Buddha Vandana 714k70

BUDDHA Book

VANDANA Buddhist

Devotions

BUDDHA VANDANA A Bookof Buddhist Devotions

FOR

FREE

DISTRIBUTION

DharmaVijaya Buddhist Vihara Los Angeles,California

VESAK, 1990 DHARMA VIJAYA BUDDHIST VIHARA 1847 CRENSHAW

BLVD.

LOS ANGELES, CA 90019

Donated by:

The Corporate Body of the BuddhaEducational Foundation

URd Floor, 55, Hang Chow S. Rd. Sec 1 Taipei Taiwan R.O.C. TEL:

886-2-3914188

FAX:

886-2-3913415

I

*m^ .*I

INTRODUCTION

In tenyears,DharmaVijaya BuddhistViharahasgrown from an old houseshelteringa few Sri Lankanmonks to a busy, vibrant centerfor Buddhistsand friendsof Buddhismfrom many countries.

Buddhismin America is certainlyevolving and is sure to be different

from Buddhism

that we see in Southeast

Asia. Yet we

shouldn'tbe too hastyin discarding thevaluableelementsof our traditions,whichhavewithstood thetestof time andsuccessfully performedan important function in the lives of Asian people. One such aspect is the role of chanting in Buddhist practice.Parittachantingplays an important part in the religious life of Buddhist countries in Asia. We believe there is a great benefit to be derived from it, and we would like these benefits to

be availableto all thosewho cometo the temple.To this end, we havenow preparedthis second,greatlyexpanded,edition of our BuddhaVandana booklet,first published in 1985. !*" Those who are familiar with the first edition, will find a

number of new selectionsfor chanting on different occasions. Texts have been added, some more instructional than devotional. In addition, we have ended the booklet with a brief section

specificallyfor meditators.This will give those who are following the Buddha'sinjunction (to "work out your own salvation with diligence") a chanceto becomefamiliar with the instructions of the Buddha

on meditation.

A few words aboutthe English translations:every single translationfrom thefirst edition hasbeenreviewedcarefully. The

Englishchosenis not designedfor beautyor for melodious chanting,but isasliteral and faithful a translation of thePali asis i

possible,giventhelimitationsof space andtheinherentproblems of translating Pali into English (which are them-

selvesloadedwith theirownculturalandreligiousimplications). Pali is a most cogentlanguage,getting right to thepoint with just a word or two. Where the suttasseemwordy, it is becauseof the characteristicallyrepetitious style which was a mnemonic and pedagogical device for texts which were committed only to memory, not to paper, for severalhundred years. The existing translations of Pali texts are often widely divergent in interpretation. Many of these translations,along with various Pali dictionaries,

as well as several learned monks,

wereconsultedin preparing thetranslationsfor this booklet.The literal choice of one particular word in English often lacks the implications inherent in the Pali term in its cultural context. Where the translation is correct,but may leavesomedoubt asto

its meaningin Englishwithout further elucidation,we have opted to leavethe doubt. By being literal to asgreat an extentas possible, we leave the interpretation to dharrtma discussion sessions.

This edition has undergone a thorough revision by a teamconsisting of myself, Ven. LenagalaSumedhananda,Ven. Alubomulle Sumanasara,and by StanLevinson, who prepared the manuscript. I wish to expressmy gratitude to both theseable assistantsand to all thosewho preparedthe first edition and, in effect,made this revised edition possible. *d For the printing of this book we expressour thanks to Nalin Nanayakkara,M.D., Mrs. DhamayantiSeneviratne,M.D., and Mrs. RohaniJayasena,whosegenerousdonation was given

in memoryof their belovedmother;to Mrs. N.T. Nanayakkara, and father, Mr. G.N. Nanayakkara;and to my closefriends Mr. Ronald and Mrs. Cathy Bogan. May all beings be happy and realizeNibbana!

Vesak,1990

Ven. Walpola Piyananda NayakeThera and Abbot DharmaVijaya Buddhist Vihara

CONTENTS Introduction DEVOTIONAL

CHANTING

Vandana",Tisarana, Paflca Sila Buddha, Dhamma, Sarigha Vandana

Short Saluationto the Triple Gem Offering of Light, Incense,Flowers Offering of Water, Food, and Medicine 4 Homageto Stupas,Homage to the Bodhi Tree Versesof Chatta, the Young Man Versesof the Great Being (NaraslhaGatha) JayamangalaGatha SharingMerit and Affirmation 4, A Sharingof Loving Kindess . PALI

SUTTAS

FOR CHANTING

Martgala Sutta Ratana S utta

Karaniya Metta Sutta

Mettanisamsa Sutta^ Mittanisamsa

Sutta

Maha"jayamangalaGatha BASICS OF BUDDHA'S

TEACHING

Attha Maha Purisa Vitakka

Dhamma-cakka-pavattana Sutta(selected Saccavibhanga Sutta(selectedtext) Four Protective" Meditations: f B uddhanussati Metta B Havana Asubha Bhavana MaranaSati

Maha SartvegaVatthu Mah5 Sati-patthanaSuttta(selectedtext) Summeryof the Maha Sati-patthSnaSutta

50

VA NDA

NA

Namo tassa bhagavato arahato samma sambuddhassa

Namo tassabhagavatoarahatosamma sambuddhassa Namo tassabhagavatoarahatosamma sambuddhassa Tisarana

Buddham* saranam * C7 gacchami. t* Dhammam" saranam * * C^ gacchami

Sangham saranam gacchami. Dutiyampi Dutiyampi Dutiyampi

buddham saranam gacchami. dhammam saranam gacchami. sangham saranam gacchami.

Tatiyampi buddham saranam gacchami. Tatiyampi dhammam saranam gacchami. Tatiyampi sangham saranam gacchami. Pafica

Sila

Panatipata veramani sikkhapadam samadiyami. Adinnadana veramani sikkhapadam samadiyami Kamesu

micchacara

veramani

sikkhapadam

samadiyami. Musavada veramani sikkhapadam samadiyami. Sura-meraya-majja pamadatthana veramani sikkhapadam samadiyami.

DEVOTIONAL

CHANTING

Homage Blessed One, The Perfected One, The Fully Awakened One (Repeat three times) The Three Refuges

Buddha for refuge. " Dhamma for refuge Sangha for refuge. A second time, A second time, A second time,

Buddha for refuge. Dhamma for refuge Sangha for refuge.

A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge A third time, I go to the Sangha for refuge. The Five Precepts "

undertake the precept to abstain from killing. undertake the precept to abstain from stealing undertake the precept to abstain from sexual misconduct.

I undertake the precept to abstain from lying. I undertake the precept to abstain from intoxicants

Buddha

Iti'pi 9*

Vandana

so bhagava araham,

samma-sambuddho

vijja-carana-sampanno

sugato, lokavidu, anuttaro purisadamma sarathi sattha

devamanussanam

buddho bhagava '

Dhamma

Vandana

Svakkhato bhagavata dhammo sanditthiko, **

*

akaliko

c

ehiiko, opanayiko* "

paccattam

veditabbo

vififiuhi'ti.

Sangha Vandana

Supatipanno bhagavato savaka saAgho

Ujupatipanno bhagavato savaka sangho

Naya patipanno bhagavato savaka saAgho

SamiciI patipanno < bhagavato savaka sangho Yadidam cattari purisa yugani attha purisa puggala esa bhagavato savaka sangho Ahuneyyo, pahuneyyo dakkhineyyot afijalikaraniyo anuttaram pufifiakkhettam lokassa

ni

Homage to the Buddha Such, indeed, is the Blessed One:

perfected,fully awakened, endowed with knowledge and virtue; having walked the right path, the knower of worlds; i*^ incomparableguide of willing persons; teacherof gods and humans;awakened and blessed.

Homage to the Dhamma

Well taught is the teachingof the BlessedOne; of immediate advantage;timeless; inviting us to experienceit, leading us onward; to be known individually by the wise. Homage to the Sangha

Wholesomein conduct is the community of disciples of the blessedone. Honest in conduct is the community

of disciplesof the blessedone. _ ._.,

Wisein conductis thecommunity""W1^ of disciples of the blessedone. Proper in conduct is the community of disciples of the blessedone. Thesefour pairs of persons,eight individuals, this is the community of disciples of the blessedone. Worthy of offerings and hospitality, gifts and homage,it is an incomparable field of merit

for the world.

Buddha-Dhamma-Sangha Vandana

T

Araham sammasambuddho bhagava, buddham bhagavantam abhivademi.

Svakkhato bhagavatadhammo, dhammam

namassami.

Supatipannobhagavatosavakasangho, sangham namamL

PadipaPuja

Ghanasarap-padittena$&? dipena tarna dhansin a tiloka dip am sambuddham

puuayami tamo nudam SugandhaPuja Gandha sambhara yuttena i dhupenaham sugandhina

pujaye pujaniyam tarn puja bhajanamuttamam PujS Vannagandhagunopetam etam kusuma

santatim

pujayami m unindassa siri pada saroruhe Pujemi buddhamkusumenanena pufifiena metenaca hotu mokkham puppham milayati yatha idam me kayo tathayati vinasabhavam

Short Salutation to the Triple Gem Horn

Buddh

^^^

Blessed On

ePerfected id Fully-AwakenedOn

Homageto

Dhamma, thewell-

teachingof the Buddh Horn

eSangha,the

mmunity of disciples Of f ering of Light

Dlesome

BlessedOn

-

With brightly shininglight, glo<mis I pay homageto the Awakened light of the threeworld o dispels the darkness Offering of Incense

4

With this sweetly scentedin<

arefullyblendedfrom fine woods > Exalted

great one, w

f homage

Offering of Flowers This bouquet of flowers, colorful, fragrant and fine, I offer at the sacred lotuslike

feet if the Noble Sage. May the virtue of offering these flowers help lead to my emancipation Even as these flowers fade,

must my body undergo decay.

7

PaniyaPuja 3^ Adhivasetu

no bhante

^_

paniyam parikappitam anukampamupadaya patiganhatuuttama

AiaraPujS Adhivasetu

no bhante

bhojanamparikappitam anukampamupadaya patiganhatum uttama GilanaPaccayaPuja Adhivasetu

no bhante

gilana paccayamimam anukampam upadaya

patiganhatum uttama Cetiya Vandana

"

Vandami cetiyam sabbam sabbathanesupatitthitam saririka

dhatu maha

bodhim

buddharupam sakalam sada Bodhi

Vandana

Yassa mule nissinno va

sabbari vijayam aka patio sabbafifiutamsattha vandetambodhipadapam

Offering of Water

O, Venerable,kindly acceptthis water, specially dedicated. Pleasetake it, great one, with your great comion. Offering of Food O, Venerable,kindly acceptthis food, specially dedicated. Pleasetake it, great one, with your great comion. Offering of Medicine O, Venerable,kindly acceptthis offering of medicine. Pleasetake it, great one, with your great comion. Homage to Stupas

I forever veneratestupas in all lands, wherever they may be: the relics, the Bodhi tree, and Buddha

statues. 4

Homage to the Bodhi Tree I venerate the Bodhi tree," seated at the base of which, victorious over all obstacl the Great One realized Omniscience.

Chattamanavaka

Gatha

Yd vadatampavaro manujesu sakyamuni bhagava kata kicco

para gato bala viriya samafigi tarn sugatamsaranattam upemi "

Raga viraga manejamasokam dhammamasamkhatamappti kulam madhuramimam pagunamsuvibhattam dhammamimam saranattamupemi Yatthaca dinna mahapphalamahu catususucisupurisa yugesu attha ca puggala dhammadasate sanghamimam saranattamupemi

Narasfha

Gatha "

Cakka varankita ratta supado lakkhana m andita ayata panhi camara chatta vibhusita pado

esahi tuyha pita narasiho Sakya kumaravamsukhumalo lakkhana vitthatapunna sariro loka hitaya gato naraviro

esa hi tuyha pita narasiho Punna sasanka nibho

m ukha vanno

deva naranapiyo naranago matta gajinda vilasita garni esahi tuyhapita narasiho

10

Verses of Chattamanavaka

The greatestspeakeramong men: Sakyasage,holy one, whose task is done;

gonebeyond,possessed of power and energy; to you, the welcomeone,I go for refuge. Freefrom lust, craving, and sorrow, unconditioned

and delectable dhamma;

sweet, potent, profoundly analytic, to this very dhamma I go for refuge. Whatever is given bears fruit, to four pure pairs of persons; theseeight have realized the truth, to this very sanghaI go for refuge.

Versesof the GreatBeing ^ His red sacred feet are marked

with

excellent

wheels;his long heelsare decked with marks; his feet are adorned with a chowrie and parasol Thus is your father, lion of men. Delicateand noble Sakyaprince, his body is full of marks, a hero among men, intent on the welfare of the

world. Thus is your father, lion of men. "

Like the full moon is his face;dear to gods and men, he is like an elephant among men, his gait graceful as an elephant of noble breed. Thus is your father, lion of men.

11

Khattiya sambhavaaggakulino deva manussanamassitapado sila samadhi patitthita citto " esahi tuyhapita narasiho Ayata tunga susanthitanaso gopam ukho abhinlla sunetto indadhanu

abhinila

bhamukho

esahi tuyha pita narasiho Vatta ** sumatta ** susanthita * givo c?

sihahanumiga-raja sariro kaficana

succhavi

uttama

vanno " "

esahi tuyhapita narasiho

"

Suniddhasugambhiramafijusughoso hingula bandhusurattasujivho visati

visati

seta sudanto

esahi tuyhapita narasiho

Afijanavannasunilasukeso kaficanapatta visuddhalalatoL

osadhi fpandora " # suddhasu unno " »

esahi tuyhapita narasiho gacchatinilapathe viya cando taraganaparivethita rupo savakamajjhagatosamanindo esahi tuyha pita narasiho

i

Of noble lineage,sprung from the warrior caste, his feet honored by gods and men; his mind is well establishedin morality and concentration. Thus is your father, lion of men. Long and prominent is his well-formed nose; like a heifer, his eyesare extremely blue, like a rainbow are his deep blue eyebrows. Thus is your father, lion of men. Round and smooth is his well-formed neck; his jaw like that of a lion, his body like the king of beasts, his beautiful skin of bright golden color. Thus is your father, lion of men. Soft and deep is his sweet voice, his tongue red as vermilion; his white teethare twenty in eachrow. Thus is your father, lion of men. Like the color of collyrium is his deep blue hair, like a polished golden plate his forehead; ft white as the morning star his beautiful tuft. Thus is your father, lion of men. Justas the moon crossesthe sky, surrounded by a multitude of stars, the Lord of Monks is accompaniedby his disciples Thus is your father, lion of men.

verses wer by PrincessYasodhara to herseven-year son , ashisfather, nowtheBuddha, waswalkinginto thecity for the rst timeafterhis enlightenment.v . -, «vi>"/ptvAfctm

Rahula

13

Jayamangala Gatha

Bahum sahassamabhinimmita sayudhantam girimekhalam udita ghora sasenamaram -" danadi dhammavidhina jitava munindo tantejasabhavatume jayamangalani Maratireka mabhiyujjhita sabbarattim * ghoram panalavakamakkhamathaddha-yakkham khanti sudantavidhina jitava munindo tantejasabhavatume jayamangalani Nalagirim gajavaram atimattabhutam davaggi cakka masanivasudarunantam mettambu seka vidhina jitava munindo *" tantejasa bhavatu me jayamangalani

Ukkhitta khagga matihattha sudarunantam dhavanti yo janapath 'angulimalavantam iddhi 'bhisankhatamano jitava munindo tantejasabhavatume jayamangalani Katvana kattha mudaram iva gabbhiniya cifieaya duttha vacanamjanakaya majjhe santenasoma vidhina jitava munindo tantejasabhavatume jayamangalani Saccam

v

vadabhiropitamanam ati andhabhutam pafifiapadipajalito jitava munindo tantejas tu mejayamangalani

14

Verses on Victory and Happiness When Mara, seatedatop his fierce elephant Girimekhala, surrounded by troops, createda thousand weaponed arms, the Lord of Sagesconqueredhim by his generosity By this power, may joyous victory be mine. When the fierce demon Alavaka,

more violent than Mara, fought all night, the Lord of Sagesconqueredhim with patienceand self control. By this power, may joyous victory be mine As the elephant Nalagiri, like a terrible forest or thunderbolt,

came at him intoxicated,

the Lord of Sagesconqueredhim *>* with loving-kindness. By this power, may joyous victory be mine. When the terrible fearsome murderer,

Angulimala, pursued him, the Lord of Sagesconqueredhim with psychic powers. By this power, may joyous victory be mine. When Ciflca, with a block around her belt,

appearing pregnant, tried to defame him in public, the Lord of Sagesconqueredher with calmnessand gentleness. By this power, may joyous victory be mine. When the renowned debater,Saccaka,deviating from the truth, blindly entered into debate, * the Lord of Sagesconquered him with the lighted lamp of wisdom. By this power, may joyous victory be mine.

15

Nandopanandabhujagamvibudhammahiddhim puttena thera bhujagenadamapayanto iddh'upadesavidhina jitava munindo tantejasabhavatumejayamangalani Duggahaditthi bhujagenasudatthahattham brahmamvisuddhi juti middhi bakabhidhanam fianagadenavidhinajitava munindo n tantejasabhavatumejayamangalani Etapi buddhajayamangala atthagatha dine sarate matandi

hitvana neka vividhani c 'upaddavani mokkham sukham adhigameyyanaro sapafifio m

16

The dragon, Nandopananda,was intelligent and powerful, but through his psychic advice to his disciple, the Arahat Elder, the Lord of Sagesconqueredhim. By this power, may joyous victory be mine. When Brahma Baka-pure, radiant, and powerful-was bitten by the snakeof wrong view,

theLordof Sages conquered him r** with

his medicine

of wisdom.

By this power,- may joyous victory be mine. The personwho earnestlymemorizesand recitesdaily theseeight versesof the Buddha's joyous victories will overcome many types of misfortune and will attain freedom and happiness.

17

Pufifianumodana

Akasattha ca bhummattha

devanaga mahiddhika pufifiam tarn anumoditva dram

rakkhantu

loka-sasanam

Patti Idam me fiatinam

hotu

Sukhita hontu fiatayo Patthana

Imina pufifi mame

kmm bal

amaam

tam amaga hotu nibba pat Devo

vassatu kalena

sassasampatti hetu ca phito bhavatu loko ca

raja bhavatudhammiko Dukkhappatta ca niddukkha bhayappatta ca mbbhaya

sokappattaca nissoka hontu sabbepipanino *

18

Sharing Joy (Merit) With Superior Beings May devasand nagasof great power, inhabiting the earth and other realms,share our joy (merit) and long protect the world and dhamma. Sharing of Joy (Merit) With the Departed May this joy (merit) obtained by me be received by my departed relatives; may they be happy. An Affirmation

*

By virtue of wholesomeacts may I never associatewith fools, and may I associateonly with the wise until

I attain

Nibbana.

May there be timely rain, may the harvest be abundant; may the world prosper and the j rulers be righteous. May the suffering not suffer, the fearful not fear,

the grieving not grieve; may all beings be well and happy.

19

A SHARING

OF LOVING-KINDNESS "

May I be well, happy, peacefuland prosperous. May no harm cometo me; may no difficulties come to me; may no problems cometo me.

May I alwaysmeetwith success. May I also have patience,courage,understanding, and de termination

to meet and overcome

inevitable

difficulties, problems, and failures in life. { May my parents be well, happy, peacefuland prosperous. May no harm come to them; may no difficulties come to them; may no problems come to them. May they always meet with success.May they also have patience,courage, understanding, and determination to meet and overcome inevitable difficulties, problems, and failures

in life.

GH

Ifi

May my teachersbe well, happy, peacefuland prosperous.May no harm cometo them; may no difficulties come to them; may no problems come to them. May they always meet with success.May they also have patience, courage,understanding, and determination to meet and overcome inevitable difficulties,

problems, and failures in life. May my family be well, happy, peacefuland prosperous.May no harm come to them; may no difficulties come to them; may no problems come to them. May they always meet with success.May they also have patience, courage,understanding, and determination to meet and overcome inevitable difficulties,

problems,and failuresin life.

20

May my friendsbe well, happy,peacefuland prosperous.May no harmcometo them; may no difficulties come to them; may no problems come to them. May they always meet with success.May they also have patience,courage,understanding, and determination

to meet and overcome

inevitable difficulties, problems, and failures

in life.

thoseunfriendly to me be well, happy, peacefuland prosperous.May no harm come to them; may no difficulties come to them; may no problems come to them. May they always meet with success.May they also have patience,courage,understanding, and determination

to meet and overcome

inevitable difficulties, problems, and failures

in life.

all living beingsbe well, happy, peaceful and prosperous.May no harm come to them; may no difficulties come to them; may no problems cometo them. May they always meetwith success.May they also have patience,courage, understanding, and determination

to meet and overcome

inevitable difficulties, problems, and failures

in life.

21

"

all With

u as or Chanting n

ish Tran

ions

MANGALA

SUTTA

Evam me sutam "ekam samayambhagavasavatthiyam viharatijetavane anathapindikassa arame.Atha kho afifiataradevataabhikkantayarattiya abhikkanta vannakevalakappamjetavanam obhasetvayena bhagavaten'upasankami.Upasankamitvabhagavantam " abhivadetva

ekamantam* atthasi. Ekamantam * thita ** «

kho sa devatabhagavantamgathaya ajjhabhasi. Bahu deva manussa

ca

mangalani acintayum akankhamana

sotthanam

bruhi mangalamuttamam Asevana

ca balanam

panditanam * * * ca sevana JT

puja capujaniyanam etam mangalamuttamam

Patiwpa desa vaso ca

pubbecakatapufifiataI atta sammapanidhi ca etam mangalamuttamam

Bahusaccafica sippafi ca vinayo ca susikkito subhasitaca ya vaca etam mangalamuttamam

Mata pitu upatthanam puttadarassasangaho anakula ca kammanta

etam mangalamuttamam

24

JLf

GREATEST

HAPPINESS

SUTRA

Thus have I heard: On one occasion, the Exalted

One was dwelling at the monasteryof Anathapindika in the JetaGrove near Savatthi. Shortly after midnight, a certain deity, whose brilliant appearanceilluminated the entire jeta grove, cameto the Exalted One. After approaching, he respectfully bowed to the Exalted One and stood to one side. There he addressed the Exalted One in verse:

Many deities and humans .^ are thinking about happiness, wishing for happiness. Pleasetell me the greatesthappiness. Not associatingwith fools, associatingwith the wise, honoring thoseworthy of honor; this is the greatesthappiness. Living in the proper environment having done meritorious deedsin setting oneselfin the right directic this is th test happ Becominglearned and knowledgeable, being well-trained and disciplined,. speaking in a meaningful way; this is the greatesthappiness. Serving one's father and mother, providing for one's wife and children, being orderly in one'soccupation; this is the greatesthappiness.

25

Danafi ca dhammacariyaca

fiatakanafi casangaho m anavajjani kammani etam mangalamuttamam

Arati virati papa majjapana ca safifiamo appamado ca dhammesu etam mangalamuttamam Garavo ca nivato ca santotthi "" Kalena

ca katafifiuta dhamma-savanam 0

*

etam mafigalamuttamam Khanti

ca sovacassata

s am an* an an ca dass an am" kalena

dhamma-sakaccha

etam mangalamuttamam

Tapo ca brahmacariyafica ariya-saccanadassanam nibbana-sacchikiriyaca etam mangalamuttamam Phutthassa *"

loka-dhammehi

cittam yassana kampati asokamvirajam khemam etam mangalamuttamam Etadisani

katvana

sabbatthamaparajita sabbatthasotthim gacchanti tan* tesammangalamuttamam

26

Sharingand being righteous, helping relatives, avoiding harmful actions; this is the greatesthappiness. Ceasingand abstaining from evil, refraining from intoxicants, being diligent in virtue; this is the greatesthappiness. Showing respectand being humble, content and grateful, hearing the dhamma at the proper time; in this is the greatesthappiness. Being patient, speaking kind and gentle words, meeting with spiritual people, discussingdhamma at the proper time; this is the greatesthappiness. Exercisingdiscipline, living a religious life, perceiving the noble truths, and realizing nibbana; this is the greatesthappiness. If when experiencingworldly conditions, one's mind is not shaken, but remains

fearless,free from sorrow and ion; this is the greatesthappiness. Thosewho follow this path, will

remain

undefeated

and

will prosper in every way; that is the greatesthappiness.

27

RATANA

SUTTA

Yanidha bhutani samagatani bhummani va yani va antalikkhe sabbe 'va bhuta sumana bhavantu

athopi sakkaccasunantubhasitam Tasma hi bhuta nisametha sabbe

mettam karotha manusiyapajaya diva ca ratio ca haranti ye balm tasmahi ne rakkhathaappamatta Yamkifici

vittam idha va huram va

saggesu va yam ratanam panitam

no samamatthi tathagatena idampi buddheratanampanitam etena saccena

suvatthi

hotu

Khayam viragam amatampanitam

tt

yadajjhaga sakyamuni samahito

na tena dhammena

samatthi

kifici

idampi dhammeratanampanitam etena saccena suvatthi

hotu

Yam buddhasetthoparivannayi sucim samadhi

manantari-kafifia

mahu

samadhinatena samona vijjati r idampi dhammeratanampanitam etena saccena

suvatthi

hotu

Yepuggala attha satampasattha cattari etani yugani honti te dakkhineyya sugatassasavaka etesu dinnani mahapphalani idampi sangheratanampanitam etena saccena suvatthi hotu

28

JEWEL SUTRA

Whateverbeings are here assembled whether of earth or of heaven,

may all thesebeings be happy and listen closely to what is spoken. So, indeed,listen all you beings, show loving-kindness to humans who day and night bring you offerings, and guard them vigilantly. Whatevertreasureis here or beyond, or the preciousjewel in the heavens, none is equal to the Perfect One. In the Buddha is this precious jewel; by this truth may there be well-being.; Extinction, dision,deathlessness excellence;this attained the tranquil Sakyan sage. There is nothing equal to that teaching In the Dhamma is this precious jewel; by this truth may there be well-being. m

That purity praised by the Buddha, concentration

with immediate

result;

That concentrationhas no equal. In the Dhamma is this precious jewel; by this truth may there be well-being. Eight personspraised by the good:

theseare four pairs,gift-worthy Disciplesof the PerfectOne. Gifts to them yield abundant fruit. In the Sanghais this precious jewel; by this truth may there be well-being.

29

Ye suppayutta manasa dalhena

nikkamino gotama-sasanamhi te pattipatta amatamvigayha laddha muda nibbutim bhufijamana idampi sangheratanampanitam etena saccena

suvatthi

hotu.

YathindakhHopathavim sito siya catubbhi vatebhi asampakampiyo i tathupamamsappurisamvadami yo ariyasaccaniaveccaati idampi sangheratanampanitam etena saccena

suvatthi

hotu.

Ye ariya-saccanivibhavayanti gambhira-pafifienasudesitani kificapi te honti bhusappamatta' na te bhavamatthamamadiyanti idampi sangheratanampanitam *»

etena saccena suvatthi hotu.

Sahavassa dassana-sampadaya

tayassudhammajahita bhavanti sakkaya-ditthi vicikicchitafi ca silabbatamva pi" yadatthi kind cathuh'apayehica vippamutto cha cabhithanani

abhabbo

katum

idampi sangheratanampanitam i etena saccena suvatthi hotu.

Kificapi so kammam karoti papakam kayena vaca uda cetasava abhabboso tassapaticchadaya abhabbata dittha-padassa vutta

idampi sangheratanampanitam etena saccena suvatthi hotu.

30

With firm minds applying themselves, perseveringin Gotama'steaching, they reachthe goal; in the deathless, they enjoy supreme peace. In the Sanghais this precious jewel: by this truth may there be well-being. As a firm post grounded in the earth cannot be shakenby the four winds, so is the superior person,I say, who definitely seesthe noble truths. In the Sanghais this precious jewel: by this truth may there be well-being. se who compreh dth well taught by him c even if the 3t take an

truth

~^^r

e Sanghais this preciou by this truth may there be well-being With his attainment of insight, three states are at once abandoned; view of self, doubt,

and clinging to rites and rituals. Freedfrom the four statesof misery he cannot do the six heinous

deeds.

In the Sanghais this precious jewel: by this truth may there be well-being. Though he might do someevil deed ^ in body, speech,or mind, he cannot hide it; such is impossible for one who hasseenthe path. In the Sanghais this preciousjewel: by this truth may therebe well-being.

31

t

Vanappagumbe yatha phussitagge

gimhana-masepathamasmimgimhe tathupamamdhammavaramadesayi nibbanagamimparamamhitaya idampi buddheratanampanitam etena saccena Varo varafifiu

varado

suvatthi

hotu

varaharo

"

anuttaro dhammavaramadesayi idampi buddheratanampanitam & etena saccena

suvatthi

hotu

Khinam puranam navam natthl sambhavam

* viratta-citta ayatike bhavasmim te khinabija avirulhicchanda nibbanti dhira yathayampadipo idampi sangheratanampanitam etena saccena suvatthi

hotu

Yanidha bhutani samagatani bhummani va yani va antaUkkhe tathagatamdeva-manussa-pujitam * buddham

namassama

suvatthi

hotu

Yanidha bhutani samagatani bhummani va yani va antaUkkhe tathagatamdeva-manussa-pujitam dhammam namassama suvatthi hotu

Yanidha bhutani samagatani bhummani va yani va antaUkkhe tathagatamdeva-manussa-pujitam sartghamnamassamasuvatthi hotu

32

Like woodland groves in bloom, in the first heat of the summertime,

is the

~

sublime dhamma he taught, leading to nibbana, the highest good. In the Buddha is this precious jewel: by this truth may there be well-being. Noble, knower of nibbana, boon-giver, boon-bringer, he taught the great sublime dhamma. In the Buddha is this precious jewel: by this truth may there be well-being. The past extinct with no new becoming. Their minds detached from future existence,

old seedsdestroyed,craving uprooted; the wise are extinguished like a lamp. In the Sanghais this precious jewel: by this truth may there be well-being. Whatever beingsare here assembled,whether of earth or heaven;we revere the perfected Buddha, honored by gods and men; may there be well-being. i

Whateverbeings are here assembled,of earth heavens;we revere the perfecteddhamma, honored by gods and men; may there be well-being. Whateverbeings are here assembled,of earth

heavens;we reverethe perfectedsangha, honored by gods and men; may there be well-being.

33

KARANIYA

METTA

SUTTA

Karaniya mattha-kusalena * yam tarn santam padam abhisamecca sakko uju ca suju ca suvaco c'assa mudu anatimani Santussako

ca subharo

ca

appakicco ca sail ahuka-vutti

santindriyo ca nipako ca appagabbhokulesu ananu-giddho

"

1

Na ca khuddam

samacare

kifici

yena vififiu pare upavadeyyum sukhino

va khemino

hontu

sabbe satta bhavantu

F

sukhitatta

Ye keci panabhutatthi tasa va thavara

va anavasesa

digha va ye mahantava majjhima rassa-kanuka-thula r

Dittha va &yeva addittha «* *"

ye ca dunevasanti avidure bhuta va sambhavesi

va

sabbe satta bhavantu

sukhitatta

Na paroparamnikubbetha natimafifietha

katthacinam

^ kamci

byarosanapatighasafifia nafifia-mafifiassa dukkha miccheyya

Mata yatha niyam puttam ayusaekaputtamanurakkhe evampi sabbabhutesu manasambhavayeaparimanam

LOVING

KINDNESS

SUTRA

Skilled in good, wishing to attain a state of calm, so should one behave:

able,upright, perfectly upright, open-minded, gentle, free from pride. Contented, easily able; with few duties, of light livelihood; controlled

in senses, discreet,

reserved,not greedily" attachedto family One should not commit a slight wrong, that wise personsmight censure; that there be happinessand security. May all beings be happy-minded. Whatever beings there are: timid, strong, and all other, long, or huge, average,short, or large; Seen or unseen,

living near or far,

born or coming to birth: May all beings be happy-minded Let one not deceive another,

nor despiseanyone anywhere. Neither in anger nor ill-will, should

one wish

As a mother

another

would

harm.

risk her own life

to protect her only child, so should one, to all living beings, cultivate

a boundless

35

heart.

Mettam

ca sabba-lokasmim

manasambhavayeaparimanam uddhamadho ca tiriyafica asambadhamaveramasapattam Tittham f9 9 caram0 nisinno

va

sayanova yavatassavigatamiddho etam " satim " adhittheyya «. ss brahmametam

viharam idha mahu

Dittthifica anupagammasilava dassanenasampanno kamesu vineyya gedham na hijatu gabbhaseyyampunareti'ti METTANISAMSA

SVTTA

Mettaya bhikkhave cetovimuttiya asevitaya bhavitaya bahulikatayayanikataya vatthukataya anutthitayaparicitaya susamaraddhaya ekadasanisamsa patikankha.Katame ekadasa? *

Sukham supati'.Sukhampatibujjhati. Na papakam supinamati. Manussanampiyo hoti. Amanussanampiyo hoti. Devata rakkhanti. Nassa aggi va visam va satthamva kamati. Tuvatam cittam samadhiyati.Mukhavanno vippasidati. Asammulho k&am karoti. Uttaiim appativijjhanto brahmalokupagohoti. Mettaya bhikkhave cetovimuttiya asevitaya bhavitaya bahulikatayayanikataya vatthukataya anutthitayaparicitaya susamaraddhaya ime ekadasanisamsapatikankha'ti.

36

Let one's love pervade the whole world, without any obstructions, above, below and across,

free of obstruction, enmity, hostility. Standing, walking, sitting, or lying down; whenever awake, one should developf mindfulness,

asthis is the highest abode. Not falling into error, virtuous, and endowed with insight; giving attachment to sense-desires,

oneis not again subjectto birth. 1 f

ADVANTAGES

OF LOVING-KINDNESS

Monks, eleven advantagescan be expectedfrom the release,the deliveranceof the mind by familiarizing oneselfwith thoughts of loving-kindness,by constantly increasing thesethoughts, by regarding it asa vehicle of expression,as something to be treasured,by living according to these thoughts, by putting them into practice,by establishingthem. What are theseeleven? * Happy you sleep,happy you awaken, you have no evil dreams.

You are dear to humans

and

nonhuman Devasprotect you. Fire, poison and weaponscannot touch you. Your mind quickly concentrates.

Your countenance

is serene. You

die without confusionof mind. Beyondthat, if you fail to attain nibbana,you will be reborn in the Brahma-world. (Repeatintroduction)

37

MTTTANISAMSA Pahuta

bhakkho

SUTTA

bhavati

vippavuttho sakaghara bahunam upajivan ti yo mittanam na dubhati Yam yam janapadamyati nigame rajadhaniyo sabbatthapujito hoti yo mittanam na dubhati Nassacorapasahanti nati mafifieti khattiyo sabbe amitte

tarati

yo mittanam na dubhati Akkuddho sagharameti sabhaya pati nandito fiatinam

uttamo

hoti

yo mittanam na dubhati Sakkatva

sakkato

hoti

$lif garuhoti sagaravo vanna kitti * "

bhato hoti

yo mittanam na dubhati Pujako labhate pujam vandako pati vandanam

yaso kittim ca yo mittanam na dubhati Aggi yatha pajjalati devatava virocati

siriya ajahito hoti yo mittanam na dubhati

38

ADVANTAGES

OF FRIENDSHIP

SUTRA

He eats well

when away from home. Many people depend on a person who doesn't betray friendship. Whatever country he goesto, market or city, everywhere they honor a personwho doesn't betray friendship. Robbersdo not overpower him, ife royalty does not look down on him. 'm Triumphant over all enemiesis a personwho doesn't betray friendship. Unangered he comesto his own home, happy in gatherings of people,m &ite'; the best of relatives is a person who doesn't betray friendship. F He gives respectand is respected, honors others and is honored;

praise and fame come to a person who doesn't betray friendship. He gives and is given, venerates and is venerated;

wealth and recognition come to a person who doesn't betray friendship. He glows like an ember, is radiant as a deity; never forsakenby prosperity is a personwho doesn't betray friendship.

39

Gavo tassapajayanti khette vuttham viruhati

puttanam phalamasnati yo mittanam na dubhati

Darito pabbata tova rukkato patito naro cuto patiftham labhati yo mittanam na dubhati Virulha mula santanam

nigrodha miva maluto amitta nappasahanti yo mittanam na dubhati .

MAHAJA YAMAtiGALA Mahakaruniko

GATHA

natho

hitaya sabba-paninam puretva parami sabba -M' patio sambodhi muttamam

etenasaccavajjena " hotu mejayamangalam Jayanto bodhiya mule

sakyanamnandivaddhano evam mayham jayo hotu jayassujayamangalam Sakkatva

buddha-ratanam

osadham* uttamam " varam* hitam

deva-manussanam

buddha-

nassant' upaddavasabbe

^ dukkhavupasamentu m

40

-. .

His cows are productive, ., what he sows grows in abundance, enjoyment of the fruit comesto a

personwho doesn'tbetrayfriendship. Though fallen from a precipice,

a mountainor a tree,

w&AAt

protected from harm is a person who

doesn'tbetrayfriendship.

a

As a deep-rootedbanyan tree cannot be blown over by the wind, so enemies cannot overcome a person

who doesn't betray friendship. VERSES OF JOYOUS VICTORY \

For the welfare of all living beings the great comionateprotector fulfilled all the perfections and realized supremeawakening. By the power of this truth, may joyous F victory be mine. Victorious

beneath the bodhi tree,

brought delight to the Sakyaclan. May I too triumph in this way; may I achievethe joyous4 victory. I revere the jewel of the Buddha, the highest, most excellentbalm, beneficial to gods and humans. By the power of the Buddha, may all misfortune be destroyed, may all suffering ceasefor me.

41

Sakkatva dhamma-ratanam osadham" uttamam" varam*

parilahupasamanam dhamma-tejena s i

nassant'upaddavasabbe bhay ipasamentum Sakkatva sangha-ratanam osadham " uttamam " varam"

ahuneyyampahuneyyam sangha-tejenasotthina nassant'upaddavasabbe toga vupasamentu me Yankiflci

ratanam

loke

vijjati vividha puthu ratanam" buddha-samam tasma sotthi Yankifici

*

natthi

bhavantu

me

ratanam " loke

i

vijjati vividha puthu ratanam

dhamma-samam tasma sotthi

Yankifici

ratanam

natthi

bhavantu

me

loke

vijjati vividha puthu ratanam sangha-samamnatthi tasma sotthi Natthi

bhavantu

me

me saranam " " afifiam" buddho

me saranam

varam

etena saccavajjena * hotu mejayamangalam

42

-

I revere the jewel of the Dhamma, the highest, most excellent balm,

coolingthefeverof defilements.^ By the power of this Dhamma, may all misfortune be destroyed, may all fearsceasefor me. I revere the jewel of the Sangha, the highest, most excellent balm, worthy of offerings and hospitality. By the power of the Sangha may all misfortune be destroyed, may all diseaseceasefor me. Whatever jewels exist in the world, numerous and diversified,

there is no jewel equal to the Buddha by this truth may I be secure. Whatever jewels exist in the world, numerous and diversified,

there is no jewel equal to the Dhamma by this truth may I be secure. Whateverjewels exist in the world, numerous and diversified,

there is no jewel equal to the Sangha by this truth may I be secure. "« For me thereis no other refuge, the Buddha is my matchlessrefuge. By the power of this truth, may the joyous victory be mine.

43

j

Natthi me saranam " "" afifiam * dhammo me saranam " « varam *

etenasaccavajjenahotu mejayamaAgalam. Natthi me saranamafifiam sanghome saranamvaram etenasaccavajjenahotu me jayamangalam. Sabbitiyo vivajjantu sabbarogo vinassatu ma me bhavatuantarayosukhi dighayuko bhava Bhavatu sabba mangalam rakkhantu sabba devata sabba buddhanubhavena

sada sotthi

bhavantu

me.

Bhavatu sabba mangalam rakkhantu sabba devata sabba dhammanubhavena

sada sotthi

bhavantu

me

"

Bhavatu sabba mangalam rakkhantu sabba devata sabba safighanubhavena sada sotthi bhavantu me.

Nakkhattayakkha bhutanampapaggahanivarana parittass'anubhavenahantu mayham upaddave. Devo vassatukalena sassa-sampattihotu ca phito bhavatuloko ca raja bhavtudhammiko. Sabbebuddha balappattapaccekanafica yam balam arahantanafica tejenarakkham bandhamisabbaso.

44

For me there is no other refuge, the Dhamma is

my matchless refuge.By the powerof this truth, may the joyous victory be mine. ^

For me there is no other refuge, the Sanghais matchlessrefuge. By the power of this truth, may the joyous victory be mine. 4

May all calamitiesbe warded off, may all illnessesbe dispelled, may no obstacleshinder me, may I live long and happily. all good fortu my way, may ties protect me. llth ^» w Buddha, may Iway well-being i

May all good fortune come my way, may all the deities protect me. By all the power of the Dhamma, may I always enjoy well-being. I

May all good fortune come my way, may all deities protect me. By all the power of the Sangha, may I always enjoy well-being. I May my troubles due to stars,demons,evil spirits and harmful planets be destroyedby power of theseprotective verses. May the rainfall be timely, and the harvest rich, may the world be prosperous, and the rulers just. <

By the power of all mighty Buddhas,by the power of paccekaBuddhas,by the glory of arahats,may I secureevery protection.

45

itat

ive tors

ATTHA MAHA PURISA VTTAKKA

Appicchassayamdhammo, nayam dhammo mahicchassa;

santutthassayamdhammo, nayam dhammo asantutthassa;

pavivittassayamdhammot

"

nayam dhammo saftganika-ramassa;

araddha-viriyassayamdhammo, nayam dhammo kusitassa;

upatthita satissayamdhammo, nayam dhammo mutthas-satissa;

samahitas-sayamdhammo, nayam dhammo asamahitassa; pafifia-vantassayam dhammo, nayam dhammo duppafifiassa;

nippapafica-ramassayam dhammo nippapafica-ratino,nayamo dhammo papafica-ramassa papafica-ratino.

48

EIGHT

THOUGHTS

OF A GREAT

BEING

This Dhamma is for one who wants little, _ not for one who wants much; This Dhamma is for the contented, not for the discontented; This Dhamma is for the secluded,

not for one who is fond of society; This Dhamma is for the energetic, not for the lazy; This Dhamma is for the mindful,

notfortheconfused;

|K

This Dhamma is for the composed, not for the flustered; This Dhamma is for the wise,

notfor theunwise;

UH jtehlftfltf

This Dhamma is for the preciseand the one who delights in exactness, not for the diffused or

the one who delights in diffusion.

49

,-?

^

"

DHAMMACAKKAPPAVATTANA

H

SUTTA

IU6 Hi (selection)

]

Dve me bhikkave antapabbajitenana sevitabba: yo cayamkamesukamasukhaltikanuyogo,hino, \ gammo,pothujjaniko, anariyo, anatthasamhito; yo cayam attakilamathanuyogo,dukkho, anariyo, anatthasamhito. Ete te, bhikkhave,

ubho ante

anupagamma,majjhima patipada thathagatena abhisambuddha, cakkhukarani, fianakarani,

upasamaya,abhififiaya sambodhaya,nibbanaya samvattati.

Katama ca sa bhikkhave, majjhima patipada tathagatenaabhisambuddha,cakkhukarani, fianakarani,upasamaya,abhififiaya, sambodhaya, nibbanayasamvattati? Ayameva ariyo atthafighiko maggo, seyyathidam: sammaditthi, sammasankappo, sammavaca, " sammakammanto, samma-ajivo, sammavayamo, sammasati, sammasamadhi.

Ayam kho sa bhikkhave, majjhima patipada tathagatenaabhisambuddha,cakkhukarani, fianakarani,upasamayaabhififiaya, sambodhaya, nibbanayasamvattati. Idam kho pana, bhikkhave, dukkham ariyasaccam:

jati 'pi dukkha,jarapi dukkha,vyadhi'pi dukkho, maranam'pi dukkham, appiyehi sampayogo

dukkho,piyehi vippayogodukkho,yam' pi 'icchamna labhatitarn'pi dukkham;sankhittena pane'upadanakkhandhadukkha.

50

TURNING O monks

THE

WHEEL

there are tw

OF DHAMMA tremes which

SUTRA uld not

be resortedto by a recluse:there is this attachment to worldly enjoymentin respectof sensualpleasures low, common, belonging to ordinary man, ignoble, connectedwith misery; there is this attachment to self-mortification-suffering, ignoble, connectedwith misery. O monks, without approaching thesetwo extremes,the middle path hasbeen realized by the Tathagataproducing insight, producing knowledge, which leads to serenity, deep knowledge, the highest awakening, Nibbana. And, O monks, what is that middle path which has beenrealized by the wayfarer, producing insight, producing knowledge leading to serenity, deep knowledge, the highest awakening,Nibbana? This is none other than the Noble Eightfold Path, namely: right view, right intention, right speech, right livelihood, right effort, right mindfulness, right concentration. This, O monks, is the middle path realized by the wayfarer, producing insight, producing knowledge, leading to serenity,deep knowledge,the highest awakening,Nibbana. This, O monks, is the noble truth of suffering: birth is suffering, old ageis suffering, illness is suffering, death is suffering, associationwith unpleasant people is suffering, dissociation from the beloved is

suffering;not gettingwhat onedesiresis suffering. In short,the five factorsof clingingare suffering.

51

Idam kho pana bhikkave, dukkha samudayam ariyasaccam:yayam tanhaponobhavikanandiragasahagata,tatratatrabhinandini,seyyathidam: kamatanha, bhavatanha, vibahavatanha. Idam kho

pana bhikkhave dukkha nirodham ariyasaccam,yo tassay'eva tanhaya,asesaviraga nirodho cago, pafinissaggo,mutti, analayo. Idam kho pana bhikkhave, dukkha nirodhagamini patipadaariyasaccam.Ayameva ariyo atthafigikomaggo, seyyathidam:sammaditthi, samma sankappo,samma vaca, sammakammanto, sammaajivo, samma vayamo,sammasati, sammasamadhi. f

Idam dukkham ariyasaccan'ti me bhikkhave,pubbe ananussutesu dhammesu cakkhum udapadi, fianam

udapadi,pafifia udapadi, vijja udapadi,aloko udapadi. Tarnkho panidam dukkham ariyasaccam parififieyyan'ti me bhikkhave,pubbe ananussutesu dhammesucakkhum udapadi,fianam udapadi,pafifia udapadi, vijja udapadi,aloko udapadi. Tarnkho pan 'idam dukkham ariyasaccamparififiatan'ti me bhikkhave,pubbe ananussutesudhammesucakkhum udapadi,fianam udapadi,pafifia udapadivijja udapadi,aloko udapadi. tot $

Idam dukkhasamudayamariyasaccan'ti me n bhikkhave... Tarn khopan'idam dukkhasamudayam ariyasaccampahatabban'ti me bhikkhave... Tarn kho pan 'idam dukkhasamudayamariyasaccam pahinan'ti me bhikkhave... 3

52

This, O monks, is the noble truth of the arising of

suffering:desireleadingto birth, ionatedelight, finding pleasurehereand there,namely,desirefor sensepleasures,for becoming,and for nonbecoming This indeed, O monks, is the noble truth of the

extinction of suffering, of that very desire, the extinction which comesthrough completedetach-

ment,giving up, completeabandonment, release, and nonattachment

This, O monks, is the noble

truth of the path to the extinction of suffering: just this is the noble eightfold path, namely, right view, right intention, right speech,right livelihood, right effort, right mindfulness, and right concentration. O monks, with reference to the" fact, 'This is

noble truth of suffering", a fact never heard before, vision arose,cognition arose,wisdom arose,knowl edgearose,and light arosein me. O monks, with referenceto the fact, "This noble truth of suffering should be comprehended",a fact never heard before, vision arose,cognition arose,wisdom arose, knowledge arose,and light arosein me. O monks, with reference to the fact, 'This noble truth of

suffering has beencomprehended", a fact never heard before, vision arose,cognition arose,wisdom arose,knowledge arose,and light arose in me. O monks, with reference to the fact, "This isf the

noble truth of the arising of suffering ..." O monks, with reference to the fact, "This noble truth of the

arising of suffering should be abandoned O monks, with reference to the fact, "This noble

truth of the arising of suffering has beenabandoned

53

Idam dukkhanirodhamariyasaccan'time bhikkh Tamkh 'dam dukkhanirodhamariyasaccam sacchikatabban'time Tarnkho pan 'idam dukkha nirodham ariyasaccam hikatan'ti me ave...

Idam dukkha nirodha gamini patipada ariyasaccan'ti me bhikkhave ... Tarn khopan'idam dukkhanirodha gamini patipada ariyasaccambhavetabban'ti me 4 bhikkhave ... Tarn kho pan'idam dukkha nirodha gamini patipada ariyasaccambhavitan'ti me bhikkhave pubbe ananussutesudhammesucakkhum udapadi,fianam udapadi,pafifia udapadi, vijja udapadi,aloko udapadi.

Yava kivafica me bhikkave imesu catusu anyasaccesu

evam " tiparivattam f mt + dvadasakaram + *yathabhutam + fianadssanam " " na suvisuddham * ahosi, n 'eva tavaham *

bhikkhave sadevake loket samarake, sabrahmake""

sassamanabrahmaniya pajaya sadevamanussaya anuttaram 9 sammasambodhim

"

abhisambuddho

paccafifiasim.Yato ca kho me bhikkhave imesu catusu anyasaccesuevam tiparivattam dvadasakaram yathabhutamfianadassanamsuvisuddhamahosi. Athaham bhikkhave

mak

sadevake loke samarake sabrah-

assamanabrahmaniyapajay

manussay

ttaramsammasambodhim abhisambud-

o paccafifiasim.Ptinafic

udapadi.Akuppa

dassanam

imutti. Ayamantimajati

Natthidani pufiabbhavo'ti

54

O monks, with reference to the fact, "This is the

noble truth of the extinction of suffering"... monks, with reference to the fact, "This noble

truth of the extinction of suffering should be realized"...

O monks, with reference to the fact,

"This noble truth of the extinction of suffering has been realized

O monks, with reference to the fact, "This is the

noble truth of the path leading to the extinction of suffering"... O monks, with referenceto the fact, "This noble truth of the path leading to the extinc tion of suffering should be developed monks, with reference to the fact, 'This noble

truth of the path leading to the extinction of * suffering hasbeen developed", a fact never heard before, vision arose,cognition arose,wisdom arose,knowledge arose,and light arosein me. O monks, as long as my vision and knowledge of the three aspectsin thesetwelve ways with regard to the four noble truths was not perfectly clear to me, I did not claim to have attained the incomparable Buddhahood, the SupremeEnlightenment in this world with its Maras and Brahmas, with its

monks and priests, with its gods and men. Only when my vision and knowledge of the three aspectsin thesetwelve ways with regard to the * four noble truths was perfectly clear to me, did I claim to have attained the incomparableBud- ^ dhahood, the SupremeEnlightenment in this world with its Maras and Brahmas, with its monks

and priests,with its gods and men. Also the knowledge and vision arose in me that my freedom is unassailable.This is my last birth. Now there is no more re-becoming.

55

Idamavoccabhagava,attamanapafica vaggiya bhikkhu bhagavatobhasitamabhinandun'ti. Imasmifi ca pana veyyakaranasmimbhafifiamane, ayasmatokondafifiassa virajam, vitamalam, dhammacakkhumudapadi:yam kifici samudayadhammam sabbam tarn nirodhadhamman

'ti.

SACCAVIBHAftGA

SUTTA

... Katamafic'avuso dukkha-nimdha-gamini-patipada ariyasaccam? Ayameva ariyo atthangiko maggo. Seyyathidam:sammaditthi,sammasankappo, sammavaca sammakammanto, samma-ajivo, samma *r vayamo, sammasati, sammasamadhL Katamac'avuso, sammaditthi? Yam kho, avuso, dukkhe fianam, dukkhasamudaye fianam, dukkhanimdhe fianam

dukkha-nirvdha-gamini-patipadaya fianam. Ay am vuccat'avuso, sammaditthi.

Katamo c'Svuso,sammasankappo? Nekkhammasankappo,avyapadasankappo, avihimsasankappo. Ay am vuccat'avuso,sammasankappo. Katama c'avuso sammavaca? Musavada veramani,

pisunavacaveramani,phawsavacaveramani,samphappalapa veramani.Ay am vuccat'avusosammavaca. Katama c'avuso sammakammanto? Panati pata veramani, + r adinnadana veramani, « ^ kamesu micchacara

veramani.Ay am vuccat'avuso,sammakammanto.

56

When the Lord said thus, the group of five monks were happy and approved the words of the Lord. When this analysis was given, the eye of dhamma which is perfectly clear and free from stain, arose in the VenerableKondaflfia, namely, "whatever has the quality of arising, has the quality of extinction. THE ~* "'* ~

ANALYSIS

OF TRUTH *- -

SUTRA

-9

'«

Friends, what is the noble truth of the path leading to the end of suffering? This alone, the noble eight-

foldpath,to wit:rightview,rightthought,right * speech,right action, right livelihood, right effort, right mindfulness, right concentration. "-. -^-^fc^ What friends, is right view: That indeed, friends, knowledge in suffering,... in the arising of suffering, ... in the extinction of suffering,... in the path leading to the extinction of suffering. Friends,this is called right view. What, hi

is right thought?

renuncia

, of freedom

thought

from mali

freedom from cruelty. Friends, this is called right thought. "

What,friendsis right speech? Abstaining

*"*

from falsehood,...from slander,...from rough speech. Friends,this is called right speech.

What,friends,is right action?Abstainingfrom killing,... from stealing,... from sexual misconduct Friends,this is called right action.

57

Katamo c'avuso samma-ajivo?Idhavuso ariyasavako

miccha-ajivam, pahayasamma-ajivena jivikam kappeti. Ay am vuccat'avuso samma-ajivo.

Katamo c'avuso sammavayamo?Idh'avuso bhikkhu anuppannanam papakanam akusalanam dhammanam

anuppadayachandamjaneti, vayamati, viriyam arabhati,cittam pagganhati,padahati. Uppannanam papakanamakusalanamdhammanampahanayachandam janeti, vayamati, viriyam arabhati,cittam pagganhati, padahati. Anuppannanammkusalanamdhammanam uppadayachandamjaneti, vayamati, viriyam arabhati, cittam pagganhati,padahati. Uppannanamkusalanam dhammanamthitiya, asammosaya,bhiyyobhavaya, vepullaya, bhavanaya,paripuriya chandamjaneti, vayamati, viriyam arabhati,cittam pagganhati,padahati. Ay am vuccat'avuso,sammavayamo.

Katama c 'avuso sammasati? Idh 'avuso bhikkhu kaye **

kayanuiviharati, atapi, sampajano,satima, vineyya loke abhijjhadomanassam;vedanasuvedanaui viharati, atapi, sampajano,satima, vineyya loke abhijjhadomanassam;citte cittanuiviharati, atapi sampajano,satima, vineyya loke abhijjha domanassam; dhammesudhammanuiviharati, atapi, sampajano, satima, vineyya loke abhijjha domanassam.Ayam vuccat' avuso, sammasati.

58

What, friends, is right livelihood? Herein friends, a noble disciple giving up wrong livelihood gets his living through right livelihood. Friends,this is B called right livelihood. afc; f

What, friends, is right effort? Herein friends, a 1t monk producesa wish, strives, starts an effort,^ holds out his mind, exertsfor the nonarising of evil and

unskillful

mind

states which

have not arisen.

He produces a wish, strives, startsan effort, holds * out his mind, exerts for the destruction unskillful

mind

states which

of evil and

have arisen.

producesa wish, strives, starts an effort, holds out his mind, exertsfor the arising of skillful mind stateswhich have not arisen. He produces a wish, strives, starts an effort, holds out his mind, exerts

for the stability, for the absenceof confusion, for the increase, for the fullness, for the cultivation of the mind, for the fulfillment of skillful mind states

that have arisen. Friends, this is called right effort. Friends,what is right mindfulness? Herein friends, a monk lives seeingthe body in the body, zealous, thoughtful, mindful, disciplining in the world covetousnessand dejectedness;seeingfeeling in feeling, zealous,thoughtful, mindful, disciplining in the world covetousnessand dejection;seeingthe mind in the mind, zealous,thoughtful, mindful, disciplining in the world covetousnessand dejection; seeingmental statesin mental states,zealous, thoughtful, mindful, disciplining in the world covetousnessand dejection. Friends,this is called right mindfulness.

59

Katamo c'avuso sammasamadhi? Idh' avuso bhikkhu, q vivic 'eva kamehi, vivicca akusalehi dhammehi, savi-

takkam, savicaramvivekajam, pitisukham, pathamajjhanamupasampajjaviharati.Vitakka-vicaranam vupasama,ajjhattam sampa-sadanam, cetaso ekodibhavam,avitakkam, avicaramt samadhijamt r, pitisukham dutiyajjhanamupasampajjaviharati. Pitiya ca viraga upekkhakoca viharati sato ca sampajano sukham ca kayenapatisamvedeti yantam anya m acikkhanti upekkhakosatima sukhavihari'ti 4tatiyaj-m jhanam upasampajjaviharati. Sukhassacapahana, dukkhassaca pahana,pubbe'va somanassadomanassanam atthatigama,adukkham,asukham,upekkhasatiparisuddhim catutthajjhanamupasampajjaviharati. Ay am vuccat' avuso, samma samadhi.

Idam vuccat' avuso, dukkh-nuvdha-gamini-pafipada ariyasaccam. *

60

What friends, is right concentration?Herein, friends, a monk, quite secludedfrom sense pleasures, secluded from unwholesome states of mind, enters and dwells in the first jhana, accomA

panied by applied and sustainedthought with rapture and happinessborn of seclusion.With the subsiding of applied and sustainedthought, he entersand dwells in the secondjhana, which has internal confidence and unification

of mind, is

without applied and sustainedthought, and is filled with rapture and happinessborn of concentration. With the fading away of rapture, he

dwells in equanimity,mindful and discerning, * and he experiencesin his own person that happinessof which the noble onessay "happily lives he who has equanimity and is mindful". Thus he entersand dwells in the third jhana. With the abandoning of pleasureand pain, and with the previous disappearanceof joy and grief, he enters and dwells in the fourth jhana which has neitherpain-nor-pleasureand has purity of mindfulness due to equanimity. Friends, this is called right concentration.

This, O Friends/is

path leading t

said to be the Noble Truth of

essati

61

CATURARAKKHA Buddhanussati

Buddhanussati

metta ca asubham maranasati

Iti ima caturarakkhabhikkhu bhaveyyasilava Ananta vitthara gunam gunato nussarammunim

ii

bhaveyya buddhima bhikkhu buddhanussati madito

Savasanekilese so eko sabbenighatiya ahu susuddhasantanopujanam ca sadaraho ^m

" -,

Sabbakala gate dhamme sabbe sammfrsayam muni

sabbakarenabujjhitva eko sabbafifiutamgato

Vianadi vijjahisiladicaranehi ca ^ susamiddhehisampannogaganabhehinayako Sammagato subhanthanamamoghavacanoca so tividhassapi lokassa-fiata nirava sesato r

Anekehi gunoghehi sabbasattuttamoahu anekehiupayehi naradammedamesica Eko sabbassa lokassa

sabba sattanu

sasako

bhaggyaissariyadinamgunanamparamo nidhi

62

FOUR

PROTECTIVE

MEDITATIONS

Contemplation on Buddha A virtuous monk should practice the fourfold protective meditation: reflection on Buddha; loving kindness;impure nature of the body; and death. An intelligent monk should meditate on the Buddha, endowed with infinite and pervasive qualities, reflecting on thesequalities. '

»

*

That Buddha has destroyed aloneall the defilements together with the Vasanasand with an extremely pure mind, hasalways deservedadoration. That Buddha has rightly realized by himself, in * every way, all matters pertaining to all times and has attained

omniscience

alone.

w

i

The leader is endowed with the knowledge of insight, extensiveas the sky, and is endowed with good practices,like the precepts. ,^ ^y The Buddha has rightly goneto the blissful place;he is endowed with fruitful speech;he has known the

threeworlds in their entirety.

|i«»m«fr

The Buddha has becomesupreme among all beings by his manifold qualities. He has subdued by various means that which That Buddha

should

be subdued.

is alone a teacher to the entire world

in

all matters. He is a noble treasureunto the qualities like fortune and prosperity.

63

Pafifiassa sabbadhammesukaruna sabbajantusu T attatthanamparatthanamsadhika gunajetthiko Dayaya parami citva pafifiayattanamuddhari uddhari sabbadhammeca dayayafifieca uddhari Dissamanopi tavassarupakayo acintiyo asadharanafianaddhednammakaye kathavakati

Metti

BhavanS

Attupamaya sabbesamsattanamsukha kamatam

itvakamatomettamsabbasattesuIjhavaye Sukhi bhaveyyamniddukkho ahamniccam aham viya hita ca me sukhi hontu majjhatta c 'atha verino Imamhi gamakkhettamhisatta hontu sukhi sada tato param ca rajjesu cakkavalesujantuno Samantacakka valesusattanamtesupanino sukhino puggala bhuta attabhavagata siyum Tathaitthi puma ceva ariya anariyapi ca deva nara apayatfhatatha dasadisasucati

64

His wisdom

is directed

towards

all matters

and He

has comionfor all beings. Benefactorto himself and others,supreme in all qualities. Having completed all perfections,with the wisdom gained, He freed Himself and then, out of comion, He used Dhamma to free others too.

His rupakaya which is visible in itself is inconceivable. How much more so is his dharmakaya, endowed with unique wisdom. Loving KindnessMeditation Having compared oneselfwith others, one should practice loving-kindness towards all beings realizing everyone desireshappiness. May I, free from sorrow, always be happy; and may those who desire my welfare, are indifferent towards me, or hate me, also be happy. May all beings who live in this vicinity and thosewho live in other kingdoms of this world-system be happy. May all beings living in every world-system and each elementof life in such a system be happy, having achieved the highest bliss. Likewise, women, men, noble, and ignoble, gods, men, thoseliving in noble states,and in the directions: may all thesebeings be happy.

65

'

Asubha

Avififiana*

Bhavana

subhanibham" savififiana subham» imam" "

kayam asubhatoamasubhambhavayesati t

Vannasanfhanagandhehi asayokasato tatha patikkulaani kaye mc kunapani dvi solasa patitamhapi kunapajeguccham kaya nissitam adharo hi suci tassakayotu kunape fhitam Milhe kimiva kayoyam asucimhi samutthito anto asuci sampunnopunna vacca kuti viya Asuci sandateniccam yatha medakathalika nanakimi kulavasopakka candanikaviya Ganda bhuto toga bhuto vana bhuto . samussayo atekicchotijeguccho pabhinna kunapupamoti

Manna

Sati

"

*

Pavatadipa tulyaya sayu santati yakkhayam parupamayasamambhavayemaranassatim Maha sampatti sampattayatha sattamata idha tatha aham marissami maranam mama hessati

66

Meditation on the Impurities The monk perceiving this body as putrid asa consciousand nonconsciousentity, should meditate on

its putridness.

'

The thirty-two impurities of my body are abhorrent in respectof color, form, associableelementsand space.

Abhorrent, indeed, are the things that fall from body. The body, though ed by pure things, restsitself in impurity. Like a worm born in excreta,this body is alsoborn in excreta. Like a full cesspit,this body is full of excreta

inside.

Justas fat pours itself from a pot of fat, so impure matters flows out from this body. Like a cesspit, this body is an abode to the hosts of insects. " This body is like a boil, a disease,a wound; it is fl incurable. It is extremely abhorrent It is comparable to a decomposedcorpse. Contemplation on Death

Seeingwith wisdom the endof life in others,comparable to a lamp kept in a windy place,one should meditate

on death.

Justasin this world beingswho onceenjoyedgreat prosperity will die, even so will I too die. Death will indeed come to me.

ft

67

Uppattiyasahe vedammaranamagatamsada maranatthayaokasamvadhako viya esati isakam anivattam tarn satatamgamanussukam jivitam udayaattham suriyo viya dhavati vijju bubbula ussavajalaraji parikkhayam ghStakova ripu tassasabbatthSpi avSriyo suyasatthamapufifiidhi buddhi vuddhijinaddvayam ghatesimaranamkhippam katu madisakekatha Paccayanamca vekalya bahiraj-jhattu-paddava maramoramnimesapi maramanoanukkhananti

MahS SanvegaVatthu Bhavetva

caturarakkha

avajjeyya anantaram maha sanvegavatthuni aftha atthita

Jati jara vyadhi cuti apaya atita appattakavatta dukkham idani ahara gavetthi dukkham

sanvegavatthuni imani aftha Pato

map

svaimam hitabhilas

pappoti so ti vipulam hata pan pantho settham sukham* munivisittha " 99 <*

68

^

matam* sukhena cati

This death has comealong with birth. Like an executioner,death always seeksan opportunity. Life, without halting for a moment, and ever keen on moving, runs like the sun that hastensto set after its rise.

Life ends like lightning, a water bubble, a dewdrop, or a line drawn on water. Death is ultimately unavoidable, just as a determined murderer is. Even two sages of great fame, virtue and intelli^^ ^^ " _

gence,were instantly destroyed by death. Then how could I possibly be savedfrom death? Through internal causes,or external injuries, within the twinkling of an eye I die. Moreover, I continue dying every instant. / The Great Sorrowful Stagesof Life Having practiced this fourfold protective medita tion, the monk who has put forth effort should reflect on the eight great sorrowful stages. "

The sorrow pertaining to: birth; old age;disease; death; birth in the pain-world; past and future ^^^^i

of birth; and the current search for food to

feed our senses.Theseare the eight sorrowful stagesof life. *

A person who, desirous of his own welfare and knowing the types of meditation, practices this meditation regularly in the morning and the evening, will, having destroyed the impediments, happily attain the supreme state of nibbana, extolled as the highestbliss by the Buddha.

69

MAHASATIPATTHANA SUTTA* Ekayano ayam, bhikkhave, maggo sattanamvisuddhiya soka-pariddavanam samatikkamaya dukkha-domanas* sanamatthangamayafiayassaadhigamaya nibbanassa sacchikiriyaayayadidamm cattarosatipatthana. ¥

Katame cattaro? Idha, bhikkhave, bhikkhu kaye kayanuiviharati atapi sampajanosatima vineyya loke abhijjha domanaxsam. -

tun

dananupas ineyy

taapi sampajano domanassam

Citte cittanuiviharati atapi sampajanosatima vineyya loke abhijjha domanassam.

Dhammesudhammanufviharati atapi sampajano satima vineyya loke abhijjha domanassam.

porti ipatthan beingincluded for tho who h to memoriz rec major messag Sutta Pali. A condensedEnglish translatio Sutta,in which the Buddha describedin detail the Viana(insight) Medi tech niq folio

70

FOUNDATIONS

OF MINDFULNESS

SUTRA

This is the only way, Monks, for the purification of beings,for the overcoming of grief and lamentation, for the ending of suffering and frustration, for reaching the right path, and for the attainment of Nibbana-namely, the Four Foundations of mindfulness.

What are the four? Monks, here a monk lives

contemplating the body in the body-ardent, clearly comprehending and mindful, having outgrown covetousnessfor and anguish about the world.

,t

.

He lives contemplating feelings in feelingsardent, clearly comprehending and mindful, having o utgrown covetousness for and anguish about the world. v

He lives contemplating the mind in the mind ardent, clearly comprehending and mindful, having outgrown covetousnessfor and anguish about the world.

He lives contemplating mental objectsin mental objects rdent, clearly comprehending and mindful, having outgrown covetousnessfor and anguish about the world.

71

T

Summaryof instructionsfor practicingthefour foundationsof mindfulness(fromtheSatipatthanaSutta): I. CONTEMPLATION

OF THE BODY

A. Mindfulnessof breathing#

$

And monks, how does a monk live practicing body contemplation in the body? Monks, herein, a monk having gone to the forest or to the foot of a tree or to a vacant place,sits down in the crosslegged posture, then keeping his body erect,he establishes mindfulness

before him, and mind-

fully breathesin and mindfully breathesout. Breathing in a long breath, he knows "I am breathing in a long breath". Breathing out a long breath, he knows "I am breathing out a long** breath". Breathing in a short breath, he knows am breathing in a short breath". Breathing out a short breath, he knows "I am breathing out a short breath". "Alertly aware of the whole body I breathe in," so he trains himself. "Alertly aware of the whole body I breatheout," so he trains himself. "Calming the body I breathe in." so he trains himself. "Calming the body I breathe out, so he trains himself.

srfi

Body Postures

Again,monks,when walkinga monk knows am walking", or when standing he knows "I am standing7',or when sitting he knows "I am sit-

ting", or whenlying down he knows,"I am lying down. In whatever position his body is in he knows that position of the body.

72

Thus he lives practicing internally body contemplation in the body; or practicing externally body contemplation in the body; or practicing internally and externally, body contemplation in the r body. Or he lives contemplating the origination factorsin the body; or he lives contemplating the dissolution factors in the body or he lives contemplating origination and dissolution factors in the body. Or the mindfulness that "there is only this body" is establishedin him in a manner essential for intuitive insight and mindfulness. And he remainscompletely independent, clinging to nothing^^^^^^^ in the world. Monks, thus indeed, a monk lives practicing body^^ ^^» ^^"^^

contemplation in the body. Mindfulness With Clear Comprehension r

Againmonks,in walkingto andfro,a monk

J

practicesclear comprehension;in looking ahead, in looking elsewhere,he practicesclear comprehension;in bending and stretching he practices

clearcomprehension; in wearingtheinnerand \ outerrobesand in carryingthe bowl, he practices* clearcomprehension;in eating, in drinking, chewing and fasting, he practicesclear comprehension;in answering calls of nature, he practices clearcomprehension;in walking, standing,

sitting, falling asleep,waking, speakingand being silent,he practicesclearcomprehension (similarly for four elements,body parts,cemeterycontemplations).

73

II CONTEMPLATION

OF FEELINGS r

And, monks,how doesa monk live practicing feeling contemplation in feelings? Monks, herein, a monk when experiencinga pleasant feeling, knows "I am experiencinga pleasant

feeling",or when experiencinga painful feeling knows "I am experiencinga painful feeling", or when experiencinga neither painful nor pleasant feeling knows "I am experiencinga neither painful nor pleasant feeling." Or when experiencing a pleasantworldly feeling, knows "I am experiencinga pleasantworldly feeling", or when experiencinga pleasantunworldly feeling, knows "I am experiencinga pleasantunworldly feeling" or when experiencinga painful worldly feeling knows "I am experiencinga painful worldly feeling", or when experiencinga painful unworldly feeling knows "I am experiencinga painful unworldly feeling", or when experiencing a neither painful nor pleasantworldly feeling knows "I am experiencinga neither painful nor pleasant worldly feeling," or when experiencing a neither painful nor pleasantunworldly feeling knows "I am experiencinga neither painful nor pleasant unworldly feeling. Thus he lives practicing internally feeling con-

templationin feelings;or practicingexternally feeling contemplation in feelings; or practicing internally and externally, feeling contemplation in feelings. Or he lives contemplating the origination factors in feelings; or he lives contemplating the dissolution factors in feelings, or he lives

74

templatingoriginal

d dissolut

factors

in feelings. Or the mindfulnes lythi establishedin him in a ma essentialfor intuitive insight and mindfulness Andh I ains completely independent ing to thing in the world. Monks, thus indeed,a monk lives practicing feeling contemplation in feelings. HI. CONTEMPLATION

OF MIND *

And monks, how doesa monk live practicing mind-contemplation in the mind? Monks, herein, a monk* knows the lust-affected mind, as lust-affected, or he knows the lust-free mind, as lust-free.

Or he knows the hate-affected mind, as hateaffected; or he knows the hate free mind, as hatefree. Or he knows

the delusion-affected

... delusion-

free ... shrunken... distracted ... developed ... undeveloped ...surable...unsurable ...concentrated ... freed... unfreed...

Thus he lives practicing internally mind contemplation in the mind; or practicing externally mind contemplation in the mind; or practicing internally and externally, mind contemplation in the mind. Or he lives contemplating the origination factors in the mind; or he lives contemplating the dissolution

factors in the mind, or he lives

75

contemplating origination and dissolution factors in the mind.

Or the mindfulness

that

there is only this mind", establishedin him in a manner essentialfor intuitive insight and mindfulness. And he remains completely independent, clinging to nothing in the world. 4

Monks, thus indeed, a monk lives practicing mind contemplation in the mind. IV. CONTEMPLATION

OF MENTAL OBJECTS

And monks, how does a monk live practicing mind contemplation in the mind? Monks, herein, a monk lives practicing mentalobjectcontemplation in mental objectsof the five hindrances.

And, monks, how does a monk live practicing mental-objectcontemplation in mental-objectsof the five hindrances?

Monks, herein, when sensedesire is present within, the monk knows "There is sense desire i me", or when sense desire is absent within, he ^ m knows

"There

is no sense desire in me

knows how the arising of a nonarisensense desire comesto be; he knows how the discarding of an already arisen sensedesire comesto be; and he knows how the nonarising in the future of a discarded sense desire comes to be. (etc. for I

other mental objects)

"m

76