Bhikkhu Manual Handbook

BHIKKHU MANUAL
Essential Chants and Vinaya Notes
Handbook Edition
Bhikkhu Manual
Essential Chants and Vinaya Notes
Handbook Edition
Published by Amaravati Publications
ISBN 978-1-78432-164-2
Copyright © Amaravati Buddhist Monastery 2020

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set in Gentium and Nunito Sans.
Fourth edition, 2020

Namo tassa bhagavato arahato sammāsambuddhassa
Abbreviations used in the text
A Aṅguttara Nikāya Mv Mahāvagga

Cv Cullavagga Pr Pārājika
D Dīgha Nikāya Pv Parivāra
Dhp Dhammapada Snp Sutta Nipāta
DhpA Dhammapada Sp Samantapāsādikā
Aṭṭhakathā S Saṃyutta Nikāya
It Itivuttaka Thī Therīgāthā
Ja Jātaka Th Theragāthā
Khp Khuddakapāṭha Ud Udāna
Kv Kaṅkhāvitaraṇī Vin Vinaya Piṭaka
M Majjhima Nikāya Vism Visuddhimagga
References to shorter texts consisting of verses such as the

Dhammapada, Udāna, Itivuttaka, Theragāthā, Therīgāthā or
Sutta Nipāta are to the verse number or chapter and verse
number. The other longer texts are referred to by volume and
page number of the PTS edition.
CONTENTS
PART I. ESSENTIAL CHANTS
1. MORNING CHANTING 2
2. EVENING CHANTING 8
3. REFLECTIONS 14
3.1 Reflection on the Four Requisites 14

3.2 Five Subjects for Frequent Recollection 16
3.3 Ten Subjects for Frequent Recollection 18
3.4 Caturappamaññā-obhāsana 22
Suffusion With the Divine Abidings 23
3.5 Recollection After Using the Requisites 25
3.6 Reflection on the Off-Putting Qualities 27
3.7 Mettāpharaṇa 30
Reflection on Universal Well-Being 31
3.8 The Unconditioned 32
vii
viii CONTENTS
3.9 Reflection on the Thirty-Two Parts 33

3.10 Sabba-patti-dāna-gāthā 35
Verses on the Sharing of Merit
3.11 Uddissanādhiṭṭhāna-gāthā 37
Verses of Sharing and Aspiration 38
3.12 Sabbe sattā sadā hontu 39
4. PARITTA CHANTS 40
4.1 Thai Tradition 40

4.2 Invitations 44
4.2.1 Invitation for Paritta Chanting 44
4.2.2 Invitation to the Devas 45
4.3 Introductory Chants 47
4.3.1 Pubba-bhāga-nama-kāra-pāṭha 47
4.3.2 Saraṇa-gamana-pāṭha 47
4.3.3 Sambuddhe 47
4.3.4 Nama-kāra-siddhi-gāthā 49
4.3.5 Namo-kāra-aṭṭhaka 50
CONTENTS ix
4.4 Core Sequence 51

4.4.1 Maṅgala-sutta 51
The Thirty-Eight Highest Blessings 53
4.4.2 Ratana-sutta 55
Verses from the Discourse on Treasures 59
4.4.3 Karaṇīya-metta-sutta 61
Mettañ-ca sabba-lokasmiṃ 62
The Buddha’s Words on Loving-Kindness 63
4.4.4 Khandha-paritta 65
Appamāṇo buddho appamāṇo dhammo 65
4.4.5 Chaddanta-paritta 66
The Great Elephant Protection
4.4.6 Mora-paritta 67
The Peacock’s Protection
4.4.7 Vaṭṭaka-paritta 68
The Quail’s Protection
4.4.8 Buddha-dhamma-saṅgha-guṇā 68
4.4.9 Araññe rukkha-mūle vā 69
4.4.10 Āṭānāṭiya-paritta (short) 70
Homage to the Seven Past Buddhas
4.4.11 Sacca-kiriyā-gāthā 71
4.4.12 Yaṅkiñci ratanaṃ loke 71
x CONTENTS
4.4.13 Sakkatvā buddharatanaṃ 72

4.4.14 Aṅgulimāla-paritta 73
4.4.15 Bojjhaṅga-paritta 73
The Factors of Awakening Protection
4.4.16 Abhaya-paritta 74
The Danger-free Protection
4.5 Closing Sequence 75
4.5.1 Devatā-uyyojana-gāthā 75
Verses on Sending Off the Devatā
4.5.2 Jaya-maṅgala-aṭṭha-gāthā 76
Verses on the Buddha’s Victories
4.5.3 Jaya-paritta 78
The Victory Protection
Jayanto bodhiyā mūle 78
4.5.4 So attha-laddho 79
4.5.5 Sā attha-laddhā 79
4.5.6 Te attha-laddhā sukhitā 79
4.5.7 Bhavatu sabba-maṅgalaṃ 80
4.6 Mahā-kāruṇiko nātho’ti ādikā gāthā 80
4.7 Āṭānāṭiya-paritta (long) 81
The Twenty-Eight Buddhas’ Protection
Natthi me saraṇaṃ aññaṃ 84
CONTENTS xi
Yaṅkiñci ratanaṃ loke 84

Sakkatvā 85
Sabbītiyo vivajjantu 85
4.8 Pabbatopama-gāthā 86
Verses on Mountains
4.9 Bhāra-sutta-gāthā 87
Verses on the Burden
4.10 Khemākhema-saraṇa-gamana-paridīpikā-gāthā 87
True and False Refuges
4.11 Bhadd’eka-ratta-gāthā 88
Verses on a Shining Night of Prosperity
4.12 Ti-lakkhaṇ’ādi-gāthā 89
Verses on the Three Characteristics
4.13 Dhamma-gārav’ādi-gāthā 91
Verses on Respect for the Dhamma
4.14 Paṭhama-buddha-bhāsita-gāthā 92
Verses on the Buddha’s First Exclamation
4.15 Pacchima-ovāda-gāthā 92
Verses on the Last Instructions
4.16 Ye dhammā hetuppabhavā 93
Arising From a Cause
4.17 Nakkhattayakkha 93
xii CONTENTS
5. ANUMODANĀ 94
5.1 Yathā vāri-vahā pūrā 94

Just as Rivers
Sabba-roga-vinimutto 97
5.2 Bhojana-dānānumodanā 98
5.3 Aggappasāda-sutta-gāthā 98
5.4 Adāsi-me ādi-gāthā 99
5.5 Kāla-dāna-sutta-gāthā 100
5.6 Ratanattay’ānubhāv’ādi-gāthā 101
5.7 Culla-maṅgala-cakka-vāḷa 102
5.8 Mahā-maṅgala-cakka-vāḷa 103
5.9 Vihāra-dāna-gāthā 104
6. FUNERAL CHANTS 107
6.1 Dhamma-saṅgaṇī-mātikā 107

6.2 Dhammasaṅgaṇī 110
6.3 Vibhaṅga 111
6.4 Dhātukathā 111
6.5 Puggalapaññatti 112
6.6 Kathāvatthu 112
CONTENTS xiii
6.7 Yamaka 113

6.8 Paṭṭhāna-mātikā-pāṭha 113
6.9 Vipassanā-bhūmi-pāṭha 114
6.10 Paṃsukūla 117
7. SUTTAS 118
7.1 Dhammacakkappavattana-sutta 118

Bhummānaṃ devānaṃ 124
7.2 Anatta-lakkhaṇa-sutta 126
7.3 Āditta-pariyāya-sutta 132
7.4 Ānāpānassati-sutta 137
7.5 Girimānanda-suttaṃ 140
8. PĀṬIMOKKHA CHANTS 146
8.1 Ovāda-pāṭimokkha-gāthā 146

Verses on the Training Code
8.2 Sacca-kiriyā-gāthā 148
8.3 Sīl’uddesa-pāṭha 148
8.4 Tāyana-gāthā 150
The Verses of Tāyana
xiv CONTENTS
8.5 Sāmaṇera-sikkhā 152
PART II. VINAYA NOTES
9. GUIDELINES 159
9.1 Establishing of the Pāṭimokkha 159

9.2 Four Great Standards (Mahāpadesa) 160
9.3 Upholding the Principles 160
10. REQUISITES 161
10.1 Bindu (Marking) 161

10.2 Adhiṭṭhāna (Determining) 161
10.3 Paccuddharaṇa (Relinquishing) 163
10.4 Vikappana (Sharing Ownership) 163
10.4.1 Generally Addressing the Recipient 163
10.4.2 Addressing the Recipient by Name 164
10.4.3 Receiving Bhikkhu is Absent 165
10.5 Vikappana-paccuddharaṇa (Relinquishing) 167
CONTENTS xv
11. OFFENCES 169
11.1 Āpatti-paṭidesanā (Confession of Offences) 169

11.1.1 Six reasons for āpatti 169
11.1.2 Four conditions for exemption from āpatti 169
11.1.3 The kinds of āpatti 169
11.1.4 Method of confessing light offences 170
11.2 Nissaggiya Pācittiya 172
11.2.1 NP 1 (‘extra robe’) 172
Returning the robe 173
11.2.2 NP 2 (‘separated from’) 174
11.2.3 NP 3 (‘over-kept cloth’) 174
11.2.4 NP 6 (‘asked for’) 175
11.2.5 NP 7 (‘beyond limit’) 175
11.2.6 NP 8 (‘instructing’) 176
11.2.7 NP 9 (‘instructing’) 176
11.2.8 NP 10 (‘reminding’) 177
11.2.9 NP 18 (‘gold and silver’) 177
11.2.10 NP 19 (‘monetary exchange’) 178
11.2.11 NP 20 (‘buying and selling’) 178
11.2.12 NP 21 (‘extra bowl’) 179
xvi CONTENTS
11.2.13 NP 22 (‘new bowl’) 179

11.2.14 NP 23 (‘kept tonics’) 179
11.2.15 NP 25 (‘snatched back’) 180
11.2.16 NP 28 (‘urgent’) 180
11.2.17 NP 29 (‘wilderness abode’) 181
11.2.18 NP 30 (‘diverted gain’) 181
11.3 Saṅghādisesa 182
12. UPOSATHA 183
12.1 Pārisuddhi-uposatha (Purity Uposatha) 183

12.1.1 Pārisuddhi Before Sangha 183
12.1.2 Pārisuddhi for Three Bhikkhus 183
12.1.3 Pārisuddhi for Two Bhikkhus 184
12.1.4 Adhiṭṭhānuposatha (For a lone bhikkhu) 185
12.2 Sick Bhikkhus 185
12.2.1 Pārisuddhi 185
12.2.2 Sending Consent (Chanda) 186
12.2.3 Pārisuddhi + Chanda 187
12.2.4 Reciting the Pāṭimokkha in Brief 188
CONTENTS xvii
13. RAINS AND KATHINA 190
13.1 Khamāpana-kamma (Asking for Forgiveness) 190

13.2 Vassāvāsa (Rains-residence) 193
13.2.1 Entering the Rains (Thai tradition) 193
13.2.2 Sattāha-karaṇīya (Seven-day leave) 194
13.2.3 Rains privileges 194
13.3 Pavāraṇā (Inviting Admonition) 195
13.3.1 For five or more bhikkhus 195
13.3.2 For four or three bhikkhus 197
13.3.3 For two bhikkhus 198
13.3.4 For one bhikkhu 199
13.3.5 Pavāraṇā by a sick bhikkhu 199
13.4 Kaṭhina 200
13.4.1 Procedure to Give the Kaṭhina-cloth 200
13.4.2 Kaṭhina Saṅghakamma 202
13.4.3 Spreading the Kaṭhina 203
13.4.4 Kaṭhina Anumodanā 204
14. OTHER PROCEDURES 206
14.1 Nissaya (Dependence) 206

xviii CONTENTS
14.2 Kappiya-karaṇa (Making Fruit Allowable) 207

14.3 Entering Town after Midday 207
14.4 Saṅghadāna-apalokana (Sharing Saṅghadāna) 208
14.5 Paṃsukūla-cīvara (Taking Rag-cloth) 208
14.6 Desanā 209
14.6.1 Permission to speak on Vinaya 209
14.6.2 Permission to speak on Dhamma 209
14.7 Añjali 210
14.8 Requesting a Dhamma Talk 210
14.9 Acknowledging the Teaching 211
14.9.1 After the talk on Vinaya or Dhamma 212
14.10 Three Refuges & the Five Precepts 213
14.11 Three Refuges & the Eight Precepts 218
14.11.1 Asking Forgiveness of The Triple Gem 224
14.11.2 Taking Leave after Uposatha 225
14.12 Disrobing 226
15. USEFUL NOTES 227

CONTENTS xix
PART III. APPENDIX
A. PĀLI PHONETICS AND PRONUNCIATION 234
A.0.1 Aspirated consonants 235

A.0.2 Examples 236
A.0.3 Retroflex consonants 236
B. QUOTATIONS 239
LIST OF FIRST LINES
Aciraṃ vat’ayaṃ kāyo . . . . . . . . . . . . . . 117

Adāsi me akāsi me . . . . . . . . . . . . . . . . 99
Addhuvaṃ jīvitaṃ . . . . . . . . . . . . . . . . 117
Aggato ve pasannānaṃ . . . . . . . . . . . . . 98
Ahaṃ sukhito homi niddukkho homi . . . . . . . 30
Ajja mayā apaccavekkhitvā yaṃ cīvaraṃ . . . . . 25
Ānāpānassati bhikkhave bhāvitā bahulīkatā . . . 137
Aneka-jāti-saṃsāraṃ sandhāvissaṃ anibbisaṃ . . 92
Aniccā vata saṅkhārā . . . . . . . . . . . . . . 117
Anuññāsi kho bhagavā sāmaṇerānaṃ dasa . . . . 152
Anuttaraṃ abhisambodhiṃ sambujjhitvā tathāgato 118
Apet’ayañ-cakkhumā eka-rājā . . . . . . . . . . 67
Appamāṇo buddho appamāṇo dhammo . . . . . 65
Appasannehi nāthassa sāsane sādhusammate . . . 81
Araññe rukkha-mūle vā . . . . . . . . . . . . . 69
Asevanā ca bālānaṃ . . . . . . . . . . . . . . . 51
Atītaṃ nānvāgameyya nappaṭikaṅkhe anāgataṃ . 88
Atthi bhikkhave ajātaṃ abhūtaṃ akataṃ . . . . . 32
Atthi loke sīla-guṇo saccaṃ soceyy’anuddayā . . . 68
Avoiding those of foolish ways . . . . . . . . . . 53
Ayaṃ kho me kāyo uddhaṃ pādatalā . . . . . . . 33
Ayañ-ca kho dakkhiṇā dinnā . . . . . . . . . . . 99
Āyu-do bala-do dhīro vaṇṇa-do paṭibhāṇa-do . . . 98
xx
LIST OF FIRST LINES xxi
Bāhuṃ sahassam-abhinimmita sāvudhan-taṃ . . 76

Bahuṃ ve saraṇaṃ yanti pabbatāni vanāni ca . . . 87
Bhārā have pañcakkhandhā . . . . . . . . . . . 87
Bhāsitam idaṃ tena bhagavatā jānatā passatā . . . 148
Bhavatu sabba-maṅgalaṃ . . . . . . . . . . . . 80
Bhavatu sabba-maṅgalaṃ . . . . . . . . . . . . 95
Bhummānaṃ devānaṃ saddaṃ sutvā . . . . . . 124
Bojjhaṅgo sati-saṅkhāto . . . . . . . . . . . . . 73
Buddho susuddho karuṇā-mahaṇṇavo . . . . . . 5
Chinda sotaṃ parakkamma . . . . . . . . . . . 150
Dasa ime bhikkhave . . . . . . . . . . . . . . . 18
Dukkhappattā ca niddukkhā . . . . . . . . . . . 75
Handa dāni bhikkhave āmantayāmi vo . . . . . . 92
Hetu-paccayo ārammaṇa-paccayo . . . . . . . . 113
Iminā puññakammena upajjhāyā guṇuttarā . . . 37
Iti pi so bhagavā arahaṃ sammā-sambuddho . . . 68
I will abide . . . . . . . . . . . . . . . . . . . 23
Jarā-dhammomhi jaraṃ anatīto . . . . . . . . . 16
Jayanto bodhiyā mūle . . . . . . . . . . . . . . 78
Kāle dadanti sapaññā vadaññū vīta-maccharā . . 100
Karaṇīyam-attha-kusalena . . . . . . . . . . . . 61
Khantī paramaṃ tapo tītikkhā . . . . . . . . . . 146
Kusalā dhammā akusalā dhammā . . . . . . . . 107
Mahā-kāruṇiko nātho atthāya sabba-pāṇinaṃ . . 80
Mahā-kāruṇiko nātho hitāya sabba-pāṇinaṃ . . . 78
xxii LIST OF FIRST LINES
May I abide in well-being . . . . . . . . . . . . 31

Mettañ-ca sabba-lokasmiṃ . . . . . . . . . . . 62
Mettā-sahagatena . . . . . . . . . . . . . . . . 22
Nakkhatta-yakkha-bhūtānaṃ . . . . . . . . . . 93
Namo arahato sammā . . . . . . . . . . . . . . 50
Namo me sabbabuddhānaṃ . . . . . . . . . . . 81
Natthi me saraṇaṃ aññaṃ . . . . . . . . . . . . 148
Pañcakkhandhā rūpakkhandho vedanākkhandho . 114
Paṭisaṅkhā yoniso cīvaraṃ paṭisevāmi . . . . . . 14
Pharitvāna mettaṃ samettā bhadantā . . . . . . 45
Puññass’idāni katassa yān’aññāni katāni me . . . 35
Ratanattay’ānubhāvena ratanattaya-tejasā . . . . 101
Sā attha-laddhā sukhitā viruḷhā buddha-sāsane . . 79
Sabba-buddh’ānubhāvena . . . . . . . . . . . . 102
Sabba-pāpassa akaraṇaṃ . . . . . . . . . . . . 146
Sabba-roga-vinimutto . . . . . . . . . . . . . . 97
Sabbe buddhā balappattā . . . . . . . . . . . . 75
Sabbe saṅkhārā aniccā’ti yadā paññāya passati . . 89
Sabbe sattā sadā hontu . . . . . . . . . . . . . 39
Sabbītiyo vivajjantu sabbarogo vinassatu . . . . . 85
Sabb’ītiyo vivajjantu sabba-rogo vinassatu . . . . 95
Sakkatvā buddharatanaṃ . . . . . . . . . . . . 72
LIST OF FIRST LINES xxiii
Sakkatvā buddha-ratanaṃ osadhaṃ uttamaṃ

varaṃ . . . . . . . . . . . . . . . . . . . . . . 85
Samantā cakka-vāḷesu . . . . . . . . . . . . . . 45
Sambuddhe aṭṭhavīsañca . . . . . . . . . . . . 47
Sarajjaṃ sasenaṃ sabandhuṃ nar’indaṃ . . . . . 45
Siri-dhiti-mati-tejo-jayasiddhi . . . . . . . . . . 103
So attha-laddho sukhito viruḷho buddha-sāsane . . 79
Te attha-laddhā sukhitā viruḷhā buddha-sāsane . . 79
Tesaṃ saccena sīlena khantimettābalena ca . . . 83
This is what should be done . . . . . . . . . . . 63
Through the goodness that arises from my practice 38
Udet’ayañ-cakkhumā eka-rājā . . . . . . . . . . 67
Vadhissamenanti parāmasanto . . . . . . . . . . 66
Veneyyadamanopāye sabbaso pāramiṃ gato . . . 132
Vipassissa nam’atthu cakkhumantassa sirīmato . . 70
Vipatti-paṭibāhāya sabba-sampatti-siddhiyā . . . 44
Virūpakkhehi me mettaṃ mettaṃ erāpathehi me . 65
Yan-dunnimittaṃ avamaṅgalañ-ca . . . . . . . . 74
Yānīdha bhūtāni samāgatāni . . . . . . . . . . . 55
Yaṅkiñci ratanaṃ loke . . . . . . . . . . . . . . 71
Yaṅkiñci ratanaṃ loke vijjati vividhaṃ puthu . . . 84
Yaṅkiñci vittaṃ idha vā huraṃ vā . . . . . . . . 55
Yantaṃ sattehi dukkhena ñeyyaṃ anattalakkhaṇaṃ 126
Yathā paccayaṃ pavattamānaṃ dhātu-mattam . . 27
Yathā pi selā vipulā nabhaṃ āhacca pabbatā . . . 86
xxiv LIST OF FIRST LINES
Yathā vāri-vahā pūrā . . . . . . . . . . . . . . 94

Yato’haṃ bhagini ariyāya jātiyā jāto . . . . . . . 73
Ye ca atītā sambuddhā ye ca buddhā anāgatā . . . 91
Ye dhammā hetuppabhavā . . . . . . . . . . . . 93
Yo cakkhumā moha-malāpakaṭṭho . . . . . . . . 49
Yo so bhagavā arahaṃ sammāsambuddho . . . . 8
PART I
ESSENTIAL CHANTS
1.
MORNING CHANTING
Dedication of Offerings
[Yo so] bhagavā arahaṃ sammāsambuddho

Svākkhāto yena bhagavatā dhammo
Supaṭipanno yassa bhagavato sāvakasaṅgho
Tam-mayaṃ bhagavantaṃ sadhammaṃ sasaṅghaṃ
Imehi sakkārehi yathārahaṃ āropitehi abhipūjayāma
Sādhu no bhante bhagavā sucira-parinibbutopi
Pacchimā-janatānukampa-mānasā
Ime sakkāre duggata-paṇṇākāra-bhūte paṭiggaṇhātu
Amhākaṃ dīgharattaṃ hitāya sukhāya
Arahaṃ sammāsambuddho bhagavā
Buddhaṃ bhagavantaṃ abhivādemi
[Svākkhāto] bhagavatā dhammo
Dhammaṃ namassāmi
[Supaṭipanno] bhagavato sāvakasaṅgho
Saṅghaṃ namāmi
2
Preliminary Homage
[Handa mayaṃ buddhassa bhagavato

pubbabhāga-namakāraṃ karomase]
Namo tassa bhagavato arahato sammāsambuddhassa (×3)
Homage to the Buddha
[Handa mayaṃ buddhābhitthutiṃ karomase]
Yo so tathāgato arahaṃ sammāsambuddho

Vijjācaraṇa-sampanno sugato lokavidū
Anuttaro purisadamma-sārathi
Satthā deva-manussānaṃ buddho bhagavā
Yo imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ
Sassamaṇa-brāhmaṇiṃ pajaṃ sadeva-manussaṃ sayaṃ
abhiññā sacchikatvā pavedesi
Yo dhammaṃ desesi ādi-kalyāṇaṃ majjhe-kalyāṇaṃ
pariyosāna-kalyāṇaṃ
Sātthaṃ sabyañjanaṃ kevala-paripuṇṇaṃ parisuddhaṃ
brahma-cariyaṃ pakāsesi
Tam-ahaṃ bhagavantaṃ abhipūjayāmi tam-ahaṃ
bhagavantaṃ sirasā namāmi
4 1. MORNING CHANTING
Homage to the Dhamma
[Handa mayaṃ dhammābhitthutiṃ karomase]
Yo so svākkhāto bhagavatā dhammo

Sandiṭṭhiko akāliko ehipassiko opanayiko
Paccattaṃ veditabbo viññūhi
Tam-ahaṃ dhammaṃ abhipūjayāmi tam-ahaṃ dhammaṃ
sirasā namāmi
Homage to the Saṅgha
[Handa mayaṃ saṅghābhitthutiṃ karomase]
Yo so supaṭipanno bhagavato sāvakasaṅgho

Ujupaṭipanno bhagavato sāvakasaṅgho
Ñāyapaṭipanno bhagavato sāvakasaṅgho
Sāmīcipaṭipanno bhagavato sāvakasaṅgho
Yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā
Esa bhagavato sāvakasaṅgho
Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo
Anuttaraṃ puññakkhettaṃ lokassa
Tam-ahaṃ saṅghaṃ abhipūjayāmi tam-ahaṃ saṅghaṃ
sirasā namāmi
Salutation to the Triple Gem
[Handa mayaṃ ratanattaya-paṇāma-gāthāyo c’eva

saṃvega-parikittana-pāṭhañca bhaṇāmase]
Buddho susuddho karuṇā-mahaṇṇavo

Yo’ccanta-suddhabbara-ñāṇa-locano
Lokassa pāpūpakilesa-ghātako
Vandāmi buddhaṃ aham-ādarena taṃ
Dhammo padīpo viya tassa satthuno
Yo magga-pākāmata-bheda-bhinnako
Lokuttaro yo ca tad-attha-dīpano
Vandāmi dhammaṃ aham-ādarena taṃ
Saṅgho sukhettābhyati-khetta-saññito
Yo diṭṭha-santo sugatānubodhako
Lolappahīno ariyo sumedhaso
Vandāmi saṅghaṃ aham-ādarena taṃ
Iccevam-ekantabhipūja-neyyakaṃ vatthuttayaṃ
vandayatābhisaṅkhataṃ
Puññaṃ mayā yaṃ mama sabbupaddavā mā hontu ve
tassa pabhāva-siddhiyā
Idha tathāgato loke uppanno arahaṃ sammāsambuddho
Dhammo ca desito niyyāniko upasamiko parinibbāniko
sambodhagāmī sugatappavedito
Mayan-taṃ dhammaṃ sutvā evaṃ jānāma
6 1. MORNING CHANTING
Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ

Soka-parideva-dukkha-domanass’upāyāsāpi dukkhā
Appiyehi sampayogo dukkho
Piyehi vippayogo dukkho
Yamp’icchaṃ na labhati tampi dukkhaṃ
Saṅkhittena pañcupādānakkhandhā dukkhā
Seyyathīdaṃ
Rūpūpādānakkhandho
Vedanūpādānakkhandho
Saññūpādānakkhandho
Saṅkhārūpādānakkhandho
Viññāṇūpādānakkhandho
Yesaṃ pariññāya
Dharamāno so bhagavā evaṃ bahulaṃ sāvake vineti
Evaṃ bhāgā ca panassa bhagavato sāvakesu anusāsanī
bahulā pavattati
Rūpaṃ aniccaṃ vedanā aniccā saññā aniccā saṅkhārā
aniccā viññāṇaṃ aniccaṃ
Rūpaṃ anattā vedanā anattā saññā anattā saṅkhārā anattā
viññāṇaṃ anattā
Sabbe saṅkhārā aniccā
Sabbe dhammā anattā’ti
Te mayaṃ otiṇṇāmha jātiyā jarā-maraṇena

Sokehi paridevehi dukkhehi domanassehi upāyāsehi
Dukkhotiṇṇā dukkha-paretā
Appeva nāmimassa kevalassa dukkha-kkhandhassa
antakiriyā paññāyethā’ti
Cira-parinibbutampi taṃ bhagavantaṃ uddissa
arahantaṃ sammāsambuddhaṃ
Saddhā agārasmā anagāriyaṃ pabbajitā
Tasmiṃ bhagavati brahma-cariyaṃ carāma
Bhikkhūnaṃ/Sīladharānaṃ sikkhāsājīva-samāpannā
Taṃ no brahma-cariyaṃ imassa kevalassa
dukkha-kkhandhassa antakiriyāya saṃvattatu
Closing Homage
[Arahaṃ] sammāsambuddho bhagavā

Saṅghaṃ namāmi
2.
EVENING CHANTING
Dedication of Offerings
[Yo so] bhagavā arahaṃ sammāsambuddho

Svākkhāto yena bhagavatā dhammo
Supaṭipanno yassa bhagavato sāvakasaṅgho
Tam-mayaṃ bhagavantaṃ sadhammaṃ sasaṅghaṃ
Imehi sakkārehi yathārahaṃ āropitehi abhipūjayāma
Sādhu no bhante bhagavā sucira-parinibbutopi
Pacchimā-janatānukampa-mānasā
Ime sakkāre duggata-paṇṇākāra-bhūte paṭiggaṇhātu
Amhākaṃ dīgharattaṃ hitāya sukhāya
Arahaṃ sammāsambuddho bhagavā
Saṅghaṃ namāmi
8
Preliminary Homage
[Handa mayaṃ buddhassa bhagavato

pubbabhāga-namakāraṃ karomase]
Recollection of the Buddha
[Handa mayaṃ buddhānussatinayaṃ karomase]
Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo

kittisaddo abbhuggato
Itipi so bhagavā arahaṃ sammāsambuddho
Vijjācaraṇa-sampanno sugato lokavidū
Anuttaro purisadamma-sārathi satthā deva-manussānaṃ
buddho bhagavā’ti
Supreme Praise of the Buddha
[Handa mayaṃ buddhābhigītiṃ karomase]
Buddh’vārahanta-varatādiguṇābhiyutto
Suddhābhiñāṇa-karuṇāhi samāgatatto
Bodhesi yo sujanataṃ kamalaṃ va sūro
Vandām’ahaṃ tam-araṇaṃ sirasā jinendaṃ
10 2. EVENING CHANTING
Buddho yo sabba-pāṇīnaṃ saraṇaṃ khemam-uttamaṃ

Paṭhamānussatiṭṭhānaṃ vandāmi taṃ siren’ahaṃ
Buddhassāh’asmi dāso/dāsī va buddho me sāmi-kissaro
Buddho dukkhassa ghātā ca vidhātā ca hitassa me
Buddhass’āhaṃ niyyādemi sarīrañ-jīvitañ-cidaṃ
Vandanto’haṃ/Vandantī’haṃ carissāmi
buddhass’eva subodhitaṃ
Natthi me saraṇaṃ aññaṃ buddho me saraṇaṃ varaṃ
Etena sacca-vajjena vaḍḍheyyaṃ satthu-sāsane
Buddhaṃ me vandamānena/vandamānāya
yaṃ puññaṃ pasutaṃ idha
Sabbepi antarāyā me māhesuṃ tassa tejasā
(Bowing)
Kāyena vācāya va cetasā vā

Buddhe kukammaṃ pakataṃ mayā yaṃ
Buddho paṭiggaṇhātu accayantaṃ
Kālantare saṃvarituṃ va buddhe
Recollection of the Dhamma
[Handa mayaṃ dhammānussatinayaṃ karomase]
Svākkhāto bhagavatā dhammo

Sandiṭṭhiko akāliko ehipassiko
Opanayiko paccattaṃ veditabbo viññūhī’ti
Supreme Praise of the Dhamma
[Handa mayaṃ dhammābhigītiṃ karomase]
Svākkhātat’ādiguṇa-yoga-vasena seyyo
Yo magga-pāka-pariyatti-vimokkha-bhedo
Dhammo kuloka-patanā tada-dhāri-dhārī
Vandām’ahaṃ tama-haraṃ vara-dhammam-etaṃ
Dhammo yo sabba-pāṇīnaṃ saraṇaṃ khemam-uttamaṃ
Dutiyānussatiṭṭhānaṃ vandāmi taṃ siren’ahaṃ
Dhammassāh’asmi dāso/dāsī va dhammo me sāmi-kissaro
Dhammo dukkhassa ghātā ca vidhātā ca hitassa me
Dhammass’āhaṃ niyyādemi sarīrañ-jīvitañ-cidaṃ
Vandantohaṃ/Vandantīhaṃ carissāmi
dhammass’eva sudhammataṃ
Natthi me saraṇaṃ aññaṃ dhammo me saraṇaṃ varaṃ
Dhammaṃ me vandamānena/vandamānāya
(Bowing)

Dhamme kukammaṃ pakataṃ mayā yaṃ
Dhammo paṭiggaṇhātu accayantaṃ
Kālantare saṃvarituṃ va dhamme
12 2. EVENING CHANTING
Recollection of the Saṅgha
[Handa mayaṃ saṅghānussatinayaṃ karomase]
Supaṭipanno bhagavato sāvakasaṅgho

Ujupaṭipanno bhagavato sāvakasaṅgho
Ñāyapaṭipanno bhagavato sāvakasaṅgho
Sāmīcipaṭipanno bhagavato sāvakasaṅgho
Yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā
Esa bhagavato sāvakasaṅgho
Anuttaraṃ puññakkhettaṃ lokassā’ti
Supreme Praise of the Saṅgha
[Handa mayaṃ saṅghābhigītiṃ karomase]
Saddhammajo supaṭipatti-guṇādiyutto
Yo’ṭṭhabbidho ariyapuggala-saṅgha-seṭṭho
Sīlādidhamma-pavarāsaya-kāya-citto
Vandām’ahaṃ tam-ariyāna-gaṇaṃ susuddhaṃ
Saṅgho yo sabba-pāṇīnaṃ saraṇaṃ khemam-uttamaṃ
Tatiyānussatiṭṭhānaṃ vandāmi taṃ siren’ahaṃ
Saṅghass’āhasmi dāso/dāsī va saṅgho me sāmi-kissaro
Saṅgho dukkhassa ghātā ca vidhātā ca hitassa me
Saṅghass’āhaṃ niyyādemi sarīrañ-jīvitañ-cidaṃ
Vandanto’haṃ/Vandantī’haṃ carissāmi
saṅghassopaṭipannataṃ
Natthi me saraṇaṃ aññaṃ saṅgho me saraṇaṃ varaṃ
Saṅghaṃ me vandamānena/vandamānāya
(Bowing)

Saṅghe kukammaṃ pakataṃ mayā yaṃ
Saṅgho paṭiggaṇhātu accayantaṃ
Kālantare saṃvarituṃ va saṅghe
Closing Homage
[Arahaṃ] sammāsambuddho bhagavā

Saṅghaṃ namāmi
3.
REFLECTIONS
3.1 Reflection on the Four Requisites
[Handa mayaṃ taṅkhaṇika-

paccavekkhaṇa-pāṭhaṃ bhaṇāmase]
[Paṭisaṅkhā] yoniso cīvaraṃ paṭisevāmi,

yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,
ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ
paṭighātāya, yāvadeva hirikopina-paṭicchādanatthaṃ
Wisely reflecting, I use the robe: only to ward off cold, to

ward off heat, to ward off the touch of flies, mosquitoes, wind,
burning and creeping things, only for the sake of modesty.
[Paṭisaṅkhā] yoniso piṇḍapātaṃ paṭisevāmi, neva davāya,

na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva
imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā,
brahmacariyānuggahāya, iti purāṇañca vedanaṃ
paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā
ca me bhavissati anavajjatā ca phāsuvihāro cā’ti
14
3. REFLECTIONS 15
Wisely reflecting, I use almsfood: not for fun, not for

pleasure, not for fattening, not for beautification, only for
the maintenance and nourishment of this body, for keeping
it healthy, for helping with the Holy Life; thinking thus,
‘I will allay hunger without overeating, so that I may
continue to live blamelessly and at ease.’
[Paṭisaṅkhā] yoniso senāsanaṃ paṭisevāmi,

paṭighātāya, yāvadeva utuparissaya vinodanaṃ
paṭisallānārāmatthaṃ
Wisely reflecting, I use the lodging: only to ward off cold, to

ward off heat, to ward off the touch of flies, mosquitoes, wind,
burning and creeping things, only to remove the danger from
weather, and for living in seclusion.
[Paṭisaṅkhā] yoniso gilāna-paccaya-bhesajja-parikkhāraṃ

paṭisevāmi, yāvadeva uppannānaṃ veyyābādhikānaṃ
vedanānaṃ paṭighātāya, abyāpajjha-paramatāyā’ti
Wisely reflecting, I use supports for the sick and medicinal

requisites: only to ward off painful feelings that have arisen,
for the maximum freedom from disease.
M.I.10
16 3. REFLECTIONS
3.2 Five Subjects for Frequent Recollection
[Handa mayaṃ abhiṇha-paccavekkhaṇa-pāṭhaṃ

bhaṇāmase]
(Men Chant)
[Jarā-dhammomhi] jaraṃ anatīto
I am of the nature to age, I have not gone beyond ageing.
Byādhi-dhammomhi byādhiṃ anatīto
I am of the nature to sicken, I have not gone beyond sickness.
Maraṇa-dhammomhi maraṇaṃ anatīto
I am of the nature to die, I have not gone beyond dying.
Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo
All that is mine, beloved and pleasing,

will become otherwise, will become separated from me.
Kammassakomhi kammadāyādo kammayoni

kammabandhu kammapaṭisaraṇo
Yaṃ kammaṃ karissāmi, kalyāṇaṃ vā pāpakaṃ vā, tassa
dāyādo bhavissāmi
I am the owner of my kamma, heir to my kamma, born of my

kamma, related to my kamma, abide supported by my
3. REFLECTIONS 17
kamma. Whatever kamma I shall do, for good or for ill, of

that I will be the heir.
Evaṃ amhehi abhiṇhaṃ paccavekkhitabbaṃ
Thus we should frequently recollect.
(Women Chant)
[Jarā-dhammāmhi] jaraṃ anatītā
I am of the nature to age, I have not gone beyond ageing.
Byādhi-dhammāmhi byādhiṃ anatītā
I am of the nature to sicken, I have not gone beyond sickness.
Maraṇa-dhammāmhi maraṇaṃ anatītā
I am of the nature to die, I have not gone beyond dying.
Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo
All that is mine, beloved and pleasing,

will become otherwise, will become separated from me.
Kammassakāmhi kammadāyādā kammayoni

kammabandhu kammapaṭisaraṇā
Yaṃ kammaṃ karissāmi, kalyāṇaṃ vā pāpakaṃ vā, tassa
dāyādā bhavissāmi
18 3. REFLECTIONS
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, for good or for ill, of
that I will be the heir.
Evaṃ amhehi abhiṇhaṃ paccavekkhitabbaṃ
Thus we should frequently recollect.

A.III.71
3.3 Ten Subjects for Frequent Recollection
[Handa mayaṃ pabbajita-abhiṇha-

[Dasa ime bhikkhave] dhammā pabbajitena abhiṇhaṃ

paccavekkhitabbā, katame dasa
Bhikkhus, there are ten dhammas which should be reflected

upon, again and again, by one who has gone forth. What are
these ten?
Vevaṇṇiyamhi ajjhūpagato’ti pabbajitena abhiṇhaṃ

paccavekkhitabbaṃ
‘I am no longer living according to worldly aims and values.’

This should be reflected upon, again and again,
by one who has gone forth.
3. REFLECTIONS 19
Parapaṭibaddhā me jīvikā’ti pabbajitena abhiṇhaṃ

paccavekkhitabbaṃ
‘My very life is sustained through the gifts of others.’

Añño me ākappo karaṇīyo’ti pabbajitena abhiṇhaṃ

paccavekkhitabbaṃ
‘I should strive to abandon my former habits.’

Kacci nu kho me attā sīlato na upavadatī’ti pabbajitena

abhiṇhaṃ paccavekkhitabbaṃ
‘Does regret over my conduct arise in my mind?’

Kacci nu kho maṃ anuvicca viññū sabrahmacārī sīlato na

upavadantī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ
‘Could my spiritual companions find fault with my conduct?’

20 3. REFLECTIONS
Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti

pabbajitena abhiṇhaṃ paccavekkhitabbaṃ
‘All that is mine, beloved and pleasing, will become otherwise,

will become separated from me.’
Kammassakomhi kammadāyādo kammayoni

kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ
karissāmi, kalyāṇaṃ vā pāpakaṃ vā, tassa dāyādo
bhavissāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ
‘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,
for good or for ill, of that I will be the heir.’
‘Kathambhūtassa me rattindivā vītipatantī’ti pabbajitena

‘The days and nights are relentlessly passing; how well am I

spending my time?’
3. REFLECTIONS 21
Kacci nu kho’haṃ suññāgāre abhiramāmī’ti pabbajitena

‘Do I delight in solitude or not?’

Atthi nu kho me uttari-manussa-dhammā

alamariya-ñāṇa-dassana-viseso adhigato, so’haṃ
pacchime kāle sabrahmacārīhi puṭṭho na maṅku
bhavissāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ
‘Has my practice borne fruit with freedom or insight so that

at the end of my life I need not feel ashamed when
questioned by my spiritual companions?’
Ime kho bhikkhave dasa dhammā pabbajitena abhiṇhaṃ

paccavekkhitabbā’ti
Bhikkhus, these are the ten dhammas to be reflected upon,

again and again, by one who has gone forth.
A.V.87
22 3. REFLECTIONS
3.4 Caturappamaññā-obhāsana
[Handa mayaṃ caturappamaññā-obhāsanaṃ

karomase]
[Mettā-sahagatena] cetasā ekaṃ disaṃ pharitvā viharati

Tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya
Sabbāvantaṃ lokaṃ mettā-sahagatena cetasā
Vipulena mahaggatena appamāṇena averena
abyāpajjhena pharitvā viharati
Karuṇā-sahagatena cetasā ekaṃ disaṃ pharitvā viharati
Sabbāvantaṃ lokaṃ karuṇā-sahagatena cetasā
Muditā-sahagatena cetasā ekaṃ disaṃ pharitvā viharati
Sabbāvantaṃ lokaṃ muditā-sahagatena cetasā
3. REFLECTIONS 23
Upekkhā-sahagatena cetasā ekaṃ disaṃ pharitvā viharati

Sabbāvantaṃ lokaṃ upekkhā-sahagatena cetasā
abyāpajjhena pharitvā viharatī’ti D.I.251
Suffusion With the Divine Abidings

[Now let us make the Four Boundless Qualities
shine forth.]
[I will abide] pervading one quarter

with a heart imbued with loving-kindness;
Likewise the second, likewise the third,
likewise the fourth;
So above and below, around and everywhere;
and to all as to myself.
I will abide pervading the all-encompassing
world with a heart imbued with loving-kindness;
abundant, exalted, immeasurable, without hostility,
and without ill-will.
I will abide pervading one quarter
with a heart imbued with compassion;
24 3. REFLECTIONS

world with a heart imbued with compassion;
with a heart imbued with gladness;
world with a heart imbued with gladness;
with a heart imbued with equanimity;
3. REFLECTIONS 25
world with a heart imbued with equanimity;

3.5 Recollection After Using the Requisites
[Handa mayaṃ atīta-paccavekkhaṇa-pāṭhaṃ

bhaṇāmase]
Ajja mayā apaccavekkhitvā yaṃ cīvaraṃ paribhuttaṃ, taṃ

paṭighātāya, yāvadeva hirikopina paṭicchādan’atthaṃ.
Whatever robe I used today without consideration, was only

to ward off cold, to ward off heat, to ward off the touch of
flies, mosquitoes, wind, burning and creeping things, only for
the sake of modesty.
Ajja mayā apaccavekkhitvā yo piṇḍapāto paribhutto, so

n’eva davāya, na madāya, na maṇḍanāya, na vibhūsanāya,
yāvad-eva imassa kāyassa ṭhitiyā, yāpanāya,
vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca
vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na
uppādessāmi, yātrā ca me bhavissati anavajjatā ca
phāsuvihāro cā’ti.
26 3. REFLECTIONS
Whatever alms-food I used today without consideration, was

not for fun, not for pleasure, not for fattening, not for
beautification, only for the maintenance and nourishment of
this body, for keeping it healthy, for helping with the Holy
Life; thinking thus, ‘I will allay hunger without overeating, so
that I may continue to live blamelessly and at ease.’
Ajja mayā apaccavekkhitvā yaṃ senāsanaṃ paribhuttaṃ,

taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,
paṭighātāya, yāvadeva utuparissaya vinodanaṃ
paṭisallānārāmatthaṃ.
Whatever lodging I used today without consideration, was

only to ward off cold, to ward off heat, to ward off the touch
of flies, mosquitoes, wind, burning and creeping things, only
to remove the danger from weather, and for living in
seclusion.
Ajja mayā apaccavekkhitvā yo gilāna-paccayabhesajja-

parikkhāro paribhutto, so yāvadeva uppannānaṃ
veyyābādhikānaṃ vedanānaṃ paṭighātāya,
abyāpajjha-paramatāyā’ti.
Whatever medicinal requisite for supporting the sick I used

today without consideration, was only to ward off painful
3. REFLECTIONS 27
feelings that have arisen, for the maximum freedom from

disease.
M.I.10
3.6 Reflection on the Off-Putting Qualities of the

Requisites
[Handa mayaṃ dhātu-paṭikūla-

[Yathā paccayaṃ] pavattamānaṃ dhātu-mattam-ev’etaṃ
Composed of only elements according to causes and conditions
Yad idaṃ cīvaraṃ tad upabhuñjako ca puggalo
Are these robes and so is the person wearing them;
Dhātu-mattako, nissatto, nijjīvo, suñño
Merely elements, not a being, without a soul,

and empty of self.
Sabbāni pana imāni cīvarāni ajigucchanīyāni
None of these robes are innately repulsive
Imaṃ pūti-kāyaṃ patvā, ativiya jigucchanīyāni jāyanti

28 3. REFLECTIONS
But touching this unclean body, they become

disgusting indeed.
Yathā paccayaṃ pavattamānaṃ dhātu-mattam-ev’etaṃ
Yad idaṃ piṇḍapāto tad upabhuñjako ca puggalo
Is this almsfood and so is the person eating it;

and empty of self.
Sabbo panāyaṃ piṇḍapāto ajigucchanīyo
None of this almsfood is innately repulsive
Imaṃ pūti-kāyaṃ patvā, ativiya jigucchanīyo jāyati
But touching this unclean body, it becomes disgusting indeed.
Yad idaṃ senāsanaṃ tad upabhuñjako ca puggalo
Is this dwelling and so is the person using it;

3. REFLECTIONS 29

and empty of self.
Sabbāni pana imāni senāsanāni ajigucchanīyāni
None of these dwellings are innately repulsive
Imaṃ pūti-kāyaṃ patvā, ativiya jigucchanīyāni jāyanti
But touching this unclean body, they become

disgusting indeed.
Yad idaṃ gilāna-paccaya-bhesajja-parikkhāro tad

upabhuñjako ca puggalo
Is this medicinal requisite and so is the person that takes it;

and empty of self.
Sabbo panāyaṃ gilāna-paccaya-bhesajja-parikkhāro

ajigucchanīyo
30 3. REFLECTIONS
None of this medicinal requisite is innately repulsive
Imaṃ pūti-kāyaṃ patvā, ativiya jigucchanīyo jāyati
But touching this unclean body, it becomes disgusting indeed.
3.7 Mettāpharaṇa
[Handa mayam mettāpharaṇaṃ karomase]
[Ahaṃ sukhito homi] niddukkho homi, avero homi,

abyāpajjho homi, anīgho homi, sukhī attānaṃ pariharāmi
Sabbe sattā sukhitā hontu, sabbe sattā averā hontu, sabbe
sattā abyāpajjhā hontu, sabbe sattā anīghā hontu, sabbe
sattā sukhī attānaṃ pariharantu
Sabbe sattā sabbadukkhā pamuccantu
Sabbe sattā laddha-sampattito mā vigacchantu
Sabbe sattā kammassakā kammadāyādā kammayonī
kammabandhū kammapaṭisaraṇā, yaṃ kammaṃ
karissanti, kalyāṇaṃ vā pāpakaṃ vā, tassa dāyādā
bhavissanti
M.I.288; A.V.88
3. REFLECTIONS 31
Reflection on Universal Well-Being

[Now let us chant the reflections on universal
well-being]
[May I abide in well-being,]

In freedom from affliction,
In freedom from hostility,
In freedom from ill-will,
In freedom from anxiety,
And may I maintain well-being in myself.
May everyone abide in well-being,
In freedom from ill-will,
In freedom from anxiety, and may they
Maintain well-being in themselves.
May all beings be released from all suffering.
And may they not be parted from the good fortune
they have attained.
When they act upon intention,
All beings are the owners of their action
and inherit its results.
Their future is born from such action,
companion to such action,
And its results will be their home.
32 3. REFLECTIONS
All actions with intention,

Be they skilful or harmful –
Of such acts they will be the heirs. M.I.288; A.V.88
3.8 Reflection on the Unconditioned
[Handa mayaṃ nibbāna-sutta-pāṭhaṃ bhaṇāmase]
Atthi bhikkhave ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ
There is an Unborn, Unoriginated, Uncreated and Unformed.
No cetaṃ bhikkhave abhavissa ajātaṃ abhūtaṃ akataṃ

asaṅkhataṃ
If there was not this Unborn, this Unoriginated, this

Uncreated, this Unformed,
Na yidaṃ jātassa bhūtassa katassa saṅkhatassa

nissaraṇaṃ paññāyetha
Freedom from the world of the born, the originated, the

created, the formed would not be possible.
Yasmā ca kho bhikkhave atthi ajātaṃ abhūtaṃ akataṃ

asaṅkhataṃ
But since there is an Unborn, Unoriginated, Uncreated and

Unformed,
3. REFLECTIONS 33
Tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ

paññāyati
Therefore is freedom possible from the world of the born, the

originated, the created and the formed. Ud.8.3
3.9 Reflection on the Thirty-Two Parts
[Handa mayaṃ dvattiṃsākāra-pāṭhaṃ bhaṇāmase]
[Ayaṃ kho] me kāyo uddhaṃ pādatalā adho kesamatthakā

tacapariyanto pūro nānappakārassa asucino
This, which is my body, from the soles of the feet up, and
down from the crown of the head, is a sealed bag of skin filled
with unattractive things.
Atthi imasmiṃ kāye
In this body there are:
kesā hair of the head

lomā hair of the body
nakhā nails
dantā teeth
taco skin
maṃsaṃ flesh
nahārū sinews
34 3. REFLECTIONS
aṭṭhī bones
aṭṭhimiñjaṃ bone marrow
vakkaṃ kidneys
hadayaṃ heart
yakanaṃ liver
kilomakaṃ membranes
pihakaṃ spleen
papphāsaṃ lungs
antaṃ bowels
antaguṇaṃ entrails
udariyaṃ undigested food
karīsaṃ excrement
pittaṃ bile
semhaṃ phlegm
pubbo pus
lohitaṃ blood
sedo sweat
medo fat
assu tears
vasā grease
kheḷo spittle
siṅghāṇikā mucus
lasikā oil of the joints
muttaṃ urine
matthaluṅgan’ti brain
3. REFLECTIONS 35
Evam-ayaṃ me kāyo uddhaṃ pādatalā adho kesamatthakā

tacapariyanto pūro nānappakārassa asucino
This, then, which is my body, from the soles of the feet up,
and down from the crown of the head, is a sealed bag of skin
filled with unattractive things. M.I.57
3.10 Sabba-patti-dāna-gāthā
Verses on the Sharing of Merit
[Handa mayaṃ sabba-patti-dāna-gāthāyo bhaṇāmase]
Puññass’idāni katassa
Yān’aññāni katāni me
Tesañca bhāgino hontu
Sattānantāppamāṇakā
May whatever living beings,

Without measure, without end,
Partake of all the merit,
From the good deeds I have done:
Ye piyā guṇavantā ca
Mayhaṃ mātā-pitādayo
Diṭṭhā me cāpyadiṭṭhā vā
Aññe majjhatta-verino
36 3. REFLECTIONS
Those loved and full of goodness,

My mother and my father dear,
Beings seen by me and those unseen,
Those neutral and averse,
Sattā tiṭṭhanti lokasmiṃ

Te bhummā catu-yonikā
Pañc’eka-catu-vokārā
Saṃsarantā bhavābhave
Beings established in the world,

From the three planes and four grounds of birth,
With five aggregates or one or four,
Wand’ring on from realm to realm,
Ñātaṃ ye patti-dānam-me
Anumodantu te sayaṃ
Ye c’imaṃ nappajānanti
Devā tesaṃ nivedayuṃ
Those who know my act of dedication,

May they all rejoice in it,
And as for those yet unaware,
May the devas let them know.
Mayā dinnāna-puññānaṃ anumodana-hetunā

Sabbe sattā sadā hontu
Averā sukha-jīvino
3. REFLECTIONS 37
Khemappadañca pappontu
Tesāsā sijjhataṃ subhā
By rejoicing in my sharing,
May all beings live at ease,
May their good wishes be fulfilled,
And may they all reach safety.
3.11 Uddissanādhiṭṭhāna-gāthā
[Handa mayaṃ uddissanādhiṭṭhāna-gāthāyo

bhaṇāmase]
[Iminā puññakammena] upajjhāyā guṇuttarā

Ācariyūpakārā ca mātāpitā ca ñātakā
Suriyo candimā rājā guṇavantā narāpi ca
Brahma-mārā ca indā ca lokapālā ca devatā
Yamo mittā manussā ca majjhattā verikāpi ca
Sabbe sattā sukhī hontu puññāni pakatāni me
Sukhañca tividhaṃ dentu khippaṃ pāpetha vomataṃ
Iminā puññakammena iminā uddissena ca
Khipp’āhaṃ sulabhe ceva taṇhūpādāna-chedanaṃ
Ye santāne hīnā dhammā yāva nibbānato mamaṃ
Nassantu sabbadā yeva yattha jāto bhave bhave
Ujucittaṃ satipaññā sallekho viriyamhinā
38 3. REFLECTIONS
Mārā labhantu nokāsaṃ kātuñca viriyesu me

Buddhādhipavaro nātho dhammo nātho varuttamo
Nātho paccekabuddho ca saṅgho nāthottaro mamaṃ
Tesottamānubhāvena mārokāsaṃ labhantu mā
[Dasapuññānubhāvena mārokāsaṃ labhantu mā]
(This chant is a short excerpt from a longer composition. Some
monasteries include the last line in brackets.)
Verses of Sharing and Aspiration

[Now let us chant the verses of sharing and aspiration]
Through the goodness that arises from my practice,

May my spiritual teachers and guides of great virtue,
My mother, my father, and my relatives,
The Sun and the Moon, and all virtuous
leaders of the world,
May the highest gods and evil forces,
Celestial beings, guardian spirits of the Earth,
and the Lord of Death,
May those who are friendly, indifferent, or hostile,
May all beings receive the blessings of my life,
May they soon attain the threefold bliss
and realize the Deathless.
Through the goodness that arises from my practice,
And through this act of sharing,
3. REFLECTIONS 39
May all desires and attachments quickly cease

And all harmful states of mind.
Until I realize Nibbāna,
In every kind of birth, may I have an upright mind,
With mindfulness and wisdom, austerity and vigour.
May the forces of delusion not take hold
nor weaken my resolve.
The Buddha is my excellent refuge,
Unsurpassed is the protection of the Dhamma,
The Solitary Buddha is my noble guide,
The Saṅgha is my supreme support.
Through the supreme power of all these,
May darkness and delusion be dispelled.
[By the power of the ten merits,
May Māra gain no opening.]
3.12 Sabbe sattā sadā hontu
Sabbe sattā sadā hontu

Averā sukha-jīvino
Kataṃ puñña-phalaṃ mayhaṃ
Sabbe bhāgī bhavantu te
May all beings always live happily, free from animosity.

May all share in the blessings springing from the good
I have done.
4.
PARITTA CHANTS
4.1 Thai Tradition
Paritta chanting ceremonies in Thailand vary regionally but

may be outlined as:
• a layperson chants the invitation for paritta chanting
• the third bhikkhu or nun in seniority chants the
invitation to the devas
• the introductory chants are chanted
• the core sequence of paritta chants follow
• the closing chants end the ceremony.
The third introductory chant in the Mahānikāya sect is

commonly Sambuddhe. In Dhammayut circles and frequently
in the forest tradition, the third chant is Yo cakkhumā instead.
There is a shorter and longer traditional core sequence. The

jet tamnaan (เจ็ดตํานาน) contains D1-D7 as below, the sipsong
tamnaan (สิบสองตํานาน) contains S1-S12. Chants that are not
numbered ‘D’ or ‘S’ can be included or not, as wished, but
should be recited in the order listed here.
40
first line page

i1 Namo tassa 47
i2 Buddhaṃ saraṇaṃ gacchāmi 47
i3/a Sambuddhe aṭṭhavīsañca 47
i3/b Yo cakkhumā 49
i4 Namo arahato 50
D1 Asevanā ca bālānaṃ S1 51
D2 Yaṅkiñci vittaṃ S2 55
D3 Karaṇīyam-attha-kusalena S3 61
D4 Virūpakkhehi me mettaṃ S4 65
Vadhissamenanti parāmasanto 66
D5 Udet’ayañ-cakkhumā eka-rājā S5 67
Atthi loke sīla-guṇo S6 68
D6 Iti pi so bhagavā S7 68
D7 Vipassissa nam’atthu S8 70
Natthi me saraṇaṃ aññaṃ 71
Yaṅkiñci ratanaṃ loke 71
Sakkatvā buddharatanaṃ 72
Yato’haṃ bhagini S9 73
Bojjh’aṅgo sati-saṅkhāto S10 73
Yan-dunnimittaṃ S11 74
Dukkhappattā ca niddukkhā 75
Bāhuṃ sahassam-abhinimmita 76
Mahā-kāruṇiko nātho S12 78
Te attha-laddhā sukhitā 79
Bhavatu sabba-maṅgalaṃ 80
42 4. PARITTA CHANTS
Notes for Particular Chants
Asevanā ca bālānaṃ: The candles on the shrine during a

house invitation are lit by the senior bhikkhu or nun at
Asevanā.
Yaṅkiñci vittaṃ: The candles are put out at Nibbanti
dhīrā yathā’yam padīpo.
Atthi loke sīla-guṇo: On the occasion of blessing a new
house, this chant should be included, as it is traditionally
considered protection against fire.
Yato’haṃ bhagini: This chant is to be used for expectant
mothers since the time of the Buddha for the blessing and
protection of the mother and child. It is also a good
occasion to chant it when receiving alms from a newly
married couple. Sangha members are encouraged to
practise it.
Dukkhappattā ca niddukkhā: This is usually chanted as
second to last before Bhavatu sabba-maṅgalaṃ. It is
considered necessary to include it whenever the devas
have been invited at the beginning of the paritta chanting
as this chant contains a line inviting them to leave again.
Bāhuṃ sahassam-abhinimmita: This is is a popular

later addition to the present day standard chants. It is not
listed in the jet tamnaan or sipsong tamnaan sets. Yet these
days it is frequently added just before Mahā-kāruṇiko nātho.
On some occasions (e.g. public birthdays, jubilees,
inauguration ceremonies, etc.), it is an alternative, instead
of chanting jet tamnaan or sipsong tamnaan, to do a
minimum sequence called suat phorn phra which contains
only:
(1) Namo Tassa,
(2) Iti pi so bhagavā,
(3) Bāhuṃ,
(4) Mahā-kāruṇiko nātho, and
(5) Bhavatu sabba-maṅgalaṃ.
In this minimal chanting sequence usually one does not
invite the devas.
Te attha-laddhā sukhitā: This is sometimes inserted
before closing with Bhavatu sabba-maṅgalaṃ, as a special
well-wishing when the occasion has to do with Buddhism
in general (e.g. inauguration of a new abbot, or at the end
of an upasampadā).
4.2 Invitations
4.2.1 Invitation for Paritta Chanting
(After bowing three times, with hands joined in añjali,

recite the following)
Vipatti-paṭibāhāya sabba-sampatti-siddhiyā
Sabbadukkha-vināsāya
Parittaṃ brūtha maṅgalaṃ
Sabbabhaya-vināsāya
Sabbaroga-vināsāya
(Bow three times)
For warding off misfortune, for the arising of good fortune,

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

4.2.2 Invitation to the Devas
In Thai custom, the third monk in seniority invites the

devas, holding his hands in añjali, and lifting up the
ceremonial string.
The string is wound up at the beginning of the last chant,
Mahā-kāruṇiko nātho or Bhavatu sabba-maṅgalaṃ, which
should be kept in mind by the last bhikkhu or sāmaṇera.
Before royal ceremonies, the invitation starts with A.
Before the shorter jet tamnaan set of parittas, B is used and
C is omitted. Before the longer sipsong tamnaan set of
parittas, B is omitted and C is used.
The verses at D are always chanted.
When chanting outside the monastery, the invitation is
concluded with E. When chanting at the monastery, the
invitation is concluded with either E or F.
(With hands joined in añjali, recite the following)
A. Sarajjaṃ sasenaṃ sabandhuṃ nar’indaṃ

Paritt’ānubhāvo sadā rakkhatū’ti
B. Pharitvāna mettaṃ samettā bhadantā

Avikkhitta-cittā parittaṃ bhaṇantu
C. Samantā cakka-vāḷesu
Atr’āgacchantu devatā
D. Sagge kāme ca rūpe

Giri-sikhara-taṭe c’antalikkhe vimāne
Dīpe raṭṭhe ca gāme
Taru-vana-gahane geha-vatthumhi khette
Bhummā c’āyantu devā
Jala-thala-visame yakkha-gandhabba-nāgā
Tiṭṭhantā santike yaṃ
Muni-vara-vacanaṃ sādhavo me suṇantu
E. Dhammassavana-kālo ayam-bhadantā (×3)
Or, end with:
F. Buddha-dassana-kālo ayam-bhadantā
Dhammassavana-kālo ayam-bhadantā
Saṅgha-payirūpāsana-kālo ayam-bhadantā
4.3 Introductory Chants
4.3.1 Pubba-bhāga-nama-kāra-pāṭha
Namo tassa bhagavato arahato sammā-sambuddhassa

4.3.2 Saraṇa-gamana-pāṭha
Buddhaṃ saraṇaṃ gacchāmi

Dhammaṃ saraṇaṃ gacchāmi
Saṅghaṃ saraṇaṃ gacchāmi
Dutiyam pi buddhaṃ saraṇaṃ gacchāmi

Dutiyam pi dhammaṃ saraṇaṃ gacchāmi
Dutiyam pi saṅghaṃ saraṇaṃ gacchāmi
Tatiyam pi buddhaṃ saraṇaṃ gacchāmi

Tatiyam pi dhammaṃ saraṇaṃ gacchāmi
Tatiyam pi saṅghaṃ saraṇaṃ gacchāmi
4.3.3 Sambuddhe
Sambuddhe aṭṭhavīsañca
Dvādasañca sahassake
Pañca-sata-sahassāni
Namāmi sirasā ahaṃ
Tesaṃ dhammañca saṅghañca

Ādarena namāmihaṃ
Namakārānubhāvena
Hantvā sabbe upaddave
Anekā antarāyāpi
Vinassantu asesato
Sambuddhe pañca-paññāsañca
Catuvīsati sahassake
Dasa-sata-sahassāni

Anekā antarāyāpi
Vinassantu asesato
Sambuddhe navuttarasate
Aṭṭhacattāḷīsa sahassake
Vīsati-sata-sahassāni

Anekā antarāyāpi
Vinassantu asesato
4.3.4 Nama-kāra-siddhi-gāthā
Yo cakkhumā moha-malāpakaṭṭho
Sāmaṃ va buddho sugato vimutto
Mārassa pāsā vinimocayanto
Pāpesi khemaṃ janataṃ vineyyaṃ
Buddhaṃ varan-taṃ sirasā namāmi
Lokassa nāthañ-ca vināyakañ-ca
Tan-tejasā te jaya-siddhi hotu
Sabb’antarāyā ca vināsamentu
Dhammo dhajo yo viya tassa satthu

Dassesi lokassa visuddhi-maggaṃ
Niyyāniko dhamma-dharassa dhārī
Sāt’āvaho santi-karo suciṇṇo
Dhammaṃ varan-taṃ sirasā namāmi
Mohappadālaṃ upasanta-dāhaṃ
Saddhamma-senā sugatānugo yo
Lokassa pāpūpakilesa-jetā
Santo sayaṃ santi-niyojako ca

Svākkhāta-dhammaṃ viditaṃ karoti
Saṅghaṃ varan-taṃ sirasā namāmi
Buddhānubuddhaṃ sama-sīla-diṭṭhiṃ
4.3.5 Namo-kāra-aṭṭhaka
Namo arahato sammā

Sambuddhassa mahesino
Namo uttama-dhammassa
Svākkhātass’eva ten’idha
Namo mahā-saṅghassāpi
Visuddha-sīla-diṭṭhino
Namo omāty-āraddhassa
Ratanattayassa sādhukaṃ
Namo omakātītassa
Tassa vatthuttayassa-pi
Namo-kārappabhāvena
Vigacchantu upaddavā
Namo-kārānubhāvena
Suvatthi hotu sabbadā
Namo-kārassa tejena
Vidhimhi homi tejavā
4.4 Core Sequence
4.4.1 Maṅgala-sutta
Asevanā ca bālānaṃ
Paṇḍitānañ-ca sevanā
Pūjā ca pūjanīyānaṃ
Etam maṅgalam-uttamaṃ
Paṭirūpa-desa-vāso ca
Pubbe ca kata-puññatā
Atta-sammā-paṇidhi ca
Bāhu-saccañ-ca sippañ-ca,
Vinayo ca susikkhito
Subhāsitā ca yā vācā
Mātā-pitu-upaṭṭhānaṃ
Putta-dārassa saṅgaho
Anākulā ca kammantā
Dānañ-ca dhamma-cariyā ca
Ñātakānañ-ca saṅgaho
Anavajjāni kammāni
Āratī viratī pāpā

Majja-pānā ca saññamo
Appamādo ca dhammesu
Gāravo ca nivāto ca
Santuṭṭhī ca kataññutā
Kālena dhammassavanaṃ
Khantī ca sovacassatā
Samaṇānañ-ca dassanaṃ
Kālena dhamma-sākacchā
Tapo ca brahma-cariyañ-ca
Ariya-saccāna-dassanaṃ
Nibbāna-sacchikiriyā ca
Phuṭṭhassa loka-dhammehi
Cittaṃ yassa na kampati
Asokaṃ virajaṃ khemaṃ
Etādisāni katvāna
Sabbattham-aparājitā
Sabbattha sotthiṃ gacchanti

Tan-tesaṃ maṅgalam-uttaman’ti Snp 2.4
The Thirty-Eight Highest Blessings
Avoiding those of foolish ways,

Associating with the wise,
And honouring those worthy of honour.
These are the highest blessings.
Living in places of suitable kinds,
With the fruits of past good deeds
And guided by the rightful way.
Accomplished in learning and craftsman’s skills,
With discipline, highly trained,
And speech that is true and pleasant to hear.
Providing for mother and father’s support
And cherishing family,
And ways of work that harm no being,
Generosity and a righteous life,
Offering help to relatives and kin,
And acting in ways that leave no blame.

Steadfast in restraint, and shunning evil ways,
Avoiding intoxicants that dull the mind,
And heedfulness in all things that arise.
Respectfulness and being of humble ways,
Contentment and gratitude,
And hearing the Dhamma frequently taught.
Patience and willingness to accept one’s faults,
Seeing venerated seekers of the truth,
And sharing often the words of Dhamma.
Ardent, committed to the Holy Life,
Seeing for oneself the Noble Truths
And the realization of Nibbāna.
Although in contact with the world,
Unshaken the mind remains
Beyond all sorrow, spotless, secure.
They who live by following this path

Know victory wherever they go,
And every place for them is safe.
These are the highest blessings. Snp 2.4
4.4.2 Ratana-sutta
(In certain monasteries only the numbered verses are chanted.)
Yānīdha bhūtāni samāgatāni

Bhummāni vā yāni va antalikkhe
Sabb’eva bhūtā sumanā bhavantu
Atho pi sakkacca suṇantu bhāsitaṃ
Tasmā hi bhūtā nisāmetha sabbe
Mettaṃ karotha mānusiyā pajāya
Divā ca ratto ca haranti ye baliṃ
Tasmā hi ne rakkhatha appamattā
1. Yaṅkiñci vittaṃ idha vā huraṃ vā

Saggesu vā yaṃ ratanaṃ paṇītaṃ
Na no samaṃ atthi tathāgatena
Idam-pi buddhe ratanaṃ paṇītaṃ
Etena saccena suvatthi hotu
2. Khayaṃ virāgaṃ amataṃ paṇītaṃ

Yad-ajjhagā sakya-munī samāhito
Na tena dhammena sam’atthi kiñci

Idam-pi dhamme ratanaṃ paṇītaṃ
3. Yam buddha-seṭṭho parivaṇṇayī suciṃ

Samādhim-ānantarikaññam-āhu
Samādhinā tena samo na vijjati
Idam-pi dhamme ratanaṃ paṇītaṃ
4. Ye puggalā aṭṭha sataṃ pasaṭṭhā

Cattāri etāni yugāni honti
Te dakkhiṇeyyā sugatassa sāvakā
Etesu dinnāni mahapphalāni
Idam-pi saṅghe ratanaṃ paṇītaṃ
5. Ye suppayuttā manasā daḷhena

Nikkāmino gotama-sāsanamhi
Te patti-pattā amataṃ vigayha
Laddhā mudhā nibbutiṃ bhuñjamānā
Yath’inda-khīlo paṭhaviṃ sito siyā

Catubbhi vātebhi asampakampiyo
Tathūpamaṃ sappurisaṃ vadāmi
Yo ariya-saccāni avecca passati

Idam-pi Saṅghe ratanaṃ paṇītaṃ
Ye ariya-saccāni vibhāvayanti
Gambhīra-paññena sudesitāni
Kiñ-cāpi te honti bhusappamattā
Na te bhavaṃ aṭṭhamam-ādiyanti
Sahā v’assa dassana-sampadāya

Tay’assu dhammā jahitā bhavanti
Sakkāya-diṭṭhi vicikicchitañ-ca
Sīlabbataṃ vā pi yad-atthi kiñci
Catūh’apāyehi ca vippamutto
Cha cābhiṭhānāni abhabbo kātuṃ
Kiñ-cāpi so kammaṃ karoti pāpakaṃ

Kāyena vācā uda cetasā vā
Abhabbo so tassa paṭicchādāya
Abhabbatā diṭṭha-padassa vuttā
Vanappagumbe yathā phussitagge

Gimhāna-māse paṭhamasmiṃ gimhe
Tathūpamaṃ dhamma-varaṃ adesayi
Nibbāna-gāmiṃ paramaṃ hitāya
Idam-pi Buddhe ratanaṃ paṇītaṃ
Varo varaññū varado var’āharo

Anuttaro dhamma-varaṃ adesayi
Idam-pi Buddhe ratanaṃ paṇītaṃ
6. Khīṇaṃ purāṇaṃ navaṃ n’atthi sambhavaṃ

Viratta-citt’āyatike bhavasmiṃ
Te khīṇa-bījā aviruḷhi-chandā
Nibbanti dhīrā yathā’yam padīpo
Etena saccena suvatthi hotu.

Tathāgataṃ deva-manussa-pūjitaṃ
Buddhaṃ namassāma suvatthi hotu

Dhammaṃ namassāma suvatthi hotu

Saṅghaṃ namassāma suvatthi hotū’ti. Snp 2.1
Verses from the Discourse on Treasures
(The translations correspond to the numbered verses above.)
1. Whatever wealth in this world or the next,

whatever exquisite treasure in the heavens,
is not, for us, equal to the Tathāgata.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.
2. The exquisite Deathless – dispassion, ending –

discovered by the Sakyan Sage while in concentration:
There is nothing equal to that Dhamma.
This, too, is an exquisite treasure in the Dhamma.
3. What the excellent Awakened One extolled as pure

and called the concentration of unmediated knowing:
No equal to that concentration can be found.
This, too, is an exquisite treasure in the Dhamma.

4. The eight persons – the four pairs –

praised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
This, too, is an exquisite treasure in the Saṅgha.
5. Those who, devoted, firm-minded,

apply themselves to Gotama’s message,
on attaining their goal, plunge into the Deathless,
freely enjoying the Unbinding they’ve gained.
6. Ended the old, there is no new taking birth.

Dispassioned their minds toward further becoming,
they – with no seed, no desire for growth,
enlightened – go out like this flame.
4.4.3 Karaṇīya-metta-sutta
Karaṇīyam-attha-kusalena
Yan-taṃ santaṃ padaṃ abhisamecca
Sakko ujū ca suhujū ca
Suvaco c’assa mudu anatimānī
Santussako ca subharo ca
Appakicco ca sallahuka-vutti
Sant’indriyo ca nipako ca
Appagabbho kulesu ananugiddho
Na ca khuddaṃ samācare kiñci

Yena viññū pare upavadeyyuṃ
Sukhino vā khemino hontu
Sabbe sattā bhavantu sukhit’attā
Ye keci pāṇa-bhūt’atthi
Tasā vā thāvarā vā anavasesā
Dīghā vā ye mahantā vā
Majjhimā rassakā aṇuka-thūlā
Diṭṭhā vā ye ca adiṭṭhā
Ye ca dūre vasanti avidūre
Bhūtā vā sambhavesī vā
Sabbe sattā bhavantu sukhit’attā
Na paro paraṃ nikubbetha

Nātimaññetha katthaci naṃ kiñci
Byārosanā paṭighasaññā
Nāññam-aññassa dukkham-iccheyya
Mātā yathā niyaṃ puttaṃ

Āyusā eka-puttam-anurakkhe
Evam’pi sabba-bhūtesu
Mānasam-bhāvaye aparimāṇaṃ
Mettañ-ca sabba-lokasmiṃ
(A shorter form is sometimes started here)
Mettañ-ca sabba-lokasmiṃ
Mānasam-bhāvaye aparimāṇaṃ
Uddhaṃ adho ca tiriyañ-ca
Asambādhaṃ averaṃ asapattaṃ
Tiṭṭhañ-caraṃ nisinno vā
Sayāno vā yāvat’assa vigata-middho
Etaṃ satiṃ adhiṭṭheyya
Brahmam-etaṃ vihāraṃ idham-āhu
Diṭṭhiñca anupagamma
Sīlavā dassanena sampanno
Kāmesu vineyya gedhaṃ
Na hi jātu gabbha-seyyaṃ punaretī’ti Snp 1.8
The Buddha’s Words on Loving-Kindness
[Now let us chant the Buddha’s words on

loving-kindness]
[This is what should be done]

By one who is skilled in goodness
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech,
Humble and not conceited,
Contented and easily satisfied,
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skilful,
Not proud and demanding in nature.
Let them not do the slightest thing
That the wise would later reprove,
Wishing: In gladness and in safety,
May all beings be at ease.
Whatever living beings there may be,
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short, or small,
The seen and the unseen,
Those living near and far away,
Those born and to be born,

May all beings be at ease.
Let none deceive another
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings,
Radiating kindness over the entire world:
Spreading upwards to the skies
And downwards to the depths,
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated,
Or lying down – free from drowsiness –
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense-desires,
Is not born again into this world. Snp 1.8
4.4.4 Khandha-paritta
Virūpakkhehi me mettaṃ
mettaṃ erāpathehi me
Chabyā-puttehi me mettaṃ
mettaṃ kaṇhā-gotamakehi ca
Apādakehi me mettaṃ
mettaṃ dipādakehi me
Catuppadehi me mettaṃ
mettaṃ bahuppadehi me
Mā maṃ apādako hiṃsi
mā maṃ hiṃsi dipādako
Mā maṃ catuppado hiṃsi
mā maṃ hiṃsi bahuppado
Sabbe sattā sabbe pāṇā
sabbe bhūtā ca kevalā
Sabbe bhadrāni passantu
mā kiñci pāpam-āgamā
Appamāṇo buddho appamāṇo dhammo
(This part is sometimes chanted on its own)
Appamāṇo buddho
appamāṇo dhammo
appamāṇo saṅgho
Pamāṇavantāni siriṃsapāni
ahi-vicchikā sata-padī
Uṇṇā-nābhī sarabhū mūsikā
Katā me rakkhā katā me parittā
paṭikkamantu bhūtāni
So’haṃ namo bhagavato
namo sattannaṃ
sammā-sambuddhānaṃ A.II.72-73
4.4.5 Chaddanta-paritta
The Great Elephant Protection
Vadhissamenanti parāmasanto
Kāsāvamaddakkhi dhajaṃ isīnaṃ
Dukkhena phuṭṭhassudapādi saññā
Arahaddhajo sabbhi avajjharūpo
Sallena viddho byathitopi santo

Kāsāvavatthamhi manaṃ na dussayi
Sace imaṃ nāgavarena saccaṃ
Mā maṃ vane bālamigā agañchunti
4.4.6 Mora-paritta
The Peacock’s Protection
(a.m.)
Udet’ayañ-cakkhumā eka-rājā
Harissa-vaṇṇo paṭhavippabhāso
Taṃ taṃ namassāmi harissa-vaṇṇaṃ paṭhavippabhāsaṃ
Tay’ajja guttā viharemu divasaṃ
Ye brāhmaṇā vedagu sabba-dhamme
Te me namo te ca maṃ pālayantu
Nam’atthu Buddhānaṃ nam’atthu bodhiyā
Namo vimuttānaṃ namo vimuttiyā
Imaṃ so parittaṃ katvā
Moro carati esanā’ti
(p.m.)
Apet’ayañ-cakkhumā eka-rājā
Harissa-vaṇṇo paṭhavippabhāso
Taṃ taṃ namassāmi harissa-vaṇṇaṃ paṭhavippabhāsaṃ
Tay’ajja guttā viharemu rattiṃ
Ye brāhmaṇā vedagu sabba-dhamme
Te me namo te ca maṃ pālayantu
Nam’atthu Buddhānaṃ nam’atthu bodhiyā
Namo vimuttānaṃ namo vimuttiyā
Imaṃ so parittaṃ katvā
Moro vāsam-akappayī’ti Ja.159
4.4.7 Vaṭṭaka-paritta
The Quail’s Protection
Atthi loke sīla-guṇo saccaṃ soceyy’anuddayā

Tena saccena kāhāmi sacca-kiriyam-anuttaraṃ
Āvajjitvā dhamma-balaṃ saritvā pubbake jine
Sacca-balam-avassāya sacca-kiriyam-akās’ahaṃ
Santi pakkhā apattanā santi pādā avañcanā
Mātā pitā ca nikkhantā jāta-veda paṭikkama
Saha sacce kate mayhaṃ mahā-pajjalito sikhī
Vajjesi soḷasa karīsāni udakaṃ patvā yathā sikhī
Saccena me samo n’atthi esā me sacca-pāramī’ti
Cariyāpiṭaka vv.319-322
4.4.8 Buddha-dhamma-saṅgha-guṇā
Iti pi so bhagavā arahaṃ sammā-sambuddho

Vijjā-caraṇa-sampanno sugato loka-vidū
Anuttaro purisa-damma-sārathi
Satthā devamanussānaṃ buddho bhagavā’ti
Svākkhāto bhagavatā dhammo sandiṭṭhiko

akāliko ehi-passiko opanayiko
paccattaṃ veditabbo viññūhī’ti
Supaṭipanno bhagavato sāvaka-saṅgho

Uju-paṭipanno bhagavato sāvaka-saṅgho
Ñāya-paṭipanno bhagavato sāvaka-saṅgho
Sāmīci-paṭipanno bhagavato sāvaka-saṅgho
Yad-idaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā
Esa bhagavato sāvaka-saṅgho
Anuttaraṃ puññakkhettaṃ lokassā’ti
4.4.9 Araññe rukkha-mūle vā
Araññe rukkha-mūle vā
Suññāgāre va bhikkhavo
Anussaretha sambuddhaṃ
Bhayaṃ tumhāka no siyā
No ce buddhaṃ sareyyātha
Loka-jeṭṭhaṃ nar’āsabhaṃ
Atha dhammaṃ sareyyātha
Niyyānikaṃ sudesitaṃ
No ce dhammaṃ sareyyātha
Niyyānikaṃ sudesitaṃ
Atha saṅghaṃ sareyyātha
Puññakkhettaṃ anuttaraṃ
Evam-buddhaṃ sarantānaṃ
Dhammaṃ saṅghañ-ca bhikkhavo
Bhayaṃ vā chambhitattaṃ vā
Loma-haṃso na hessatī’ti. S.I.219-220
4.4.10 Āṭānāṭiya-paritta (short)
Homage to the Seven Past Buddhas
Vipassissa nam’atthu
cakkhumantassa sirīmato
Sikhissa pi nam’atthu
sabba-bhūtānukampino
Vessabhussa nam’atthu
nhātakassa tapassino
Nam’atthu kakusandhassa
māra-senappamaddino
Konāgamanassa nam’atthu
brāhmaṇassa vusīmato
Kassapassa nam’atthu
vippamuttassa sabbadhi
Aṅgīrasassa nam’atthu
sakya-puttassa sirīmato
Yo imaṃ dhammam-adesesi
sabba-dukkhāpanūdanaṃ
Ye cāpi nibbutā loke
yathā-bhūtaṃ vipassisuṃ
Te janā apisuṇā
mahantā vīta-sāradā
Hitaṃ deva-manussānaṃ
yaṃ namassanti gotamaṃ
Vijjā-caraṇa-sampannaṃ
mahantaṃ vīta-sāradaṃ
Vijjā-caraṇa-sampannaṃ
buddhaṃ vandāma gotaman’ti D.III.195-196
4.4.11 Sacca-kiriyā-gāthā

Etena sacca-vajjena sotthi te/me hotu sabbadā
4.4.12 Yaṅkiñci ratanaṃ loke
Yaṅkiñci ratanaṃ loke

vijjati vividhaṃ puthu
Ratanaṃ buddhasamaṃ
natthi tasmā sotthī bhavantu te

Ratanaṃ dhammasamaṃ
Ratanaṃ saṅghasamaṃ
4.4.13 Sakkatvā buddharatanaṃ
Sakkatvā buddharatanaṃ osadhaṃ uttamaṃ varaṃ

Hitaṃ devamanussānaṃ buddhatejena sotthinā
Nassantupaddavā sabbe dukkhā vūpasamentu te
Sakkatvā dhammaratanaṃ osadhaṃ uttamaṃ varaṃ
Pariḷāhūpasamanaṃ dhammatejena sotthinā
Nassantupaddavā sabbe bhayā vūpasamentu te

Sakkatvā saṅgharatanaṃ osadhaṃ uttamaṃ varaṃ
Āhuneyyaṃ pāhuneyyaṃ saṅghatejena sotthinā
Nassantupaddavā sabbe rogā vūpasamentu te
The jet tamnaan sequence ends here

and continues with the closing sequence.
4.4.14 Aṅgulimāla-paritta
Yato’haṃ bhagini ariyāya jātiyā jāto

Nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā
Tena saccena sotthi te hotu sotthi gabbhassa M.II.103
(Three times)
4.4.15 Bojjhaṅga-paritta
The Factors of Awakening Protection
Bojjhaṅgo sati-saṅkhāto dhammānaṃ vicayo tathā

Viriyam-pīti-passaddhi bojjhaṅgā ca tathā’pare
Samādh’upekkha-bojjhaṅgā satt’ete sabba-dassinā
Muninā sammad-akkhātā bhāvitā bahulīkatā
Saṃvattanti abhiññāya nibbānāya ca bodhiyā
Etena sacca-vajjena sotthi te hotu sabbadā
Ekasmiṃ samaye nātho moggallānañ-ca kassapaṃ
Gilāne dukkhite disvā bojjhaṅge satta desayi
Te ca taṃ abhinanditvā rogā mucciṃsu taṅ-khaṇe
Ekadā dhamma-rājā pi gelaññenābhipīḷito
Cundattherena tañ-ñeva bhaṇāpetvāna sādaraṃ
Sammoditvā ca ābādhā tamhā vuṭṭhāsi ṭhānaso
Pahīnā te ca ābādhā tiṇṇannam-pi mahesinaṃ

Magg’āhata-kilesā va pattānuppatti-dhammataṃ
S.V.80f
4.4.16 Abhaya-paritta
The Danger-free Protection
Yan-dunnimittaṃ avamaṅgalañ-ca
Yo cāmanāpo sakuṇassa saddo
Pāpaggaho dussupinaṃ akantaṃ
Buddhānubhāvena vināsamentu
Dhammānubhāvena vināsamentu
Saṅghānubhāvena vināsamentu
The sipsong tamnaan sequence ends here

and continues with the closing sequence.
4.5 Closing Sequence
4.5.1 Devatā-uyyojana-gāthā
Verses on Sending Off the Devatā
Dukkhappattā ca niddukkhā
bhayappattā ca nibbhayā
Sokappattā ca nissokā
hontu sabbe pi pāṇino
Ettāvatā ca amhehi
sambhataṃ puñña-sampadaṃ
Sabbe devānumodantu
sabba-sampatti-siddhiyā
Dānaṃ dadantu saddhāya
sīlaṃ rakkhantu sabbadā
Bhāvanābhiratā hontu
gacchantu devatā-gatā
[Sabbe buddhā] balappattā
paccekānañ-ca yaṃ balaṃ
Arahantānañ-ca tejena
rakkhaṃ bandhāmi sabbaso
4.5.2 Jaya-maṅgala-aṭṭha-gāthā
Verses on the Buddha’s Victories
Bāhuṃ sahassam-abhinimmita sāvudhan-taṃ

Grīmekhalaṃ udita-ghora-sasena-māraṃ
Dān’ādi-dhamma-vidhinā jitavā mun’indo
Tan-tejasā bhavatu te jaya-maṅgalāni
Mārātirekam-abhiyujjhita-sabba-rattiṃ
Ghoram-pan’āḷavakam-akkhama-thaddha-yakkhaṃ
Khantī-sudanta-vidhinā jitavā mun’indo
Nāḷāgiriṃ gaja-varaṃ atimatta-bhūtaṃ

Dāv’aggi-cakkam-asanīva sudāruṇan-taṃ
Mett’ambu-seka-vidhinā jitavā mun’indo
Ukkhitta-khaggam-atihattha-sudāruṇan-taṃ
Dhāvan-ti-yojana-path’aṅguli- mālavantaṃ
Iddhī’bhisaṅkhata-mano jitavā mun’indo
Katvāna kaṭṭham-udaraṃ iva gabbhinīyā

Ciñcāya duṭṭha-vacanaṃ jana-kāya majjhe
Santena soma-vidhinā jitavā mun’indo
Saccaṃ vihāya-mati-saccaka-vāda-ketuṃ
Vādābhiropita-manaṃ ati-andha-bhūtaṃ
Paññā-padīpa-jalito jitavā mun’indo
Nandopananda-bhujagaṃ vibudhaṃ mah’iddhiṃ

Puttena thera-bhujagena damāpayanto
Iddhūpadesa-vidhinā jitavā mun’indo
Duggāha-diṭṭhi-bhujagena sudaṭṭha-hatthaṃ
Brahmaṃ visuddhi-jutim-iddhi-bakābhidhānaṃ
Ñāṇāgadena vidhinā jitavā mun’indo
Etā pi buddha-jaya-maṅgala-aṭṭha-gāthā
Yo vācano dina-dine saratem-atandī
Hitvān’aneka-vividhāni c’upaddavāni
Mokkhaṃ sukhaṃ adhigameyya naro sapañño
4.5.3 Jaya-paritta
The Victory Protection
Mahā-kāruṇiko nātho
Hitāya sabba-pāṇinaṃ
Pūretvā pāramī sabbā
Patto sambodhim-uttamaṃ
Etena sacca-vajjena
Hotu te jaya-maṅgalaṃ
Jayanto bodhiyā mūle
(This part is sometimes chanted on its own)
Jayanto bodhiyā mūle

Sakyānaṃ nandi-vaḍḍhano
Evaṃ tvaṃ vijayo hohi
Jayassu jaya-maṅgale
Aparājita-pallaṅke
Sīse paṭhavi-pokkhare
Abhiseke sabba-buddhānaṃ
Aggappatto pamodati
Sunakkhattaṃ sumaṅgalaṃ
Supabhātaṃ suhuṭṭhitaṃ
Sukhaṇo sumuhutto ca
Suyiṭṭhaṃ brahma-cārisu
Padakkhiṇaṃ kāya-kammaṃ
Vācā-kammaṃ padakkhiṇaṃ
Padakkhiṇaṃ mano-kammaṃ
Paṇidhi te padakkhiṇā
Padakkhiṇāni katvāna
Labhant’atthe padakkhiṇe A.I.294
4.5.4 So attha-laddho
So attha-laddho sukhito viruḷho buddha-sāsane

Arogo sukhito hohi saha sabbehi ñātibhi (×3)
4.5.5 Sā attha-laddhā
Sā attha-laddhā sukhitā viruḷhā buddha-sāsane

Arogā sukhitā hohi saha sabbehi ñātibhi (×3)
4.5.6 Te attha-laddhā sukhitā
Te attha-laddhā sukhitā viruḷhā buddha-sāsane

Arogā sukhitā hotha saha sabbehi ñātibhi (×3)
A.I.294
4.5.7 Bhavatu sabba-maṅgalaṃ
Bhavatu sabba-maṅgalaṃ rakkhantu sabba-devatā

Sabba-buddhānubhāvena sadā sotthī bhavantu te
Sabba-dhammānubhāvena sadā sotthī bhavantu te
Sabba-saṅghānubhāvena sadā sotthī bhavantu te
4.6 Mahā-kāruṇiko nātho’ti ādikā gāthā
Mahā-kāruṇiko nātho
Atthāya sabba-pāṇinaṃ
Hitāya sabba-pāṇinaṃ
Sukhāya sabba-pāṇinaṃ
Pūretvā pāramī sabbā

Patto sambodhim-uttamaṃ
Etena sacca-vajjena
Mā hontu sabb’upaddavā
4.7 Āṭānāṭiya-paritta (long)
The Twenty-Eight Buddhas’ Protection
(Solo introduction)
Appasannehi nāthassa sāsane sādhusammate
Amanussehi caṇḍehi sadā kibbisakāribhi
Parisānañca-tassannam ahiṃsāya ca guttiyā
Yandesesi mahāvīro parittan-tam bhaṇāma se
(If starting with Vipassissa…, continue below
without the solo introduction)
[Namo me sabbabuddhānaṃ] uppannānaṃ mahesinaṃ

Taṇhaṅkaro mahāvīro medhaṅkaro mahāyaso
Saraṇaṅkaro lokahito dīpaṅkaro jutindharo
Koṇḍañño janapāmokkho maṅgalo purisāsabho
Sumano sumano dhīro revato rativaḍḍhano
Sobhito guṇasampanno anomadassī januttamo
Padumo lokapajjoto nārado varasārathī
Padumuttaro sattasāro sumedho appaṭipuggalo
Sujāto sabbalokaggo piyadassī narāsabho
Atthadassī kāruṇiko dhammadassī tamonudo
Siddhattho asamo loke tisso ca vadataṃ varo
Phusso ca varado buddho vipassī ca anūpamo
Sikhī sabbahito satthā vessabhū sukhadāyako
Kakusandho satthavāho koṇāgamano raṇañjaho

Kassapo sirisampanno gotamo sakyapuṅgavo
Ete caññe ca sambuddhā anekasatakoṭayo
Sabbe buddhā asamasamā sabbe buddhā mahiddhikā
Sabbe dasabalūpetā vesārajjehupāgatā
Sabbe te paṭijānanti āsabhaṇṭhānamuttamaṃ
Sīhanādaṃ nadantete parisāsu visāradā
Brahmacakkaṃ pavattenti loke appaṭivattiyaṃ
Upetā buddhadhammehi aṭṭhārasahi nāyakā
Dvattiṃsa-lakkhaṇūpetā sītyānubyañjanādharā
Byāmappabhāya suppabhā sabbe te munikuñjarā
Buddhā sabbaññuno ete sabbe khīṇāsavā jinā
Mahappabhā mahātejā mahāpaññā mahabbalā
Mahākāruṇikā dhīrā sabbesānaṃ sukhāvahā
Dīpā nāthā patiṭṭhā ca tāṇā leṇā ca pāṇinaṃ
Gatī bandhū mahassāsā saraṇā ca hitesino
Sadevakassa lokassa sabbe ete parāyanā
Tesāhaṃ sirasā pāde vandāmi purisuttame
Vacasā manasā ceva vandāmete tathāgate
Sayane āsane ṭhāne gamane cāpi sabbadā
Sadā sukhena rakkhantu buddhā santikarā tuvaṃ
Tehi tvaṃ rakkhito santo mutto sabbabhayena ca
Sabba-rogavinimutto sabba-santāpavajjito
Sabba-veramatikkanto nibbuto ca tuvaṃ bhava
Tesaṃ saccena sīlena khantimettābalena ca
Tepi tumhe* anurakkhantu ārogyena sukhena ca
Puratthimasmiṃ disābhāge santi bhūtā mahiddhikā
Tepi tumhe anurakkhantu ārogyena sukhena ca
Dakkhiṇasmiṃ disābhāge santi devā mahiddhikā
Pacchimasmiṃ disābhāge santi nāgā mahiddhikā
Uttarasmiṃ disābhāge santi yakkhā mahiddhikā
Purimadisaṃ dhataraṭṭho dakkhiṇena viruḷhako
Pacchimena virūpakkho kuvero uttaraṃ disaṃ
Cattāro te mahārājā lokapālā yasassino
Ākāsaṭṭhā ca bhummaṭṭhā devā nāgā mahiddhikā
* Ifchanting for oneself, change tumhe to amhe here and in the

lines below.
Natthi me saraṇaṃ aññaṃ

buddho me saraṇaṃ varaṃ
Etena saccavajjena
hotu te* jayamaṅgalaṃ
dhammo me saraṇaṃ varaṃ
Etena saccavajjena
hotu te jayamaṅgalaṃ
saṅgho me saraṇaṃ varaṃ
Etena saccavajjena
hotu te jayamaṅgalaṃ

Ratanaṃ buddhasamaṃ
Ratanaṃ dhammasamaṃ
* If chanting for oneself, change te to me here and in the lines below.


Ratanaṃ saṅghasamaṃ
Sakkatvā
Sakkatvā buddharatanaṃ osadhaṃ uttamaṃ varaṃ

Hitaṃ devamanussānaṃ buddhatejena sotthinā
Nassantupaddavā sabbe dukkhā vūpasamentu te
Sakkatvā dhammaratanaṃ osadhaṃ uttamaṃ varaṃ
Pariḷāhūpasamanaṃ dhammatejena sotthinā
Nassantupaddavā sabbe bhayā vūpasamentu te
Sakkatvā saṅgharatanaṃ osadhaṃ uttamaṃ varaṃ
Āhuneyyaṃ pāhuneyyaṃ saṅghatejena sotthinā
Nassantupaddavā sabbe rogā vūpasamentu te
Sabbītiyo vivajjantu
Sabbītiyo vivajjantu sabbarogo vinassatu

Mā te bhavatvantarāyo sukhī dīghāyuko bhava
Abhivādanasīlissa niccaṃ vuḍḍhāpacāyino
Cattāro dhammā vaḍḍhanti āyu vaṇṇo sukhaṃ balaṃ
4.8 Pabbatopama-gāthā
Verses on Mountains
Yathā pi selā vipulā

nabhaṃ āhacca pabbatā
Samantā anupariyeyyuṃ
nippothentā catuddisā
Evaṃ jarā ca maccu ca
adhivattanti pāṇino
Khattiye brāhmaṇe vesse
sudde caṇḍāla-pukkuse
Na kiñci parivajjeti
sabbam-evābhimaddati
Na tattha hatthīnaṃ bhūmi
na rathānaṃ na pattiyā
Na cāpi manta-yuddhena
sakkā jetuṃ dhanena vā
Tasmā hi paṇḍito poso
sampassaṃ attham-attano
Buddhe dhamme ca saṅghe ca
dhīro saddhaṃ nivesaye
Yo dhamma-cārī kāyena
vācāya uda cetasā
Idh’eva naṃ pasaṃsanti
pecca sagge pamodati S.I.102
4.9 Bhāra-sutta-gāthā
Verses on the Burden
Bhārā have pañcakkhandhā

bhāra-hāro ca puggalo
Bhār’ādānaṃ dukkhaṃ loke
bhāra-nikkhepanaṃ sukhaṃ
Nikkhipitvā garuṃ bhāraṃ
aññaṃ bhāraṃ anādiya
Samūlaṃ taṇhaṃ abbuyha
nicchāto parinibbuto S.III.26
4.10 Khemākhema-saraṇa-gamana-paridīpikā-gāthā
True and False Refuges
Bahuṃ ve saraṇaṃ yanti

pabbatāni vanāni ca
Ārāma-rukkha-cetyāni
manussā bhaya-tajjitā
N’etaṃ kho saraṇaṃ khemaṃ
n’etaṃ saraṇam-uttamaṃ
N’etaṃ saraṇam-āgamma
sabba-dukkhā pamuccati
Yo ca buddhañ-ca dhammañ-ca
saṅghañ-ca saraṇaṃ gato
Cattāri ariya-saccāni
sammappaññāya passati
Dukkhaṃ dukkha-samuppādaṃ
dukkhassa ca atikkamaṃ
Ariyañ-c’aṭṭh’aṅgikaṃ maggaṃ
dukkhūpasama-gāminaṃ
Etaṃ kho saraṇaṃ khemaṃ
etaṃ saraṇam-uttamaṃ
Etaṃ saraṇam-āgamma
sabba-dukkhā pamuccatī’ti. Dhp 188-192
4.11 Bhadd’eka-ratta-gāthā
Verses on a Shining Night of Prosperity
Atītaṃ nānvāgameyya
nappaṭikaṅkhe anāgataṃ
Yad’atītaṃ pahīnan-taṃ
appattañca anāgataṃ
Paccuppannañca yo dhammaṃ
tattha tattha vipassati
Asaṃhiraṃ asaṅkuppaṃ
taṃ viddhām-anubrūhaye
Ajj’eva kiccam-ātappaṃ
ko jaññā maraṇaṃ suve
Na hi no saṅgaran-tena
mahā-senena maccunā
Evaṃ vihārim-ātāpiṃ
aho-rattam-atanditaṃ
Taṃ ve bhadd’eka-ratto’ti
santo ācikkhate muni M.III.187
4.12 Ti-lakkhaṇ’ādi-gāthā
Verses on the Three Characteristics
Sabbe saṅkhārā aniccā’ti

yadā paññāya passati
Atha nibbindati dukkhe
esa maggo visuddhiyā
Sabbe saṅkhārā dukkhā’ti
esa maggo visuddhiyā
Sabbe dhammā anattā’ti
esa maggo visuddhiyā Dhp 277-279
Appakā te manussesu
ye janā pāra-gāmino
Athāyaṃ itarā pajā
tīram-evānudhāvati
Ye ca kho sammad-akkhāte
dhamme dhammānuvattino
Te janā pāram-essanti
maccu-dheyyaṃ suduttaraṃ
Kaṇhaṃ dhammaṃ vippahāya
sukkaṃ bhāvetha paṇḍito
Okā anokam-āgamma
viveke yattha dūramaṃ
Tatrābhiratim-iccheyya
hitvā kāme akiñcano
Pariyodapeyya attānaṃ
citta-klesehi paṇḍito
Yesaṃ sambodhiy-aṅgesu
sammā cittaṃ subhāvitaṃ
Ādāna-paṭinissagge
anupādāya ye ratā
Khīṇ’āsavā jutimanto
te loke parinibbutā’ti Dhp 85-89
4.13 Dhamma-gārav’ādi-gāthā
Verses on Respect for the Dhamma
Ye ca atītā sambuddhā
Ye ca buddhā anāgatā
Yo c’etarahi sambuddho
Bahunnaṃ soka-nāsano
Sabbe saddhamma-garuno
Vihariṃsu viharanti ca
Atho pi viharissanti
Esā buddhāna dhammatā
Tasmā hi atta-kāmena
Mahattam-abhikaṅkhatā
Saddhammo garu-kātabbo
Saraṃ buddhāna sāsanaṃ S.I.140
Na hi dhammo adhammo ca
Ubho sama-vipākino
Adhammo nirayaṃ neti
Dhammo pāpeti suggatiṃ
Dhammo have rakkhati dhamma-cāriṃ

Dhammo suciṇṇo sukham-āvahāti
Esānisaṃso dhamme suciṇṇe Thag 303-304
4.14 Paṭhama-buddha-bhāsita-gāthā
Verses on the Buddha’s First Exclamation
Aneka-jāti-saṃsāraṃ sandhāvissaṃ anibbisaṃ

Gaha-kāraṃ gavesanto dukkhā jāti punappunaṃ
Gaha-kāraka diṭṭho’si puna gehaṃ na kāhasi
Sabbā te phāsukā bhaggā gaha-kūṭaṃ visaṅkhataṃ
Visaṅkhāra-gataṃ cittaṃ taṇhānaṃ khayam-ajjhagā
Dhp 153-154
4.15 Pacchima-ovāda-gāthā
Verses on the Last Instructions
Handa dāni bhikkhave āmantayāmi vo

Vaya-dhammā saṅkhārā
Appamādena sampādethā’ti
Ayaṃ tathāgatassa pacchimā vācā
‘Now, take heed, bhikkhus, I caution you thus: Dissolution is

the nature of all conditions. Therefore strive on with
diligence!’ These are the final words of the Tathāgata.
D.II.156
4.16 Ye dhammā hetuppabhavā
Arising From a Cause
Ye dhammā hetuppabhavā
Tesaṃ hetuṃ tathāgato āha
Tesañca yo nirodho
Evaṃ-vādī mahāsamaṇo’ti
Whatever phenomena arise from a cause,

The Tathāgata has explained their cause,
And also their cessation.
That is the teaching of the Great Ascetic.
Mv.1.23.5
4.17 Nakkhattayakkha
The paritta chanting may be closed with the following:
Nakkhatta-yakkha-bhūtānaṃ
Pāpa-ggaha-nivāraṇā
Parittassānubhāvena
Hantvā tesaṃ upaddave
(Three times)
5.
ANUMODANĀ
5.1 Yathā vāri-vahā pūrā
Just as Rivers
Yathā vāri-vahā pūrā paripūrenti sāgaraṃ

Just as rivers full of water entirely fill up the sea,
Evam-eva ito dinnaṃ petānaṃ upakappati
So will what’s here been given bring blessings to departed
spirits.
Khp.VII.v8
Icchitaṃ patthitaṃ tumhaṃ
May all your hopes and all your longings
Khippam-eva samijjhatu
Come true in no long time.
Sabbe pūrentu saṅkappā
May all your wishes be fulfilled
Cando paṇṇaraso yathā
94
5. ANUMODANĀ 95
Like on the fifteenth day the moon

Maṇi jotiraso yathā
Or like a bright and shining gem.
DhpA.I.198
Sabb’ītiyo vivajjantu
May all misfortunes be avoided,
Sabba-rogo vinassatu
May all illness be dispelled,
Mā te bhavatv-antarāyo
May you never meet with dangers,
Sukhī dīgh’āyuko bhava
May you be happy and live long.
Abhivādana-sīlissa
Niccaṃ vuḍḍhāpacāyino
Cattāro dhammā vaḍḍhanti
Āyu vaṇṇo sukhaṃ balaṃ
For those who are respectful,
Who always honour the elders,
Four are the qualities which will increase:
Life, beauty, happiness and strength. Dhp 109
96 5. ANUMODANĀ
Bhavatu sabba-maṅgalaṃ
May every blessing come to be
Rakkhantu sabba-devatā
And all good spirits guard you well.
Sabba-buddhānubhāvena
Through the power of all Buddhas
Sadā sotthī bhavantu te
May you always be at ease.
Sabba-dhammānubhāvena
Through the power of all Dhammas
5. ANUMODANĀ 97
Sabba-saṅghānubhāvena
Through the power of all Saṅghas
Sabba-roga-vinimutto
(This shorter form is sometimes used instead of ‘Yathā…’)
Sabba-roga-vinimutto
sabba-santāpa-vajjito
Sabba-veram-atikkanto
nibbuto ca tuvam-bhava
Sabb’ītiyo vivajjantu
sabba-rogo vinassatu
Mā te bhavatv-antarāyo
sukhī dīgh’āyuko bhava
Abhivādana-sīlissa
niccaṃ vuḍḍhāpacāyino
Cattāro dhammā vaḍḍhanti
āyu vaṇṇo sukhaṃ balaṃ Dhp 109
98 5. ANUMODANĀ
May you be freed from all disease, safe from all torment,
beyond all animosity and at peace.
May all misfortunes be avoided…
5.2 Bhojana-dānānumodanā
Āyu-do bala-do dhīro vaṇṇa-do paṭibhāṇa-do

Sukhassa dātā medhāvī sukhaṃ so adhigacchati
Āyuṃ datvā balaṃ vaṇṇaṃ sukhañ-ca paṭibhāna-do
Dīgh’āyu yasavā hoti yattha yatthūpapajjatī’ti
A.III.42
5.3 Aggappasāda-sutta-gāthā
Aggato ve pasannānaṃ
aggaṃ dhammaṃ vijānataṃ
Agge Buddhe pasannānaṃ
dakkhiṇeyye anuttare
Agge dhamme pasannānaṃ
virāgūpasame sukhe
Agge saṅghe pasannānaṃ
puññakkhette anuttare
Aggasmiṃ dānaṃ dadataṃ
aggaṃ puññaṃ pavaḍḍhati
5. ANUMODANĀ 99
Aggaṃ āyu ca vaṇṇo ca

yaso kitti sukhaṃ balaṃ
Aggassa dātā medhāvī
agga-dhamma-samāhito
Deva-bhūto manusso vā
aggappatto pamodatī’ti A.II.35; A.III.36
5.4 Adāsi-me ādi-gāthā
Adāsi me akāsi me
ñāti-mittā sakhā ca me
Petānaṃ dakkhiṇaṃ dajjā
pubbe katam-anussaraṃ
Na hi ruṇṇaṃ vā soko vā
yā v’aññā paridevanā
Na taṃ petānam-atthāya
evaṃ tiṭṭhanti ñātayo
Ayañ-ca kho dakkhiṇā dinnā

saṅghamhi supatiṭṭhitā
Dīgha-rattaṃ hitāy’assa
ṭhānaso upakappati
So ñāti-dhammo ca ayaṃ nidassito
petāna’pūjā ca katā uḷārā
Balañ-ca bhikkhūnam-anuppadinnaṃ
tumhehi puññaṃ pasutaṃ anappakan’ti.
100 5. ANUMODANĀ
“He gave to me, he acted on my behalf, and he was my

relative, companion, friend.” Offerings should be given for
the dead when one reflects thus on what was done in the
past. For no weeping or sorrowing or any kind of lamentation
benefit the dead whose relatives keep acting in that way.
But when this offering is given, well-placed in the Sangha, it

works for their long-term benefit and they profit
immediately. In this way the proper duty to relatives has
been shown and great honour has been done to the dead and
the monks have been given strength: You have acquried
merit that is not small.
Khp.VII.v10-13
5.5 Kāla-dāna-sutta-gāthā
Kāle dadanti sapaññā

vadaññū vīta-maccharā
Kālena dinnaṃ ariyesu
uju-bhūtesu tādisu
Vippasanna-manā tassa
vipulā hoti dakkhiṇā
Ye tattha anumodanti
veyyāvaccaṃ karonti vā
Na tena dakkhiṇā onā
5. ANUMODANĀ 101
te pi puññassa bhāgino
Tasmā dade appaṭivāna-citto
yattha dinnaṃ mahapphalaṃ
Puññāni para-lokasmiṃ
patiṭṭhā honti pāṇinan’ti
A.III.41
5.6 Ratanattay’ānubhāv’ādi-gāthā
Ratanattay’ānubhāvena
ratanattaya-tejasā
Dukkha-roga-bhayā verā
sokā sattu c’upaddavā
Anekā antarāyā pi
vinassantu asesato
Jaya-siddhi dhanaṃ lābhaṃ
sotthi bhāgyaṃ sukhaṃ balaṃ
Siri āyu ca vaṇṇo ca
bhogaṃ vuḍḍhī ca yasavā
Sata-vassā ca āyu ca
jīva-siddhī bhavantu te
102 5. ANUMODANĀ
5.7 Culla-maṅgala-cakka-vāḷa
Sabba-buddh’ānubhāvena
sabba-dhamm’ānubhāvena
sabba-saṅgh’ānubhāvena
Buddha-ratanaṃ dhamma-ratanaṃ saṅgha-ratanaṃ
Tiṇṇaṃ ratanānaṃ ānubhāvena
Catur-āsīti-sahassa-dhammakkhandh’ānubhāvena
Piṭakattay’ānubhāvena
Jina-sāvak’ānubhāvena
Sabbe te rogā sabbe te bhayā sabbe te antarāyā sabbe te
upaddavā sabbe te dunnimittā sabbe te avamaṅgalā
vinassantu
Āyu-vaḍḍhako dhana-vaḍḍhako siri-vaḍḍhako
yasa-vaḍḍhako bala-vaḍḍhako vaṇṇa-vaḍḍhako
sukha-vaḍḍhako hotu sabbadā
Dukkha-roga-bhayā verā sokā sattu c’upaddavā
Anekā antarāyā pi vinassantu ca tejasā
Jaya-siddhi dhanaṃ lābhaṃ
Sotthi bhāgyaṃ sukhaṃ balaṃ
Siri āyu ca vaṇṇo ca bhogaṃ vuḍḍhī ca yasavā
Sata-vassā ca āyū ca jīva-siddhī bhavantu te
Bhavatu sabba-maṅgalaṃ…
5. ANUMODANĀ 103
5.8 Mahā-maṅgala-cakka-vāḷa
Siri-dhiti-mati-tejo-jayasiddhi-mahiddhi-mahāguṇā-
parimita-puññādhikarassa
sabbantarāya-nivāraṇa-samatthassa bhagavato arahato
sammā-sambuddhassa
Dvattiṃsa-mahā-purisa-lakkhaṇānubhāvena
asītyānubyañjanānubhāvena
aṭṭhuttara-sata-maṅgalānubhāvena
chabbaṇṇa-raṃsiyānubhāvena ketumālānubhāvena
dasa-pāramitānubhāvena
dasa-upapāramitānubhāvena
dasa-paramattha-pāramitānubhāvena
sīla-samādhi-paññānubhāvena
buddhānubhāvena
dhammānubhāvena
saṅghānubhāvena
tejānubhāvena
iddhānubhāvena
balānubhāvena
ñeyya-dhammānubhāvena
caturāsīti-sahassa-dhamma-kkhandhānubhāvena
nava-lokuttara-dhammānubhāvena
aṭṭhaṅgika-maggānubhāvena
104 5. ANUMODANĀ
aṭṭha-samāpattiyānubhāvena
chaḷabhiññānubhāvena
catu-sacca-ñāṇānubhāvena
dasa-bala-ñāṇānubhāvena
sabbaññuta-ñāṇānubhāvena
mettā-karuṇā-muditā-upekkhānubhāvena
sabba-parittānubhāvena
ratanattaya-saraṇānubhāvena
tuyhaṃ sabba-roga-sok’upaddava-
dukkha-domanass’upāyāsā vinassantu
sabba-antarāyā pi vinassantu
sabba-saṅkappā tuyhaṃ samijjhantu
dīghāyukā tuyhaṃ hotu sata-vassa-jīvena
samaṅgiko hotu sabbadā
Ākāsa-pabbata-vana-bhūmi-gaṅgā-mahāsamuddā
ārakkhakā devatā sadā tumhe anurakkhantu
5.9 Vihāra-dāna-gāthā
Sītaṃ uṇhaṃ paṭihanti

tato vāḷamigāni ca
sariṃsape ca makase
sisire cāpi vuṭṭhiyo
Tato vātātapo ghoro
5. ANUMODANĀ 105
sañjāto paṭihaññati
Leṇatthañ ca sukhatthañ ca
jhāyituñ ca vipassituṃ
Vihāradānaṃ saṅghassa
aggaṃ buddhehi vaṇṇitaṃ
Tasmā hi paṇḍito poso
sampassaṃ attham attano
Vihāre kāraye ramme
vāsayettha bahu-ssute
Tesaṃ annañ ca pānañ ca
vattha-senāsanāni ca
Dadeyya uju-bhūtesu
vippasannena cetasā
Te tassa dhammaṃ desenti
sabbadukkhāpanūdanaṃ
Yaṃ so dhammaṃ idh’aññāya
parinibbātayanāsavo’ti
They ward off cold and heat and beasts of prey from there
And creeping things and gnats and rains in the wet season.
When the dreaded hot wind arises, that is warded off.
To meditate and obtain insight in a refuge and at ease:
A dwelling-place is praised by the Awakened One

as chief gift to an Order.
106 5. ANUMODANĀ
Therefore a wise man, looking to his own weal,

Should have charming dwelling-places built
So that those who have heard much can stay therein.
To these food and drink, raiment and lodgings

He should give, to the upright, with mind purified.
(Then) these teach him Dhamma dispelling every ill;
He, knowing that Dhamma,
here attains Nibbāna, free of taints.
Vin.II.147
6.
FUNERAL CHANTS
6.1 Dhamma-saṅgaṇī-mātikā
Kusalā dhammā.
Akusalā dhammā.
Abyākatā dhammā.
Sukhāya vedanāya sampayuttā dhammā.
Dukkhāya vedanāya sampayuttā dhammā.
Adukkhamasukhāya vedanāya sampayuttā dhammā.
Vipākā dhammā.
Vipāka-dhamma-dhammā.
N’eva vipāka na vipāka-dhamma-dhammā.
Upādinn’upādāniyā dhammā.
Anupādinn’upādāniyā dhammā.
Anupādinnānupādāniyā dhammā.
Saṅkiliṭṭha-saṅkilesikā dhammā.
Asaṅkiliṭṭha-saṅkilesikā dhammā.
Asaṅkiliṭṭhāsaṅkilesikā dhammā.
107
108 6. FUNERAL CHANTS
Savitakka-savicārā dhammā.
Avitakka-vicāra-mattā dhammā.
Avitakkāvicārā dhammā.
Pīti-saha-gatā dhammā.
Sukha-saha-gatā dhammā.
Upekkhā-saha-gatā dhammā.
Dassanena pahātabbā dhammā.
Bhāvanāya pahātabbā dhammā.
N’eva dassanena na bhāvanāya pahātabbā dhammā.
Dassanena pahātabba-hetukā dhammā.
Bhāvanāya pahātabba-hetukā dhammā.
N’eva dassanena na bhāvanāya pahātabba-hetukā
dhammā.
Ācaya-gāmino dhammā.
Apacaya-gāmino dhammā.
N’ev’ācaya-gāmino nāpacaya-gāmino dhammā.
Sekkhā dhammā.
Asekkhā dhammā.
N’eva sekkhā nāsekkhā dhammā.
Parittā dhammā.
Mahaggatā dhammā.
Appamāṇā dhammā.
Paritt’ārammaṇā dhammā.
Mahaggat’ārammaṇā dhammā.
Appamāṇ’ārammaṇā dhammā.
Hīnā dhammā.
Majjhimā dhammā.
Paṇītā dhammā.
Micchatta-niyatā dhammā.
Sammatta-niyatā dhammā.
Aniyatā dhammā.
Magg’ārammaṇā dhammā.
Magga-hetukā dhammā.
Maggādhipatino dhammā.
Uppannā dhammā.
Anuppannā dhammā.
Uppādino dhammā.
Atītā dhammā.
Anāgatā dhammā.
Paccuppannā dhammā.
Atīt’ārammaṇā dhammā.
Anāgat’ārammaṇā dhammā.
Paccuppann’ārammaṇā dhammā.
Ajjhattā dhammā.
Bahiddhā dhammā.
Ajjhatta-bahiddhā dhammā.
Ajjhatt’ārammaṇā dhammā.
Bahiddh’ārammaṇā dhammā.
Ajjhatta-bahiddh’ārammaṇā dhammā.
Sanidassana-sappaṭighā dhammā.
Anidassana-sappaṭighā dhammā.
Anidassanāppaṭighā dhammā. Dhammasaṅganī 1f
6.2 Dhammasaṅgaṇī
Kusalā dhammā, akusalā dhammā, abyākatā dhammā.

Katame dhammā kusalā.
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ
hoti, somanassa-sahagataṃ ñāṇa-sampayuttaṃ,
rūpārammaṇaṃ vā saddārammaṇaṃ vā
gandhārammaṇaṃ vā rasārammaṇaṃ vā
phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā, yaṃ
yaṃ vā panārabbha, tasmiṃ samaye phasso hoti,
avikkhepo hoti, ye vā pana tasmiṃ samaye aññe pi atthi
paṭicca-samuppannā arūpino dhammā, ime dhammā
kusalā.
Dhammasaṅganī 56
6.3 Vibhaṅga
Pañcakkhandhā rūpakkhandho, vedanākkhandho,

saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.
Tattha katamo rūpakkhandho.
Yaṃ kiñci rūpaṃ atītānāgata-paccuppannaṃ ajjhattaṃ vā
bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ
vā yaṃ dūre santike vā, tad ekajjhaṃ abhisaññūhitvā
abhisaṅkhipitvā, ayaṃ vuccati rūpakkhandho.
Vibhaṅga 1
6.4 Dhātukathā
Saṅgaho asaṅgaho,
saṅgahitena asaṅgahitaṃ,
asaṅgahitena saṅgahitaṃ,
saṅgahitena saṅgahitaṃ,
asaṅgahitena asaṅgahitaṃ,
sampayogo vippayogo,
sampayuttena vippayuttaṃ,
vippayuttena sampayuttaṃ,
asaṅgahitaṃ.
Dhātukathā 1
6.5 Puggalapaññatti
Cha paññattiyo khandhapaññatti, āyatanapaññatti,

dhātupaññatti, saccapaññatti, indriyapaññatti,
puggalapaññattī’ti.
Kittāvatā puggalānaṃ puggalapaññatti.
Samayavimutto, asamayavimutto,
kuppadhammo, akuppadhammo,
parihānadhammo, aparihānadhammo,
cetanābhabbo, anurakkhaṇābhabbo,
puthujjano, gotrabhū,
bhayūparato, abhayūparato,
bhabbāgamano, abhabbāgamano,
niyato, aniyato,
paṭipannako, phaleṭhito,
arahā, arahattāya paṭipanno. Puggalapaññatti 1
6.6 Kathāvatthu
Puggalo upalabbhati saccikaṭṭha-paramatthenā’ti.

Āmantā.
Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati
saccikaṭṭha-paramatthenā’ti.
Na h’evaṃ vattabbe.
Ājānāhi niggahaṃ. Hañci puggalo upalabbhati
saccikaṭṭha-paramatthena, tena vata re vattabbe.
Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati
saccikaṭṭha-paramatthenā’ti micchā.
Kathāvatthu 1
6.7 Yamaka
Ye keci kusalā dhammā, sabbe te kusalamūlā.

Ye vā pana kusalamūlā, sabbe te dhammā kusalā.
Ye keci kusalā dhammā, sabbe te kusalamūlena ekamūlā.
Ye vā pana kusalamūlena ekamūlā, sabbe te dhammā
kusalā.
Yamaka 1
6.8 Paṭṭhāna-mātikā-pāṭha
Hetu-paccayo, ārammaṇa-paccayo,
adhipati-paccayo, anantara-paccayo,
samanantara-paccayo, saha-jāta-paccayo,
aññam-añña-paccayo, nissaya-paccayo,
upanissaya-paccayo, pure-jāta-paccayo,
pacchā-jāta-paccayo, āsevana-paccayo,
kamma-paccayo, vipāka-paccayo,
āhāra-paccayo, indriya-paccayo,
jhāna-paccayo, magga-paccayo,
sampayutta-paccayo, vippayutta-paccayo,
atthi-paccayo, n’atthi-paccayo,
vigata-paccayo, avigata-paccayo.
Tika Paṭṭhāna 1
6.9 Vipassanā-bhūmi-pāṭha
Pañcakkhandhā:
Rūpakkhandho, vedanākkhandho, saññākkhandho,
saṅkhārakkhandho, viññāṇakkhandho.
Dvā-das’āyatanāni:
Cakkhv-āyatanaṃ rūp’āyatanaṃ,
Sot’āyatanaṃ sadd’āyatanaṃ,
Ghān’āyatanaṃ gandh’āyatanaṃ,
Jivh’āyatanaṃ ras’āyatanaṃ
Kāy’āyatanaṃ phoṭṭhabb’āyatanaṃ
Man’āyatanaṃ dhamm’āyatanaṃ.
Aṭṭhārasa dhātuyo:
Cakkhu-dhātu rūpa-dhātu cakkhu-viññāṇa-dhātu,
Sota-dhātu sadda-dhātu sota-viññāṇa-dhātu,
Ghāna-dhātu gandha-dhātu ghāna-viññāṇa-dhātu,

Jivhā-dhātu rasa-dhātu jivhā-viññāṇa-dhātu,
Kāya-dhātu phoṭṭhabba-dhātu kāya-viññāṇa-dhātu,
Mano-dhātu dhamma-dhātu mano-viññāṇa-dhātu.
Bā-vīsat’indriyāni:
Cakkhu’ndriyaṃ sot’indriyaṃ ghān’indriyaṃ,
jivh’indriyaṃ kāy’indriyaṃ man’indriyaṃ,
Itth’indriyaṃ puris’indriyaṃ jīvit’indriyaṃ,
Sukh’indriyaṃ dukkh’indriyaṃ,
somanass’indriyaṃ domanass’indriyaṃ upekkh’indriyaṃ,
saddh’indriyaṃ viriy’indriyaṃ sat’indriyaṃ
samādh’indriyaṃ paññ’indriyaṃ,
Anaññātañ-ñassāmī-t’indriyaṃ aññ’indriyaṃ
aññātāv’indriyaṃ.
Cattāri ariya-saccāni:
Dukkhaṃ ariya-saccaṃ,
Dukkha-samudayo ariya-saccaṃ,
Dukkha-nirodho ariya-saccaṃ,
Dukkha-nirodha-gāminī paṭipadā ariya-saccaṃ.
Avijjā-paccayā saṅkhārā,
Saṅkhāra-paccayā viññāṇaṃ,
Viññāṇa-paccayā nāma-rūpaṃ,
Nāma-rūpa-paccayā saḷ-āyatanaṃ,
Saḷ-āyatana-paccayā phasso,
Phassa-paccayā vedanā,
Vedanā-paccayā taṇhā,
Taṇhā-paccayā upādānaṃ,
Upādāna-paccayā bhavo,
Bhava-paccayā jāti,
Jāti-paccayā jarā-maraṇaṃ
soka-parideva-dukkha-domanass’upāyāsā sambhavanti.
Evam-etassa kevalassa dukkhakkhandhassa samudayo
hoti.
Avijjāya tv-eva asesa-virāga-nirodhā saṅkhāra-nirodho,
Saṅkhāra-nirodhā viññāṇa-nirodho,
Viññāṇa-nirodhā nāma-rūpa-nirodho,
Nāma-rūpa-nirodhā saḷ-āyatana-nirodho,
Saḷ-āyatana-nirodhā phassa-nirodho,
Phassa-nirodhā vedanā-nirodho,
Vedanā-nirodhā taṇhā-nirodho,
Taṇhā-nirodhā upādāna-nirodho,
Upādāna-nirodhā bhava-nirodho,
Bhava-nirodhā jāti-nirodho,
Jāti-nirodhā jarā-maraṇaṃ
soka-parideva-dukkha-domanass’upāyāsā nirujjhanti.
Evam-etassa kevalassa dukkhakkhandhassa nirodho hoti.
M.III.15f; M.III.280f; M.III.62; M.III.249f; S.II.1f
6.10 Paṃsukūla
The following verses are often repeated three times.
(For the dead)
Aniccā vata saṅkhārā

Uppāda-vaya-dhammino
Uppajjitvā nirujjhanti
Tesaṃ vūpasamo sukho.
Sabbe sattā maranti ca
Mariṃsu ca marissare
Tath’evāhaṃ marissāmi
N’atthi me ettha saṃsayo. D.II.157; S.I.6
Addhuvaṃ jīvitaṃ
Dhuvaṃ maraṇaṃ
Avassaṃ mayā maritabbaṃ
Maraṇapariyosānaṃ me jīvitaṃ
Jīvitaṃ me aniyataṃ
Maraṇaṃ me niyataṃ DhpA.III.170
(For the living)
Aciraṃ vat’ayaṃ kāyo

Paṭhaviṃ adhisessati
Chuḍḍho apeta-viññāṇo
Niratthaṃ va kaliṅgaraṃ. Dhp 41
7.
SUTTAS
7.1 Dhammacakkappavattana-sutta
Solo introduction
Anuttaraṃ abhisambodhiṃ sambujjhitvā tathāgato

Pathamaṃ yaṃ adesesi dhammacakkaṃ anuttaraṃ
Sammadeva pavattento loke appativattiyaṃ
Yatthākkhātā ubho antā paṭipatti ca majjhimā
Catūsvāriyasaccesu visuddhaṃ ñāṇadassanaṃ
Desitaṃ dhammarājena sammāsambodhikittanaṃ
Nāmena vissutaṃ suttaṃ dhammacakkappavattanaṃ
Veyyākaraṇapāthena saṅgītantam bhaṇāma se
[Evaṃ me sutaṃ]
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane
migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū
āmantesi:
Dve’me, bhikkhave, antā pabbajitena na sevitabbā: yo
cāyaṃ kāmesu kāma-sukh’allikānuyogo, hīno, gammo,
pothujjaniko, anariyo, anattha-sañhito; yo cāyaṃ
atta-kilamathānuyogo, dukkho, anariyo, anattha-sañhito.
118
7. SUTTAS 119
Ete te, bhikkhave, ubho ante anupagamma majjhimā

paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī,
ñāṇakaraṇī, upasamāya, abhiññāya, sambodhāya,
nibbānāya saṃvattati.
Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena
abhisambuddhā cakkhukaraṇī, ñāṇakaraṇī, upasamāya,
abhiññāya, sambodhāya, nibbānāya saṃvattati.
Ayam-eva ariyo aṭṭhaṅgiko maggo seyyathīdaṃ:
Sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā,
sammā-kammanto, sammā-ājīvo, sammā-vāyāmo,
sammā-sati, sammā-samādhi.
Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena
abhisambuddhā cakkhukaraṇī, ñāṇakaraṇī, upasamāya,
abhiññāya, sambodhāya, nibbānāya saṃvattati.
Idaṃ kho pana, bhikkhave, dukkhaṃ ariya-saccaṃ:
Jātipi dukkhā, jarāpi dukkhā, maranampi dukkhaṃ,
soka-parideva-dukkha-domanass’upāyāsāpi dukkhā,
appiyehi sampayogo dukkho, piyehi vippayogo dukkho,
yamp’icchaṃ na labhati tampi dukkhaṃ, saṅkhittena
pañcupādānakkhandā dukkhā.
Idaṃ kho pana, bhikkhave, dukkha-samudayo
ariya-saccaṃ:
120 7. SUTTAS
Yā’yaṃ taṇhā ponobbhavikā nandi-rāga-sahagatā

tatra-tatrābhinandinī seyyathīdaṃ: kāma-taṇhā,
bhava-taṇhā, vibhava-taṇhā.
Idaṃ kho pana, bhikkhave, dukkha-nirodho ariya-saccaṃ:
Yo tassā yeva taṇhāya asesa-virāga-nirodho, cāgo,
paṭinissaggo, mutti, anālayo.
Idaṃ kho pana, bhikkhave, dukkha-nirodha-gāminī
paṭipadā ariya-saccaṃ:
Ayam-eva ariyo aṭṭhaṅgiko maggo seyyathīdam:
sammā-diṭṭhi, sammā-saṅkappo, sammā-vācā,
sammā-kammanto, sammā-ājīvo, sammā-vāyāmo,
sammā-sati, sammā-samādhi.
[Idaṃ dukkhaṃ] ariya-saccan’ti me bhikkhave, pubbe
ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ
udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Taṃ kho pan’idaṃ dukkhaṃ ariya-saccaṃ pariññeyyan’ti
me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ
udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi,
āloko udapādi.
Taṃ kho pan’idaṃ dukkhaṃ ariya-saccaṃ pariññātan’ti
me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ
7. SUTTAS 121

āloko udapādi.
Idaṃ dukkha-samudayo ariya-saccan’ti me bhikkhave,
pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ
Taṃ kho pan’idaṃ dukkhasamudayo ariyasaccaṃ
pahātabban’ti me bhikkhave, pubbe ananussutesu
dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā
udapādi, vijjā udapādi, āloko udapādi.
Taṃ kho pan’idaṃ dukkha-samudayo ariya-saccaṃ
pahīnan’ti me bhikkhave, pubbe ananussutesu dhammesu
cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā
udapādi, āloko udapādi.
Idaṃ dukkha-nirodho ariya-saccan’ti me bhikkhave,
pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ
Taṃ kho pan’idaṃ dukkha-nirodho ariya-saccaṃ
sacchikātabban’ti me bhikkhave, pubbe ananussutesu
Taṃ kho pan’idaṃ dukkha-nirodho ariya-saccaṃ
sacchikatan’ti me bhikkhave, pubbe ananussutesu
122 7. SUTTAS

Idaṃ dukkha-nirodha-gāminī paṭipadā ariya-saccan’ti me
bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ
āloko udapādi.
Taṃ kho pan’idaṃ dukkha-nirodha-gāminī paṭipadā
ariya-saccaṃ bhāvetabban’ti me bhikkhave, pubbe
Taṃ kho pan’idaṃ dukkha-nirodha-gāminī paṭipadā
ariya-saccaṃ bhāvitan’ti me bhikkhave, pubbe
[Yāva kīvañca me bhikkhave] imesu catūsu ariya-saccesu
evan-ti-parivaṭṭaṃ dvādas’ākāraṃ yathā-bhūtaṃ
ñāṇa-dassanaṃ na suvisuddhaṃ ahosi, n’eva tāv’āhaṃ
bhikkhave, sadevake loke samārake sabrahmake
sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya
anuttaraṃ sammā-sambodhiṃ abhisambuddho
paccaññāsiṃ.
Yato ca kho me bhikkhave, imesu catūsu ariya-saccesu
evan-ti-parivaṭṭaṃ dvādas’ākāraṃ yathā-bhūtaṃ
7. SUTTAS 123
ñāṇa-dassanaṃ suvisuddham ahosi, ath’āham bhikkhave,

sadevake loke samārake sabrahmake
sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya
anuttaraṃ sammā-sambodhiṃ abhisambuddho
paccaññāsiṃ.
Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti
ayam-antimā jāti, natthi dāni punabbhavo’ti.
Idam-avoca bhagavā. Attamanā pañcavaggiyā bhikkhū
bhagavato bhāsitaṃ abhinanduṃ.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne
āyasmato koṇḍaññassa virajaṃ vītamalaṃ
dhammacakkhuṃ udapādi: yaṃ kiñci
samudaya-dhammaṃ sabban-taṃ nirodha-dhamman’ti.
[Pavattite ca bhagavatā] dhammacakke bhummā devā
saddamanussāvesuṃ:
Etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye
anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ
samaṇena vā brāhmaṇena vā devena vā mārena vā
brahmunā vā kenaci vā lokasmin’ti.
124 7. SUTTAS
Bhummānaṃ devānaṃ
Bhummānaṃ devānaṃ saddaṃ sutvā, cātummahārājikā

devā saddamanussāvesuṃ…
Cātummahārājikānaṃ devānaṃ saddaṃ sutvā, tāvatiṃsā
devā saddamanussāvesuṃ…
Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā, yāmā devā
saddamanussāvesuṃ…
Yāmānaṃ devānaṃ saddaṃ sutvā, tusitā devā
Tusitānaṃ devānaṃ saddaṃ sutvā, nimmānaratī devā
Nimmānaratīnaṃ devānaṃ saddaṃ sutvā,
paranimmitavasavattī devā saddamanussāvesuṃ…
Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā,
brahmakāyikā devā saddamanussāvesuṃ:
Etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye
anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ
samaṇena vā brāhmaṇena vā devena vā mārena vā
brahmunā vā kenaci vā lokasmin’ti.
Iti’ha tena khaṇena, tena muhuttena, yāva brahmalokā
saddo abbhuggacchi. Ayañca dasa-sahassī lokadhātu
7. SUTTAS 125
saṅkampi sampakampi sampavedhi, appamāṇo ca oḷāro

obhāso loke pāturahosi atikkammeva devānaṃ
devānubhāvaṃ.
Atha kho bhagavā udānaṃ udānesi:
Aññāsi vata bho koṇḍañño, aññāsi vata bho koṇḍañño ti.
Iti hidaṃ āyasmato koṇḍaññassa aññā-koṇḍañño tveva
nāmaṃ ahosī ti.
Dhammacakkappavattana-suttaṃ niṭṭhitaṃ.
S.V.420; Vin.I.10f
126 7. SUTTAS
7.2 Anatta-lakkhaṇa-sutta
Solo introduction
Yantaṃ sattehi dukkhena ñeyyaṃ anattalakkhaṇaṃ

Attavādattasaññāṇaṃ sammadeva vimocanaṃ
Sambuddho taṃ pakāsesi diṭṭhasaccāna yoginaṃ
Uttariṃ paṭivedhāya bhāvetuṃ ñāṇamuttamaṃ
Yantesaṃ diṭṭhadhammānam ñāṇenupaparikkhataṃ
Sabbāsavehi cittāni vimucciṃsu asesato
Tathā ñāṇānussārena sāsanaṃ kātumicchataṃ
Sādhūnaṃ atthasiddhatthaṃ taṃ suttantaṃ bhaṇāma se
[Evaṃ me sutaṃ]
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane
migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū
āmantesi:
Rūpaṃ bhikkhave anattā, rūpañca hidaṃ bhikkhave attā
abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya,
labbhetha ca rūpe, evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ
mā ahosī ti.
Yasmā ca kho bhikkhave rūpaṃ anattā, tasmā rūpaṃ
ābādhāya saṃvattati, na ca labbhati rūpe, evaṃ me rūpaṃ
hotu, evaṃ me rūpaṃ mā ahosī ti.
7. SUTTAS 127
Vedanā anattā, vedanā ca hidaṃ bhikkhave attā abhavissa,

nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca
vedanāya, evaṃ me vedanā hotu, evaṃ me vedanā mā
ahosī ti.
Yasmā ca kho bhikkhave vedanā anattā, tasmā vedanā
ābādhāya saṃvattati, na ca labbhati vedanāya, evaṃ me
vedanā hotu, evaṃ me vedanā mā ahosī ti.
Saññā anattā, saññā ca hidaṃ bhikkhave attā abhavissa,
nayidaṃ saññā ābādhāya saṃvatteyya, labbhetha ca
saññāya, evaṃ me saññā hotu, evaṃ me saññā mā ahosī ti.
Yasmā ca kho bhikkhave saññā anattā, tasmā saññā
ābādhāya saṃvattati, na ca labbhati saññāya, evaṃ me
saññā hotu, evaṃ me saññā mā ahosī ti.
Saṅkhārā anattā, saṅkhārā ca hidaṃ bhikkhave attā
abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya
saṃvatteyyuṃ, labbhetha ca saṅkhāresu, evaṃ me
saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun ti.
Yasmā ca kho bhikkhave saṅkhārā anattā, tasmā saṅkhārā
ābādhāya saṃvattanti, na ca labbhati saṅkhāresu, evaṃ
me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun ti.
Viññāṇaṃ anattā, viññāṇañca hidaṃ bhikkhave attā
abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya,
128 7. SUTTAS
labbhetha ca viññāṇe evaṃ me viññāṇaṃ hotu, evaṃ me

viññāṇaṃ mā ahosī ti.
Yasmā ca kho bhikkhave viññāṇaṃ anattā, tasmā
viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe,
evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī ti.
[Taṃ kiṃ maññatha bhikkhave] rūpam niccaṃ vā aniccaṃ
vā ti. Aniccaṃ bhante. Yam panāniccaṃ, dukkhaṃ vā taṃ
sukhaṃ vā ti. Dukkhaṃ bhante.
Yam panāniccaṃ dukkhaṃ viparināma-dhammaṃ, kallaṃ
nu taṃ samanupassituṃ, etaṃ mama, esoham’asmi, eso
me attā ti. No hetaṃ bhante.
Taṃ kiṃ maññatha bhikkhave, vedanā niccā vā aniccā vā
ti. Aniccā bhante. Yam panāniccaṃ, dukkhaṃ vā taṃ
Taṃ kiṃ maññatha bhikkhave, saññā niccā vā aniccā vā ti.
Aniccā bhante. Yam panāniccaṃ, dukkhaṃ vā taṃ
7. SUTTAS 129

Taṃ kiṃ maññatha bhikkhave, saṅkhārā niccā vā aniccā
vā ti. Aniccā bhante. Yam panāniccaṃ, dukkhaṃ vā taṃ
Taṃ kiṃ maññatha bhikkhave, viññāṇaṃ niccaṃ vā
aniccaṃ vā ti. Aniccaṃ bhante. Yam panāniccaṃ,
dukkhaṃ vā taṃ sukhaṃ vā ti. Dukkhaṃ bhante.
nu taṃ samanupassituṃ etaṃ mama, esoham’asmi, eso
[Tasmā tiha bhikkhave] yaṃ kiñci rūpaṃ
atītānāgata-paccuppannaṃ ajjhattaṃ vā bahiddhā vā
oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yandūre
santike vā, sabbaṃ rūpaṃ netaṃ mama, nesoham’asmi,
na me so attā ti, evametaṃ yathābhūtaṃ sammappaññāya
daṭṭhabbaṃ.
130 7. SUTTAS
Yā kāci vedanā atītānāgata-paccuppannā ajjhattā vā

bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā
dūre santike vā, sabbā vedanā netaṃ mama,
nesoham’asmi, na me so attā ti, evametaṃ yathābhūtaṃ
sammappaññāya daṭṭhabbaṃ.
Yā kāci saññā atītānāgata-paccuppannā ajjhattā vā
bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā
dūre santike vā, sabbā saññā netaṃ mama, nesoham’asmi,
na me so attā ti, evametaṃ yathābhūtaṃ sammappaññāya
daṭṭhabbaṃ.
Ye keci saṅkhārā atītānāgata-paccuppannā ajjhattā vā
bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye
dūre santike vā, sabbe saṅkhārā netaṃ mama,
nesoham’asmi, na me so attā ti, evametaṃ yathābhūtaṃ
sammappaññāya daṭṭhabbaṃ.
Yaṃ kiñci viññāṇaṃ atītānāgata-paccuppannaṃ
ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā
hīnaṃ vā paṇītaṃ vā yandūre santike vā, sabbaṃ
viññāṇaṃ netaṃ mama, nesoham’asmi, na me so attā ti,
evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
[Evaṃ passaṃ bhikkhave] sutvā ariyasāvako rūpasmim pi
nibbindati, vedanāya pi nibbindati, saññāya pi nibbindati,
saṅkhāresu pi nibbindati, viññāṇasmim pi nibbindati,
7. SUTTAS 131
nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ

vimuttam iti ñāṇaṃ hoti, khīṇā jāti, vusitaṃ
brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā ti
pajānātī ti.
[Idam-avoca bhagavā.] Attamanā pañcavaggiyā bhikkhū
bhagavato bhāsitaṃ abhinanduṃ. Imasmiñca pana
veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ
bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsū ti.
Anattalakkhaṇa-suttaṃ niṭṭhitaṃ.
S.III.66; Vin.I.13f
132 7. SUTTAS
7.3 Āditta-pariyāya-sutta
Solo introduction
Veneyyadamanopāye sabbaso pāramiṃ gato

Amoghavacano buddho abhiññāyānusāsako
Ciṇṇānurūpato cāpi dhammena vinayaṃ pajaṃ
Ciṇṇāggipāricariyānaṃ sambojjhārahayoginaṃ
Yamādittapariyāyaṃ desayanto manoharaṃ
Te sotāro vimocesi asekkhāya vimuttiyā
Tathevopaparikkhāya viññūṇaṃ sotumicchataṃ
Dukkhatālakkhaṇopāyaṃ taṃ suttantaṃ bhaṇāma se
[Evaṃ me sutaṃ]
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse
saddhiṃ bhikkhu-sahassena. Tatra kho bhagavā bhikkhū
āmantesi:
Sabbaṃ bhikkhave ādittaṃ. Kiñca bhikkhave sabbaṃ
ādittaṃ.
Cakkhuṃ bhikkhave ādittaṃ, rūpā ādittā,
cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto,
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ
sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tam pi
ādittaṃ. Kena ādittaṃ. Ādittaṃ rāgagginā dosagginā
mohagginā, ādittaṃ jātiyā jarāmaraṇena sokehi
7. SUTTAS 133
paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti

vadāmi.
Sotaṃ ādittaṃ, saddā ādittā, sotaviññāṇaṃ ādittaṃ,
sotasamphasso āditto, yampidaṃ sotasamphassapaccayā
uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā
adukkhamasukhaṃ vā tam pi ādittaṃ. Kena ādittaṃ.
Ādittaṃ rāgagginā dosagginā mohagginā, ādittaṃ jātiyā
jarāmaraṇena sokehi paridevehi dukkhehi domanassehi
upāyāsehi ādittan’ti vadāmi.
Ghānaṃ ādittaṃ, gandhā ādittā, ghānaviññāṇaṃ ādittaṃ,
ghānasamphasso āditto, yampidaṃ
ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā
dukkhaṃ vā adukkhamasukhaṃ vā tam pi ādittaṃ. Kena
ādittaṃ. Ādittaṃ rāgagginā dosagginā mohagginā,
ādittaṃ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi
domanassehi upāyāsehi ādittan’ti vadāmi.
Jivhā ādittā, rasā ādittā, jivhāviññāṇam ādittaṃ,
jivhāsamphasso āditto, yampidaṃ jivhāsamphassapaccayā
134 7. SUTTAS
Kāyo āditto, phoṭṭhabbā ādittā, kāyaviññāṇaṃ ādittaṃ,

kāyasamphasso āditto, yampidaṃ kāyasamphassapaccayā
Mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ,
manosamphasso āditto, yampidaṃ
manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā
dukkhaṃ vā adukkhamasukhaṃ vā tam pi ādittaṃ. Kena
ādittaṃ. Ādittaṃ rāgagginā dosagginā mohagginā,
ādittaṃ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi
domanassehi upāyāsehi ādittan’ti vadāmi.
[Evaṃ passaṃ bhikkhave] sutvā ariyasāvako cakkhusmiṃ
pi nibbindati, rūpesu pi nibbindati, cakkhuviññāṇe pi
nibbindati, cakkhusamphasse pi nibbindati, yampidaṃ
cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā
dukkhaṃ vā adukkhamasukhaṃ vā tasmiṃ pi nibbindati.
Sotasmiṃ pi nibbindati, saddesu pi nibbindati,
sotaviññāṇe pi nibbindati, sotasamphasse pi nibbindati,
yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ
sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmiṃ pi
nibbindati.
7. SUTTAS 135
Ghānasmiṃ pi nibbindati, gandhesu pi nibbindati,

ghānaviññāṇe pi nibbindati, ghānasamphasse pi
nibbindati, yampidaṃ ghānasamphassapaccayā uppajjati
vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā
tasmiṃ pi nibbindati.
Jivhāya pi nibbindati, rasesu pi nibbindati, jivhāviññāṇe pi
nibbindati, jivhāsamphasse pi nibbindati, yampidaṃ
jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā
dukkhaṃ vā adukkhamasukhaṃ vā tasmiṃ pi nibbindati.
Kāyasmiṃ pi nibbindati, phoṭṭhabbesu pi nibbindati,
kāyaviññāṇe pi nibbindati, kāyasamphasse pi nibbindati,
yampidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ
nibbindati.
Manasmiṃ pi nibbindati, dhammesu pi nibbindati,
manoviññāṇe pi nibbindati, manosamphassepi nibbindati,
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ
nibbindati.
Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ
vimuttam iti ñāṇaṃ hoti, khīṇā jāti, vusitaṃ
brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā ti
pajānātī ti.
136 7. SUTTAS
[Idam-avoca bhagavā.] Attamanā te bhikkhū bhagavato

bhāsitaṃ abhinanduṃ. Imasmiñca pana
veyyākaraṇasmiṃ bhaññamāne tassa bhikkhu-sahassassa
anupādāya āsavehi cittāni vimucciṃsū ti.
Ādittapariyāya-suttaṃ niṭṭhitaṃ.
S.IV.19; Vin.I.34
7. SUTTAS 137
7.4 Ānāpānassati-sutta
[Handa mayam ānāpānassati-sutta-pāṭhaṃ

bhaṇāmase]
Ānāpānassati bhikkhave bhāvitā bahulīkatā

Mahapphalā hoti mahānisaṃsā
Ānāpānassati bhikkhave bhāvitā bahulīkatā
Cattāro satipaṭṭhāne paripūreti
Cattāro satipaṭṭhānā bhāvitā bahulīkatā
Satta-bojjhaṅge paripūrenti
Satta-bojjhaṅgā bhāvitā bahulīkatā
Vijjā-vimuttiṃ paripūrenti
Kathaṃ bhāvitā ca bhikkhave ānāpānassati kathaṃ
bahulīkatā
Mahapphalā hoti mahānisaṃsā
Idha bhikkhave bhikkhu
Arañña-gato vā
Rukkha-mūla-gato vā
Suññāgāra-gato vā
Nisīdati pallaṅkaṃ ābhujitvā
138 7. SUTTAS
Ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā

So sato’va assasati sato’va passasati
Dīghaṃ vā assasanto dīghaṃ assasāmī’ti pajānāti
Dīghaṃ vā passasanto dīghaṃ passasāmī’ti pajānāti
Rassaṃ vā assasanto rassaṃ assasāmī’ti pajānāti
Rassaṃ vā passasanto rassaṃ passasāmī’ti pajānāti
Sabba-kāya-paṭisaṃvedī assasissāmī’ti sikkhati
Sabba-kāya-paṭisaṃvedī passasissāmī’ti sikkhati
Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati
Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati
Pīti-paṭisaṃvedī assasissāmī’ti sikkhati
Pīti-paṭisaṃvedī passasissāmī’ti sikkhati
Sukha-paṭisaṃvedī assasissāmī’ti sikkhati
Sukha-paṭisaṃvedī passasissāmī’ti sikkhati
Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ti sikkhati
Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ti sikkhati
Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati
Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati
Citta-paṭisaṃvedī assasissāmī’ti sikkhati
7. SUTTAS 139
Citta-paṭisaṃvedī passasissāmī’ti sikkhati

Abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati
Abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati
Samādahaṃ cittaṃ assasissāmī’ti sikkhati
Samādahaṃ cittaṃ passasissāmī’ti sikkhati
Vimocayaṃ cittaṃ assasissāmī’ti sikkhati
Vimocayaṃ cittaṃ passasissāmī’ti sikkhati
Aniccānupassī assasissāmī’ti sikkhati
Aniccānupassī passasissāmī’ti sikkhati
Virāgānupassī assasissāmī’ti sikkhati
Virāgānupassī passasissāmī’ti sikkhati
Nirodhānupassī assasissāmī’ti sikkhati
Nirodhānupassī passasissāmī’ti sikkhati
Paṭinissaggānupassī assasissāmī’ti sikkhati
Paṭinissaggānupassī passasissāmī’ti sikkhati
Evaṃ bhāvitā kho bhikkhave ānāpānassati evaṃ
bahulīkatā
Mahapphalā hoti mahānisaṃsā’ti
M.III.78
140 7. SUTTAS
7.5 Girimānanda-suttaṃ
[Evaṃ me sutaṃ] Ekaṃ samayaṃ bhagavā sāvatthiyaṃ

viharati jetavane Anāthapiṇḍikassa ārāme. Tena kho pana
samayena āyasmā Girimānando ābādhiko hoti dukkhito
bāḷha-gilāno. Atha kho āyasmā Ānando yena bhagavā
ten’upasaṅkami, upasaṅkamitvā Bhagavantaṃ
abhivādetvā ekam-antaṃ nisīdi. Ekam-antaṃ nisinno kho
āyasmā Ānando bhagavantaṃ etad-avoca:
Āyasmā bhante Girimānando ābādhiko hoti dukkhito
bāḷha-gilāno. Sādhu bhante bhagavā yen’āyasmā
Girimānando ten’upasaṅkamatu anukampaṃ upādāyā ti.
Sace kho tvaṃ Ānanda Girimānandassa bhikkhuno dasa
saññā bhāseyyāsi, ṭhānaṃ kho pan’etaṃ vijjati yaṃ
Girimānandassa bhikkhuno dasa saññā sutvā so ābādho
ṭhānaso paṭipassambheyya.
Katamā dasa? Anicca-saññā, anatta-saññā, asubha-saññā,
ādīnava-saññā, pahāna-saññā, virāga-saññā,
nirodha-saññā, sabba-loke anabhirata-saññā,
sabba-saṅkhāresu anicchāsaññā, ānāpānassati.
Katamā c’Ānanda anicca-saññā? Idh’Ānanda, bhikkhu
arañña-gato vā rukkhamūla-gato vā suññāgāra-gato vā iti
paṭisañcikkhati: rūpaṃ aniccaṃ, vedanā aniccā, saññā
7. SUTTAS 141
aniccā, saṅkhārā aniccā, viññāṇaṃ aniccan’ti. Iti imesu

pañcasu upādānakkhandhesu aniccānupassī viharati.
Ayaṃ vuccat’Ānanda anicca-saññā.
Katamā c’Ānanda anatta-saññā? Idh’Ānanda, bhikkhu
paṭisañcikkhati: cakkhuṃ anattā, rūpā anattā, sotaṃ
anattā, saddā anattā, ghānaṃ anattā, gandhā anattā, jivhā
anattā, rasā anattā, kāyo anattā, phoṭṭhabbā anattā, mano
anattā, dhammā anattā’ti. Iti imesu chasu
ajjhattikabāhiresu āyatanesu anattānupassī viharati.
Ayaṃ vuccat’Ānanda anatta-saññā.
Katamā c’Ānanda asubha-saññā? Idh’Ānanda, bhikkhu
imam-eva kāyaṃ uddhaṃ pāda-talā adho kesa-matthakā
taca-pariyantaṃ pūraṃ nānāppakārassa asucino
paccavekkhati: Atthi imasmiṃ kāye kesā, lomā, nakhā,
dantā, taco, maṃsaṃ, nhāru, aṭṭhi, aṭṭhi-miñjaṃ, vakkaṃ,
hadayaṃ, yakanaṃ, kilomakaṃ, pihakaṃ, papphāsaṃ,
antaṃ, anta-guṇaṃ, udariyaṃ, karīsaṃ, pittaṃ, semhaṃ,
pubbo, lohitaṃ, sedo, medo, assu, vasā, kheḷo, siṅghāṇikā,
lasikā, muttan’ti. Iti imasmiṃ kāye asubhānupassī
viharati. Ayaṃ vuccat’Ānanda asubha-saññā.
Katamā c’Ānanda ādīnava-saññā? Idh’Ānanda, bhikkhu
142 7. SUTTAS
paṭisañcikkhati: Bahu-dukkho kho ayaṃ kāyo

bahu-ādīnavo. Iti imasmiṃ kāye vividhā ābādhā
uppajjanti, seyyathīdaṃ cakkhu-rogo, sota-rogo,
ghāna-rogo, jivhā-rogo, kāya-rogo, sīsa-rogo, kaṇṇa-rogo,
mukha-rogo, dantarogo, oṭṭha-rogo, kāso, sāso, pināso,
ḍāho, jaro, kucchi-rogo, mucchā, pakkhandikā, sūlā,
visūcikā, kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro, daddu,
kaṇḍu, kacchu, nakhasā, vitacchikā, lohitaṃ, pittaṃ,
madhu-meho, aṃsā, piḷakā, bhagandalā, pitta-samuṭṭhānā
ābādhā, semha-samuṭṭhānā ābādhā, vāta-samuṭṭhānā
ābādhā, sannipātikā ābādhā, utupariṇāma-jā ābādhā,
visama-parihāra-jā ābādhā, opakkamikā ābādhā,
kamma-vipāka-jā ābādhā, sītaṃ, uṇhaṃ, jighacchā, pipāsā,
uccāro, passāvo’ti. Iti imasmiṃ kāye ādīnavānupassī
viharati. Ayaṃ vuccat’Ānanda ādīnava-saññā.
Katamā c’Ānanda pahāna-saññā? Idh’Ānanda, bhikkhu
uppannaṃ kāma-vitakkaṃ nādhivāseti, pajahati, vinodeti,
byantīkaroti, anabhāvaṃ gameti. Uppannaṃ
byāpāda-vitakkaṃ nādhivāseti, pajahati, vinodeti,
byantīkaroti, anabhāvaṃ gameti. Uppannaṃ
vihiṃsā-vitakkaṃ nādhivāseti, pajahati, vinodeti,
byantīkaroti, anabhāvaṃ gameti. Uppann’uppanne
pāpake akusale dhamme nādhivāseti, pajahati, vinodeti,
byantīkaroti, anabhāvaṃ gameti. Ayaṃ vuccat’Ānanda
pahāna-saññā.
7. SUTTAS 143
Katamā c’Ānanda, virāga-saññā? Idh’Ānanda, bhikkhu

paṭisañcikkhati: Etaṃ santaṃ, etaṃ paṇītaṃ, yad-idaṃ
sabba-saṅkhāra-samatho sabbūpadhippaṭinissaggo
taṇhākkhayo virāgo nibbānan’ti. Ayaṃ vuccat’Ānanda
virāgasaññā.
Katamā c’Ānanda, nirodha-saññā? Idh’Ānanda, bhikkhu
paṭisañcikkhati: Etaṃ santaṃ, etaṃ paṇītaṃ, yad-idaṃ
sabba-saṅkhāra-samatho sabbūpadhippaṭinissaggo
taṇhākkhayo nirodho nibbānan’ti. Ayaṃ vuccat’Ānanda
nirodhasaññā.
Katamā c’Ānanda, sabba-loke anabhiratasaññā?
Idh’Ānanda, bhikkhu ye loke upādānā cetaso
adhiṭṭhānābhinivesānusayā, te pajahanto viharati
anupādiyanto. Ayaṃ vuccat’Ānanda sabba-loke
anabhirata-saññā.
Katamā c’Ānanda sabba-saṅkhāresu anicchāsaññā?
Idh’Ānanda bhikkhu sabba-saṅkhāresu aṭṭīyati, harāyati,
jigucchati. Ayaṃ vuccat’ Ānanda, sabba-saṅkhāresu
anicchā-saññā.
Katamā c’Ānanda ānāpānassati? Idh’Ānanda, bhikkhu
arañña-gato vā rukkhamūla-gato vā suññāgāra-gato vā
144 7. SUTTAS
nisīdati, pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya

parimukhaṃ satiṃ upaṭṭhapetvā. So sato’va assasati
sato’va passasati.
Dīghaṃ vā assasanto: Dīghaṃ assasāmī’ti pajānāti.
Dīghaṃ vā passasanto: Dīghaṃ passasāmī’ti pajānāti.
Rassaṃ vā assasanto: Rassaṃ assasāmī’ti pajānāti. Rassaṃ
vā passasanto: Rassaṃ passasāmī’ti pajānāti.
Sabba-kāyapaṭisaṃvedī assasissāmī’ti sikkhati.
Sabbakāya-paṭisaṃvedī passasissāmī’ti sikkhati.
Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati.
Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
Pīti-paṭisaṃvedī assasissāmī’ti sikkhati. Pīti-paṭisaṃvedī
passasissāmī’ti sikkhati. Sukha-paṭisaṃvedī assasissāmī’ti
sikkhati. Sukha-paṭisaṃvedī passasissāmī’ti sikkhati.
Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ti sikkhati.
Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ti sikkhati.
Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati.
Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
Citta-paṭisaṃvedī assasissāmī’ti sikkhati.
Citta-paṭisaṃvedī passasissāmī’ti sikkhati.
Abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati.
Abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati.
Samādahaṃ cittaṃ assasissāmī’ti sikkhati. Samādahaṃ
7. SUTTAS 145
cittaṃ passasissāmī’ti sikkhati. Vimocayaṃ cittaṃ

assasissāmī’ti sikkhati. Vimocayaṃ cittaṃ passasissāmī’ti
sikkhati.
Aniccānupassī assasissāmī’ti sikkhati. Aniccānupassī
passasissāmī’ti sikkhati. Virāgānupassī assasissāmī’ti
sikkhati. Virāgānupassī passasissāmī’ti sikkhati.
Nirodhānupassī assasissāmī’ti sikkhati. Nirodhānupassī
passasissāmī’ti sikkhati. Paṭinissaggānupassī assasissāmī’ti
sikkhati. Paṭinissaggānupassī passasissāmī’ti sikkhati.
Ayaṃ vuccat’ Ānanda, ānāpānassati.
Sace kho tvaṃ Ānanda Girimānandassa bhikkhuno imā
dasa saññā bhāseyyāsi, ṭhānaṃ kho pan’etaṃ vijjati yaṃ
Girimānandassa bhikkhuno imā dasa saññā sutvā so
ābādho ṭhānaso paṭippassambheyyā ti.
Atha kho āyasmā Ānando bhagavato santike imā dasa
saññā uggahetvā yen’āyasmā Girimānando
ten’upasaṅkami, upasaṅkamitvā āyasmato
Girimānandassa imā dasa saññā abhāsi.
Atha kho āyasmato Girimānandassa dasa saññā sutvā so
ābādho ṭhānaso paṭippassambhi. Vuṭṭhahi c’āyasmā
Girimānando tamhā ābādhā. Tathā pahīno ca
pan’āyasmato Girimānandassa so ābādho ahosī ti.
Girimānanda-suttaṃ niṭṭhitaṃ. A.V.108
8.
PĀṬIMOKKHA CHANTS
8.1 Ovāda-pāṭimokkha-gāthā
Verses on the Training Code
[Handa mayaṃ ovāda-pāṭimokkha-gāthāyo

bhaṇāmase]
Sabba-pāpassa akaraṇaṃ
Not doing any evil;
Kusalassūpasampadā
To be committed to the good;
Sacitta-pariyodapanaṃ
To purify one’s mind:
Etaṃ buddhāna sāsanaṃ
These are the teachings of all Buddhas.
Khantī paramaṃ tapo tītikkhā
Patient endurance is the highest practice,
burning out defilements;
146
Nibbānaṃ paramaṃ vadanti buddhā

The Buddhas say Nibbāna is supreme.
Na hi pabbajito parūpaghātī
Not a renunciant is one who injures others;
Samaṇo hoti paraṃ viheṭhayanto
Whoever troubles others can’t be called a monk.
Anūpavādo anūpaghāto
Not to insult and not to injure;
Pāṭimokkhe ca saṃvaro
To live restrained by training rules;
Mattaññutā ca bhattasmiṃ
Knowing one’s measure at the meal;
Pantañca sayan’āsanaṃ
Retreating to a lonely place;
Adhicitte ca āyogo
Devotion to the higher mind:
Etaṃ buddhāna sāsanaṃ
These are the teachings of all Buddhas. Dhp 183-185
148 8. PĀṬIMOKKHA CHANTS
8.2 Sacca-kiriyā-gāthā
[Handa mayaṃ sacca-kiriyā-gāthāyo bhaṇāmase]

Etena sacca-vajjena sotthi me hotu sabbadā
For me there is no other Refuge, the Buddha … Dhamma …

Sangha is my excellent refuge. By the utterance of this Truth,
may there be blessings for me.
8.3 Sīl’uddesa-pāṭha
[Handa mayaṃ sīl’uddesa-pāṭhaṃ bhaṇāmase]
Bhāsitam idaṃ tena bhagavatā jānatā passatā

arahatā sammā-sambuddhena
Sampanna-sīlā bhikkhave viharatha
sampanna-pāṭimokkhā
Pāṭimokkha-saṃvara-saṃvutā viharatha
ācāra-gocara-sampannā
Aṇu-mattesu vajjesu bhaya-dassāvī

samādāya sikkhatha sikkhāpadesū’ti
Tasmā-tih’amhehi sikkhitabbaṃ
Sampanna-sīlā viharissāma sampanna-pāṭimokkhā
Pāṭimokkha-saṃvara-saṃvutā viharissāma
ācāra-gocara-sampannā
Aṇu-mattesu vajjesu bhaya-dassāvī
samādāya sikkhissāma sikkhāpadesū’ti
Evañ hi no sikkhitabbaṃ
This has been said by the Lord, One-who-knows,

One-who-sees, the Arahant, the Perfect Buddha enlightened
by himself: ‘Bhikkhus, be perfect in moral conduct. Be
perfect in the Pāṭimokkha. Dwell restrained in accordance
with the the Pāṭimokkha. Be perfect in conduct and resort,
seeing danger even in the slightest faults. Train yourselves
by undertaking rightly the rules of training.’
Therefore we should train ourselves thus: ‘We will be perfect

in the Pāṭimokkha. We will dwell restrained in accordance
with the Pāṭimokkha. We will be perfect in conduct and
resort, seeing danger even in the slightest faults.’ Thus
indeed we should train ourselves.
D.I.63; D.III.266f
8.4 Tāyana-gāthā
The Verses of Tāyana
[Handa mayaṃ tāyana-gāthāyo bhaṇāmase]
Chinda sotaṃ parakkamma

Kāme panūda brāhmaṇa
Nappahāya muni kāme
N’ekattam-upapajjati
Exert yourself and cut the stream.

Discard sense pleasures, brahmin;
Not letting sensual pleasures go,
A sage will not reach unity.
Kayirā ce kayirāthenaṃ
Daḷham-enaṃ parakkame
Sithilo hi paribbājo
Bhiyyo ākirate rajaṃ
Vigorously, with all one’s strength,

It should be done, what should be done;
A lax monastic life stirs up
The dust of passions all the more.
Akataṃ dukkaṭaṃ seyyo

Pacchā tappati dukkaṭaṃ
Katañca sukataṃ seyyo

Yaṃ katvā nānutappati
Better is not to do bad deeds

That afterwards would bring remorse;
It’s rather good deeds one should do
Which having done one won’t regret.
Kuso yathā duggahito

Hattham-evānukantati
Sāmaññaṃ dupparāmaṭṭhaṃ
Nirayāyūpakaḍḍhati
As Kusa-grass, when wrongly grasped,

Will only cut into one’s hand
So does the monk’s life wrongly led
Indeed drag one to hellish states.
Yaṃ kiñci sithilaṃ kammaṃ

Saṅkiliṭṭhañca yaṃ vataṃ
Saṅkassaraṃ brahma-cariyaṃ
Na taṃ hoti mahapphalan’ti
Whatever deed that’s slackly done,

Whatever vow corruptly kept,
The Holy Life led in doubtful ways –
All these will never bear great fruit. S.I.49f
8.5 Sāmaṇera-sikkhā
Anuññāsi kho bhagavā

Sāmaṇerānaṃ dasa sikkhā-padāni
Ten novice training rules
were established by the Blessed One.
Tesu ca sāmaṇerehi sikkhituṃ
They are the things in which a novice should train:
Pāṇātipātā veramaṇī
Abstaining from killing living beings
Adinn’ādānā veramaṇī
Abstaining from taking what is not given
Abrahma-cariyā veramaṇī
Abstaining from unchastity
Musā-vādā veramaṇī
Abstaining from false speech
Surā-meraya-majja-pamādaṭṭhānā veramaṇī
Abstaining from intoxicants that dull the mind
Vikāla-bhojanā veramaṇī
Abstaining from eating at the wrong time

Nacca-gīta-vādita-visūka-dassanā veramaṇī
Abstaining from dancing, singing, music and watching
shows
Mālā-gandha-vilepana-dhāraṇa-
maṇḍana-vibhūsanaṭṭhānā veramaṇī
Abstaining from perfumes, beautification and adornment
Uccā-sayana-mahā-sayanā veramaṇī
Abstaining from lying on high or luxurious beds
Jāta-rūpa-rajata-paṭiggahaṇā veramaṇī’ti.
Abstaining from using gold, silver or money. Vin.I.83f
Anuññāsi kho Bhagavā
Dasahi aṅgehi samannāgataṃ sāmaṇeraṃ nāsetuṃ
Ten grounds for a novice to be dismissed
Katamehi dasahi
What are these ten?
Pāṇātipātī hoti
He is a killer of living beings
Adinn’ādāyī hoti
He is a taker of what is not given
Abrahma-cārī hoti
He is a practicioner of unchastity
Musā-vādī hoti
He is a speaker of falsity
Majja-pāyī hoti
He is a consumer of intoxicants
Buddhassa avaṇṇaṃ bhāsati
He speaks in dispraise of the Buddha
Dhammassa avaṇṇaṃ bhāsati
He speaks in dispraise of the Dhamma
Saṅghassa avaṇṇaṃ bhāsati
He speaks in dispraise of the Saṅgha
Micchā-diṭṭhiko hoti
He is a holder of wrong views
Bhikkhunī-dūsako hoti
He has corrupted a nun

Imehi dasahi aṅgehi samannāgataṃ sāmaṇeraṃ
nāsetun’ti.
These are the ten grounds for a novice to be dismissed
which were established by the Blessed One. Vin.I.85
Pañcahi aṅgehi samannāgatassa sāmaṇerassa
daṇḍa-kammaṃ kātuṃ
Five grounds for a novice to be punished
Katamehi pañcahi
What are these five?
Bhikkhūnaṃ alābhāya parisakkati
He strives for the loss of the Bhikkhus
Bhikkhūnaṃ anatthāya parisakkati
He strives for the non-benefit of the Bhikkhus
Bhikkhūnaṃ anāvāsāya parisakkati
He strives for the non-residence of the Bhikkhus
Bhikkhū akkosati paribhāsati
He insults or abuses the Bhikkhus
Bhikkhū bhikkhūhi bhedeti

He causes a split between the Bhikkhus
Imehi pañcahi aṅgehi samannāgatassa
sāmaṇerassa daṇḍa-kammaṃ kātun’ti
These are the ten grounds for a novice to be punished
that were established by the Blessed One.
Vin.I.84
PART II
VINAYA NOTES
‘And even as the great ocean is stable and
does not overflow its banks, even so,
bhikkhus, whatever training rule has been
laid down by me for my disciples, they will
not transgress it even for life’s sake.’
Ud 5.5
9.
GUIDELINES
9.1 Ten Reasons for Establishing the Pāṭimokkha
1. For the excellence of the Sangha;

2. for the wellbeing of the Sangha;
3. for the control of ill-controlled bhikkhus;
4. for the comfort of well-behaved bhikkhus;
5. for the restraint of the taints in this present state;
6. for protection against the taints in a future state;
7. to give confidence to those of little faith;
8. to increase the confidence of the faithful;
9. to establish the True Dhamma;
10. to support the Vinaya.
Vin.III.20; A.V.70
159
160 9. GUIDELINES
9.2 Four Great Standards (Mahāpadesa)
Whatever things are not prohibited as unallowable but

agree with things that are unallowable, being opposed to
things that are allowable — such things are unsuitable.
Whatever things are not prohibited as unallowable but
agree with things that are allowable, being opposed to
things that are unallowable — such things are suitable.
Whatever things are not permitted as allowable but agree
with things that are unallowable, being opposed to things
that are allowable — such things are unsuitable.
Whatever things are not permitted as allowable but agree
with things that are allowable, being opposed to things
that are unallowable — such things are suitable.
Vin.I.250
9.3 Upholding the Principles
If there is some obstacle to [the practice of the training

rules], due to time and place, the rules should be upheld
indirectly and not given up entirely, for otherwise there
will be no principles (for discipline). A community
without principles for discipline cannot last long…
Entrance to the Vinaya, I.230
10.
REQUISITES
10.1 Bindu (Marking)
Before use, a new robe must be marked with three dots,

blue, green, black or brown in colour, saying, either out
loud or mentally:
‘Imaṃ bindukappaṃ karomi.’ (×3)
‘I make this properly marked.’ Vin.IV.120
10.2 Adhiṭṭhāna (Determining)
‘Imaṃ saṅghāṭiṃ adhiṭṭhāmi.’

‘I determine this outer robe.’
For ‘saṅghāṭiṃ’ substitute item as appropriate:
• uttarā-saṅgaṃ (upper robe)
• antara-vāsakaṃ (lower robe)
• pattaṃ (alms bowl)
• nisīdanaṃ (sitting-cloth)
• kaṇḍu-paṭicchādiṃ (skin-eruption covering cloth)
161
162 10. REQUISITES
• vassika-sāṭikaṃ (rains cloth)

• paccattharaṇaṃ (sleeping cloth)
• mukha-puñchana-colaṃ (handkerchief)
• parikkhāra-colaṃ (small requisite)
The first three articles must be properly marked before
being determined for use. Only one of each of these items
may be determined at any one time.
The rains cloth may be used only during the four months
of the Rains.
There is no limit to the number of articles which may be
determined in each of the last three categories above, e.g.:
‘Imāni paccattharaṇāni adhiṭṭhāmi.’
‘I determine these sleeping cloths.’
Substitute ‘mukhapuñchana-colāni’ (handkerchiefs) or
‘parikkhāra-colāni’ (small requisites) as appropriate.
Articles are determined either by touching the article and
mentally reciting the relevant Pali passage, or by uttering
the Pali passage without touching the article. In the latter
case, if the article is beyond forearm’s length:
‘imaṃ’ (this) → ‘etaṃ’ (that)
‘imāni’ (these) → ‘etāni’ (those)
Sp.III.643-644
10. REQUISITES 163
10.3 Paccuddharaṇa (Relinquishing)
When an outer robe, upper robe, lower robe, alms bowl or

sitting-cloth is to be replaced, the article already
determined must first be relinquished from use:
‘Imaṃ saṅghāṭiṃ paccuddharāmi.’
‘I relinquish this outer robe.’ Sp.III.643
Substitute the appropriate item for ‘saṅghāṭiṃ’.
Apart from relinquishing from use, a determined article
ceases to be determined if it is given to another, is stolen,
is taken on trust by a friend, or has a large visible hole in it.
10.4 Vikappana (Sharing Ownership)
There are varied practices about sharing ownership. Here

are the most common ways.
10.4.1 Generally Addressing the Recipient
In the presence of the receiving bhikkhu, and with the

article within forearm’s length:
‘Imaṃ cīvaraṃ tuyhaṃ vikappemi.’
‘I share this robe with you.’
164 10. REQUISITES
‘Imāni cīvarāni tuyhaṃ vikappemi.’

‘… these robes …’
‘Imaṃ pattaṃ tuyhaṃ vikappemi.’
‘… this bowl …’
‘Ime patte tuyhaṃ vikappemi.’
‘… these bowls …’
When the receiving bhikkhu is the senior:
‘tuyhaṃ’ → ‘āyasmato’
When it is shared with more than one bhikkhu:
‘tuyhaṃ’ → ‘tumhākaṃ’
When the article is beyond forearm’s length:
‘imaṃ’ → ‘etaṃ’;
‘imāni’ → ‘etāni’;
‘ime’ → ‘ete’ Vin.IV.122
10.4.2 Addressing the Recipient by Name
In the presence of the receiving bhikkhu (who is named,

e.g., ‘Uttaro’), and with the article within forearm’s length,
one says to another bhikkhu:
‘Imaṃ cīvaraṃ uttarassa bhikkhuno vikappemi.’
‘I share this robe with Uttaro Bhikkhu.’
10. REQUISITES 165
When the receiving bhikkhu is the senior:

‘uttarassa bhikkhuno’ → ‘āyasmato uttarassa’
If it is shared with a novice:
‘uttarassa bhikkhuno’ → ‘uttarassa sāmaṇerassa’
To share a bowl: ‘cīvaraṃ’ → ‘pattaṃ’
If more than one article is to be shared substitute the
plural form as in sec. 10.4.1 above.
When the item is beyond forearm’s length substitute as in
sec. 10.4.1 above.
Vin.IV.122
10.4.3 Receiving Bhikkhu is Absent
In the absence of the receiving bhikkhus, say to a witness:

‘Imaṃ cīvaraṃ vikappanatthāya tuyhaṃ dammi.’
‘I give this robe to you for the purpose of sharing.’
The witness should then ask the original owner the names
of two bhikkhus or novices who are his friends or
acquaintances:
‘Ko te mitto vā sandiṭṭho vā.’
‘Who is your friend or acquaintance?’
166 10. REQUISITES
After the original owner tells their names, e.g.,

‘Uttaro bhikkhu ca tisso sāmaṇero ca.’
‘Bhikkhu Uttaro and Sāmaṇera Tisso.’
The witness then says:
‘Ahaṃ tesaṃ dammi.’ ‘I give it to them.’
or
‘Ahaṃ uttarassa bhikkhuno ca tissassa sāmaṇerassa dammi.’
‘I give it to Bhikkhu Uttaro and Sāmaṇera Tisso.’
Vin.IV.122
To share a bowl: ‘cīvaraṃ’ → ‘pattaṃ’
If more than one article is to be shared substitute the
plural form as in sec.10.4.1 above.
When the item is beyond forearm’s length substitute as in
sec.10.4.1 above.
10. REQUISITES 167
10.5 Vikappana-paccuddharaṇa (Relinquishing Shared

Ownership)
Before actually using the shared article, the other bhikkhu

must relinquish his share.
If the other bhikkhu is senior, and the article is within
forearm’s length:
‘Imaṃ cīvaraṃ mayhaṃ santakaṃ paribhuñja vā visajjehi
vā yathāpaccayaṃ vā karohi.’
‘This robe of mine: you may use it, give it away, or do as you wish
with it.’
Kv.122
When more than one robe is being relinquished:
‘imaṃ cīvaraṃ’ → ‘imāni cīvarāni’
‘santakaṃ’ → ‘santakāni’
When the second owner is junior:
‘paribhuñja’ → ‘paribhuñjatha’
‘visajjehi’ → ‘visajjetha’
‘karohi’ → ‘karotha’
If the articles are beyond forearm’s length, change case
accordingly:
168 10. REQUISITES
‘imaṃ’ (this) → ‘etaṃ’ (that)

To rescind the shared ownership in the case when the
receiving bhikkhu is absent (sec. 10.4.3), the witness says:
‘Tesaṃ santakaṃ paribhuñja vā vissajjehi vā
yathāpaccayaṃ vā karohi.’
‘Use what is theirs, give it away or do as you like with it.’
To rescind the shared ownership of a bowl:
‘cīvaraṃ’ → ‘pattaṃ’
and alter according to sec. 10.4.1 above.
The practice of some communities when sharing
ownership of a bowl is that permission is not required
before using it. However, if the first owner wishes to
determine a shared bowl, the second owner should
relinquish it first.
11.
OFFENCES
11.1 Āpatti-paṭidesanā (Confession of Offences)
11.1.1 Six reasons for āpatti
(1) Lack of shame; (2) ignorance of the rule; (3) in doubt

but goes ahead; (4) thinks he ought when he ought not; (5)
thinks he ought not when he ought; (6) acts without
thinking (i.e. absent-mindedly).
11.1.2 Four conditions for exemption from āpatti
A bhikkhu who is (1) insane, (2) delirious, (3) suffering

intense pain, or (4) the original perpetrator.
11.1.3 The kinds of āpatti
(a) Those that cannot be remedied (pārājika).

(b) Those that can be remedied:
Heavy offences (saṅghādisesa), confessed to a Sangha.
Light offences, confessed to another bhikkhu: thullaccaya
(grave offences), pācittiya (offences of expiation),
169
170 11. OFFENCES
pāṭidesanīya (offences to be confessed), dukkaṭa (offences of

wrongdoing), and dubbhāsita (offences of wrong speech).
11.1.4 Method of confessing light offences
(Thai Formula)
Before the general confession any known offences should

be specified. Two bhikkhus with the same offence should
not confess that offence together. To do so is a dukkaṭa
offence. Vin.IV.122
SB: Senior Bhikkhu
JB: Junior Bhikkhu
Junior bhikkhu is confessing:
JB: Ahaṃ bhante sambahulā nānā-vatthukāyo

thullaccayāyo āpattiyo āpanno tā paṭidesemi.
I, ven. sir, having many times fallen into grave offences with
different bases, these I confess.
SB: Passasi āvuso.
Do you see, friend?
JB: Āma bhante passāmi.
Yes, ven. sir, I see.
SB: Āyatiṃ āvuso saṃvareyyāsi.
In future, friend, you should be restrained.
11. OFFENCES 171
JB: Sādhu suṭṭhu bhante saṃvarissāmi. (×3)

It is well indeed, ven. sir. I shall be restrained.
Senior bhikkhu is confessing:
SB: Ahaṃ āvuso sambahulā nānā-vatthukāyo

thullaccayāyo āpattiyo āpanno tā paṭidesemi.
I, friend, having many times fallen into grave offences with
different bases, these I confess.
JB: Passatha bhante.
Do you see, ven. sir?
SB: Āma āvuso passāmi.
Yes, friend, I see.
JB: Āyatiṃ bhante saṃvareyyātha.
In future, ven. sir, you should be restrained.
SB: Sādhu suṭṭhu āvuso saṃvarissāmi. (×3)
It is well indeed, friend. I shall be restrained.
This formula is repeated replacing ‘thullaccayāyo’ with, in
turn, ‘pācittiyāyo’, ‘dukkaṭāyo’, ‘dubbhāsitāyo’.
With ‘dubbhāsitāyo’ omit ‘nānā-vatthukāyo’.
When confessing two offences of the same class:
‘sambahulā’ (many) → ‘dve’ (twice)
When confessing a single offence:
172 11. OFFENCES
‘Sambahulā nānā-vatthukāyo thullaccayāyo āpattiyo

āpanno tā paṭidesemi.’
→ ‘Ekaṃ thullaccayaṃ āpattiṃ āpanno taṃ paṭidesemi.’
Replace, as appropriate, ‘thullaccayaṃ’ with ‘pācittiyaṃ’,
‘dukkaṭaṃ’, ‘dubbhāsitaṃ’.
11.2 Nissaggiya Pācittiya
When confessing a nissaggiya pācittiya (‘expiation with

forfeiture’) offence, substitute ‘nissaggiyāyo pācittiyāyo’ for
‘thullaccayāyo’, or ‘nissaggiyaṃ pācittiyaṃ’ for ‘thullaccayaṃ’
in the formula at sec.11.1.4 above.
However, before confessing, the article in question must
be forfeited to another bhikkhu or to a Sangha. Vin.III.196f
11.2.1 Nissaggiya Pācittiya 1 (‘extra robe’)
On the eleventh dawn of keeping one ‘extra robe’, within

forearm’s length, forfeiting to a more senior bhikkhu:
‘Idaṃ me bhante cīvaraṃ dasāhātikkantaṃ nissaggiyaṃ.
Imāhaṃ āyasmato nissajjāmi.’
‘This extra robe, ven. sir, which has passed beyond the ten day
(limit), is to be forfeited by me: I forfeit it to you.’
11. OFFENCES 173
More than one robe, within forearm’s length:

‘Imāni me bhante cīvarāni dasāhātikkantāni nissaggiyāni.
Imānāhaṃ āyasmato nissajjāmi.’
If forfeiting to a Sangha: ‘āyasamato’ → ‘saṅghassa’
If forfeiting to a group of bhikkhus:
‘āyasamato’ → ‘āysamantānaṃ’
If senior bhikkhu: ‘bhante’ → ‘āvuso’
If beyond forearm’s length:
‘idaṃ’ (this) → ‘etaṃ’ (that)
‘imāhaṃ’ → ‘etāhaṃ’
‘imānāhaṃ’ → ‘etānāhaṃ’
Returning the robe
‘Imaṃ cīvaraṃ āyasmato dammi.’

‘I give this robe to you.’ Vin.III.197
For returning more than one robe:
‘imaṃ’ → ‘imāni’ ; ‘cīvaraṃ’ → ‘cīvarāni’
This formula for returning the article(s) also applies in NP.
2, 3, 6, 7, 8, 9, 10 below.
174 11. OFFENCES
11.2.2 Nissaggiya Pācittiya 2 (‘separated from’)
‘Idaṃ me bhante cīvaraṃ ratti-vippavutthaṃ aññatra

bhikkhu-sammatiyā nissaggiyaṃ. Imāhaṃ āyasmato
nissajjāmi.’
‘This robe, ven. sir, which has stayed separate (from me) for a
night without the consent of the bhikkhus, is to be forfeited by
me: I forfeit it to you.’ Vin.III.199–200
If multiple robes:
‘cīvaraṃ’ → ‘dvicīvaraṃ’/‘ticīvaraṃ’ (two-/three-robes)
11.2.3 Nissaggiya Pācittiya 3 (‘over-kept cloth’)
‘Idaṃ me bhante akāla-cīvaraṃ māsātikkantaṃ

nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.’
‘This, ven. sir, ‘out of season’ robe, which has passed beyond the
month (limit), is to be forfeited by me: I forfeit it to you.’
Vin.III.205
For more than one piece of cloth:
‘Imāni me bhante akāla-cīvarāni māsātikkantāni
nissaggiyāni. Imānāhaṃ āyasmato nissajjāmi.’
11. OFFENCES 175
11.2.4 Nissaggiya Pācittiya 6 (‘asked for’)
‘Idaṃ me bhante cīvaraṃ aññātakaṃ gahapatikaṃ

aññatra samayā viññāpitaṃ nissaggiyaṃ. Imāhaṃ
āyasmato nissajjāmi.’
‘This robe, ven. sir, which has been asked from an unrelated
householder at other than the proper occasion, is to be forfeited
by me: I forfeit it to you.’ Vin.III.213
‘Imāni me bhante cīvarāni aññātakaṃ gahapatikaṃ
aññatra samayā viññāpitāni nissaggiyāni. Imānāhaṃ
āyasmato nissajjāmi.’
11.2.5 Nissaggiya Pācittiya 7 (‘beyond limit’)
‘Idaṃ me bhante cīvaraṃ aññātakaṃ gahapatikaṃ

upasaṃkamitvā tat’uttariṃ viññāpitaṃ nissaggiyaṃ.
‘This robe, ven. sir, which has been asked for beyond the
limitation from an unrelated householder, is to be forfeited by
me: I forfeit it to you.’ Vin.III.214–215
176 11. OFFENCES
‘Imāni me bhante cīvarāni aññātakaṃ gahapatikaṃ

tat’uttariṃ viññāpitāni nissaggiyāni. Imānāhaṃ āyasmato
nissajjāmi.’
11.2.6 Nissaggiya Pācittiya 8 (‘instructing’)
‘Idaṃ me bhante cīvaraṃ pubbe appavārito aññātakaṃ

gahapatikaṃ upasaṅkamitvā cīvare vikappaṃ āpannaṃ
nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.’
‘This robe, ven. sir, which has been instructed about after having
approached an unrelated householder without prior invitation is
to be forfeited by me: I forfeit it to you.’ Vin.III.217
11.2.7 Nissaggiya Pācittiya 9 (‘instructing’)
For a robe (robe-cloth) received after making instructions

to two or more householders. Use formula of sec.11.2.6
above but change:
‘aññātakaṃ gahapatikaṃ’ → ‘aññātake gahapatike’
For returning the robe(s) see sec.11.2.1 above.
Vin.III.219
11. OFFENCES 177
11.2.8 Nissaggiya Pācittiya 10 (‘reminding’)
‘Idaṃ me bhante cīvaraṃ atireka-tikkhattuṃ codanāya

atireka-chakkhattuṃ ṭhānena abhinipphāditaṃ
nissaggiyaṃ, imāhaṃ āyasmato nissajjāmi.’
‘This robe, ven. sir, which has been obtained by inciting more
than three times, by standing more than six times, is to be
forfeited by me: I forfeit it to you.’ Vin.III.223
11.2.9 Nissaggiya Pācittiya 18 (‘gold and silver’)
‘Ahaṃ bhante rūpiyaṃ paṭiggahesiṃ, idaṃ me

nissaggiyaṃ. Imāhaṃ saṅghassa nissajjāmi.’
‘Ven. sirs, I have accepted money. This is to be forfeited by me: I
forfeit it to the Saṅgha.’
To be forfeited to the Sangha only. Vin.III.238
178 11. OFFENCES
11.2.10 Nissaggiya Pācittiya 19 (‘monetary exchange’)
‘Ahaṃ bhante nānappakārakaṃ rūpiyasaṃvohāraṃ

samāpajjiṃ, idaṃ me nissaggiyaṃ. Imāhaṃ saṅghassa
nissajjāmi.’
‘Ven. sirs, I have engaged in various kinds of trafficking with
money. This (money) is to be forfeited by me: I forfeit it to the
Saṅgha.’
11.2.11 Nissaggiya Pācittiya 20 (‘buying and selling’)
‘Ahaṃ bhante nānappakārakaṃ kayavikkayaṃ samāpajjiṃ,

idaṃ me nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.’
‘Ven. sir, I have engaged in various kinds of buying and selling.
This (gain) of mine is to be forfeited by me: I forfeit it to you.’
Vin.III.242
If forfeiting to a Sangha: ‘āyasmato’ → ‘saṅghassa’
If forfeiting to a group of bhikkhus:
‘āyasmato’ → ‘āyasmantānaṃ’
11. OFFENCES 179
11.2.12 Nissaggiya Pācittiya 21 (‘extra bowl’)
‘Ayaṃ me bhante patto dasāhātikkanto nissaggiyo.

‘This bowl, ven. sir, which has passed beyond the ten-day (limit),
is to be forfeited by me: I forfeit it to you.’
For returning the bowl:
‘Imaṃ pattaṃ āyasmato dammi.’
‘I give this bowl to you.’ Vin.III.243–244
11.2.13 Nissaggiya Pācittiya 22 (‘new bowl’)
‘Ayaṃ me bhante patto ūnapañca-bandhanena pattena

cetāpito nissaggiyo. Imāhaṃ saṅghassa nissajjāmi.’
‘This bowl, ven. sirs, which has been exchanged for a bowl that
has less than five mends, is to be forfeited by me: I forfeit it to the
Sangha.’
11.2.14 Nissaggiya Pācittiya 23 (‘kept tonics’)
‘Idaṃ me bhante bhesajjaṃ sattāhātikkantaṃ nissaggiyaṃ.

180 11. OFFENCES
‘This tonic, ven. sir, which has passed beyond the seven-day
(limit), is to be forfeited by me: I forfeit it to you.’
Tonics can be returned, but not for consumption:
‘Imaṃ bhesajjaṃ āyasmato dammi.’
‘I give this tonic to you.’ Vin.III.251
11.2.15 Nissaggiya Pācittiya 25 (‘snatched back’)
‘Idaṃ me bhante cīvaraṃ bhikkhussa sāmaṃ datvā

acchinnaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.’
‘This robe, ven. sir, which has been snatched back after having
given it myself to a bhikkhu, is to be forfeited by me: I forfeit it to
you.’
Vin.III.255
11.2.16 Nissaggiya Pācittiya 28 (‘urgent’)
‘Idaṃ me bhante acceka-cīvaraṃ cīvara-kālasamayaṃ

atikkāmitaṃ nissaggiyaṃ. Imāhaṃ āyasmato nissajjāmi.’
‘This robe-offered-in-urgency, ven. sir, has passed beyond the
robe-season, is to be forfeited by me: I forfeit it to you.’
Vin.III.262
11. OFFENCES 181
11.2.17 Nissaggiya Pācittiya 29 (‘wilderness abode’)
‘Idaṃ me bhante cīvaraṃ atireka-chā-rattaṃ

vippavutthaṃ aññatra bhikkhu-sammatiyā nissaggiyaṃ.
‘This robe, ven. sir, which has stayed separate (from me) for a
night without the consent of the bhikkhus, is to be forfeited by
me: I forfeit it to you.’
Vin.III.264
11.2.18 Nissaggiya Pācittiya 30 (‘diverted gain’)
‘Idaṃ me bhante jānaṃ saṅghikaṃ lābhaṃ pariṇataṃ

attano pariṇāmitaṃ nissaggiyaṃ. Imāhaṃ āyasmato
nissajjāmi.’
‘This gain belonging to the Saṅgha, ven. sir, which has been
(already) diverted (to someone), (and) which has been knowingly
diverted to myself (instead), is to be forfeited by me: I forfeit it to
you.’
To return the article: ‘Imaṃ āyasmato dammi.’
Vin.III.266
182 11. OFFENCES
11.3 Saṅghādisesa
(i) A bhikkhu who has committed saṅghādisesa must first

inform one or more bhikkhus, and then inform a Sangha
of at least four bhikkhus of his fault(s) and ask to observe
mānatta (penance). When the Sangha has given mānatta to
that bhikkhu, he recites the formula undertaking mānatta
and then practises the appropriate duties for six days and
nights. When the bhikkhu has completed practising
mānatta, he requests rehabilitation (abbhāna) in the
presence of a Sangha of at least twenty bhikkhus.
(ii) A bhikkhu who has committed saṅghādisesa and
deliberately concealed it must first live in parivāsa
(probation) for the number of days that the offence was
concealed. When the bhikkhu has completed his time
living in parivāsa, he requests mānatta and then follows the
procedure outlined in (i) above.
12.
UPOSATHA
12.1 Pārisuddhi-uposatha (Purity Uposatha)
12.1.1 Pārisuddhi Before Sangha
Declaring one’s purity before the Sangha:

‘Parisuddho ahaṃ bhante, parisuddho’ti maṃ saṅgho
dhāretu.’
‘I, ven. sirs, am quite pure (of offences). May the Saṅgha hold me
to be pure.’
Vin.I.120–129
12.1.2 Pārisuddhi for Three Bhikkhus
The Pātimokkha requires at least four bhikkhus. If there

are only three bhikkhus then, after the preliminary duties
and the general confession, one bhikkhu chants the ñatti:
‘Suṇantu me bhante āyasmantā ajj’uposatho paṇṇaraso,
yad’āyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ
pārisuddhi uposathaṃ kareyyāma.’
183
184 12. UPOSATHA
‘Let the ven. ones listen to me. Today is an Observance day,

which is a fifteenth (day of the fortnight). If it seems right to the
ven. ones let us carry out the Observance with one another by
way of entire purity.’
When it is the 14th day:
‘paṇṇaraso’ → ‘cātuddaso’
If the announcing bhikkhu is the most senior:
‘bhante’ → ‘āvuso’
Then, starting with the senior bhikkhu:
‘Parisuddho ahaṃ āvuso,
parisuddho’ti maṃ dhāretha.’ (×3)
‘I, friends, am quite pure. Understand that I am quite pure.’
For each of the two junior bhikkhus:
‘āvuso’ → ‘bhante’
12.1.3 Pārisuddhi for Two Bhikkhus
Omit the ñatti. The senior bhikkhu declares purity first:

‘Parisuddho ahaṃ āvuso, parisuddho’ti maṃ dhārehi.’ (×3)
For the junior:
‘āvuso’ → ‘bhante’
‘dhārehi’ → ‘dhāretha’
12. UPOSATHA 185
12.1.4 Adhiṭṭhānuposatha (For a lone bhikkhu)
For a bhikkhu staying alone on the Uposatha day. After

the preliminary duties, he then determines:
‘Ajja me uposatho.’
‘Today is an Observance day for me.’
12.2 Sick Bhikkhus
12.2.1 Pārisuddhi
(a) The sick bhikkhu makes general confession, then:

‘Pārisuddhiṃ dammi, pārisuddhiṃ me hara, pārisuddhiṃ
me ārocehi.’
‘I give my purity. Please convey purity for me (and) declare
purity for me.’
If the sick bhikkhu is the junior:
‘hara’ → ‘haratha’
‘ārocehi’ → ‘ārocetha’
186 12. UPOSATHA
(b) The sick bhikkhu’s (e.g. Uttaro’s) purity is conveyed

after the Pātimokkha:
‘Āyasmā bhante ‘uttaro’ bhikkhu gilāno, parisuddho’ti
paṭijāni, parisuddho’ti taṃ saṅgho dhāretu.’
‘Ven. sirs, ‘Uttaro Bhikkhu’ who is sick acknowedges that he is
pure. May the Saṅgha hold him to be pure.’
If the bhikkhu conveying purity is senior to the sick
bhikkhu:
‘Āyasmā bhante uttaro’ → ‘Uttaro bhante bhikkhu’
12.2.2 Sending Consent (Chanda)
(a) The sick bhikkhu sends his consent to the

saṅghakamma:
‘Chandaṃ dammi, chandaṃ me hara, chandaṃ me
ārocehi.’
‘I offer my consent. May you convey my consent (to the Saṅgha).
May you declare my consent to them.’
If the sick bhikkhu is the junior:
‘ārocehi’ → ‘ārocetha’
12. UPOSATHA 187
(b) Informing the Sangha of the sick bhikkhu’s consent:

‘Āyasmā bhante ‘uttaro’ mayhaṃ chandaṃ adāsi, tassa
chando mayā āhaṭo, sādhu bhante saṅgho dhāretu.’
‘Ven. sirs, ‘Uttaro Bhikkhu’ has given his consent to me. I have
conveyed his consent. It is well, ven. sirs, if the Saṅgha holds it to
be so.’
If the bhikkhu conveying consent is senior to the sick
bhikkhu:
‘Āyasmā bhante uttaro’ → ‘Uttaro bhante bhikkhu’
12.2.3 Pārisuddhi + Chanda
When both purity and consent are conveyed to the

Sangha:
‘Uttaro bhante bhikkhu gilāno mayhaṃ chandañca
pārisuddhiñca adāsi, tassa chando ca pārisuddhi ca mayā
āhaṭā, sādhu bhante saṅgho dhāretu.’
‘Ven. sirs, ‘Uttaro Bhikkhu’ is sick. He has given his consent and
purity to me. I have conveyed his consent and purity. It is well,
ven. sirs, if the Sangha holds it to be so.’
188 12. UPOSATHA
12.2.4 Reciting the Pāṭimokkha in Brief
If there are four or more bhikkhus at the uposatha, but

there is an obstruction to reciting the Pāṭimokkha in full,
it may be recited in brief, abbreviating the recited text and
announcing the remainder as ‘heard’ (sutā).
On the occasions when an abbreviated recitation is
necessary, it is common practice to recite the Pubbakicca,
Nidāna, followed by the Pārājika rules, and announce the
rest as ‘heard’.
One may include the Saṅghādisesa and Aniyata rules as
well, for a longer recitation, or if the situation demands it,
there is allowance to abbreviate directly after the Nidāna
for a shorter recitation.
If the abbreviation is after the Pārājika rules, the chanter
concludes with:
‘Uddiṭṭhaṃ kho āyasmanto nidānam.
Uddiṭṭhā cattāro pārājikā dhammā.
Sutā terasa saṅghādisesā dhammā.
Sutā dve aniyatā dhammā.
Sutā tiṁsa nissaggiyā pācittiyā dhammā.
Sutā dve-navuti pācittiyā dhammā.
Sutā cattāro pāṭidesanīyā dhammā.
12. UPOSATHA 189
Sutā sekhiyā dhammā.

Sutā sattādhikaraṇa-samathā dhammā.
Ettakantassa bhagavato suttāgataṃ

sutta-pariyāpannaṃ anvaḍḍha-māsaṃ uddesaṃ
āgacchati. Tattha sabbeh’eva samaggehi
sammoda-mānehi avivada-mānehi sikkhitabban’ti.
Bhikkhu-pāṭimokkhaṃ niṭṭhitaṃ.’
Vinaya Mukha Vol 2., p.107
13.
RAINS AND KATHINA
13.1 Khamāpana-kamma (Asking for Forgiveness)
Setup
Prepare an offering tray with two candles, incense, some

flowers, and optionally other gifts. Prepare a seat and
water for the Ācariya if appropriate for the occasion. Wear
your triple robe.
Asking for Forgiveness
All community members as a group kneel on toes before

the Ācariya. The most senior of them is going to lead the
ceremony. He moves in front of the group, with the
offering tray to his side.
All members of the group bow three times together, and
remain in a bowed posture for the chanting.
The leader may prompt the chanting, then all members of
the group are chanting together.
190
Leader: ‘Na–’
All: ‘Namo tassa...’ (×3)
The leader picks up and holds the tray, still in a bowed
posture.
Leader: ‘Ā–’
All: ‘Āyasmante pamādena, dvārattayena kataṃ,
sabbaṃ aparādhaṃ khamatu no bhante.’
(Forgive us, ven. sir, for all wrong-doing done carelessly to

the ven. one by way of the three doors.)
The leader offers the tray to the Ācariya.

The Ācariya:
‘Ahaṃ khamāmi, tumhehi pi me khamitabbaṃ.’
(I forgive you. You should also forgive me.)
The group responds together:
‘Khamāma bhante.’
(We forgive you, ven. sir.)
The group stays in a bowed posture while the Ācariya
gives his blessing:
‘Evaṃ hotu evaṃ hotu,
Yo ca pubbe pamajjitvā pacchā so nappamajjati,
So’maṃ lokaṃ pabhāseti abbhā mutto va candimā.’
192 13. RAINS AND KATHINA
‘Yassa pāpaṃ kataṃ kammaṃ kusalena pithīyati,

So’maṃ lokaṃ pabhāseti abbhā mutto va candimā.’
‘Abhivādana sīlissa niccaṃ vuḍḍhāpacāyino,

Cattāro dhammā vaḍḍhanti:
Āyu vaṇṇo sukhaṃ balaṃ.’
Dhp 172, 173, 109

At the end of the blessing the group, while still bowing,
responds:
All: ‘Sādhu bhante.’
Variations depending on the situation
For senior bhikkhus generally use ‘Āyasmante’. For Ajahns

use ‘There’, ‘Mahāthere’, ‘Ācariye’, ‘Upajjhāye’, as
appropriate.
When entering Rains, asking for forgiveness is followed by
taking dependence (nissaya), see p.206.
When a single community member is asking for
forgiveness:
‘no’ → ‘me’
‘tumhehi pi’ → ‘tayā pi’
‘khamāma’ → ‘khamāmi’
13.2 Vassāvāsa (Rains-residence)
The Rains begins the day after the full-moon day of July
(Āsāḷha); if July has two full moons, it begins after the
second full moon. During this time bhikkhus must live in a
dwelling with a lockable door.
13.2.1 Entering the Rains (Thai tradition)
The boundaries are specified, then all resident bhikkhus:

‘Imasmiṃ āvāse imaṃ te-māsaṃ vassaṃ upema.’ (×3)
‘We enter the Rains in this monastery for three months.’
If one bhikkhu at a time: ‘upema’ → ‘upemi’
Alternatively:
‘Imasmiṃ vihāre imaṃ te-māsaṃ vassaṃ upemi.’ (×3)
‘I enter the Rains in this dwelling for three months.’
Alternatively:
‘Idha vassaṃ upemi.’ (×3)
‘I enter the Rains here.’ Sp.V.1067
13.2.2 Sattāha-karaṇīya (Seven-day leave)
Allowable reasons: to go to nurse an ill bhikkhu or one’s

parents, support a bhikkhu in danger of disrobing, aid
another monastery, uphold the faith of lay supporters, etc.
One may take leave using one’s own language, or the Pali:
‘Sattāha-karaṇīyaṃ kiccaṃ me-v-atthi tasmā mayā
gantabbaṃ, imasmiṃ sattāh’abbhantare nivattissāmi.’
‘I have an obligation which must be fulfilled within seven days.
Therefore I have to go. I shall return within seven days.’
Vin.I.139
13.2.3 Rains privileges
These last for one month following the Pavāraṇā day. One
may: go wandering without taking leave; go without
taking the complete set of robes; go taking any robes that
have accrued; keep extra robes beyond ten days; eat a
‘group meal’, and ‘substitute an invitation to a meal’.
13.3 Pavāraṇā (Inviting Admonition)
13.3.1 For five or more bhikkhus
After the preliminary duties, one bhikkhu chants the ñatti:

‘Suṇātu me bhante saṅgho.
Ajja pavāraṇā paṇṇarasī.
Yadi saṅghassa pattakallaṃ,
Saṅgho te-vācikaṃ pavāreyya.’
‘Ven. sirs, may the Community listen to me. Today is the
Pavāraṇā on the fifteenth (day of the fortnight). If the
Community is ready, the Community should invite with three
statements.’
Vin.I.159
When it is the 14th day:
‘paṇṇarasī’ → ‘cātuddasī’
If the announcing bhikkhu is the most senior:
If each bhikkhu is to state his invitation twice:
‘te-vācikaṃ’ → ‘dve-vācikaṃ’
If each bhikkhu is to state his invitation once:
‘te-vācikaṃ’ → ‘eka-vācikaṃ’
If bhikkhus of equal rains are to invite in unison:

‘Saṅgho te-vācikaṃ pavāreyya’ → ‘Saṅgho
samāna-vassikaṃ pavāreyya’
‘The Community should invite in the manner of equal Rains.’
After the ñatti, if each bhikkhu is to invite ‘three times’,
then, in order of Rains:
‘Saṅghaṃ bhante pavāremi. Diṭṭhena vā sutena vā
parisaṅkāya vā, vadantu maṃ āyasmanto anukampaṃ
upādāya. Passanto paṭikkarissāmi.
Dutiyam-pi bhante saṅghaṃ pavāremi. Diṭṭhena vā

sutena vā parisaṅkāya vā, vadantu maṃ āyasmanto
anukampaṃ upādāya. Passanto paṭikkarissāmi.
Tatiyam-pi bhante saṅghaṃ pavāremi Diṭṭhena vā

anukampaṃ upādāya. Passanto paṭikkarissāmi.’
‘Ven. sirs, I invite admonition from the Sangha. According to
what has been seen, heard or suspected, may the ven. ones
instruct me out of compassion. Seeing it, I shall make amends.
For a second time… For a third time….’
For the most senior bhikkhu:
‘Saṅghaṃ bhante’ → ‘Saṅghaṃ āvuso’
‘Dutiyam-pi bhante’ → ‘Dutiyam-pi āvuso’

‘Tatiyam-pi bhante’ → ‘Tatiyam-pi āvuso’
13.3.2 For four or three bhikkhus
Preliminary duties, then ñatti:

‘Suṇantu me āyasmanto, ajja pavāraṇā paṇṇarasī,
yad’āyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ
pavāreyyāma.’
‘Sirs, may you listen to me. Today is the pavāraṇā on the 15th
(day of the fortnight). If there is complete preparedness of the
ven. ones, we should invite one another.’
Vin.I.162
If there are three bhikkhus:
‘āyasmanto’ → ‘āyasmantā’
Then each bhikkhu in order of Rains:
‘Ahaṃ bhante āyasmante pavāremi. Diṭṭhena vā
Dutiyam-pi bhante āyasmante pavāremi. Diṭṭhena vā

Tatiyam-pi bhante āyasmante pavāremi. Diṭṭhena vā

For the most senior bhikkhu:
If there are three bhikkhus:
‘āyasmanto’ → ‘āyasmantā’
13.3.3 For two bhikkhus
Preliminary duties, but no ñatti, then each bhikkhu in

order of Rains:
‘Ahaṃ bhante āyasmantaṃ pavāremi. Diṭṭhena vā
sutena vā parisaṅkāya vā, vadatu maṃ āyasmā
Dutiyam-pi bhante āyasmantaṃ pavāremi. Diṭṭhena

vā sutena vā parisaṅkāya vā, vadatu maṃ āyasmā
Tatiyam-pi bhante āyasmantaṃ pavāremi. Diṭṭhena vā

sutena vā parisaṅkāya vā, vadatu maṃ āyasmā
For the senior bhikkhu: ‘bhante’ → ‘āvuso’ Vin.I.163
13.3.4 For one bhikkhu
Preliminary duties, then:

‘Ajja me pavāraṇā.’
‘Today is my pavāraṇā.’ Vin.I.163
13.3.5 Pavāraṇā by a sick bhikkhu
‘Pavāraṇaṃ dammi, pavāraṇaṃ me hara,

mam’atthāya pavārehi.’
‘I give my invitation. May you convey invitation for me. May you
invite on my behalf.’
Vin.I.161
If the sick bhikkhu is the junior one:
‘pavārehi’ → ‘pavāretha’
The pavāraṇā of the sick bhikkhu (e.g. ‘Uttaro’) is conveyed
in his place in the order of Rains:
‘Āyasmā bhante ‘uttaro’ gilāno saṅghaṃ pavāreti.
Diṭṭhena vā sutena vā parisaṅkāya vā, vadantu taṃ
āyasmanto anukampaṃ upādāya.
Passanto paṭikkarissati.
Dutiyam-pi bhante āyasmā ‘uttaro’ gilāno…

Passanto paṭikkarissati.
Tatiyam-pi bhante āyasmā ‘uttaro’ gilāno…

Passanto paṭikkarissati.’
‘Ven. sirs, ven. ‘Uttaro’ who is sick makes invitation to the
Saṅgha. With what you have seen, heard and suspected, may all
of you instruct him out of compassion. Seeing it, he will make
amends.’
If the conveying bhikkhu is senior to the sick bhikkhu:
‘Āyasmā bhante ‘uttaro’’ → ‘‘Uttaro’ bhante bhikkhu’
Sp.V.1075
13.4 Kaṭhina
13.4.1 Procedure to Give the Kaṭhina-cloth
Before this procedure, during the public Kaṭhina

ceremony with the lay supporters, the bhikkhus appoint
who is going to receive the Kaṭhina-cloth. The wording of
this apalokana kamma may be chosen by the resident
community. The cloth is subsequently sewn into a robe.
When the sewing has been completed, the bhikkhus meet

inside the sīmā.
After bowing to the shrine, chant the ‘Dedication of
Offerings’ (Yo so bhagavā…), and ‘Preliminary Homage’
(Namo tassa).
The chanting bhikkhu announces the motion and decision
to give the Kaṭhina-cloth to a particular bhikkhu
(sec.13.4.2).
The bhikkhu receiving the robe, in front of everyone,
relinquishes the robe he will replace, usually the
antaravāsaka. He marks the robe he has received with a
bindu.
He leaves the room and changes into the new robe. He
returns to the gathered bhikkhus, determines the new
robe and completes the Kaṭhina by chanting Spreading the
Kaṭhina (sec.13.4.3).
Together, the other bhikkhus chant their anumodanā
(sec.13.4.4).
13.4.2 Kaṭhina Saṅghakamma
In the following, ‘Amaro Bhikkhu’ is the receiving senior bhikkhu.
Suṇātu me bhante saṅgho. Idaṃ saṅghassa

kaṭhina-dussaṃ uppannaṃ. Yadi saṅghassa pattakallaṃ,
saṅgho imaṃ kaṭhina-dussaṃ āyasmato Amarassa
dadeyya, kaṭhinaṃ attharituṃ. Esā ñatti.
Suṇātu me bhante saṅgho. Idaṃ saṅghassa
kaṭhina-dussaṃ uppannaṃ. Saṅgho imaṃ
kaṭhina-dussaṃ āyasmato Amarassa deti, kaṭhinaṃ
attharituṃ. Yass’āyasmato khamati, imassa
kaṭhina-dussassa āyasmato Amarassa dānaṃ, kaṭhinaṃ
attharituṃ, so tuṇh’assa. Yassa nakkhamati, so bhāseyya.
Dinnaṃ idaṃ saṅghena kaṭhina-dussaṃ āyasmato
Amarassa, kaṭhinaṃ attharituṃ. Khamati saṅghassa,
tasmā tuṇhī. Evam-etaṃ dhārayāmi.
Mv.VII.1.4
Venerable sirs, may the Community listen to me. This

Kaṭhina-cloth has arisen for the Community. If the
Community is ready, it should give this Kaṭhina-cloth to
Venerable Amaro to spread the Kaṭhina. This is the motion.
Venerable sirs, may the Community listen to me. This

Kaṭhina-cloth has arisen for the Community.
The Community is giving this Kaṭhina-cloth to Venerable

Amaro to spread the Kaṭhina. He to whom the giving of this
Kaṭhina-cloth to Venerable Amaro to spread the Kaṭhina is
agreeable should remain silent. He to whom it is not
agreeable should speak.
This Kaṭhina-cloth is given by the Community to Venerable

Amaro to spread the Kaṭhina. This is agreeable to the
Community, therefore it is silent. Thus do I hold it.
13.4.3 Spreading the Kaṭhina
After the Kaṭhina robe has been sewn and dyed, and the
old robe relinquished (p.163), the new robe should be
marked and determined (p.161). Then the recipient chants
one of the following:
‘Namo….’ (×3)
(a) ‘Imāya saṅghāṭiyā kaṭhinaṃ attharāmi.’
(b) ‘Iminā uttarāsaṅgena kaṭhinaṃ attharāmi.’
(c) ‘Iminā antaravāsakena kaṭhinaṃ attharāmi.’
‘By means of this outer robe / upper robe / lower robe I spread
the Kaṭhina.’
Sp.V.1109; Pv.XIV.4
13.4.4 Kaṭhina Anumodanā
The recipient of the Kaṭhina:

‘Atthataṃ bhante saṅghassa kaṭhinaṃ, dhammiko
kaṭhinatthāro, anumodatha.’ (×3)
‘Ven. sirs, the spreading of the Kaṭhina is in accordance with the
Dhamma. Please approve of it.’
If the recipient is senior to all the other bhikkhus:
The rest of the Sangha, chanting together:
‘Atthataṃ bhante saṅghassa kaṭhinaṃ, dhammiko
kaṭhinatthāro, anumodāma.’ (×3)
‘Ven. sirs, the spreading of the Kaṭhina is in accordance with the
Dhamma. We approve of it.’
Sp.V.1109; Pv.XIV.4
Bhikkhus senior to the recipient omit ‘bhante’.
If approving one by one:

‘anumodāma’ → ‘anumodāmi’
For bhikkhus senior to the recipient:
‘bhante’ → ‘āvuso’.
For a bhikkhu who completes the Kaṭhina ceremony, the
Rains privileges extend for a further four months until the
end of the cold season, unless the Sangha unanimously
decides to revoke them. The Rains privileges also lapse
automatically with the ending of the two constraints: with
regard to the residence and with regard to making a robe.
Vin.III.261
14.
OTHER PROCEDURES
14.1 Nissaya (Dependence)
Taking dependence happens either individually or with

the whole community before the Rains Retreat and Winter
Retreat. It is frequently preceded by Asking for Forgiveness,
see p.190 for preparation.
The bhikkhu:
‘Ācariyo me bhante hohi,
āyasmato nissāya vacchāmi.’ (×3)
(Ven. sir, may you be my teacher. I shall stay dependent on the
ven. one.)
The Ācariya:
‘Sādhu, lahu, opāyikaṃ, paṭirūpaṃ,
pāsādikena sampādehi.’
(It is good; …convenient; …suitable; …proper; … you should
endeavour to conduct yourself in a good manner.) Vin.I.60–61
The bhikkhu:
206
‘Sādhu bhante. Ajja-t-agge-dāni thero mayhaṃ bhāro,

aham-pi therassa bhāro.’ (×3)
(It is good, ven. sir. From this day onwards the Elder will be my
burden and I shall be the burden of the Elder.) Sp.V.977
At the end, bow three times and sit with feet folded on one
side. The senior monk may offer advice and
encouragement in the practice.
14.2 Kappiya-karaṇa (Making Fruit Allowable)
For fruit with seeds or vegetables that can grow again, the
bhikkhu says:
‘Kappiyaṃ karohi’ ‘Make it allowable.’
The lay person, while ‘marking’ (cutting, tearing or
burning) the fruit, etc., responds:
‘Kappiyaṃ bhante.’ ‘It is allowable, ven. sir.’ Sp.IV.767–768
14.3 Entering Town after Midday
Leave can be taken in one’s own language, or in Pali:

‘Vikāle gāmappavesanaṃ āpucchāmi.’
(I take leave to go to the town at the ‘wrong time’.) Kv.140
208 14. OTHER PROCEDURES
14.4 Saṅghadāna-apalokana (Sharing Saṅghadāna)
After saṅghadāna is offered, a bhikkhu, other than the

senior Thera, recites:
‘Yagghe bhante saṅgho jānātu.

Ayaṃ paṭhama-bhāgo therassa pāpuṇāti.
Avasesā bhāgā amhākañc’eva pāpuṇanti.
Bhikkhūnañca sīladharānaṃ sāmaṇerānaṃ gahaṭṭhānaṃ
Te yathāsukhaṃ paribhuñjantu.’ (×3)
‘therassa’ → ‘mahātherassa’
‘May the Saṅgha hear me. The first portion (of this offering) goes
to the Elder. The remainder is for the rest of us here: for the
bhikkhus, sīladharās, sāmaṇeras and lay people. May they
partake of it as they please.’
The Sangha responds: ‘Sādhu.’ Sp.VII.1405–1409
14.5 Paṃsukūla-cīvara (Taking Rag-cloth)
‘Imaṃ paṃsukūla-cīvaraṃ assāmikaṃ mayhaṃ pāpuṇāti.’

‘This rag-cloth, which is ownerless, has reached me.’
14.6 Desanā
14.6.1 Requesting permission to speak on Vinaya

After bowing three times, with hands joined in añjali,
addressing the senior elder:
‘Okāsaṃ me bhante thero detu vinaya-kathaṃ kathetuṃ.’

‘Namo… (×3); Buddhaṃ Dhammaṃ Saṅghaṃ namassāmi.’
‘Vinayo sāsanassa āyū’ti. Karotu me āyasmā okāsaṃ
ahan-taṃ vattukāmo.’
‘Ven. sir, please give permission to speak on Vinaya… Vinaya is
the life of the religion. I ask for permission from the ven. one: I
wish to speak about the Vinaya.’
Reply: ‘Karomi āyasmato okāsaṃ.’
‘I give you the opportunity, venerable.’ Vin.I.113
14.6.2 Requesting permission to speak on Dhamma

addressing the senior bhikkhu:
‘Okāsaṃ me bhante thero detu dhamma-kathaṃ

kathetuṃ.’
‘Ven. sir, please give permission to speak on Dhamma.’
‘Namo… (×3); Buddhaṃ Dhammaṃ Saṅghaṃ namassāmi.’

One may recite a sutta quote before beginning the talk, such as:
‘Apārutā tesaṃ amatassa dvārā ye sotavantā pamuñcantu

saddhaṃ.’
‘Open are the doors to the Deathless. May all those who have ears
release their faith.’
‘Ito paraṃ sakkaccaṃ dhammo sotabbo’ti.’
‘After this you should attentively listen to the Dhamma.’
14.7 Añjali
Chanting and making formal requests is done with the

hands in añjali. This is a gesture of respect, made by
placing the palms together directly in front of the chest,
with the fingers aligned and pointing upwards.
14.8 Requesting a Dhamma Talk

recite the following:
Brahmā ca lokādhipatī sahampati

Katañjalī anadhivaraṃ ayācatha
Santīdha sattāpparajakkha-jātikā
Desetu dhammaṃ anukampimaṃ pajaṃ
(Bow three times again)
The Brahmā god Sahampati, Lord of the world,

With palms joined in reverence, requested a favour:
‘Beings are here with but little dust in their eyes,
Pray, teach the Dhamma out of compassion for them.’
Buddhavaṃsa 1
14.9 Acknowledging the Teaching
After the talk, the person next in seniority after the

speaker, chants:
‘Handa mayaṃ dhamma-kathāya / ovāda-kathāya
sādhukāraṃ dadāmase.’
Now let us express our approval of this Dhamma teaching /
exhortation.
If an exhortation, use ovāda-kathāya instead of
dhamma-kathāya.
The listeners, together:
‘Sādhu, sādhu, sādhu. Anumodāmi.’
It is well, I appreciate it.
14.9.1 After the talk on Vinaya or Dhamma
When the talk is concluded, the speaker chants:

‘Ayaṃ dhamma- / vinaya- / dhammavinaya-kathā
sādh’āyasmantehi saṃrakkhetabbā’ti.’
‘This talk on Dhamma / Vinaya / Dhammavinaya should be
well-preserved by you, ven. sirs.’
The person next in seniority after the speaker:
‘Handa mayaṃ dhamma- / vinaya- /
dhammavinaya-kathāya sādhukāraṃ dadāmase.’
‘Now let us make the act of acknowledging this Dhamma /
Vinaya / Dhammavinaya talk.’
The listeners, together:
‘Sādhu, sādhu, sādhu. Anumodāmi.’
14.10 Requesting the Three Refuges

& the Five Precepts (Thai Tradition)

recite the appropriate request.
For a group from a monk

Mayaṃ bhante tisaraṇena saha
pañca sīlāni yācāma
Dutiyampi mayaṃ bhante tisaraṇena saha
Tatiyampi mayaṃ bhante tisaraṇena saha
For oneself from a monk
Ahaṃ bhante tisaraṇena saha
pañca sīlāni yācāmi
Dutiyampi ahaṃ bhante tisaraṇena saha
Tatiyampi ahaṃ bhante tisaraṇena saha
For a group from a nun
Mayaṃ ayye tisaraṇena saha
Dutiyampi mayaṃ ayye tisaraṇena saha
Tatiyampi mayaṃ ayye tisaraṇena saha

For oneself from a nun
Ahaṃ ayye tisaraṇena saha
Dutiyampi ahaṃ ayye tisaraṇena saha
Tatiyampi ahaṃ ayye tisaraṇena saha
We/I, Venerable Sir/Sister,

request the Three Refuges and the Five Precepts.
For the second time,
we/I, Venerable Sir/Sister,
For the third time,
we/I, Venerable Sir/Sister,
Repeat, after the leader has chanted ‘Namo tassa’ three times.
Homage to the Blessed, Noble, and Perfectly Enlightened One.


To the Buddha I go for refuge.

To the Dhamma I go for refuge.
To the Saṅgha I go for refuge.
Dutiyampi buddhaṃ saraṇaṃ gacchāmi

Dutiyampi dhammaṃ saraṇaṃ gacchāmi
Dutiyampi saṅghaṃ saraṇaṃ gacchāmi
For the second time…
Tatiyampi buddhaṃ saraṇaṃ gacchāmi

Tatiyampi dhammaṃ saraṇaṃ gacchāmi
Tatiyampi saṅghaṃ saraṇaṃ gacchāmi
For the third time…
Leader:
[Tisaraṇa-gamanaṃ niṭṭhitaṃ]
This completes the going to the Three Refuges.
Response:
Āma bhante / Āma ayye

Yes, Venerable Sir / Sister.
Repeat each precept after the leader.
1. Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi

I undertake the precept to refrain from taking the life of any
living creature.
2. Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the precept to refrain from taking that which is
not given.
3. Kāmesu micchācārā veramaṇī sikkhāpadaṃ
samādiyāmi
I undertake the precept to refrain from sexual misconduct.
4. Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the precept to refrain from lying.
5. Surāmeraya-majja-pamādaṭṭhānā veramaṇī
sikkhāpadaṃ samādiyāmi
I undertake the precept to refrain from consuming
intoxicating drink and drugs which lead to carelessness.
Leader:
[Imāni pañca sikkhāpadāni

Sīlena sugatiṃ yanti
Sīlena bhogasampadā
Sīlena nibbutiṃ yanti
Tasmā sīlaṃ visodhaye]
These are the Five Precepts;

virtue is the source of happiness,
virtue is the source of true wealth,
virtue is the source of peacefulness —
Therefore let virtue be purified.
Response:
Sādhu, sādhu, sādhu.
(Bow three times)

14.11 Requesting the Three Refuges

& the Eight Precepts (Thai Tradition)

recite the appropriate request.
For a group from a monk

Mayaṃ bhante tisaraṇena saha
aṭṭha sīlāni yācāma
Dutiyampi mayaṃ bhante tisaraṇena saha
Tatiyampi mayaṃ bhante tisaraṇena saha
For oneself from a monk
Ahaṃ bhante tisaraṇena saha
aṭṭha sīlāni yācāmi
Dutiyampi ahaṃ bhante tisaraṇena saha
Tatiyampi ahaṃ bhante tisaraṇena saha
For a group from a nun
Mayaṃ ayye tisaraṇena saha
Dutiyampi mayaṃ ayye tisaraṇena saha
Tatiyampi mayaṃ ayye tisaraṇena saha

For oneself from a nun
Ahaṃ ayye tisaraṇena saha
Dutiyampi ahaṃ ayye tisaraṇena saha
Tatiyampi ahaṃ ayye tisaraṇena saha

request the Three Refuges and the Eight Precepts.
For the second time,
For the third time,
Repeat, after the leader has chanted ‘Namo tassa’ three times.
Homage to the Blessed, Noble, and Perfectly Enlightened One.


To the Buddha I go for refuge.

To the Dhamma I go for refuge.
To the Saṅgha I go for refuge.
Dutiyampi buddhaṃ saraṇaṃ gacchāmi

Dutiyampi dhammaṃ saraṇaṃ gacchāmi
Dutiyampi saṅghaṃ saraṇaṃ gacchāmi
For the second time…
Tatiyampi buddhaṃ saraṇaṃ gacchāmi

Tatiyampi dhammaṃ saraṇaṃ gacchāmi
Tatiyampi saṅghaṃ saraṇaṃ gacchāmi
For the third time…
Leader:
[Tisaraṇa-gamanaṃ niṭṭhitaṃ]
This completes the going to the Three Refuges.
Response:
Āma bhante / Āma ayye

Yes, Venerable Sir / Sister.
Repeat each precept after the leader.
1. Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi

I undertake the precept to refrain from taking the life of any
living creature.
2. Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the precept to refrain from taking that which is
not given.
3. Abrahmacariyā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the precept to refrain from any intentional
sexual activity.
4. Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi
I undertake the precept to refrain from lying.
5. Surāmeraya-majja-pamādaṭṭhānā veramaṇī
sikkhāpadaṃ samādiyāmi
I undertake the precept to refrain from consuming
intoxicating drink and drugs which lead to carelessness.
6. Vikālabhojanā veramaṇī sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from eating at
inappropriate times.
7. Nacca-gīta-vādita-visūkadassanā mālā-gandha-
vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā
veramaṇī sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from entertainment,
beautification, and adornment.
8. Uccāsayana-mahāsayanā veramaṇī sikkhāpadaṃ
samādiyāmi.
I undertake the precept to refrain from lying on a high or
luxurious sleeping place.
A.IV.248–250
Leader:
[Imāni aṭṭha sikkhāpadāni samādiyāmi]
Response:
Imāni aṭṭha sikkhāpadāni samādiyāmi (×3)
I undertake these Eight Precepts.
Leader:
[Imāni aṭṭha sikkhāpadāni

Sīlena sugatiṃ yanti
Sīlena bhogasampadā
Sīlena nibbutiṃ yanti
Tasmā sīlaṃ visodhaye]
These are the Eight Precepts;

virtue is the source of happiness,
virtue is the source of true wealth,
virtue is the source of peacefulness —
Therefore let virtue be purified.
Response:
Sādhu, sādhu, sādhu.
(Bow three times)
Alternative ending for undertaking Uposatha precepts
The laypeople may chant:
‘Imaṃ aṭṭh’aṅga-samannāgataṃ
buddhapaññattaṃ uposathaṃ, imañca rattiṃ
imañca divasaṃ, samma-deva abhirakkhituṃ
samādiyāmi.’
Leader:
‘Imāni aṭṭha sikkhāpadāni,

ajj’ekaṃ rattin-divaṃ, uposatha (sīla)
vasena sādhukaṃ (katvā appamādena) rakkhitabbāni.’
Response:
‘Āma bhante.’
Leader:
‘Sīlena sugatiṃ yanti,

Sīlena bhoga-sampadā,
Sīlena nibbutiṃ yanti,
Tasmā sīlaṃ visodhaye.’
14.11.1 Asking Forgiveness of The Triple Gem
(Men Chant)
Ahaṃ buddhañ ca dhammañ ca saṅghañ ca saraṇaṃ gato
upāsakattaṃ desesiṃ bhikkhu-saṅghassa sammukhā.
(Women Chant)
Ahaṃ buddhañ ca dhammañ ca saṅghañ ca saraṇaṃ gatā
upāsikattaṃ desesiṃ bhikkhu-saṅghassa sammukhā.
Etaṃ me saraṇaṃ khemaṃ,
etaṃ saraṇam uttamaṃ
etaṃ saraṇam āgamma sabba-dukkhā pamuccaye.
Yathā-balaṃ careyyāhaṃ sammā-sambuddha-sāsanaṃ
m. dukkha-nissaraṇass’ eva bhāgī assaṃ anāgate.
w. dukkha-nissaraṇass’ eva bhāginissaṃ anāgate.
buddhe kukammaṃ pakataṃ mayā yaṃ
buddho paṭigghaṅhātu accayantaṃ

kālantare saṃvarituṃ va buddhe
dhamme kukammaṃ pakataṃ mayā yaṃ
dhammo paṭigghaṅhātu accayantaṃ
kālantare saṃvarituṃ va dhamme
saṅghe kukammaṃ pakataṃ mayā yaṃ
saṅgho paṭigghaṅhātu accayantaṃ
kālantare saṃvarituṃ va sanghe
14.11.2 Taking Leave after Uposatha
Having undertaken the Eight Precepts, lay followers may

stay overnight at the monastery. The next morning they
will take their leave from the senior monk:
Laypeople:
Handa dāni mayaṃ bhante āpucchāma

bahukiccā mayaṃ bahukaraṇīyā
Senior monk:
‘Yassa dāni tumhe kālaṃ maññatha.’

‘Please do what is appropriate at this time.’
14.12 Disrobing
After the bhikkhus who are to witness the disrobing have

assembled, the bhikkhu who will disrobe should first
confess his offences and ask for forgiveness. Wearing all
his three robes, with his saṅghāti on his left shoulder:
Bow three times.
‘Namo tassa bhagavato arahato
sammā-sambuddhassa’ (×3)
Optionally, one may chant Recollection After Using the
Requisites (p.25).
Bow three times.
Recite in Pali and in his own language:
‘Sikkhaṃ paccakkhāmi. Gihī’ti maṃ dhāretha.’
I give up the training. May you regard me as a layman.
He may state this once, three times, or as many times as
he needs to assure himself that he is now a layman and no
longer a bhikkhu. If two or more are disrobing, they
should state this passage separately.
The former bhikkhu then withdraws to change into lay
clothes. When he returns, he may request the Three
Refuges and Five Precepts.
15.
USEFUL NOTES
Invitation to Request
An invitation to request (pavāraṇā), unless otherwise

specified, lasts at most four months. One may make
requests of blood-relatives (but not in-laws) without
receiving an invitation. One may give special help to one’s
parents as well as to one’s steward and to anyone
preparing to become a bhikkhu.
Vin.IV.101–104
Hatthapāsa Distance
The hatthapāsa generally means a distance within arm’s

reach, or forearm’s length. There are variations in the
specific way of measuring it.
It may be measured from the trunk of the body, until the
tip of the fingers of one’s extended hands, about 1.25
metres. That is, one bhikkhu should be able to reach the
other.
Other interpretations consider that the distance between
the bodies of two bhikkhus should not be greater than the
227
228 15. USEFUL NOTES
length from the elbow to the tip of the fingers. For

example, a forearm’s distance between the knees of two
seated bhikkhus.
The distance is measured horizontally, the vertical
elevation is not taken into account.
Days and Dawns
The Vinaya definition for one day is the period of time

between two dawnrises.
If one extends a hand and is able to see the lines in the
palm (assuming the sky is clear), the dawnrise has already
passed.
One may also use a clock and the time of nautical twilight.
While the Sun is between 12 and 6 degrees below the
horizon, dawnrise has not yet passed. Once the Sun is less
than 6 degrees below the horizon, dawnrise has passed.
Seven-day Allowable Period
The seven-day tonics are permitted to be kept until the

seventh dawnrise, not for a seven-day period, which is
already past the seventh dawnrise.
The factor of effort here is keeping the tonic past the

seventh dawnrise after receiving it.
Perception is not a factor, if one thinks the seventh
dawnrise hasn’t passed, but it has, it is nonetheless a
nissaggiya pācittiya offence.
The offence is to be confessed by the bhikkhu who
received the items. If he has travelled away since, and the
items are no longer with him to be forfeited, he may
confess the offence, and the other bhikkhus may forfeit
the items.
Mixing Allowables
The day on which food, one-day, seven-day and lifetime

allowables are received should be kept in mind when
mixing them, or consuming a mixture. Such a mistake can
be made for example when receiving biscuits at the meal
time, and mixing it with tea or coffee made with
allowables offered on a previous day.
The mixture takes on the shortest lifetime of the
ingredients. The combinations are described in the
Mahāvagga:
230 15. USEFUL NOTES
a. 1d juice, received that morning

+ food, received that morning
→ is allowable that morning
b. 7d tonic, received that morning
c. lifetime medicine, received that morning
d. 7d tonic, received sometime
+ juice, received that day
→ is allowable until dawn
e. lifetime medicine, received sometime
+ juice, received that day
→ is allowable until dawn
f. lifetime medicine, received sometime
+ 7d tonic, received sometime
→ is allowable for 7 days
Consuming the mixture outside its allowable period is a
pācittiya offence under Pc 38 (Stored food), even through
lack of mindfulness. Perception is not a factor.
Mv. VI.40.3.
The Eight Utensils (aṭṭha-parikkhārā)
The three robes, the bowl, a razor/sharp knife, needle,

belt, water-filter.
Ja.I.65
Unallowable Meats
The flesh of humans (this is a base for thullaccaya),

elephants, horses, dogs, snakes, lions, tigers, leopards,
bears, and panthers.
Vin.I.218–219
Also unallowable is flesh incompletely cooked, and meat
from an animal seen, heard or suspected to have been
killed in order that its meat be offered to bhikkhus.
Vin.I.218–219
Abusive Speech
The bases of abuse are rank of birth, personal name, clan

name, work, art, disease, physical appearance, mental
stains, faults, and other bases. There are both direct abuse
and sarcasm and ridicule. Abusive speech may be a base
232 . USEFUL NOTES
for either expiation (or wrong-doing) or, when only

teasing, for dubbhāsita.
Vin.IV.4–11
Lighting a Fire
Suitable reasons for lighting a fire, or having one lit (Pc.

56) include the health benefit of warmth, or needing the
fire for a task, such as boiling water or burning garden
waste.
For the health benefit, one is considered ill (gilāno) when
one can not get by comfortably without warming oneself.
For a task, lighting a fire may damage plants (Pc. 11) and
living creatures (Pc. 61), either on the ground or in the
fire wood. Damage to plants or living creatures on the
ground may be avoided by lighting the fire on stones,
sand, in a tin box, or using portable gas stoves.
One may also indicate the task (kappiya-vohāra) for lay
friends without an explicit instruction, who may light
the fire.
PART III
APPENDIX
APPENDIX A.
PĀLI PHONETICS AND

PRONUNCIATION
Pāli is the original scriptural language of Theravāda

Buddhism. It was a spoken language, closely related to
Sanskrit, with no written script of its own. As written
forms have emerged, they have been in the letterings of
other languages (e.g. Devanagari, Sinhalese, Burmese,
Khmer, Thai, Roman). The Roman lettering used here is
pronounced as in English, with the following
clarifications:
Vowels
Short Long
a as in about ā as in faather
i as in hiit ī as in machiine
u as in pu
ut ū as in ru
ule
e as in greey
o as in mo
ore
234
Exceptions: e and o change to short sounds in syllables

ending in consonants. They are then pronounced as in
‘geet’ and ‘o
ox’, respectively.
Consonants
c as in anccient (like ch but unaspirated)

ṃ, ṅ as ng in sang
ng
ñ as ny in cany
nyon
v rather softer than the English v; near w
A.0.1 Aspirated consonants
bh ch dh ḍh gh jh kh ph th ṭh
These two-lettered notations with h denote an aspirated,
airy sound, distinct from the hard, crisp sound of the
single consonant. They should be considered as one unit.
However, the other combinations with h, i.e., lh, mh, ñh,
and vh, do count as two consonants (for example in the
Pāli words ‘jivhā’ or ‘muḷho’).
236 A. PĀLI PHONETICS AND PRONUNCIATION
A.0.2 Examples
th as t in tongue. (Never pronounced as in ‘th

the’.)
ph as p in palate. (Never pronounced as in ‘ph
photo’.)
These are distinct from the hard, crisp sound of the single
consonant, e.g. th as in ‘Th
Thomas’ (not as in ‘th
thin’) or ph as
in ‘p
puff’ (not as in ‘ph
phone’).
A.0.3 Retroflex consonants
ḍ ḍh ḷ ṇ ṭ ṭh
These retroflex consonants have no English equivalents.
They are sounded by curling the tip of the tongue back
against the palate.
Chanting technique
Once you have grasped the system of Pāli pronunciation

and the following chanting technique, it allows you to
chant a text in Pāli from sight with the correct rhythm.
Unstressed syllables end in a short a, i or u. All other
syllables are stressed. Stressed syllables take twice the
time of unstressed syllables — rather like two beats in a
bar of music compared to one. This is what gives the

chanting its particular rhythm.
BUD · DHO SU · SUD · DHO KA · RU · ṆĀ MA · HAṆ · ṆA · VO
1 1 ½ 1 1 ½ ½ 1 ½ 1 ½ 1
Two details that are important when separating the

syllables:
1. Syllables with double letters get divided in this way:
A · NIC · CA PUG · GA · LĀ
½ 1 ½ 1 ½ 1
(not A · NI · CCA) (not PU · GGA · LĀ)
½ ½ ½ ½ ½ 1
They are always enunciated separately, e.g. dd in ‘uddeso’

as in ‘mad dog’, or gg in ‘maggo’ as in ‘big gun’.
2. Aspirated consonants like bh, dh etc. count as single
consonant and don’t get divided (Therefore am·hā·kaṃ,
but sa·dham·maṃ, not sad·ham·maṃ or, another
example: Bud·dho and not Bu·ddho).
Precise pronunciation and correct separation of the
syllables is especially important when someone is
interested in learning Pāli and to understand and
memorize the meaning of Suttas and other chants,
otherwise the meaning of it will get distorted.
238 A. PĀLI PHONETICS AND PRONUNCIATION
An example to illustrate this:

The Pāli word ‘sukka’ means ‘bright’; ‘sukkha’ means
‘dry’; ‘sukha’ — ‘happiness’; ‘suka’ — ‘parrot’ and ‘sūka’ —
‘bristles on an ear of barley’.
So if you chant ‘sukha’ with a ‘k’ instead of a ‘kh’, you
would chant ‘parrot’ instead of ‘happiness’.
A general rule of thumb for understanding the practice of
chanting is to listen carefully to what the leader and the
group are chanting and to follow, keeping the same pitch,
tempo and speed. All voices should blend together as one.
APPENDIX B.
QUOTATIONS
Admonishing Another Bhikkhu
Before admonishing another bhikkhu, a bhikkhu should

investigate five conditions in himself and establish five
other conditions in himself.
He should investigate thus: ‘Am I one who practises purity
in bodily action?;… purity in speech?; is the heart of
good-will established in me towards my fellows?; am I one
who has heard the Teachings, practised them, and
penetrated them with insight?; is the Discipline known
and thoroughly understood by me?’
And he should establish these five conditions in himself:
he should speak at the right time, speak of facts, and speak
gently, and he should speak only profitable words, and
with a kindly heart.
A.V.78
239
240 B. QUOTATIONS
Wrong Livelihood for a Layperson
Trade in weapons, in human beings, in animal flesh, in

liquor, in poison.
A.III.207
Dealing with Doubtful Matters (Kālāma-sutta)
Be not led by report, by tradition, by hearsay, by the

authority of texts, by mere logic, by inference, by
considering appearances, by its agreement with an
established theory, by seeming possibilities, by the idea
‘This is our teacher’.
A.I.189
The Gradual Teaching
Talk on: generosity and giving; morality; the ease and

happiness of heavenly realms; the disadvantages of
sensual pleasures; the benefits of renouncing sensual
pleasures.
D.I.148
The Three Cravings and the Four Attachments
Craving for sensuality, craving for becoming, craving for

non-becoming.
B. QUOTATIONS 241
Attachment to sensuality, to views, to conduct and custom,

and attachment to the idea of self.
D.III.230; M.I.66
The Three Universal Characteristics of Existence
All conditioned phenomena are subject to change. All

conditioned phenomena are unsatisfactory. All things are
not-self.
S.IV.1; Dhp.277–9
The Three Kinds of Suffering
The suffering of pain (dukkha-dukkhatā). The suffering of

conditioned phenomena (saṅkhāra-dukkhatā). The
suffering of change (vipariṇāma-dukkhatā).
D.III.216; S.IV.259
The Three Characteristics of Conditioned Experience
Its arising is apparent. Its passing away is apparent. While

it persists, alteration is apparent.
A.I.152
242 B. QUOTATIONS
The Four Nutriments
‘All beings are maintained by nutriment.’ The Four

Nutriments are coarse, material food; sense-contact food;
mental-intention food; and consciousness food.
D.III.228; M.I.48; S.II.101
The Four Bases of Judgement
Judging and basing faith on form and outward appearance,

on reputation and beauty of speech, on ascetic and
self-denying practices, on teaching and righteous
behaviour.
A.II.71
The Five Facts to be Frequently Contemplated
I am subject to decay and I cannot escape it. I am subject

to disease and I cannot escape it. I am subject to death and
I cannot escape it. There will be division and separation
from all that I love and hold dear. I am the owner of my
actions – whatever I do, whether good or bad, I must be
heir to it.
A.III.71
B. QUOTATIONS 243
The Five Qualities for a New Bhikkhu to Establish
Restraint in accordance with the Pāṭimokkha; restraint of

the senses; restraint as regards talking; love of solitude;
cultivation of right views.
A.III.138
The Five Ways of Restraint (Saṃvara)
Restraint by the Monastic Code of Discipline, by

mindfulness, by knowledge, by patience, by energy and
effort.
Vism. 7
The Six Attributes of Dhamma
The Dhamma is well expounded by the Blessed One,

apparent here and now, timeless, encouraging
investigation, leading inwards, to be experienced
individually by the wise.
M.I.37; A.III.285
The Seven Qualities of a Wholesome Friend
That individual is endearing; worthy of respect; cultured

and worthy of emulation; a good counsellor; a patient
listener; capable of discussing profound subjects; and is
244 B. QUOTATIONS
one who never exhorts groundlessly, not leading or

spurring one on to a useless end.
A.IV.31
The Seven Things Favourable to Mental Development
(Sappāya)
Suitable abode, location, speech, companion, food,

climate, and posture.
Vism. 127
The Seven Conditions Leading to the Welfare of the
Sangha
(The Mahā Parinibbāna Sutta introduces five sets of seven

conditions on this topic. The first two are listed below.)
(1) To hold regular and frequent meetings.
(2) To meet in harmony, to do the duties of the Sangha in
harmony, and to disperse in harmony.
(3) To introduce no revolutionary rules, break up no
established rules, but to train oneself in accordance with
the prescribed training rules.
B. QUOTATIONS 245
(4) To honour and respect those elders of long experience,

the fathers and leaders of the Sangha, and to deem them
worthy of listening to.
(5) Not to fall under the influence of craving.
(6) To delight in forest dwelling.
(7) To establish oneself in mindfulness, with this thought:
‘May disciplined monks who have not yet come, come
here; and may those who have already come live in
comfort’.
Seven further conditions that lead to no decline:
(1) Not to be fond of activities;
(2) not to be fond of gossip;
(3) not to be fond of sleeping;
(4) not to be fond of socializing;
(5) not to have evil desires;
(6) not to have evil friends;
(7) not to be prematurely satisfied and rest content with
early success.
D.II.77–78
246 B. QUOTATIONS
The Eight Worldly Conditions (Loka-dhammā)
Gain and loss, fame and obscurity, praise and blame,

happiness and suffering.
A.IV.157
The Eight Gifts of a Good Person (Sappurisa-dāna)
To give clean things; to give well-chosen things; to give at

the appropriate time; to give proper things; to give with
discretion; to give regularly; to calm one’s mind on giving;
to be joyful after giving.
A.IV.243
The Ten Perfections (Pāramī)
(1) Dāna: generosity;

(2) Sīla: morality;
(3) Nekkhamma: renunciation;
(4) Paññā: wisdom;
(5) Viriya: energy;
(6) Khanti: patience;
(7) Sacca: truthfulness;
(8) Adhiṭṭhāna: determination;
(9) Mettā: loving-kindness;
(10) Upekkhā: equanimity. Buddhavaṃsa v.6
B. QUOTATIONS 247
The Ten Wholesome Courses of Action
(1) To avoid the destruction of life and aim for the welfare
of all lives.
(2) To avoid taking what belongs to others.
(3) To avoid sexual misconduct.
(4) To avoid lying, not knowingly speaking a lie for the
sake of any advantage.
(5) To avoid malicious speech, to unite the discordant, to
encourage the united, and to utter speech that makes for
harmony.
(6) To avoid harsh language and speak gentle, courteous
and agreeable words.
(7) To avoid frivolous talk; to speak at the right time, in
accordance with facts, what is useful, moderate and full of
sense.
(8) To be without covetousness.
(9) To be free from ill-will, thinking, ‘Oh, that these beings
were free from hatred and ill-will, and would lead a happy
life free from trouble’.
248 B. QUOTATIONS
(10) To possess right view, such as that gifts and offerings

are not fruitless and that there are results of wholesome
and unwholesome actions.
M.I.287; A.V.266; 275–278
The Ten Topics for Talk among Bhikkhus
(1) Talk favourable to wanting little; (2) to contentment;

(3) to seclusion; (4) to not mingling together; (5) to
strenuousness; (6) to good conduct; (7) to concentration;
(8) to understanding and insight; (9) to deliverance;
(10) and talk favourable to the knowledge and vision of
deliverance.
M.I.145; M.III.113; A.V.129
The Thirteen Austerities (Dhutaṅgā)
(1) Wearing rag-robes; (2) possessing only 3 robes;

(3) eating only alms-food; (4) collecting alms-food
house-to-house; (5) eating only at one sitting; (6) eating
only from the bowl; (7) not accepting late-come food;
(8) living in the forest; (9) living at the foot of a tree;
(10) living in the open; (11) living in a cemetery; (12) being
satisfied with whatever dwelling is offered; (13) abstaining
from lying down to sleep.
Vism. 59–83
B. QUOTATIONS 249
The Ten Bases of Merit
(Puññakiriyā-vatthu)
(1) Dānamaya: meritorious action based in generosity,
merit acquired by giving;
(2) Sīlamaya: by observing the precepts or moral
behaviour;
(3) Bhāvanāmaya: by mental development or meditation;
(4) Apacāyanamaya: by humility or reverence;
(5) Veyyāvaccamaya: by rendering services;
(6) Pattidānamaya: by sharing or giving out merit;
(7) Pattānumodanāmaya: by rejoicing in others’ merit;
(8) Dhammassavanamaya: by listening to the Doctrine or
right teaching;
(9) Dhammadesanāmaya: by teaching the Doctrine or
showing truth;
(10) Diṭṭhujukamma: by straightening one’s views or
forming correct views.
250 B. QUOTATIONS
The Root of All Things
Chandamūlakā: Rooted in desire are all things.

Manasikārasambhavā: Born of attention are all things.
Phassasamudayā: Arising from contact are all things.
Vedanāsamosaraṇā: Converging on feeling are all things.
Samādhippamukhā: Headed by concentration are all things.
Satādhipateyyā: Dominated by mindfulness are all things.
Paññuttarā: Surmountable by wisdom are all things.
Vimuttisārā: Yielding deliverance as essence are all things.
Amatogadhā: Merging in the Deathless are all things.
Nibbānapariyosānā: Terminating in Nibbāna are all things.
A.V.106
NOTE
The Pali chanting and translation in this book is presented

in the form being used in the Ajahn Chah lineage of the
Mahānikāya sect.
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BHIKKHU MANUAL

Essential Chants and Vinaya Notes

Published by Amaravati Publications

Copyright © Amaravati Buddhist Monastery 2020

Download this book in PDF, EPUB and MOBI formats

This work is licensed under a Creative Commons

Produced with the LATEX typesetting system,

Fourth edition, 2020

A Aṅguttara Nikāya Mv Mahāvagga

References to shorter texts consisting of verses such as the

PART I. ESSENTIAL CHANTS

3.1 Reflection on the Four Requisites 14

3.9 Reflection on the Thirty-Two Parts 33

4.1 Thai Tradition 40

4.4 Core Sequence 51

4.4.13 Sakkatvā buddharatanaṃ 72

Yaṅkiñci ratanaṃ loke 84

5.1 Yathā vāri-vahā pūrā 94

6. FUNERAL CHANTS 107

6.1 Dhamma-saṅgaṇī-mātikā 107

6.7 Yamaka 113

7.1 Dhammacakkappavattana-sutta 118

8. PĀṬIMOKKHA CHANTS 146

8.1 Ovāda-pāṭimokkha-gāthā 146

8.5 Sāmaṇera-sikkhā 152

PART II. VINAYA NOTES

9.1 Establishing of the Pāṭimokkha 159

10. REQUISITES 161

10.1 Bindu (Marking) 161

11. OFFENCES 169

11.1 Āpatti-paṭidesanā (Confession of Offences) 169

11.2.13 NP 22 (‘new bowl’) 179

12. UPOSATHA 183

12.1 Pārisuddhi-uposatha (Purity Uposatha) 183

13. RAINS AND KATHINA 190

13.1 Khamāpana-kamma (Asking for Forgiveness) 190

14. OTHER PROCEDURES 206

14.1 Nissaya (Dependence) 206

14.2 Kappiya-karaṇa (Making Fruit Allowable) 207

15. USEFUL NOTES 227

PART III. APPENDIX

A. PĀLI PHONETICS AND PRONUNCIATION 234

A.0.1 Aspirated consonants 235

Aciraṃ vat’ayaṃ kāyo . . . . . . . . . . . . . . 117

Bāhuṃ sahassam-abhinimmita sāvudhan-taṃ . . 76

May I abide in well-being . . . . . . . . . . . . 31

Sakkatvā buddha-ratanaṃ osadhaṃ uttamaṃ

Yathā vāri-vahā pūrā . . . . . . . . . . . . . . 94

[Yo so] bhagavā arahaṃ sammāsambuddho

[Handa mayaṃ buddhassa bhagavato

Namo tassa bhagavato arahato sammāsambuddhassa (×3)

Homage to the Buddha

[Handa mayaṃ buddhābhitthutiṃ karomase]

Yo so tathāgato arahaṃ sammāsambuddho

Homage to the Dhamma

[Handa mayaṃ dhammābhitthutiṃ karomase]

Yo so svākkhāto bhagavatā dhammo

Homage to the Saṅgha

[Handa mayaṃ saṅghābhitthutiṃ karomase]