya—abhabbata ditthapadassa vutta
    Idampi sanghe ratanam panitam—etena saccena suvatthi hotu!
  12. Vanappagumbe yatha phussitagge—gimhanamase pathamasmim gimhe
    Tath’upamam dhammavaram adesayi—nibbanagamim paramam hitaya
    Idampi buddhe ratanam panitam—etena saccena suvatthi hotu!
  13. Varo varaññu varado varaharo—anuttaro dhammavaram adesayi.
    Idampi buddhe ratanam panitam—etena saccena suvatthi hotu!
  14. Khinam puranam navam natthi sambhavam—virattacitta’yatike bhavasmim
    Te khinabija avirulhicchanda—nibbanti dhira yathayam-padipo
    Idampi sanghe ratanam panitam—etena saccena suvatthi hotu!
  15. Yanidha bhutani samagatani—bhummani va yani va antalikkhe
    Tathagatam deva-manussa-pujitam—buddham namassama suvatthi hotu!
  16. Yanidha bhutani samagatani—bhummani va yani ya antalikkhe
    Tathagatam deva-manussa-pujitam—dhammam namassama suvatthi hotu!
  17. Yanidha bhutani samagatani—bhummani va yani va antalikkhe
    Tathagatam deva-manussa-pujitam—sangham namassama suvatthi hotu!
     [Top]

The Discourse on Jewels

  1. Whatever beings are assembled here, whether on earth or whether celestial, may they all be happy! Moreover, may they listen attentively to my words!
  2. Accordingly give good heed, all ye beings! Show your love to the human beings, who, day and night, bring offerings to you. Therefore guard them zealously.
  3. Whatever treasure there is here or in the world beyond, whatever precious jewel in the heavens-none is there comparable with the Accomplished One. Truly, in the Buddha is this precious jewel. By this truth may there be happiness!
  4. The tranquil Sage of the Sakyas realised that Cessation, Passion-free , Deathlessness Supreme. There is nought comparable with this Dhamma. Truly, in the Dhamma is this precious jewel. By this truth may there be happiness
  5. That Purity praised by the Buddha Supreme is described as “concentration without interruption.” There is nought like that Concentration. Truly in the Dhamma is this precious jewel. By this truth may there be happiness!
  6. Those Eight Persons, praised by the virtuous, constitute four pairs. To them—worthy of offerings, the disciples of Welcome One,—gifts given yield abundant fruit. Truly, in the Sangha is this precious jewel. By this truth may there be happiness!
  7. With steadfast mind, applying themselves thoroughly in the Dispensation of Gotama, exempt (from passion), they have attained to “that which should be attained“, and, plunging into the Deathless, they enjoy Peace obtained without price. Truly, in the Sangha is this precious jewel. By this truth may there be happiness!
  8. Just as a firm post, sunk in the earth, cannot be shaken by the four winds; even so do I declare him a righteous person who thoroughly perceives the Noble Truths. Truly, in the Sangha is the precious Jewel. By this truth may there be happiness!
  9. Those who comprehend clearly the Noble Truths, well taught by Him of wisdom deep, do not, however exceedingly heedless they may be, undergo an eighth birth. Truly, in the Sangha is the precious Jewel. By this truth may there be happiness!
  10. For him with the acquisition of Insight, three things are abandoned—namely, the view of selfhood, doubt, and indulgence in (wrongful) rites and vows, whatever there are. From the four states of misery, he is absolutely freed, and incapable of committing the six heinous crimes. Truly, in the Sangha is this precious Jewel. By this truth may there be happiness!
  11. Whatever evil action he does, whether by body, speech or mind, he is incapable of hiding it; for it has been said that such an act is impossible for one who has seen the Path. Truly, in the Sangha is this precious Jewel. By this truth may there be happiness
  12. Like woodland groves with blossoming tree-tops in the first heat of the summer season, has the sublime doctrine, that leads to Nibbana, been taught for the Highest Good. Truly, in the Buddha is this precious Jewel. By this truth may there be happiness!
  13. The unrivalled Excellent One, the Knower, the Giver, and the Bringer of the Excellent has expounded the excellent Doctrine. Truly, in the Buddha is this precious Jewel. By this truth, may there be happiness!
  14. Their past is extinct, a fresh becoming is not, their minds are not attached to a future birth, their desires grow not—those wise ones go out even as this lamp. Truly, in the Sangha is this precious Jewel. By this truth may there be happiness!
  15. We beings here assembled, whether of earth or whether celestial—salute the Buddha, the Tathagata honoured by gods and men. May there be happiness!
  16. We beings here assembled, whether of earth or whether celestial, salute the Dhamma, the Tathagata honoured by gods and men. May there be happiness!
  17. We beings here assembled, whether of earth or whether celestial, salute the Sangha, the Tathagata honoured by gods and men. May there be happiness! [Top]

Karaniya Metta Sutta

  1. Karaniyam-atthakusalena—yan-tam santam padam abhisamecca
    Sakko uju ca suju ca—suvaco c’assa mudu anatimani
  2. Santussako ca subharo ca—appakicco ca sallahukavutti
    Santindriyo ca nipako ca—appagabbho kulesu ananugiddho
  3. Na ca khuddam samacare kiñci—yena viññu pare upavadeyyum
    Sukhino va khemino hontu—sabbe satta bhavantu sukhitatta
  4. Ye keci panabhut’atthi—tasa va thavara va anavasesa
    Digha va ye mahanta va—majjhima rassakanukathula.
  5. Dittha va yeva adittha—ye ca dure vasanti avidure
    Bhuta va sambhavesi va—sabbe satta bhavantu sukhitatta
  6. Na paro param nikubbetha—natimaññetha katthaci nam kañci
    Byarosana patighasañña—naññamaññassa dukkham-iccheyya
  7. Mata yatha niyam puttam—ayusa ekaputtam anurakkhe
    Evampi sabbabhutesu—manasam bhavaye aparimanam
  8. Mettañ ca sabba-lokasmim—manasam bhavaye aparimanam
    Uddham adho ca tiriyañca—asambadham averam asapattam
  9. Tittham caram nisinno va—sayano va yavat’assa vigatamiddho
    Etam satim adhittheyya—brahmam etam viharam idhamahu
  10. Ditthiñca anupagamma silava—dassanena sampanno
    Kamesu vineyya gedham—na hi jatu gabbhaseyyam punar eti’ti. [Top]

The Discourse on Loving-Kindness
which Should Be Practised

  1. He who is skilled in his good and who wishes to attain that state of Calm should act (thus:) He should be able, upright, perfectly upright, obedient, gentle and humble.
  2. Contented, easily supportable, with few duties, of light livelihood, controlled in senses, discreet, not impudent, not be greedily attached to families.
  3. He should not commit any slight wrong such that other wise men might censure him. (And he should think:) “May all beings be happy and secure; may their hearts be happy!
  4. Whatever living beings there are—feeble or strong, long, stout, or medium, short, small or large,
  5. …seen or unseen, those dwelling far or near, those who are born and those who are to be born—may all beings, without exception, be happy-hearted!“
  6. Let not one deceive another nor despise any person whatever in any place. In anger or ill will let one not wish any harm to another.
  7. Just as a mother would protect her only child even at her own life’s risk, so let him cultivate a boundless heart towards all beings.
  8. Let his heart of boundless love pervade the whole world: above, below and across—with no obstruction, no hatred, and no enmity.
  9. Whether he stands, walks, sits or lies down, as long as he is awake, he should develop this mindfulness. This, they say, is Divine Abiding here.
  10. Not falling into views, virtuous and endowed with Insight, he gives up attachment to sense-desires. Truly, he does not come again for conception in a womb. [Top]

———

Sabbe Satta Sukhita Hontu!
May All Beings Be Happy!


Notes

  1. If asking on behalf of many people, use mayam (we) and yacama (request, first person plural). [Back]
  2. After midday until the light of dawn. [Back]
  3. Neither soft nor large enough for two. [Back]
  4. The true or supreme Dhamma as (1) Virtue, (2) meditation, and (3) insight-wisdom. [Back]
  5. The four Pairs of Persons are the four kinds of Noble (ariya) disciples who have attained the four Paths and the four Fruits of Nobility in Dhamma namely, Sotapatti (Stream-Winner), Sakadagami (Once-Returner), Anagami (Non-Returner) and Arahatta (One of supreme worth). Though the word ‘Men’ is used, the meaning is ‘human beings (and devas) who have won one of the above Noble Paths and Fruits’. [Back]
  6. The above four Pairs become eight when the Paths and Fruits are regarded separately. [Back]
  7. It is difficult to think how the Sangha is “peerless in three ways“. The Thai version reads “in two ways“ (duvidhuttamam): those who are in the higher training (sekha, referring to the first three Noble Persons), and those beyond training (asekha)—the Arahants. [Back]
  8. Translated by ex-Bhikkhu Ananda Metteyya. These three verses were taught by the Buddha to young Chatta who was later killed by robbers. See the 53rd story in the Vimanavatthu (The Stories of the Mansions, in Minor Anthologies of the Pali Canon IV, P.T.S. 1974). [Back]
  9. Also recited as “Puññam no anumodantu.” [Back]
  10. For sasanam (Religion) substitute desanam (Teaching) or me garu (my teachers) and mam param (me and others) in other stanzas. On suitable occasions, the words, te sada (you constantly) may be substituted for mam param[Back]
  11. This is not in most lists.  [Back]
  12. From Anguttara Nikaya V, 57. See Wheel 208–211, pp. 11–14. [Back]
  13. This famous verse is found in many places in the Pali Canon. Notably it occurs in the account of the Buddha’s Parinibbana, see The Last Days of the Buddha, p. 79, (Wheel 67–69). [Back]
  14. From the Story of the Weaver’s Daughter (Dhammapada Commentary). See Buddhist Legends, Vol. III, p.14, (Pali Text Society, London). [Back]
  15. Dhammapada verse 41. [Back]
  16. See Jataka 354 (Uraga Jataka) in Jataka Stories III, P.T.S. London, 1973. [Back]
  17. Dhammapada verse 62. [Back]
  18. Craving is eradicated by insight (vipassana) into the first phrase, with the second conceit, while the third tends to eradicate the false notion of selfhood (or soul). These are the Buddha's words spoken on many occasions. [Back]
  19. Meaning: “unenlightened” or “Enlightened.” The translation of this and the following verse is by Ven. Ñanamoli Thera. See his Minor Readings and Illustrator (Pali Text Society, London); and The Practice of Loving Kindness (The Wheel No. 6/7). [Back]
  20. Dhammapada verse 81. [Back]
  21. For this subject in detail see Mindfulness of Breathing, Ñanamoli Thera, B.P.S. [Back]
  22. In the third verse the Buddha used the term dhamma instead of sankhara in order to include both conditioned things and the unconditioned ( = Nibbana). [Back]
  23. Dhammapada verses 277–279. [Back]
  24. When repeated for the benefit of others, use te (you). [Back]
  25. For others, use Evam tvam vijayo hohi, and jayamangale in the next line. [Back]
  26. For others, use te[Back]
  27. For others, use te[Back]
  28. For others, use te[Back]
  29. For others, use te[Back]
  30. For others, use te[Back]
  31. For others, use te[Back]
  32. For others, use te[Back]
  33. For others, use te[Back]
  34. For others, use te[Back]
  35. For others, use te[Back]
  36. For others, use sukhi dighayuko bhava[Back]
  37. This paraphrase or expanded translation first appeared in Visakha Puja, the annual publication of The Buddhist Association of Thailand. [Back]
  38. Gain and loss, honour and dishonour, praise and blame, happiness and sorrow. See Wheel No. 208–211 Anguttara Nikaya, An Anthology, Part 11, page 96 f. [Back]