Pāli ist die Originalsprache der theravadisch-buddhistischen Schriften, die am Nächsten liegende, zu des Buddha eigenem Dialekt, die uns zur Verfügung steht. Sie hat keine eigene Schrift, und so hat jedes Land, welches den Theravada-Buddhismus übernommen hat, seine eigene Schrift verwendet, um die Texte niederzuschreiben. In Thailand hat dieses Bedeutet, daß das Pāli einige Tone der thailändischen Sprache angenommen hat, so jeder Konsonant und Konsonantengruppe der Tone im thailändischen Alphabet einen Eingebauten Ton, hoch, mittel, niedrig, heben oder fallend, hat. Dieses wirkt für die charakteristische Melodie des thailändischen Pāli-Rezitierens.
Das Pāli hat zwei Arten von Vokalen, lange — ā, e, ī, o, ū, & ay; und kurze — a, i, & u. Anders als die kurzen und langen Vokale im englischen, bezieht es sich hier auf das tatsächliche zeitliche Ausmaß für die Aussprache des Vokals und nicht auf dessen Qualität. So werden ā und a, gleich wie a in Vater ausgesprochen, nur das der Klang für ā etwa zwei mal so lange andauert als für a. Das selbe Prinzip gilt für ī und i, wie für ū und u. So werden die Vokale, wenn als Pāli rezitiert, wie folgt ausgesprachen:
a wie in father (a)
o wie in go (o)
e wie in they (e)
u wie in glue (u)
i wie in machine (i)
ay wie in Aye! (ai)
Konsonanten werden generell wie im Englischen, mit ein paar Abweichungen, ausgesprochen:
c wie in ancient (tsch)
p unbehaucht, wie in spot (p)
k unbehaucht, wie in skin (k)
ph wie in upholstery (ph)
kh wie in backhand (kh)
t unbehaucht, wie in stop (t)
ṃ und ṅ wie ng (ng)
th wie in Thomas (th)
ñ wie in cañon (canyon) (ny)
v wie w
Gewisse zweibuchstäbige Schreibweisen — bh, dh, ḍh, gh, jh — beschreiben eine behauchte Aussprache, etwa in der Kehle, was wir im Englischen, und auch die Thailänder, in der Sprache nicht haben. Die thailändische Lösung dieses Problems ist bh als kehlstimmiges ph, dh als ein kehlstimmiges th, und gh als ein kehlstimmiges kh auszusprechen.
Das Pāli enthält auch Retroflexkonsonanten, die mit einem Punkt unter dem Buchstaben angezeigt werden: ḍ, ḍh, ḷ, ṇ, ṭ, ṭh. Diese haben keine englischen Gleichstücke. Deren Klang wird mit der Zunge eingerollt und an den Gaumen gedrückt, einen merklich nasalen Ton hervorbringend, erzeugt.
[Für eine genauer Anleitung, die auf deutsche Sprache abgestimmt ist, siehe Aussprache des Pāḷi im Bhikkhu-Pātimokkha, vom Ehrw. Bhante Ñāṇadassana]
Das Versmaß der Pāli Dichtung besteht aus verschiedenen Mustern von Silben voller Länge und Silben halber Länge.
Silben voller Länge:
beinhalten einen Vokal (ā, e, ī, o, ū, ay); oder
enden mit ṃ; oder
enden mit einen Konsonanten, gefolgt von einer Silbe, mit einem Konsonanten beginnend (z.B.: Bud-dho, Dham-mo, Saṅ-gho).
In letzten Fall, zählen die Konsonantengruppen, zuvor oben bemerkt — bh, dh, ḍh, gh, jh, kh, ph, th, ṭh — als einzelnen Konsonanten, während andere Kombinationen ein h enthaltend — so wie lh und mh — als zwei zählen.)
Silben halber Länge enden mit einen kurzen Vokal.
So würde eine typische Verszeile wie folgt zertrennt werden:
Van - | dā - | ma - | haṃ | ta - | ma - | ra - | ṇaṃ | si - | ra - | sā | ji - | nen - | daṃ |
1 | 1 | 1/2 | 1 | 1/2 | 1/2 | 1/2 | 1 | 1/2 | 1/2 | 1 | 1/2 | 1 | 1 |
In diesem Buch wurden, wo immer es möglich war, viele lange zusammengesetzte Worte mit einem Bindestrich zerteilt, um es einfacher lesbar zu machen, und, für jeden der am Pāli lernen ist, verständlicher. Es erzeugt nur ein Problem für das Aufsagen: wenn dem Bindestrich ein Konsonant vorausgeht (üblicher Weise m oder d) und von einem Vokal gefolgt wird, formt der Konsonant zusammen mit dem Vokal, eine Silbe, und nicht mit dem Vokal das vorausgeht. So würde zum Beispiel dhammam-etaṃ als dham-ma-me-taṃ, und tam-araṇaṃ als ta-ma-ra-ṇaṃ gelesen werden.
Wenn all diese Regeln ermutigend erscheinen, ist es das Best einfach genau der Gruppe zuzuhören und mitzurezitieren, so nahe wie möglich deren Tempo, Rhythmus und Anschlägen folgend. Alle Stimmen zusammen, wenn ideal, sollten als eine erscheinen.
Arahaṃ sammā-sambuddho bhagavā.
Der Erhabene ist Würdig und Rechtensselbsterwacht.
Buddhaṃ bhagavantaṃ abhivādemi.
Ich verneige mich vor dem Erwachten, dem Erhabenen.
(VERNEIGEN)
Svākkhāto bhagavatā dhammo.
Wohl verkündet ist das Dhamma des Erhabenen.
Dhammaṃ namassāmi.
Vor dem Dhamma verneige ich mich.
(VERNEIGEN)
Supaṭipanno bhagavato sāvaka-saṅgho.
Dem rechten Pfad ist die Sangha der Schüler des Befreiten gefolgt.
Saṅghaṃ namāmi.
Vor der Sangha verneige ich mich.
(VERNEIGEN)
ANSTIMMEN (durch den Leiter):
Yam-amha kho mayaṃ bhagavantaṃ saraṇaṃ gatā,
In den Befreiten haben wir Zuflucht genommen.
(uddissa pabbajitā) yo no bhagavā satthā
(Sind fortgezogen unter ihm,) dem Erhabenen, der unser Lehrer ist
yassa ca mayaṃ bhagavato dhammaṃ rocema.
und an dessen Dhamma wir uns erfreuen.
Imehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvaka-saṅghaṃ abhipūjayāma.
Mit diesen Opfergaben verehren wie diesen Erhabenen zu höchst, zusammen mit dem wahren Dhamma und der Sangha seiner Schüler.
Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se:
Nun laßt uns einleitend die Huldigung an den Erwachten, den Erhabenen, rezitieren:
(ALLE):
[Namo tassa] bhagavato arahato sammā-sambuddhassa. (Three times.)
Verneigung vor dem Befreiten, dem Würdigen, dem Rechtensselbsterwachten.
(ANLEITER):
Handa mayaṃ buddhābhithutiṃ karoma se:
Laßt uns nun den Buddha lobpreisen:
(ALLE):
[Yo so tathāgato] arahaṃ sammā-sambuddho,
Der Wahrheitsfinder (Tathāgata), der Würdige, der Rechtensselbsterwachte,
Vijjā-caraṇa-sampanno sugato lokavidū,
in Wissen und Wandel vollendet, den guten Weg gegangen und Kenner der Welten,
Anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavā;
unübertroffener Ausbildner für jene, die belehrt werden können, Lehrer von menschlichen und himmlichen Lebewesen; erwacht, erhaben,
welcher bekannt gemacht, es durch direktes Wissen selbst verwirklicht, diese Welt mit ihren Devas, Māras und Brahmas, ihrer Generationen mit deren Besinnlichen und Brahmanen, deren Führern und gewöhnlicher Leute,
Yo dhammaṃ desesi ādi-kalyāṇaṃ majjhe-kalyāṇaṃ pariyosāna-kalyāṇaṃ;
der das Dhamma, vortrefflich zu Beginn, vortrefflich in der Mitte, vortrefflich am Ende, erklärte,
Sātthaṃ sabyañjanaṃ kevala-paripuṇṇaṃ parisuddhaṃ brahma-cariyaṃ pakāsesi.
der das Heilige Leben, in seinen Einzelheiten und seinem Wesen, gänzlich vollständig, unübertrefflich rein, dargelegt hat:
Ich verehre zum höchsten Maße diesem Erhabenen,
vor diesem Erhabenen beuge ich mein Haupt.
(VERNEIGEN)
(ANLEITER):
Handa mayaṃ dhammābhithutiṃ karoma se:
Lasst uns nun das Dhamma lobpreisen:
(ALLE):
[Yo so svākkhāto] bhagavatā dhammo,
Das Dhamma, wohl dargelegt vom Erhabenen,
Sandiṭṭhiko akāliko ehipassiko,
zu sehen im Hier-und-Jetzt, zeitlos, alle einladend zu kommen und zu sehen,
Opanayiko paccattaṃ veditabbo viññūhi:
nach Innen führend, von Weisen selbst zu erkennen:
(VERNEIGEN)
(ANLEITER):
Handa mayaṃ saṅghābhithutiṃ karoma se:
Laßt uns nun die Sangha lobpreisen:
(ALLE):
[Yo so supaṭipanno] bhagavato sāvaka-saṅgho,
Die Sangha der Schüler des Erhabenen, welche gut ausgeübt hat,
Uju-paṭipanno bhagavato sāvaka-saṅgho,
die Sangha der Schüler des Erhabenen, welche geradeaus ausgeübt hat,
Ñāya-paṭipanno bhagavato sāvaka-saṅgho,
die Sangha der Schüler des Erhabenen, welche methodisch ausgeübt hat,
Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,
die Sangha der Schüler des Erhabenen, welche meisterlich ausgeübt hat,
Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:
eben diese vier Paare, die acht Arten, der Noblen:
Esa bhagavato sāvaka-saṅgho —
Dieses ist die Sangha der Schüler des Erhabenen —
Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,
würdig der Gaben, würdig der Zuvorkommenheit, würdig der Darbietungen, würdig dem Respekt,
Anuttaraṃ puññakkhettaṃ lokassa:
das unvergleichliche Feld der Verdienste für diese Welt:
(VERNEIGEN)
(LEITER):
Handa mayaṃ ratanattayappaṇāma-gāthāyo ceva saṃvega-vatthu-paridīpaka-pāṭhañca bhaṇāma se:
Nun laßt uns die Zeilen in Verehrung an die Drei Juwelen, zusammen mit dem Abschnitt über die Themen, welche einen Sinn des gezügelter Begierdelosigkeit anregen, rezitieren:
(ALLE):
Idha tathāgato loke uppanno arahaṃ sammā-sambuddho,
Hier ist der Eine, erlangt die Wahrheit, Wüdig und Rechtensselbsterwachter, in der Welt erschienen,
Dhammo ca desito niyyāniko upasamiko parinibbāniko sambodhagāmī sugatappavedito.
Und Dhamma ist erklärt, hinaus (aus Samsara) führend, stillend, dem völligen Nibbana zugeneigt, zu Selbsterwachen leitend, dargelegt von dem Einen, der den guten Weg gegangen ist.
Mayan-taṃ dhammaṃ sutvā evaṃ jānāma,
Das Dhamma gehört haben, wissen wir dies:
Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ,
Geburt ist streßreich, Altern ist streßreich, Tod ist streßreich,
Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,
Kummer, Klage, Schmerz, Bedrängnis und Verzweiflung sind streßreich,
Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'icchaṃ na labhati tampi dukkhaṃ,
Zusammensein mit Dingen, die ungeliebt, ist streßreich, Trennung von Dingen, die geliebt, ist streßreich, nicht zu bekommen was man möchte ist streßreich,
Saṅkhittena pañcupādānakkhandhā dukkhā,
In Kürze, die fünf Festhalteansammlungen streßreich sind,
Seyyathīdaṃ:
Nämlich:
Rūpūpādānakkhandho,
Form als eine Festhalteansammlung,
Vedanūpādānakkhandho,
Gefühl als eine Festhalteansammlung,
Saññūpādānakkhandho,
Vorstellung als eine Festhalteansammlung,
Saṅkhārūpādānakkhandho,
Geistige Abläufe als eine Festhalteansammlung,
Viññāṇūpādānakkhandho.
Bewußtsein als eine Festhalteansammlung.
Sodaß sie dieses wohl verstehen würden, der Befreite, während noch am Leben, seine Zuhörer oft in dieser Weise unterwies;
Viele Male betonte er diesen Teil einer Ermahnung:
"Rūpaṃ aniccaṃ,
"Form ist unbeständig,
Vedanā aniccā,
Gefühl ust unbeständig,
Saññā aniccā,
Vorstellung ist unbeständig,
Saṅkhārā aniccā,
Geistige Gestaltungen sind unbeständig,
Viññāṇaṃ aniccaṃ,
Bewußtsein ist unbeständig,
Rūpaṃ anattā,
Form ist Nichtselbst,
Vedanā anattā,
Gefühl ist Nichtselbst,
Saññā anattā,
Vorstellung ist Nichtselbst,
Saṅkhārā anattā,
Geistige Gestaltungen sind Nichtselbst,
Viññāṇaṃ anattā,
Bewußtsein ist Nichtselbst,
Sabbe saṅkhārā aniccā,
Alle Gestaltungen sind unbeständig,
Sabbe dhammā anattāti."
Alle Erscheinungen sind Nichtselbst."
Wir alle, besessen von Geburt, Altern und Tod, von Kummer, Wehklage, Schmerz, Bedrängnis und Verzweiflung, besessen von Streß, übermannt von Streß (bedenken),
"Appeva nām'imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti!"
"Oh, möge das Ende von dieser gesamten Masse an Streß erkannt werden!"
* (MÖNCHE UND NOVIZEN):
Auch wenn die völlige Befreiung des Befreiten, des Würdigen, des Rechtensselbsterwachten, lange her, sind wir aus dem Heim gezogen, in die Hauslosigkeit, in Zuneigung zu ihm.
Tasmiṃ bhagavati brahma-cariyaṃ carāma,
Wir üben des Befreitens Heilige Leben aus,
(Bhikkhūnaṃ sikkhā-sājīva-samāpannā.
Vollkommen bestückt mit der Bhikkhus Ausübung und Lebensunterhalt.)
Möge dieses unser Heiliges Leben, das Ende der gesamten Masse von Leiden und Streß mit sich bringen.
* (DIE ANDEREN):
Auch wenn die völlige Befreiung des Befreiten, des Würdigen, des Rechtensselbsterwachten, lange her, haben wir in ihm, im Dhamma und der Bhikkhu Sangha als Zuflucht genommen,
Wir nehmen uns den Anweisungen des Befreiten, so weit unsere Achtsamkeit und Kraft es erlaubt, an und üben entsprechend aus.
Möge dieses unsere Ausübung, das Ende der gesamten Masse von Leiden und Streß mit sich bringen.
(LEITER):
Handa mayaṃ taṅkhaṇika-paccavekkhaṇa-pāṭhaṃ bhaṇāma se:
Nun laßt und den Abschnitt für die Wiederbesinnung im Moment (des Gebrauches der Bedarfsmittel) rezitieren:
(ALLE):
[Paṭisaṅkhā yoniso] cīvaraṃ paṭisevāmi,
Andächtig wiederbesinnend, nütze ich die Robe,
Yāvadeva sītassa paṭighātāya,
Einfach um der Kälte entgegen zu wirken,
Uṇhassa paṭighātāya,
Um der Hitze entgegen zu wirken,
Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,
Um der Berührung der Fliegen, Moskitos, Wind, Sonne und Reptilien entgegen zu wirken;
Yāvadeva hirikopina-paṭicchādan'atthaṃ.
Einfach für den zweck die Teile des Körpers zu bedecken, die Scham erzeugen.
Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevāmi,
Andächtig wiederbesinnend, nutze ich Almsenspeise,
Neva davāya na madāya na maṇḍanāya na vibhūsanāya,
Nicht spielerisch, nicht zur Berauschung, nicht um Masse anzulegen, noch für Verschönerung,
Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahma-cariyānuggahāya,
Sondern einfach für das Überleben und den Fortbestand dieses Körpers, um sein Gebrechen zu beenden, für des Heilen Lebens Zweck,
Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi,
(Denkend:) So werde ich alte Gefühle (des Hungers) zerstören und keine neuen Gefühle (aus dem Überessen) erzeugen.
Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.
Ich werde mich selbst erhalten, tadellos sein und in Behagen leben.
Paṭisaṅkhā yoniso senāsanaṃ paṭisevāmi,
Andächtig dieses wiederbesinnen, nutze ich Unterkunft,
Yāvadeva sītassa paṭighātāya,
Einfach um der Kälte entgegen zu wirken,
Uṇhassa paṭighātāya,
Um der Hitze entgegen zu wirken,
Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,
Der Berührung von Fliegen, Moskitis, Wind, Sonne und Reptilien entgegen zu wirken;
Yāvadeva utuparissaya-vinodanaṃ paṭisallānārām'atthaṃ.
Einfach zum Schutz vor den Unbilden des Wetters, und zum Genießen von Zurückgezogenheit.
Paṭisaṅkhā yoniso gilāna-paccaya-bhesajja-parikkhāraṃ paṭisevāmi,
Andächtig diese wiederbesinnend, benutze ich medizinische Bedarfsmittel, für das Heilen von Erkrankung
Yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,
Einfach um jedem Schmerz aus Krankheit entgegen zu wirken, der aufgekommen ist,
Abyāpajjha-paramatāyāti.
Und für ein Höchstmaß an Freiheit von Erkrankungen.
Der Erhabene Buddha lehrte, daß sein Dhamma, wenn es ins Herzen einen gewöhnlichen Allerweltsmensch platziert wird, daran gebunden ist wahrlich korrupt zu sein, aber wenn es in das Herzen (citta) eines Noblen platziert wird, ist es daran gebunden wahrhaftig, rein und authentisch zu sein, etwas, das zur selben Zeit weder ausgelöscht noch verdunkelt werden kann.
So lange wir uns nur einem theoretischen Studium des Dhammas zuneigen, kann es uns nicht wirklich dienlich sein. Nur wenn wir unsere Herzen geübt haben seine "Chamäleons" zu vernichten, seine Trübungen, wird es uns im vollen Ausmaß zum Nutzen sein. Und nur dann wird das wahre Dhamma rein gehalten, frei von Abweichungen und Verzerrungen, in seinen ursprünglichen Prinzipien.
— Phra Ajān Mun Bhūridatto
Arahaṃ sammā-sambuddho bhagavā.
Der Erhabene ist Würdig und Rechtensselbsterwacht.
Buddhaṃ bhagavantaṃ abhivādemi.
Ich verneige mich vor dem Erwachten, dem Erhabenen.
(VERBEUGEN)
Svākkhāto bhagavatā dhammo.
Wohl verkündet ist das Dhamma des Erhabenen.
Dhammaṃ namassāmi.
Vor dem Dhamma verneige ich mich.
(VERBEUGEN)
Supaṭipanno bhagavato sāvaka-saṅgho.
Dem rechten Pfad ist die Sangha der Schüler des Befreiten gefolgt.
Saṅghaṃ namāmi.
Vor der Sangha verneige ich mich.
(VERBEUGEN)
ANSTIMMEN (durch den Leiter):
Yam-amha kho mayaṃ bhagavantaṃ saraṇaṃ gatā,
In den Befreiten haben wir Zuflucht genommen.
(uddissa pabbajitā) yo no bhagavā satthā
(Sind fortgezogen unter ihm,) dem Erhabenen, der unser Lehrer ist
yassa ca mayaṃ bhagavato dhammaṃ rocema.
und an dessen Dhamma wir uns erfreuen.
Imehi sakkārehi taṃ bhagavantaṃ sasaddhammaṃ sasāvaka-saṅghaṃ abhipūjayāma.
Mit diesen Opfergaben verehren wie diesen Erhabenen zu höchst, zusammen mit dem wahren Dhamma und der Sangha seiner Schüler.
Handadāni mayantaṃ bhagavantaṃ vācāya abhigāyituṃ pubba-bhāga-namakārañceva buddhānussati-nayañca karoma se:
Nun laßt uns einleitend die Huldigung an den Erhabenen, zusammen mit der Führung zur Wiedererinnerung des Buddhas, rezitieren:
(ALLE):
[Namo tassa] bhagavato arahato sammā-sambuddhassa. (Three times.)
Verneigung vor dem Befreiten, dem Würdigen, dem Rechtensselbsterwachten.
[Taṃ kho pana bhagavantaṃ] evaṃ kalyāṇo kitti-saddo abbhuggato,
Diese feine Nachricht über des Buddhas Ansehen, hat sich weit verbreitet:
Itipi so bhagavā arahaṃ sammā-sambuddho,
Er ist ein Erhabener, ein Würdiger ein Rechtensselbsterwachter,
Vijjā-caraṇa-sampanno sugato lokavidū,
in Wissen und Wandel vollendet, den guten Weg gegangen und Kenner der Welten,
Anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavāti.
unübertroffener Ausbildner für jene, die belehrt werden können, Lehrer von menschlichen und himmlichen Lebewesen; erwacht, erhaben.
(LEITER):
Handa mayaṃ buddhābhigītiṃ karoma se:
Nun laßt uns im Feiern des Buddhas rezitieren:
(ALLE):
[Buddh'vārahanta]-varatādiguṇābhiyutto,
Der Buddha, bestückt mit solchen Tugenden von höchster Würdigkeit:
Suddhābhiñāṇa-karuṇāhi samāgatatto,
In Ihm, Reinheit, höchstes Wissen und Mitgefühl zusammen laufen.
Bodhesi yo sujanataṃ kamalaṃ va sūro,
Er erweckt gute Leute, wie die Sonne den Lotus.
Vandām'ahaṃ tam-araṇaṃ sirasā jinendaṃ.
Ich verehre mit meinen Haupt den Friedvollen, den Höchsten Bezwinger.
The Buddha who for all beings is the secure, the highest refuge,
The first theme for recollection: I revere him with my head.
I am the Buddha's servant, the Buddha is my sovereign master,
The Buddha is a destroyer of suffering & a provider of welfare for me.
To the Buddha I dedicate this body & this life of mine.
I will fare with reverence for the Buddha's genuine Awakening.
I have no other refuge, the Buddha is my foremost refuge:
By the speaking of this truth, may I grow in the Teacher's instruction.
Through the power of the merit here produced by my reverence for the Buddha, may all my obstructions cease to be.
(BOW DOWN AND SAY):
(LEITER):
Handa mayaṃ dhammānussati-nayaṃ karoma se:
Now let us recite the guide to the recollection of the Dhamma:
(ALLE):
[Svākkhāto] bhagavatā dhammo,
The Dhamma is well-expounded by the Blessed One,
Sandiṭṭhiko akāliko ehipassiko,
to be seen here & now, timeless, inviting all to come & see,
Opanayiko paccattaṃ veditabbo viññūhīti.
leading inward, to be seen by the wise for themselves.
(LEITER):
Handa mayaṃ dhammābhigītiṃ karoma se:
Now let us chant in celebration of the Dhamma:
(ALLE):
[Svākkhātatā]diguṇa-yogavasena seyyo,
Superior, through having such virtues as being well-expounded,
Yo magga-pāka-pariyatti-vimokkha-bhedo,
Divided into Path & Fruit, study & emancipation,
Dhammo kuloka-patanā tadadhāri-dhārī.
The Dhamma protects those who hold to it from falling into miserable worlds.
Vandām'ahaṃ tama-haraṃ vara-dhammam-etaṃ.
I revere that foremost Dhamma, the destroyer of darkness.
The Dhamma that for all beings is the secure, the highest refuge,
The second theme for recollection: I revere it with my head.
I am the Dhamma's servant, the Dhamma is my sovereign master,
The Dhamma is a destroyer of suffering & a provider of welfare for me.
To the Dhamma I dedicate this body & this life of mine.
I will fare with reverence for the Dhamma's genuine rightness.
I have no other refuge, the Dhamma is my foremost refuge:
By the speaking of this truth, may I grow in the Teacher's instruction.
Through the power of the merit here produced by my reverence for the Dhamma, may all my obstructions cease to be.
(BOW DOWN AND SAY):
(LEITER):
Handa mayaṃ saṅghānussati-nayaṃ karoma se:
Now let us recite the guide to the recollection of the Saṅgha:
(ALLE):
[Supaṭipanno] bhagavato sāvaka-saṅgho,
The Saṅgha of the Blessed One's disciples who have practiced well,
Uju-paṭipanno bhagavato sāvaka-saṅgho,
the Saṅgha of the Blessed One's disciples who have practiced straightforwardly,
Ñāya-paṭipanno bhagavato sāvaka-saṅgho,
the Saṅgha of the Blessed One's disciples who have practiced methodically,
Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,
the Saṅgha of the Blessed One's disciples who have practiced masterfully,
Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:
i.e., the four pairs — the eight types — of Noble Ones:
Esa bhagavato sāvaka-saṅgho —
That is the Saṅgha of the Blessed One's disciples —
Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,
Anuttaraṃ puññakkhettaṃ lokassāti.
the incomparable field of merit for the world.
(LEITER):
Handa mayaṃ saṅghābhigītiṃ karoma se:
Now let us chant in celebration of the Saṅgha:
(ALLE):
[Saddhammajo] supaṭipatti-guṇādiyutto,
Born of the true Dhamma, endowed with such virtues as good practice,
Yoṭṭhābbidho ariya-puggala-saṅgha-seṭṭho,
The supreme Saṅgha formed of the eight types of Noble Ones,
Sīlādidhamma-pavarāsaya-kāya-citto:
Guided in body & mind by such principles as morality:
Vandām'ahaṃ tam-ariyāna-gaṇaṃ susuddhaṃ.
I revere that group of Noble Ones well-purified.
The Saṅgha that for all beings is the secure, the highest refuge,
The third theme for recollection: I revere it with my head.
I am the Saṅgha's servant, the Saṅgha is my sovereign master,
The Saṅgha is a destroyer of suffering & a provider of welfare for me.
To the Saṅgha I dedicate this body & this life of mine.
I will fare with reverence for the Saṅgha's good practice.
I have no other refuge, the Saṅgha is my foremost refuge:
By the speaking of this truth, may I grow in the Teacher's instruction.
Through the power of the merit here produced by my reverence for the Saṅgha, may all my obstructions cease to be.
(BOW DOWN AND SAY):
(LEITER):
Handa mayaṃ atīta-paccavekkhaṇa-pāṭhaṃ bhaṇāma se:
Nun, laßt uns den Abschnitt des Wiederbesinnen über das Vergangene (Benutzen von Bedarfsmittel) rezitieren:
(ALLE):
[Ajja mayā] apaccavekkhitvā yaṃ cīvaraṃ paribhuttaṃ,
Was immer für Robe ich heute benutzt habe, ohne abzuwägen,
Taṃ yāvadeva sītassa paṭighātāya,
War einfach um der Kälte entgegen zu wirken,
Uṇhassa paṭighātāya,
Um Hitze entgegenzuwirken,
Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,
Um der Berührung durch Fliegen, Moskitos, Wind, Sonne und Reptilien entgegen zu wirken;
Yāvadeva hirikopina-paṭicchādan'atthaṃ.
Einfach für den Zweck, die Körperteile, die Scham erzeugen, zu bedecken.
Ajja mayā apaccavekkhitvā yo piṇḍapatto paribhutto,
Was immer Almosenspeise ich heute verbraucht habe, ohne abzuwegen,
So neva davāya na madāya na maṇḍanāya na vibhūsanāya,
Wurde nicht unbedacht, nicht zur Berauschung, nicht zum Anlegen von Masse, nicht für Verschönerung benutzt.
Yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsuparatiyā brahma-cariyānuggahāya,
Doch einfach für das Erhaltens und Fortbestands dieses Körper, zur Beendigung seiner Bedrängnis, für die Unterstützung des heiligen Lebens,
Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi,
Dies (bedenkend), so werde ich alte Gefühle (von Hunger) zerstören und keine neuen Gefühle (aus Überessen) erzeugen.
Yātrā ca me bhavissati anavajjatā ca phāsu-vihāro cāti.
Ich werde mich selbst erhalten, tadellos sein und in Behaglichkeit leben.
Ajja mayā apaccavekkhitvā yaṃ senāsanaṃ paribhuttaṃ,
Was immer für Unterkunft ich heute benutzt habe, ohne abzuwägen,
Taṃ yāvadeva sītassa paṭighātāya,
War einfach um der Kälte entgegen zu wirken,
Uṇhassa paṭighātāya,
Um Hitze entgegenzuwirken,
Ḍaṃsa-makasa-vātātapa-siriṃsapa-samphassānaṃ paṭighātāya,
Um der Berührung durch Fliegen, Moskitos, Wind, Sonne und Reptilien entgegenzuwirken;
Yāvadeva utuparissaya-vinodanaṃ paṭisallānārām'atthaṃ.
Einfach für den Schutz vor der Rauheit des Wetters und für das Erfreuen von Zurückgezogenheit.
Ajja mayā apaccavekkhitvā yo gilāna-paccaya-bhesajja-parikkhāro paribhutto,
Was immer an medizinischen Bedarfsmittel, um Krankeit zu linden, ich heute genommen habe, ohne abzuwägen,
So yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,
War einfach um jeglichen Schmerz und Krankheit die aufgekommen waren, entgegenzuwirken,
Abyāpajjha-paramatāyāti.
Und für ein Maximum an Freiheit von Krankheit.
Die Praxis des Dhammas, indem man beim Dhamma bleibt, daß er mit völligem Mitgefühl, ohne seines Gleichen in der Welt, gegeben hat: Dies ist wahre Würdigung Buddhas. Die Wahrheit, die in uns liegt zu sehen, Einsicht, Schritt für Schritt, zu jeder Zeit zu benutzen: Dies ist den Buddha Schritt für Schritt zu sehen. Das Sehen der Wahrheit mit dem ganzen Herzen (citta), Einsicht benutzend: Dies ist den Buddha im Ganzen zu sehen. Der wahre Buddha, das wahre Dhamma, liegt im Herzen. Sich seinem eigen Herzen zuzuwenden, bedeutet sich Buddha zuzuwenden. Über dein eigenes Herz mit Achtsamkeit und Einsicht zu wachen, bedeutet Buddha, Dhamma und Sangha in authentischer Weise zu sehen.
— Phra Ajān Maha Boowa Ñāṇasampanno
(LEITER):
Handa mayaṃ kāyagatā-sati-bhāvanā-pāṭhaṃ bhaṇāma se:
Let us now recite the passage on mindfulness immersed in the body.
(ALLE):
Ayaṃ kho me kāyo,
This body of mine,
Uddhaṃ pādatalā,
from the soles of the feet on up,
Adho kesa-matthakā,
from the crown of the head on down,
Taca-pariyanto,
surrounded by skin,
Pūro nānappakārassa asucino,
filled with all sorts of unclean things.
Atthi imasmiṃ kāye:
In this body there is:
Kesā
Hair of the head,
Lomā
Hair of the body,
Nakhā
Nails,
Dantā
Teeth,
Taco
Skin,
Maṃsaṃ
Flesh,
Nhārū
Tendons,
Aṭṭhī
Bones,
Aṭṭhimiñjaṃ
Bone marrow,
Vakkaṃ
Spleen,
Hadayaṃ
Heart,
Yakanaṃ
Liver,
Kilomakaṃ
Membranes,
Pihakaṃ
Kidneys,
Papphāsaṃ
Lungs,
Antaṃ
Large intestines,
Antaguṇaṃ
Small intestines,
Udariyaṃ
Gorge,
Karīsaṃ
Feces,
Matthake matthaluṅgaṃ
Brain,
Pittaṃ
Gall,
Semhaṃ
Phlegm,
Pubbo
Lymph,
Lohitaṃ
Blood,
Sedo
Sweat,
Medo
Fat,
Assu
Tears,
Vasā
Oil,
Kheḷo
Saliva,
Siṅghāṇikā
Mucus,
Lasikā
Oil in the joints,
Muttaṃ
Urine.
Evam-ayaṃ me kāyo:
Such is this body of mine:
Uddhaṃ pādatalā,
from the soles of the feet on up,
Adho kesa-matthakā,
from the crown of the head on down,
Taca-pariyanto,
surrounded by skin,
Pūro nānappakārassa asucino.
filled with all sorts of unclean things.
(LEITER):
Handa mayaṃ abhiṇha-paccavekkhaṇa-pāthaṃ bhaṇāma se:
Nun laßt uns den Abschnitt für regelmäßige Wiederbesinnung rezitieren:
(ALLE):
Jarā-dhammomhi jaraṃ anatīto.
Ich bin Gegenstand des Alterns, Altern ist unausweichlich.
Byādhi-dhammomhi byādhiṃ anatīto.
Ich bin Gegenstand von Krankheit. Krankeit ist unausweichlich.
Maraṇa-dhammomhi maraṇaṃ anatīto.
Ich bin Gegenstand des Todes, Tod ist unausweichlich.
Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvo.
Ich werde mich verändern, getrennt sein von allem das mir lieb und ansprechend ist.
Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo.
Ich bin der Besitzer meiner Handlungen, Erbe meiner Handlungen, geboren aus meinen Handlungen, bestimmt durch meine Handlungen, ich lebe anhängig von meinen Handlungen.
Yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmi.
Was immer ich tue, für ein Gutes oder Schlechtes, zu dessen Erbe werde ich fallen.
Evaṃ amhehi abhiṇhaṃ paccavekkhitabbaṃ.
Wir sollten oft darüber nachsinnen.
Aññadatthu haro mitto
Einer der Freundschaft schließt, nur um sie zu betrügen,
Yo ca mitto vacī-paramo,
einer der nur dem Wort nach Gutes tut,
Anupiyañca yo āhu,
einer der schmiegt und schmeichelt,
Apāyesu ca yo sakhā,
und ein Gefährte in verderblichem Spaß:
Diese vier, der Weise als Nichtfreunde kennt.
Ārakā parivajjeyya
Vermeidet sie aus der Ferne,
Maggaṃ paṭibhayaṃ yathā.
wie eine gefährliche Straße.
Upakāro ca yo mitto,
Ein Freund der hilfreich ist,
Sukha-dukkho ca yo sakhā,
einer der Ihre Sorgen und Freuden teilt,
Atthakkhāyī ca yo mitto,
einer der Ihnen Erstrebenswertes aufzeigt,
Yo ca mittānukampako,
einer einfühlend gegenüber Freunden:
Diese vier, der Weise als wahre Freunde kennt.
Sakkaccaṃ payirupāseyya
Umsorgt sie aufrichtig,
Mātā puttaṃ va orasaṃ.
wie eine Mutter ihr Kind.
Satthu-garu dhamma-garu
Einer mit Respekt vor dem Lehrer und dem Dhamma,
Saṅghe ca tibba-gāravo,
und starkem Respekt for der Saṅgha,
Samādhi-garu ātāpī,
einer der begeistert, mit Respekt vor Konzentration,
Sikkhāya tibba-gāravo,
und starkem Respekt vor der Übung,
Appamāda-garu bhikkhu,
einer Gefahr sehend, und gewissenhaft sein respektiert,
Paṭisanthāra-gāravo:
und Respekt im Willkommenheißen von Gästen zeigt:
Abhabbo parihānāya,
Eine Person wie diese, kann nicht niedergehen,
Nibbānasseva santike,
steht recht in der Anwesenheit von Nibbana
Ye dukkhaṃ nappajānanti
Jene die Leiden nicht besinnen,
Atho dukkhassa sambhavaṃ
des Leidens Grund,
und wo es vollig endet, ohne Spur,
Tañca maggaṃ na jānanti,
wer den Pfad nicht versteht,
Dukkhūpasama-gāminaṃ
den Weg des Stillens des Leidens:
Ceto-vimutti-hīnā te
Sie sind weit weg von Wesensbefreiung,
Atho paññā-vimuttiyā,
und Einsichtsbefreiung.
Abhabbā te anta-kiriyāya
Für eine Endemachen unfähig,
Te ve jāti-jarūpagā.
sie kommen wieder zu Geburt und Altern.
Ye ca dukkhaṃ pajānanti
Während jene, die Leiden erkennen,
Atho dukkhassa sambhavaṃ,
des Leidens Grund,
und wo es vollständig endet, ohne Spur,
Tañca maggaṃ pajānanti,
die den Pfad verstehen,
Dukkhūpasama-gāminaṃ:
den Weg Leiden zu stillen:
Ceto-vimutti-sampannā
Sie vollkommen in Wesensbefreiung sind,
Atho paññā-vimuttiyā,
und in Einsichtsbefreiung.
Bhabbā te anta-kiriyāya
Fähig eine Ende zu machen,
Na te jāti-jarūpagāti.
kommen Sie zu Geburt und Altern, nicht zurück.
1. Upanīyati loko,
Die Welt ist weggefegt.
Addhuvo.
Sie hält nicht stand.
2. Atāṇo loko,
Die Welt keine Unterschlupf bietet.
Anabhissaro.
Da ist keiner federführend.
3. Assako loko,
Die Welt hat nicht eigenes an sich.
Sabbaṃ pahāya gamanīyaṃ.
Einer muß weiter ziehen
alles zurück lassen.
4. Ūno loko,
Die Welt ist unzureichend,
Atitto,
unersättlich,
Taṇhā dāso.
ein Sklave des Verlangens.
Buddhānussati mettā ca Asubhaṃ maraṇassati, Iccimā catur'ārakkhā Kātabbā ca vipassanā
These four meditations — recollection of the Buddha, loving-kindness, the foulness of the body, and mindfulness of death — are guardians & means of insight that should be done.
Visuddha-dhamma-santāno Anuttarāya bodhiyā Yogato ca pabodhā ca Buddho Buddho'ti ñāyate.
The Buddha is unfailingly pure. Because of his unexcelled Awakening, and because he trains (DIE ANDEREN) to awaken, he is known as the Awakened/Awakening One.
Narānara-tiracchāna- bhedā sattā sukhesino, Sabbe pi sukhino hontu Sukhitattā ca khemino.
All living beings — human, non-human, & animal — who are searching for happiness: May they all be happy and, through their happiness, secure.
Kesa-lomādi-chavānaṃ Ayam'eva samussayo Kāyo sabbo pi jeguccho Vaṇṇādito paṭikkulo,
This conglomeration of things from dead bodies, like hair of the head & hair of the body: The body as a whole is disgusting and, in terms of such things as its colors, unclean.
Jīvit'indriy'upaccheda- saṅkhāta-maraṇaṃ siyā, Sabbesaṃ pīdha pāṇīnaṃ Tañhi dhuvaṃ na jīvitaṃ.
Death, the destruction of the faculty of life, will come to all beings. Death is certain, but life is not.
Those gone forth should frequently reflect on these ten things.
Katame dasa?
Which ten?
1) Vevaṇṇiyamhi ajjhūpagatoti.
I have left the social order.
2) Parapaṭibaddhā me jīvikāti.
My life needs the support of (DIE ANDEREN).
3) Añño me ākappo karaṇīyoti.
I must change the way I behave.
4) Kacci nu kho me attā sīlato na upavadatīti?
Can I fault myself with regard to the precepts?
5) Kacci nu kho maṃ anuvicca viññū sabrahma-cārī sīlato na upavadantīti?
Can my knowledgeable fellows in the holy life, on close examination, fault me with regard to the precepts?
6) Sabbehi me piyehi manāpehi nānā-bhāvo vinā-bhāvoti.
I will grow different, separate from all that is dear & appealing to me.
7) Kammassakomhi kamma-dāyādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo. Yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmīti.
I am the owner of my actions, heir to my actions, born of my actions, related through my actions, and live dependent on my actions. Whatever I do, for good or for evil, to that will I fall heir.
8) Katham-bhūtassa me rattin-divā vītipatantīti?
What am I becoming as the days & the nights fly past?
9) Kacci nu kho'haṃ suññāgāre abhiramāmīti?
Is there an empty dwelling in which I delight?
Have I attained a superior human state, a truly noble knowledge & vision, such that when my fellows in the holy life ask me near the hour of my death, I will not feel ashamed?
Ime kho bhikkhave dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbāti.
These are the ten things on which those gone forth should frequently reflect.
Khantī paramaṃ tapo tītikkhā Nibbānaṃ paramaṃ vadanti buddhā, Na hi pabbajito parūpaghātī Samaṇo hoti paraṃ viheṭhayanto
Geduldige Nachsicht ist die höchste Entbehrung. Befreiung ist das Vorderste: Dies ist was die Buddhas sagen. Er ist kein Bhikkhu, der andere verletzt; kein Besinnlicher, er der andere misshandelt.
Sabba-pāpassa akaraṇaṃ, Kusalassūpasampadā, Sacitta-pariyodapanaṃ: Etaṃ buddhāna-sāsanaṃ.
Unterlassen alles Bösen, Nur tun was geschickt, Reinigen des eigenen Geistes: Dies ist die Lehre der Buddhas.
Anūpavādo anūpaghāto Pāṭimokkhe ca saṃvaro Mattaññutā ca bhattasmiṃ Pantañca sayan'āsanaṃ. Adhicitte ca āyogo: Etaṃ buddhāna-sāsananti.
Nicht herabsetzen, nicht verletzen, Beherrscht im Einklang mit dem Patimokkha, Mäßigung in Nahrung, Zurückgezogen verweilen, Dem erhöhten Geist verpflichtet: Dies ist der Buddhas Lehre.
Ahaṃ sukhito homi
Möge ich glücklich sein.
Niddukkho homi
Möge ich frei von Stress und Schmerz sein.
Avero homi
Möge ich frei von Anfeindung sein.
Abyāpajjho homi
Möge ich frei von Unterdrückung sein.
Anīgho homi
Möge ich frei von Schwierigkeiten sein.
Sukhī attānaṃ pariharāmi
Möge ich auch mich selbst mit Leichtigkeit achte.
(METTĀ — WOHLWOLLEN)
Sabbe sattā sukhitā hontu.
Mögen alle Lebewesen glücklich sein.
Sabbe sattā averā hontu.
Mögen alle Lebewesen frei von Feindseligkeit sein.
Sabbe sattā abyāpajjhā hontu.
Mögen alle Lebewesen frei von Unterdrückung sein.
Sabbe sattā anīghā hontu.
Mögen alle Lebewesen frei von Schwierigkeiten sein.
Sabbe sattā sukhī attānaṃ pariharantu.
Mögen alle Lebewesen mit Leichtigkeit auf sich selber achten.
(KARUṆĀ — COMPASSION)
Sabbe sattā sabba-dukkhā pamuccantu.
Mögen alle Lebenwesen von Stress und Schmerz befreit werden.
(MUDITĀ — ANERKENNUNG)
Sabbe sattā laddha-sampattito mā vigacchantu.
Mögen alle Lebewesen nicht der guten Bestimmung, die sie erlangt haben, beraubt werden.
(UPEKKHĀ — GLEICHMUT)
Sabbe sattā kammassakā kamma-dāyādā kamma-yonī kamma-bandhū kamma-paṭisaraṇā.
Alle Lebewesen sind Besitzer ihrer Taten, Erben ihrer Taten, geboren aus deren Taten, verbunden durch deren Taten und leben abhängig von deren Taten.
Yaṃ kammaṃ karissanti kalyāṇaṃ vā pāpakaṃ vā tassa dāyādā bhavissanti.
Was immer sie tun, für ein Gutes oder Schlechtes, zu dessen Erbe werden sie fallen.
Sabbe sattā sadā hontu
Averā sukha-jīvino.
Mögen alle Lebewesen glücklich leben, stets frei von Feindseligkeit.
Kataṃ puñña-phalaṃ mayhaṃ
Sabbe bhāgī bhavantu te.
Mögen alle an dem Segen Anteil haben, der von dem Guten entspringt, das ich getan.
Hotu sabbaṃ sumaṅgalaṃ
Mögen da jeder gute Segen sein.
Rakkhantu sabba-devatā
Mögen die Devas Sie beschützen.
Sabba-buddhānubhāvena
Durch die Macht aller Buddhas,
Sotthī hontu nirantaraṃ
Mögen Sie für immer wohlauf sein.
Hotu sabbaṃ sumaṅgalaṃ
Mögen da jeder gute Segen sein.
Rakkhantu sabba-devatā
Mögen die Devas Sie beschützen.
Sabba-dhammānubhāvena
Durch die Macht all des Dhammas,
Sotthī hontu nirantaraṃ
Mögen Sie für immer wohlauf sein.
Hotu sabbaṃ sumaṅgalaṃ
Mögen da jeder gute Segen sein.
Rakkhantu sabba-devatā
Mögen die Devas Sie beschützen.
Sabba-saṅghānubhāvena
Durch die Macht der gesamten Sangha,
Sotthī hontu nirantaraṃ
Mögen Sie für immer wohlauf sein.
Mögen all Lebewesen - grenzenlos, ohne Ende - einen Anteil an den Verdiensten, gerade getan, haben, und an welch' anderen Verdiensten die ich getan.
Ye piyā guṇavantā ca Mayhaṃ mātā-pitādayo Diṭṭhā me cāpyadiṭṭhā vā Aññe majjhatta-verino;
Jene die lieb und freundlich zu mir sind - mit meiner Mutter und Vater beginnend - jene die ich erkannt habe oder nie gesehen, und andere, neutral oder in Feindseligkeit;
Sattā tiṭṭhanti lokasmiṃ Te-bhummā catu-yonikā Pañc'eka-catuvokārā Saṃsarantā bhavābhave:
Lebewesen eingerichtet im Kosmos - die drei Welten, die vier Arten von Geburt, mit fünf, einer oder vier Ansammlungen - von Welt zu Welt wandernd:
Ñātaṃ ye pattidānam-me Anumodantu te sayaṃ Ye cimaṃ nappajānanti Devā tesaṃ nivedayuṃ.
Wenn Sie von meiner Widmung der Verdienste wissen, mögen Sie sich selbst erfreuen, Und wenn Sie nicht wissen, mögen die Devas sie informieren.
Mayā dinnāna-puññānaṃ Anumodana-hetunā Sabbe sattā sadā hontu Averā sukha-jīvino
Aufgrund deren Erfreuen an meinem Geschenk der Verdienste, mögen alle Lebewesen stets glücklich leben, frei von Feindseligkeit.
Khemappadañca pappontu Tesāsā sijjhataṃ subhā.
Mögen sie den gestillten Zustand erreichen, und ihre strahlenden Hoffnungen in Erfüllung gehen.
Selbst wenn der Geist nicht ergreifbar ist, hat er Einfuß auf den Körper und alle Dinge in der Welt. Er ist fähig alles in der Welt unter seine Kontrolle zu bekommen. Jedoch ist er nicht so bösartig und grausam, so als ob es ihm an einem Sinn von Gut und Schlacht fehlen würde. Wenn eine Person mit guter Absicht den Geist übt, um den Pfad der Lehren Buddhas zu betreten, wird dieser lenkbar und schnell am Lernen sein, die Weisheit entwickeln, um den Körper, welcher sich ohne jegliche Prinzipien bewegen mag, zurück in Reihe zu bringen. In Ergänzung, kann er sich selbst strahlend und sauber reinigen, frei von Trübungen, fähig für sich selbst die Wahrheiten, die so fein und tiefgründig sind, zu erkennen, strahlendes Licht in diese Welt, die so dunkel aus Blindheit ist, bringend.
Dieses ist, weil die Substanz den Geistes, von Beginn an, etwas Strahlendes und Reines ist. Doch aufgrund der Voreingenommenheiten, die eingesickert sind und ihn vernebelt haben, ist der Glanz des Geistes zeitweilig verdunkelt, die Welt ebenfalls dunkel machend. Wenn der Geist ursprünglich dunkel wäre, würde da wahrscheinlich keiner fähig sein, ihn so weit zu reinigen, daß er das Licht der Einsicht aufkommen lassen könnte.
So hängt, ob die Welt dunkel oder strahlend sein sollt, ob sie mit Wohl oder im Leiden erfahren wird, vom Geist jedes Einzelnen ab. Wir als Einzellebewesen, sollten daher zuerst unseren eigenen Geist gut üben, und dann die Geister anderer. Die Welt würde dann frei von Aufruhr sein.
—Phra Ajān Thate Desaraṅsī
Handa mayaṃ buddhassa bhagavato pubba-bhāga-nama-kāraṃ karoma se:
Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:
(ALLE):
[Namo tassa] bhagavato arahato sammā-sambuddhassa. (Three times.)
Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.
(LEITER):
Handa mayaṃ saraṇa-gamana-pāṭhaṃ bhaṇāma se:
(ALLE):
Buddhaṃ saraṇaṃ gacchāmi.
I go to the Buddha for refuge.
Dhammaṃ saraṇaṃ gacchāmi.
I go to the Dhamma for refuge.
Saṅghaṃ saraṇaṃ gacchāmi.
I go to the Saṅgha for refuge.
Dutiyampi buddhaṃ saraṇaṃ gacchāmi.
A second time, I go to the Buddha for refuge.
Dutiyampi dhammaṃ saraṇaṃ gacchāmi.
A second time, I go to the Dhamma for refuge.
Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.
A second time, I go to the Saṅgha for refuge.
Tatiyampi buddhaṃ saraṇaṃ gacchāmi.
A third time, I go to the Buddha for refuge.
Tatiyampi dhammaṃ saraṇaṃ gacchāmi.
A third time, I go to the Dhamma for refuge.
Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.
A third time, I go to the Saṅgha for refuge.
(LEITER):
Handa mayaṃ sacca-kiriyā gāthāyo bhaṇāma se:
(ALLE):
N'atthi me saraṇaṃ aññaṃ Buddho me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā.
I have no other refuge, The Buddha is my foremost refuge. Through the speaking of this truth, may I be blessed always.
N'atthi me saraṇaṃ aññaṃ Dhammo me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā.
I have no other refuge, The Dhamma is my foremost refuge. Through the speaking of this truth, may I be blessed always.
N'atthi me saraṇaṃ aññaṃ Saṅgho me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā.
I have no other refuge, The Saṅgha is my foremost refuge. Through the speaking of this truth, may I be blessed always.
(LEITER):
Handa mayaṃ mahā-kāruṇikonāti-ādikā-gāthāyo bhaṇāma se:
(ALLE):
Mahā-kāruṇiko nātho Atthāya sabba-pāṇinaṃ Pūretvā pāramī sabbā Patto sambodhim-uttamaṃ. Etena sacca-vajjena Mā hontu sabbupaddavā.
(The Buddha), our protector, with great compassion, For the welfare of all beings, Having fulfilled all the perfections, Attained the highest self-awakening. Through the speaking of this truth, may all troubles cease to be.
Mahā-kāruṇiko nātho Hitāya sabba-pāṇinaṃ Pūretvā pāramī sabbā Patto sambodhim-uttamaṃ. Etena sacca-vajjena Mā hontu sabbupaddavā.
(The Buddha), our protector, with great compassion, For the benefit of all beings, Having fulfilled all the perfections, Attained the highest self-awakening. Through the power of this truth, may all troubles cease to be.
Mahā-kāruṇiko nātho Sukhāya sabba-pāṇinaṃ Pūretvā pāramī sabbā Patto sambodhim-uttamaṃ. Etena sacca-vajjena Mā hontu sabbupaddavā.
(The Buddha), our protector, with great compassion, For the happiness of all beings, Having fulfilled all the perfections, Attained the highest self-awakening. Through the power of this truth, may all troubles cease to be.
(LEITER):
Handa mayaṃ khemākhema-saraṇa-gamana- paridīpikā-gāthāyo bhaṇāma se:
(ALLE):
Bahuṃ ve saraṇaṃ yanti Pabbatāni vanāni ca, Ārāma-rukkha-cetyāni Manussā bhaya-tajjitā.
Many are those who go for refuge to mountains, forests, Parks, trees, & shrines: People threatened with danger.
N'etaṃ kho saraṇaṃ khemaṃ N'etaṃ saraṇam-uttamaṃ, N'etaṃ saraṇam-āgamma, Sabba-dukkhā pamuccati.
That is not the secure refuge, That is not the highest refuge, That is not the refuge, having gone to which, One gains release from all suffering.
Yo ca buddhañca dhammañca Saṅghañca saraṇaṃ gato, Cāttāri ariya-saccāni Sammappaññāya passati:
But a person who, having gone to the Buddha, Dhamma, & Saṅgha for refuge, Sees the four Noble Truths with right discernment:
Dukkhaṃ dukkha-samuppādaṃ, Dukkhassa ca atikkamaṃ, Ariyañc'aṭṭhaṅgikaṃ maggaṃ, Dukkhūpasama-gāminaṃ.
Stress, the cause of stress, The transcending of stress, And the Noble Eightfold Path, The way to the stilling of stress.
Etaṃ kho saraṇaṃ khemaṃ Etaṃ saraṇam-uttamaṃ, Etaṃ saraṇam-āgamma, Sabba-dukkhā pamuccati.
That is the secure refuge, That is the highest refuge, That is the refuge, having gone to which, One gains release from all suffering.
"Dveme bhikkhave antā pabbajitena na sevitabbā,
"There are these two extremes that are not to be indulged in by one who has gone forth —
That which is devoted to sensual pleasure in sensual objects: base, vulgar, common, ignoble, unprofitable;
and that which is devoted to self-affliction: painful, ignoble, unprofitable.
Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.
And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding?
Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, Rechte Achtsamkeit, Rechte Konzentration.
This is the middle way realized by the Tathagata that — producing vision,producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.
Idaṃ kho pana bhikkhave dukkhaṃ ariya-saccaṃ,
Now this, monks, is the noble truth of stress:
Jātipi dukkhā jarāpi dukkhā maraṇampi dukkhaṃ,
Birth is stressful, aging is stressful, death is stressful,
Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,
Sorrow, lamentation, pain, distress, & despair are stressful,
Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'icchaṃ na labhati tampi dukkhaṃ,
Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful,
Saṅkhittena pañcupādānakkhandhā dukkhā.
In short, the five clinging-aggregates are stressful.
Idaṃ kho pana bhikkhave dukkha-samudayo ariya-saccaṃ,
And this, monks, is the noble truth of the origination of stress:
the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for no-becoming.
Idaṃ kho pana bhikkhave dukkha-nirodho ariya-saccaṃ,
And this, monks, is the noble truth of the cessation of stress:
Yo tassā yeva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo,
the remainderless fading & cessation, renunciation, relinquishment, release,& letting go of that very craving.
Idaṃ kho pana bhikkhave dukkha-nirodha-gāminī-paṭipadā ariya-saccaṃ,
And this, monks, is the noble truth of the way of practice leading to the cessation of stress:
precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, Rechte Achtsamkeit, Rechte Konzentration.
Vision arose, insight arose, discernment arose, knowledge arose, illuminationarose within me with regard to things never heard before: 'This is the noble truth of stress.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of stress is to be comprehended.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of stress has been comprehended.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the origination of stress.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress is to be abandoned.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress has been abandoned.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the cessation of stress.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the cessation of stress is to be directly experienced.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the cessation of stress has been directly experienced.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the way of practice leading to the cessation of stress.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the way of practice leading to the cessation of stress is to be developed.'
Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the way of practice leading to the cessation of stress has been developed.'
And, monks, as long as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & common people.
But as soon as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk.
The knowledge & vision arose in me: 'My release is unshakable. This is the last birth. There is now no further becoming.'"
That is what the Blessed One said. Gratified, the group of five monks delighted at his words.
And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye:
Yaṅkiñci samudaya-dhammaṃ sabban-taṃ nirodha-dhammanti.
"Whatever is subject to origination is all subject to cessation."
Now when the Blessed One had set the Wheel of Dhamma in motion, the earth deities cried out:
"At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deity, Māra, Brahma, or anyone at all in the cosmos."
On hearing the earth deities' cry, the deities of the Heaven of the Four Kings took up the cry.
On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the cry.
On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.
On hearing the cry of the Yama deities, the Tusita deities took up the cry.
On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.
On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry.
On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma's retinue took up the cry:
"At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deity, Māra, Brahma, or anyone at all in the cosmos."
So in that moment, that instant, the cry shot right up to the Brahma world.
And this ten-thousandfold cosmos shivered & quivered & quaked,
while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.
Then the Blessed One exclaimed: "So you really know, Kondañña? So you really know?"
And that is how Ven. Kondañña acquired the name Añña-Kondañña — Kondañña who knows.
I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:
"The body, monks, is not self. If the body were the self, this body would not lend itself to dis-ease. It would be possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.'
But precisely because the body is not self, the body lends itself to dis-ease. And it is not possible (to say) with regard to the body, 'Let my body be thus. Let my body not be thus.'
Feeling is not self. If feeling were the self, this feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, 'Let myfeeling be thus. Let my feeling not be thus.'
But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, 'Let my feeling be thus. Let my feeling not be thus.'
Perception is not self. If perception were the self, this perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.'
But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, 'Let my perception be thus. Let my perception not be thus.'
Mental processes are not self. If mental processes were the self, these mental processes would not lend themselves to dis-ease. It would be possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.'
But precisely because mental processes are not self, mental processes lend themselves to dis-ease. And it is not possible (to say) with regard to mental processes, 'Let my mental processes be thus. Let my mental processes not be thus.'
Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'
But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, 'Let my consciousness be thus. Let my consciousness not be thus.'
Taṃ kiṃ maññatha bhikkhave rūpaṃ niccaṃ vā aniccaṃ vāti."
What do you think, monks — Is the body constant or inconstant?"
"Aniccaṃ bhante."
"Inconstant, lord."
"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."
"And is that which is inconstant easeful or stressful?"
"Dukkhaṃ bhante."
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"
Ṅo hetaṃ bhante."
Ṅo, lord."
"Taṃ kiṃ maññatha bhikkhave vedanā niccā vā aniccā vāti."
"What do you think, monks — Is feeling constant or inconstant?"
"Aniccā bhante."
"Inconstant, lord."
"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."
And is that which is inconstant easeful or stressful?
"Dukkhaṃ bhante."
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"
Ṅo hetaṃ bhante."
Ṅo, lord."
"Taṃ kiṃ maññatha bhikkhave saññā niccā vā aniccā vāti."
"What do you think, monks — Is perception constant or inconstant?"
"Aniccā bhante."
"Inconstant, lord."
"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."
"And is that which is inconstant easeful or stressful?"
"Dukkhaṃ bhante."
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"
Ṅo hetaṃ bhante."
Ṅo, lord."
"Taṃ kiṃ maññatha bhikkhave saṅkhārā niccā vā aniccā vāti."
"What do you think, monks — Are mental processes constant or inconstant?"
"Aniccā bhante."
"Inconstant, lord."
"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."
"And is that which is inconstant easeful or stressful?"
"Dukkhaṃ bhante."
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"
Ṅo hetaṃ bhante."
Ṅo, lord."
"Taṃ kiṃ maññatha bhikkhave viññāṇaṃ niccaṃ vā aniccaṃ vāti."
"What do you think, monks — Is consciousness constant or inconstant?"
"Aniccaṃ bhante."
"Inconstant, lord."
"Yam-panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti."
"And is that which is inconstant easeful or stressful?"
"Dukkhaṃ bhante."
"Stressful, lord."
"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"
Ṅo hetaṃ bhante."
Ṅo, lord."
Thus, monks, any body whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body —
is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
Any feeling whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling —
is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
Any perception whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception —
is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
Any mental processes whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes —
are to be seen as they actually are with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
Any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness —
is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the body, disenchanted with feeling, disenchanted with perception, disenchanted with mental processes, & disenchanted with consciousness.
Disenchanted, he becomes dispassionate. Through dispassion, he is released.
With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'
That is what the Blessed One said. Gratified, the group of five monks delighted at his words.
And while this explanation was being given, the hearts of the group of five monks, through lack of clinging, were released from the mental effluents.
I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:
"Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame.
And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena ādittaṃ.
Aflame with what?
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.
The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame. Contact at the ear is aflame.
And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena ādittaṃ.
Aflame with what?
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.
The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame. Contact at the nose is aflame.
And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena ādittaṃ.
Aflame with what?
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.
The tongue is aflame. Flavors are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame.
And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena ādittaṃ.
Aflame with what?
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.
The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame.
And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena ādittaṃ.
Aflame with what?
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.
The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame.
And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.
Kena ādittaṃ.
Aflame with what?
Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.
Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye.
And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
He grows disenchanted with the ear, disenchanted with sounds, disenchanted with consciousness at the ear, disenchanted with contact at the ear.
And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose.
And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
He grows disenchanted with the tongue, disenchanted with flavors, disenchanted with consciousness at the tongue, disenchanted with contact at the tongue.
And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
He grows disenchanted with the body, disenchanted with tactile sensations, disenchanted with consciousness at the body, disenchanted with contact at the body.
And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect.
And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.
Disenchanted, he becomes dispassionate. Through dispassion, he is released.
With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'"
That is what the Blessed One said. Gratified, the monks delighted at his words.
And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from the mental effluents.
I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.
Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo'ti.
There he addressed the monks, saying, "Monks."
Bhadanteti te bhikkhū Bhagavato paccassosuṃ.
"Yes, lord," the monks responded to him.
Bhagavā etad-avoca.
The Blessed One said,
"Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant.
The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are inconstant.
Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are stressful.
The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are stressful.
Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self.
The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All phenomena are not-self."
That is what the Blessed One said. Gratfied, the monks delighted at his words.
I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.
Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo'ti.
There he addressed the monks, saying, "Monks."
Bhadanteti te bhikkhū Bhagavato paccassosuṃ.
"Yes, lord," the monks responded to him.
Bhagavā etad-avoca.
The Blessed One said,
"I will teach & analyze for you the Noble Eightfold Path. Listen & pay close attention. I will speak."
Evam-bhanteti kho te bhikkhū Bhagavato paccassosuṃ.
"As you say, lord," the monks responded to him.
Bhagavā etad-avoca.
The Blessed One said,
"Katamo ca bhikkhave ariyo aṭṭhaṅgiko maggo?
Ṅow what, monks, is the Noble Eightfold Path?
Right view, right resolve, right speech, right action, right livelihood, right effort, Rechte Achtsamkeit, Rechte Konzentration.
Katamā ca bhikkhave sammā-diṭṭhi?
And what, monks, is right view?
Yaṃ kho bhikkhave dukkhe ñāṇaṃ dukkha-samudaye ñāṇaṃ dukkha-nirodhe ñāṇaṃ dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ.
Knowledge concerning stress, knowledge concerning the origination of stress, knowledge copncerning the stopping of stress, knowledge concerning the way of practice leading to the stopping of stress:
Ayaṃ vuccati bhikkhave sammā-diṭṭhi.
This, monks, is called right view.
Katamo ca bhikkhave sammā-saṅkappo?
And what, monks, is right resolve?
Yo kho bhikkhave nekkhamma-saṅkappo abyāpāda-saṅkappo avihiṃsā-saṅkappo.
Being resolved on renunciation, on freedom from ill will, on harmlessness:
Ayaṃ vuccati bhikkhave sammā-saṅkappo.
This, monks, is called right resolve.
Katamā ca bhikkhave sammā-vācā?
And what is right speech?
Yā kho bhikkhave musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.
Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter:
Ayaṃ vuccati bhikkhave sammā-vācā.
This, monks, is called right speech.
Katamo ca bhikkhave sammā-kammanto?
And what, monks, is right action?
Yā kho bhikkhave pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahma-cariyā veramaṇī.
Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse.
Ayaṃ vuccati bhikkhave sammā-kammanto.
This, monks, is called right action.
Katamo ca bhikkhave sammā-ājīvo?
And what, monks, is right livelihood?
There is the case where a well-instructed disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood:
Ayaṃ vuccati bhikkhave sammā-ājīvo.
This, monks, is called right livelihood.
Katamo ca bhikkhave sammā-vāyāmo?
And what, monks, is right effort?
Idha bhikkhave bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen.
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.
Uppannānaṃ kusalānaṃ dhammānaṃ, ṭhitiyā asammosāya bhiyyo-bhāvāya vepullāya bhāvanāya pāripūriyā, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen:
Ayaṃ vuccati bhikkhave sammā-vāyāmo.
This, monks, is called right effort.
Katamā ca bhikkhave sammā-sati?
And what, monks, is Rechte Achtsamkeit?
Idha bhikkhave bhikkhu kāye kāyānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.
There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting away greed & distress with reference to the world.
Vedanāsu vedanānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.
He remains focused on feelings in & of themselves — ardent, alert, & mindful — putting away greed & distress with reference to the world.
Citte cittānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.
He remains focused on the mind in & of itself — ardent, alert, & mindful — putting away greed & distress with reference to the world.
Dhammesu dhammānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.
He remains focused on mental qualities in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world.
Ayaṃ vuccati bhikkhave sammā-sati.
This, monks, is called Rechte Achtsamkeit.
Katamo ca bhikkhave sammā-samādhi?
And what, monks, is Rechte Konzentration?
Idha bhikkhave bhikkhu vivicc'eva kāmehi vivicca akusalehi dhammehi, sa-vitakkaṃ sa-vicāraṃ vivekajam-pīti-sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.
Vitakka-vicārānaṃ vūpasamā, ajjhattaṃ sampasādanaṃ cetaso ekodi-bhāvaṃ avitakkaṃ avicāraṃ, samādhijam-pīti-sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.
Pītiyā ca virāgā, upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yan-taṃ ariyā ācikkhanti upekkhako satimā sukha-vihārīti, tatiyaṃ jhānaṃ upasampajja viharati.
With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.'
Sukhassa ca pahānā dukkhassa ca pahānā, pubbe va somanassa-domanassānaṃ atthaṅgamā, adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ, catutthaṃ jhānaṃ upasampajja viharati.
With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.
Ayaṃ vuccati bhikkhave sammā-samādhīti."
This, monks, is called Rechte Konzentration."
That is what the Blessed One said. Gratified, the monks delighted at his words.
I have heard that at one time the Blessed One was staying at Vesāli, in the Peaked Roof Hall in the Great Forest.
Then Mahāpajāpati Gotamī approached the Blessed One and, on approaching, having bowed down to the Blessed One, stood to one side.
As she was standing to one side, she said to the Blessed One: "It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, earnest, & resolute."
"Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion;
Saṃyogāya saṃvattanti no visaṃyogāya.
to being fettered, not to being unfettered;
Ācayāya saṃvattanti no apacayāya.
to self-aggrandizement, not to self-effacement;
Mahicchatāya saṃvattanti no appicchatāya.
to overweaning ambition, not to modesty;
Asantuṭṭhiyā saṃvattanti no santuṭṭhiyā.
to discontent, not to contentment;
Saṅgaṇikāya saṃvattanti no pavivekāya.
to entanglement, not to seclusion;
Kosajjāya saṃvattanti no viriyārambhāya.
to laziness, not to activated persistence;,
Dubbharatāya saṃvattanti no subharatāyāti.
to being burdensome, not to being unburdensome':
You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'
As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion;
Visaṃyogāya saṃvattanti no saṃyogāya.
to being unfettered, not to being fettered;
Apacayāya saṃvattanti no ācayāya.
to self-effacement, not to self-aggrandizement;,
Appicchatāya saṃvattanti no mahicchatāya.
to modesty, not to overweaning ambition;
Santuṭṭhiyā saṃvattanti no asantuṭṭhiyā.
to contentment, not to discontent;
Pavivekāya saṃvattanti no saṅgaṇikāya.
to seclusion, not to entanglement;
Viriyārambhāya saṃvattanti no kosajjāya.
to activated persistence, not to laziness;
Subharatāya saṃvattanti no dubbharatāyāti.
to being unburdensome, not to being burdensome':
You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"
That is what the Blessed One said. Gratified, Mahāpajāpati Gotamī delighted at his words.
Avijjā-paccayā saṅkhārā,
With ignorance as a condition there are processes.
Saṅkhāra-paccayā viññāṇaṃ,
With processes as a condition there is (sensory) consciousness.
Viññāṇa-paccayā nāma-rūpaṃ,
With (sensory) consciousness as a condition there are name & form.
Nāma-rūpa-paccayā saḷāyatanaṃ,
With name & form as a condition there are the six sense media.
Saḷāyatana-paccayā phasso,
With the six sense media as a condition there is contact.
Phassa-paccayā vedanā,
With contact as a condition there is feeling.
Vedanā-paccayā taṇhā,
With feeling as a condition there is craving.
Taṇhā-paccayā upādānaṃ,
With craving as a condition there is clinging.
Upādāna-paccayā bhavo,
With clinging as a condition there is becoming.
Bhava-paccayā jāti,
With becoming as a condition there is birth.
Jāti-paccayā jara-maraṇaṃ soka-parideva-dukkha-domanassupāyāsā sambhavanti.
With birth as a condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play.
Evam-etassa kevalassa dukkhakkhandhassa, samudayo hoti.
Thus is the origination of this entire mass of suffering & stress.
Avijjāyatveva asesa-virāga-nirodhā saṅkhāra-nirodho,
Now from the remainderless fading & cessation of that very ignorance there is the cessation of processes.
Saṅkhāra-nirodhā viññāṇa-nirodho,
From the cessation of processes there is the cessation of (sensory) consciousness.
Viññāṇa-nirodhā nāma-rūpa-nirodho,
From the cessation of (sensory) consciousness there is the cessation of name & form.
Nāma-rūpa-nirodhā saḷāyatana-nirodho,
From the cessation of name & form there is the cessation of the six sense media.
Saḷāyatana-nirodhā phassa-nirodho,
From the cessation of the six sense media there is the cessation of contact.
Phassa-nirodhā vedanā-nirodho,
From the cessation of contact there is the cessation of feeling.
Vedanā-nirodhā taṇhā-nirodho,
From the cessation of feeling there is the cessation of craving.
Taṇhā-nirodhā upādāna-nirodho,
From the cessation of craving there is the cessation of clinging.
Upādāna-nirodhā bhava-nirodho,
From the cessation of clinging there is the cessation of becoming.
Bhava-nirodhā jāti-nirodho,
From the cessation of becoming there is the cessation of birth.
Jāti-nirodhā jara-maraṇaṃ soka-parideva-dukkha-domanassupāyāsā nirujjhanti.
From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease.
Evam-etassa kevalassa dukkhakkhandhassa, nirodho hoti.
Thus is the cessation of this entire mass of suffering & stress.
Evam-me sutaṃ. Ekaṃ samayaṃ Bhagavā, Sāvatthiyaṃ viharati, Jetavane Anāthapiṇḍikassa, ārāme. Tatra kho Bhagavā bhikkhū āmantesi, "Bhikkhavo" ti. "Bhadante" te bhikkhū Bhagavato paccassosuṃ. Bhagavā etad-avoca: "Chayime bhikkhave dhammā sārāṇīyā piya-karaṇā garu-karaṇā, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattanti. Katame cha?
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he said to the monk, "Monks!" "Yes, lord," the monks responded. The Blessed One said: "Monks, these six are conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Which six?
"Idha bhikkhave bhikkhuno, mettaṃ kāya-kammaṃ paccupaṭṭhitaṃ hoti, sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.
[1] "There is the case where a monk is set on bodily acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Puna c'aparaṃ bhikkhave bhikkhuno, mettaṃ vacī-kammaṃ paccupaṭṭhitaṃ hoti, sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.
[2] "Furthermore, the monk is set on verbal acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Puna c'aparaṃ bhikkhave bhikkhuno, mettaṃ mano-kammaṃ paccupaṭṭhitaṃ hoti, sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.
[3] "Furthermore, the monk is set on mental acts of good will with regard to his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Puna c'aparaṃ bhikkhave bhikkhu, ye te lābhā dhammikā dhamma-laddhā, antamaso patta-pariyāpanna-mattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇa-bhogī. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.
[4] "Furthermore, whatever righteous gains the monk may obtain in a righteous way — even if only as much as the alms in his bowl — he does not consume them alone. He consumes them after sharing them in common with his virtuous fellows in the holy life. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Puna c'aparaṃ bhikkhave bhikkhu, yāni tāni sīlāni akhaṇḍāni achiddāni asabalāni akammāsani, bhujissāni viññūpasatthāni aparāmatthāni samadhi-saṃvattanikāni. Tathārūpesu sīlesu sīla-sāmaññagato viharati, sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.
[5] "Furthermore — with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration — the monk dwells with his virtue on a par with that of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Puna c'aparaṃ bhikkhave bhikkhu, yāyaṃ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā-dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi-sāmaññagato viharati, sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sārāṇīyo piya-karaṇo garu-karaṇo, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattati.
[6] "Furthermore — with reference to views that are noble, leading outward, that lead those who act in accordance with them to the right ending of suffering & stress — the monk dwells with his views on a par with those of his fellows in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity.
"Ime kho bhikkhave cha dhammā sārāṇīyā piya-karaṇā garu-karaṇā, saṅgahāya avivādāya sāmaggiyā ekī-bhāvāya saṃvattantī" ti.
"These are the six conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity."
Idam-avoca Bhagavā. Attamanā te bhikkhū Bhagavato bhāsitaṃ, abhinandunti.
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Evam-me sutaṃ. Ekaṃ samayaṃ Bhagavā, Rājagahe viharati, Gijjhakūṭe Pabbate. Tatra kho Bhagavā bhikkhū āmantesi, "Satta vo bhikkhave aparihāniye dhamme desessāmi. Taṃ suṇātha sādhukaṃ manasikarotha bhāsissāmī" ti.
I have heard that on one occasion the Blessed One was staying in Rajagaha, on Vulture Peak Mountain. There he addressed the monks: "Monks, I will teach you the seven conditions that lead to no decline. Listen & pay close attention. I will speak."
"Evam-bhante" ti kho te bhikkhū Bhagavato paccassosuṃ.
"Yes, lord," the monks responded.
Bhagavā etad-avoca: "Katame ca bhikkhave satta aparihāniyā dhammā?
The Blessed One said: "And which seven are the conditions that lead to no decline?
"Yāvakīvañca bhikkave bhikkhū, abhiṇha-sannipātā bhavissanti sannipāta-bahulā, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.
[1] "As long as the monks meet often, meet a great deal, their growth can be expected, not their decline.
"Yāvakīvañca bhikkave bhikkhū, samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅgha-karaṇīyāni karissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.
[2] "As long as the monks meet in harmony, adjourn from their meetings in harmony, and conduct Sangha business in harmony, their growth can be expected, not their decline.
"Yāvakīvañca bhikkave bhikkhū, apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti. Yathā-paññattesu sikkhāpadesu samādāya vattissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.
[3] "As long as the monks neither decree what has been undecreed nor repeal what has been decreed, but practice undertaking the training rules as they have been decreed, their growth can be expected, not their decline.
"Yāvakīvañca bhikkave bhikkhū, ye te bhikkhū therā rattaññū cira-pabbajitā, saṅgha-pitaro saṅgha-pariṇāyakā, te sakkarissanti garukarissanti mānessanti pūjessanti tesañca sotabbaṃ maññissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.
[4] "As long as the monks honor, respect, venerate, & do homage to the elder monks — those with seniority who have long been ordained, the fathers of the Sangha, leaders of the Sangha — regarding them as worth listening to, their growth can be expected, not their decline.
"Yāvakīvañca bhikkave bhikkhū, uppannāya taṇhāya ponobbhavikāya no vasaṃ gacchissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.
[5] "As long as the monks do not submit to the power of any arisen craving that leads to further becoming, their growth can be expected, not their decline.
"Yāvakīvañca bhikkave bhikkhū, āraññakesu senāsanesu sāpekkhā bhavissanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.
[6] "As long as the monks see their own benefit in wilderness dwellings, their growth can be expected, not their decline.
"Yāvakīvañca bhikkave bhikkhū, paccattaññeva satiṃ upaṭṭhapessanti, 'Kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ. Āgatā ca pesalā sabrahmacārī phāsu vihareyyunti,' vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihāni.
[7] "As long as the monks each keep firmly in mind: 'If there are any well-behaved fellow-followers of the holy life who have yet to come, may they come; and may the well-behaved fellow-followers of the holy life who have come live in comfort,' their growth can be expected, not their decline.
"Yāvakīvañca bhikkave ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuḍḍhiyeva bhikkhave bhikkhūnaṃ pāṭikaṅkhā no parihānī" ti.
"As long as the monks remain steadfast in these seven conditions, and as long as these seven conditions endure among the monks, the monks' growth can be expected, not their decline."
Idam-avoca Bhagavā. Attamanā te bhikkhū Bhagavato bhāsitaṃ, abhinandunti.
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
[Evam-me sutaṃ.] Ekaṃ samayaṃ Bhagavā, Sakkesu viharati Kapilavatthusmiṃ Mahāvane, mahatā bhikkhu-saṅghena saddhiṃ pañca-mattehi bhikkhu-satehi sabbeheva arahantehi. Dasahi ca loka-dhātūthi devatā yebhuyyena sannipatitā honti Bhagavantaṃ dassanāya bhikkhu-saṅghañca.
I have heard that on one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha of approximately five hundred bhikkhus, all of them arahants. And most of the devatās from ten world-systems had gathered in order to see the Blessed One & the Bhikkhu Sangha.
Atha kho catunnaṃ suddhāvāsa-kāyikānaṃ devānaṃ etadahosi, "Ayaṃ kho Bhagavā Sakkesu viharati Kapilavatthusmiṃ Mahāvane, mahatā bhikkhu-saṅghena saddhiṃ pañca-mattehi bhikkhu-satehi, sabbeheva arahantehi. Dasahi ca loka-dhātūthi devatā yebhuyyena sannipatitā honti Bhagavantaṃ dassanāya bhikkhu-saṅghañca. Yannūna mayampi yena Bhagavā ten'upasaṅkameyyāma, upasaṅkamitvā Bhagavato santike pacceka-gāthā bhāseyyāmāti."
Then the thought occurred to four devatās of the ranks from the Pure Abodes: "The Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha of about five hundred bhikkhus, all of them arahants. And most of the devatās from ten world-systems have gathered in order to see the Blessed One & the Bhikkhu Sangha. Let us also approach the Blessed One and, on arrival, let us each speak a verse in his presence."
Atha kho tā devatā seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ sammiñjeyya, evameva suddhāvāsesu devesu antarahitā Bhagavato purato pāturahaṃsu. Atho kho tā devatā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho ekā devatā Bhagavato santike imaṃ gāthaṃ abhāsi.
Then, just as a strong man might extend his flexed arm or flex his extended arm, those devatās disappeared from among the devas of the Pure Abodes and reappeared before the Blessed One. Having paid homage to the Blessed One, they stood to one side. As they were standing there, one devatā recited this verse in the Blessed One's presence:
Atha kho Bhagavā bhikkhū āmantesi, "Yebhuyyena bhikkhave dasasu loka-dhātūsu devatā sannipatitā honti Tathāgataṃ dassanāya bhikkhu-saṅghañca. Yepi te bhikkhave ahesuṃ atītam-addhānaṃ arahanto Sammā-sambuddhā, tesampi Bhagavantānaṃ eta-paramāyeva devatā sannipatitā ahesuṃ, seyyathāpi mayhaṃ etarahi. Yepi te bhikkhave bhavissanti anāgatam-addhānaṃ arahanto Sammā-sambuddhā, tesampi Bhagavantānaṃ eta-paramāyeva devatā sannipatitā bhavissanti, seyyathāpi mayhaṃ etarahi.
Then the Blessed One addressed the monks: "Monks, most of the devatās from ten world-systems have gathered in order to see the Tathagata & the Bhikkhu Sangha. Those who, in the past, were Pure Ones, Rightly Self-awakened, at most had their devatā-gathering like mine at the present. Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at most have their devatā-gathering like mine at the present.
Silokam-anukassāmi Yattha bhummā tadassitā Ye sitā giri-gabbharaṃ Pahitattā samāhitā Puthū sīhāva sallīnā Loma-haṃsābhisambhuno Odāta-manasā suddhā Vippasannam-anāvilā
Bhiyyo pañca-sate ñatvā Vane Kāpilavatthave Tato āmantayi Satthā Sāvake sāsane rate "Deva-kāyā abhikkantā Te vijānātha bhikkhavo" Te ca ātappam-akaruṃ Sutvā Buddhassa sāsanaṃ Tesam-pāturahu ñāṇaṃ Amanussāna dassanaṃ Appeke satam-addakkhuṃ Sahassaṃ atha sattariṃ Sataṃ eke sahassānaṃ Amanussānam-addasuṃ Appekenantam-addakkhuṃ Disā sabbā phuṭā ahuṃ
Tañca sabbaṃ abhiññāya Vavakkhitvāna cakkhumā Tato āmantayi Satthā Sāvake sāsane rate "Deva-kāyā abhikkantā Te vijānātha bhikkhavo Ye vohaṃ kittayissāmi Girāhi anupubbaso."
Satta-sahassā va yakkhā Bhummā Kāpilavatthavā Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Cha-sahassā hemavatā Yakkhā nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Sātāgirā ti-sahassā Yakkhā nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Iccete soḷasa-sahassā Yakkhā nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Vessāmittā pañca-satā Yakkhā nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Kumbhīro Rājagahiko Vepullassa nivesanaṃ Bhiyyo naṃ sata-sahassaṃ Yakkhānaṃ payirupāsati Kumbhīro Rājagahiko Sop'āga samitiṃ vanaṃ.
Kumbhīra from Rājagaha, who dwells on Mount Vepulla, accompanied by more than 100,000 yakkhas — Kumbhīra from Rājagaha: He, too, has come to the forest meeting.
Purimañca disaṃ rājā Dhataraṭṭho pasāsati Gandhabbānaṃ ādhipati Mahārājā yasassi so Puttāpi tassa bahavo Inda-nāmā mahabbalā Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Dakkhiṇañca disaṃ rājā Virūḷho tappasāsati Kumbhaṇḍānaṃ ādhipati Mahārājā yasassi so Puttāpi tassa bahavo Inda-nāmā mahabbalā Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Pacchimañca disaṃ rājā Virūpakkho pasāsati Nāgānaṃ ādhipati Mahārājā yasassi so Puttāpi tassa bahavo Inda-nāmā mahabbalā Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Uttarañca disaṃ rājā Kuvero tappasāsati Yakkhānaṃ ādhipati Mahārājā yasassi so Puttāpi tassa bahavo Inda-nāmā mahabbalā Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Purima-disaṃ Dhataraṭṭho Dakkhiṇena Virūḷhako Pacchimena Virūpakkho Kuvero uttaraṃ disaṃ Cattāro te mahārājā Samantā caturo disā Daddallamānā aṭṭhaṃsu Vane Kāpilavatthave
Tesaṃ māyāvino dāsā Āgū vañcanikā saṭhā Māyā Kuṭeṇḍu Veṭeṇḍu Viṭū ca Viṭuṭo saha Candano Kāma-seṭṭho ca Kinnughaṇḍu Nighaṇḍu ca Panādo Opamañño ca Deva-sūto ca Mātali Cittaseno ca gandhabbo Naḷorājā Janosabho Āgū Pañcasikho ceva Timbarū Suriyavacchasā Ete caññe ca rājāno Gandhabbā saha rājubhi Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Athāgū Nābhasā nāgā Vesālā saha Tacchakā Kambal'Assatarā āgū Pāyāgā saha ñātibhi Yāmunā Dhataraṭṭhā ca Āgū nāgā yasassino Erāvaṇṇo mahānāgo Sop'āga samitiṃ vanaṃ.
Ye nāga-rāje sahasā haranti Dibbā dijā pakkhi visuddha-cakkhū Vehāyasā te vana-majjha-pattā Citrā Supaṇṇā iti tesa'nāmaṃ Abhayantadā nāga-rājānamāsi Supaṇṇato khemam-akāsi Buddho Saṇhāhi vācāhi upavhayantā Nāgā Supaṇṇā saraṇam-akaṃsu Buddhaṃ
Jitā vajira-hatthena Samuddaṃ asurā sitā Bhātaro Vāsavassete Iddhimanto yasassino Kālakañjā mahābhismā Asurā Dānaveghasā Vepacitti Sucitti ca Pahārādo Namucī saha Satañca Bali-puttānaṃ Sabbe Veroca-nāmakā Sannayhitvā baliṃ senaṃ Rāhu-bhaddam-upāgamuṃ Samayodāni bhaddante Bhikkhūnaṃ samitaṃ vanaṃ
Āpo ca devā Paṭhavī ca Tejo Vāyo tad-āgamuṃ Varuṇā Vāruṇā devā Somo ca Yasasā saha Mettā-Karuṇā-kāyikā Āgū devā yasassino Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Veṇḍū ca devā Sahalī ca Asamā ca duve Yamā Candassūpanisā devā Candam-āgū purakkhitā Suriyassūpanisā devā Suriyam-āgū purakkhitā Nakkhattāni purakkhitvā Āgū mandavalāhakā Vasūnaṃ Vāsavo seṭṭho Sakkop'āga purindado Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Athāgū Sahabhū devā Jalam-aggi-sikhāriva Ariṭṭhakā ca Rojā ca Ummā-pupphanibhāsino Varuṇā Sahadhammā ca Accutā ca Anejakā Sūleyya-Rucirā āgū Āgū Vāsavanesino Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Samānā Mahāsamānā Mānusā Mānusuttamā Khiḍḍā-padūskikā āgū Āgū Mano-padūsikā Athāgū Harayo devā Ye ca Lohitavāsino Pāragā Mahāpāragā Āgū devā yasassino Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Sukkā Karumhā Aruṇā Āgū Veghanasā saha Odātagayhā pāmokkhā Āgū devā Vicakkhaṇā Sadāmattā Hāragajā Missakā ca yasassino Thanayaṃ āgā Pajunno Yo disā abhivassati Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Khemiyā Tusitā Yāmā Kaṭṭhakā ca yasassino Lambitakā Lāmaseṭṭhā Jotināmā ca āsavā Nimmānaratino āgū Athāgū Paranimmitā Dasete dasadhā kāyā Sabbe nānatta-vaṇṇino Iddhimanto jutimanto Vaṇṇavanto yasassino Modamānā abhikkāmuṃ Bhikkhūnaṃ samitiṃ vanaṃ.
Saṭṭhete deva-nikāyā Sabbe nānatta-vaṇṇino Nāmanvayena āgañchuṃ Ye caññe sadisā saha 'Pavuttha-jātim-akkhīlaṃ Ogha-tiṇṇam-anāsavaṃ Dakkhemoghataraṃ nāgaṃ Candaṃ va asitātitaṃ.'
Subrahmā Paramatto ca Puttā iddhimato saha Sanaṅkumāro Tisso ca Sop'āga samitiṃ vanaṃ. Sahassa-brahma-lokānaṃ Mahā-brahmābhitiṭṭhati Upapanno jutimanto Bhismā-kāyo yasassi so Desettha issarā āgū Pacceka-vasavattino Tesañca majjhato āgā Hārito parivārito."
Te ca sabbe abhikkante Sinde deve sabrahmake Māra-senā abhikkāmi Passa kaṇhassa mandiyaṃ "Etha gaṇhatha bandhatha Rāgena bandhamatthu vo Samantā parivāretha Mā vo muñcittha koci naṃ." Iti tattha mahāseno Kaṇha-senaṃ apesayi Pāṇinā talam-āhacca Saraṃ katvāna bheravaṃ Yathā pāvussako megho Thanayanto savijjuko Tadā so paccudāvatti Saṅkuddho asayaṃ-vase
Tañca sabbaṃ abhiññāya Vavakkhitvāna cakkhumā Tato āmantayi Satthā Sāvake sāsane rate "Māra-senā abhikkantā Te vijānātha bhikkhavo" Te ca ātappam-akaruṃ Sutvā Buddhassa sāsanaṃ Vītarāgehi pakkāmuṃ Nesaṃ lomampi iñjayuṃ Sabbe vijita-saṅgāmā Bhayātītā yasassino Modanti saha bhūtehi, Sāvakā te janesutāti.
I pay homage with my head to the 512,028 Buddhas.
I pay homage with my head to the 1,024,055 Buddhas.
I pay homage with my head to the 2,048,109 Buddhas.
Homage to the Great Seer, the Worthy One, Rightly Self-awakened.
Homage to the highest Dhamma, well-taught by him here.
And homage to the Great Sangha, pure in virtue & view.
Homage to the Triple Gem beginning auspiciously with AUM.
And homage to those three objects that have left base things behind.
By the potency of this homage, may misfortunes disappear.
By the potency of this homage, may there always be well-being.
By the power of this homage, may success in this ceremony be mine.
[Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā, Sāvatthiyaṃ viharati, Jetavane Anāthapiṇḍikassa, ārāme.
I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.
Then a certain devata, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One.
Upasaṅkamitvā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
On approaching, having bowed down to the Blessed One, she stood to one side.
Ekam-antaṃ ṭhitā kho sā devatā Bhagavantaṃ gāthāya ajjhabhāsi.
As she was standing there, she addressed a verse to the Blessed One.
Content & easy to support, with few duties, living lightly,
With peaceful faculties, masterful, modest, & no greed for supporters.
Do not do the slightest thing that the wise would later censure.
Think: Happy & secure, may all beings be happy at heart.
Whatever beings there may be, weak or strong, without exception,
Long, large, middling, short, subtle, blatant,
Seen or unseen, near or far,
Born or seeking birth: May all beings be happy at heart.
Let no one deceive another or despise anyone anywhere,
Or through anger or resistance wish for another to suffer.
As a mother would risk her life to protect her child, her only child,
Even so should one cultivate a limitless heart with regard to all beings.
With good will for the entire cosmos, cultivate a limitless heart:
Above, below, & all around, unobstructed, without enmity or hate.
Not taken with views, but virtuous & consummate in vision,
I have good will for the Virupakkhas, the Erapathas, the Chabya descendants, & the Black Gotamakas.
I have good will for footless beings, two-footed, four-footed, & many-footed beings.
May footless beings, two-footed beings, four-footed beings, & many-footed beings do me no harm.
May all creatures, all breathing things, all beings — each & every one — meet with good fortune. May none of them come to any evil.
The Buddha, Dhamma, & Sangha are limitless.
There is a limit to creeping things — snakes, scorpions, centipedes, spiders, lizards, & rats.
I have made this protection, I have made this spell. May the beings depart.
I pay homage to the Blessed One, homage to the seven Rightly Self-awakened Ones.
Having made this protection, the peacock sets out in search for food.
Having made this protection, the peacock arranges his nest.
Itipi so bhagavā arahaṃ sammā-sambuddho,
He is a Blessed One, a Worthy One, a Rightly Self-awakened One,
Vijjā-caraṇa-sampanno sugato lokavidū,
consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos,
Anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavāti.
unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.
Svākkhāto bhagavatā dhammo,
The Dhamma is well-expounded by the Blessed One,
Sandiṭṭhiko akāliko ehipassiko,
to be seen here & now, timeless, inviting all to come & see,
Opanayiko paccattaṃ veditabbo viññūhīti.
leading inward, to be seen by the wise for themselves.
Supaṭipanno bhagavato sāvaka-saṅgho,
The Sangha of the Blessed One's disciples who have practiced well,
Uju-paṭipanno bhagavato sāvaka-saṅgho,
the Sangha of the Blessed One's disciples who have practiced straightforwardly,
Ñāya-paṭipanno bhagavato sāvaka-saṅgho,
the Sangha of the Blessed One's disciples who have practiced methodically,
Sāmīci-paṭipanno bhagavato sāvaka-saṅgho,
the Sangha of the Blessed One's disciples who have practiced masterfully,
Yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā:
i.e., the four pairs — the eight types — of Noble Ones:
Esa bhagavato sāvaka-saṅgho —
That is the Sangha of the Blessed One's disciples —
Āhuneyyo pāhuneyyo dakkhiṇeyyo añjali-karaṇīyo,
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,
Anuttaraṃ puññakkhettaṃ lokassāti.
the incomparable field of merit for the world.
We revere the Buddha Gotama, consummate in knowledge & conduct.
Through the power of the 32 marks of the Great Man belonging to the Blessed One, the Worthy One, the Rightly Self-awakened One, who through his accumulation of merit is endowed with glory, steadfastness of intent, majesty, victorious power, great might, countless great virtues, who settles all dangers & obstacles,
asītyānubyañjan'ānubhāvena
through the power of his 80 minor characteristics,
aṭṭh'uttara-sata-maṅgal'ānubhāvena
through the power of his 108 blessings,
chabbaṇṇa-raṃsiy'ānubhāvena ketumāl'ānubhāvena
through the power of his sixfold radiance,
through the power of the aura surrounding his head,
dasa-pāramit'ānubhāvena
dasa-upapāramit'ānubhāvena
dasa-paramattha-pāramit'ānubhāvena
through the power of his ten perfections, ten higher perfections,
& ten ultimate perfections,
sīla-samādhi-paññ'ānubhāvena
through the power of his virtue, concentration, & discernment,
buddh'ānubhāvena dhamm'ānubhāvena saṅgh'ānubhāvena
through the power of the Buddha, Dhamma, & Saṅgha,
tej'ānubhāvena iddh'ānubhāvena bal'ānubhāvena
through the power of his majesty, might, & strength,
ñeyya-dhamm'ānubhāvena
through the power of the Dhammas that can be known,
caturāsīti-sahassa-dhammakkhandh'ānubhāvena
through the power of the 84,000 divisions of the Dhamma,
nava-lokuttara-dhamm'ānubhāvena
through the power of the nine transcendent Dhammas,
aṭṭhaṅgika-magg'ānubhāvena
through the power of the eightfold path,
aṭṭha-samāpattiy'ānubhāvena
through the power of his eight meditative attainments,
chaḷabhiññ'ānubhāvena catu-sacca-ñāṇ'ānubhāvena
through the power of his six cognitive skills,
through the power of his knowledge of the four noble truths,
dasa-bala-ñāṇ'ānubhāvena
through the power of his knowledge of the ten strengths,
sabbaññuta-ñāṇ'ānubhāvena
through the power of his omniscience,
mettā-karuṇā-muditā-upekkh'ānubhāvena
through the power of his good will, compassion, appreciation, & equanimity,
sabba-paritt'ānubhāvena
through the power of all protective chants,
ratanattaya-saraṇ'ānubhāvena
through the power of refuge in the Triple Gem:
tuyhaṃ sabba-roga-sok'upaddava-dukkha-domanass-upāyāsā vinassantu
May all your diseases, griefs, misfortunes, pains, distresses, & despairs be destroyed,
sabba-antarāyāpi vinassantu
sabba-saṅkappā tuyhaṃ samijjhantu
may all obstructions be destroyed, may all your resolves succeed,
dīghayutā tuyhaṃ hotu sata-vassa-jīvena
samaṅgiko hotu sabbadā.
may you live long, always attaining 100 years.
Ākāsa-pabbata-vana-bhūmi-gaṅgā-mahāsamuddā
ārakkhakā devatā sadā tumhe,
anurakkhantu.
May the protective devas of the sky, the mountains, the forests, the land, the River Ganges, & the great ocean always protect you.
May there be every blessing. May all heavenly beings protect you.
Through the power of all the Buddhas, may you always be well.
May there be every blessing. May all heavenly beings protect you.
Through the power of all the Dhammas, may you always be well.
May there be every blessing. May all heavenly beings protect you.
Through the power of all the Saṅghas, may you always be well.
Jay'āsan'āgatā Buddhā Jetvā Māraṃ savāhanaṃ Catu-saccāsabhaṃ rasaṃ Ye piviṅsu narāsabhā
The Buddhas, noble men who drank the nectar of the four noble truths, having come to the victory seat, having defeated Māra together with his mount:
Taṇhaṅkar'ādayo Buddhā Aṭṭha-vīsati nāyakā Sabbe patiṭṭhitā mayhaṃ Matthake te munissarā
These Buddhas — 28 leaders, sovereign sages beginning with Taṇhaṅkara — are all established on the crown of my head.
Sīse patiṭṭhito mayhaṃ Buddho dhammo dvilocane Saṅgho patiṭṭhito mayhaṃ Ure sabba-guṇākaro
The Buddha is established in my head, the Dhamma in my two eyes, the Saṅgha — the mine of all virtues — is established in my chest.
Hadaye me Anuruddho Sārīputto ca dakkhiṇe Koṇḍañño piṭṭhi-bhāgasmiṃ Moggallāno ca vāmake
Anuruddha is in my heart, and Sārīputta on my right. Koṇḍañña is behind me, and Moggallāna on my left.
Dakkhiṇe savane mayhaṃ Āsuṃ Ānanda-Rāhulo Kassapo ca Mahānāmo Ubh'āsuṃ vāma-sotake
Ānanda & Rāhula are in my right ear, Kassapa & Mahānāma are both in my left ear.
Kesante piṭṭhi-bhāgasmiṃ Suriyova pabhaṅkaro Nisinno siri-sampanno Sobhito muni-puṅgavo
Sobhita, the noble sage, sits in consummate glory, shining like the sun all over the hair at the back of my head.
Kumāra-kassapo thero Mahesī citta-vādako So mayhaṃ vadane niccaṃ Patiṭṭhāsi guṇākaro
Elder Kumārakassapa — great sage, brilliant speaker, a mine of virtue — is constantly in my mouth.
Puṇṇo Aṅgulimālo ca Upālī Nanda-Sīvalī Therā pañca ime jātā Nalāṭe tilakā mama
These five elders — Puṇṇa, Aṅgulimāla, Upālī, Nanda, & Sīvalī — have arisen as auspicious marks at the middle of my forehead.
Sesāsīti mahātherā Vijitā jina-sāvakā Etesīti mahātherā Jitavanto jinorasā Jalantā sīla-tejena Aṅgamaṅgesu saṇṭhitā
The rest of the 80 great elders — victorious, disciples of the Victor, sons of the Victor, shining with the majesty of moral virtue — are established in the various parts of my body.
Ratanaṃ purato āsi Dakkhiṇe Metta-suttakaṃ Dhajaggaṃ pacchato āsi Vāme Aṅgulimālakaṃ
Khandha-Mora-parittañca Āṭānāṭiya-suttakaṃ Ākāse chadanaṃ āsi Sesā pākāra-saṇṭhitā
The Ratana Sutta is in front, the Metta Sutta to the right. The Dhajagga Sutta is behind, the Aṅgulimāla Paritta to the left. The Khandha & Mora Parittas and the Āṭānāṭiya Sutta are a roof in space. The remaining suttas are established as a rampart.
Jināṇābala-saṃyuttā Satta-pākāra-laṅkatā Vāta-pitt'ādi-sañjātā Bāhir'ajjhatt'upaddavā Asesā vinayaṃ yantu Ananta-jina-tejasā
Bound by the Victor's authority & strength, seven ramparts arrayed against them, may all misfortunes within & without — caused by such things as wind or bile — be destroyed without trace through the unending Victor's majesty.
Vasato me sakiccena Sadā Sambuddha-pañjare Jina-pañjara-majjhamhi Viharantaṃ mahītale Sadā pālentu maṃ sabbe Te mahā-purisāsabhā
As I dwell, in all my affairs, always in the cage of the Self-awakened One, living on earth in the middle of the cage of the Victors, I am always guarded by all of those great noble men.
Iccevamanto sugutto surakkho Jinānubhāvena jit'upaddavo Dhammānubhavena jitārisaṅgho Saṅghānubhāvena jit'antarāyo Saddhammānubhāva-pālito carāmi jina-pañjareti.
Thus am I utterly well-sheltered, well-protected.
Through the power of the Victor, misfortunes are vanquished.
Through the power of the Dhamma, the enemy horde is vanquished.
Through the power of the Saṅgha, dangers are vanquished.
Guarded by the power of the True Dhamma,
I go about in the Victor's Cage.
Aneka-jāti-saṅsāraṃ Sandhāvissaṃ anibbisaṃ, Gahakāraṃ gavesanto Dukkhā jāti punappunaṃ,
Gahakāraka diṭṭhosi Puna-gehaṃ na kāhasi.
Sabbā te phāsukā bhaggā Gahakūṭaṃ visaṅkhataṃ Visaṅkhāra-gataṃ cittaṃ Taṇhānaṃ khayam-ajjhagā
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 dhammacārī kāyena Vācāya uda cetasā Idh'eva naṃ pasaṃsati Pecca sagge pamodati.
Yassa saddhā tathāgate Acalā supatiṭṭhitā, Sīlañca yassa kalyāṇaṃ Ariya-kantaṃ pasaṃsitaṃ
Saṅghe pasādo yassatthi Ujubhūtañca dassanaṃ Adaḷiddoti taṃ āhu Amoghan-tassa jīvitaṃ
Tasmā saddhañca sīlañca Pasādaṃ dhamma-dassanaṃ Anuyuñjetha medhāvī Saraṃ buddhāna-sāsananti
Atītaṃ nānvāgameyya Nappaṭikaṅkhe anāgataṃ Yad'atītam-pahīnantaṃ Appattañca anāgataṃ
Paccuppannañca yo dhammaṃ Tatha tatha vipassati Asaṃhiraṃ asaṅkuppaṃ Taṃ viddhā manubrūhaye
Ajjeva kiccam-ātappaṃ Ko jaññā maraṇaṃ suve Na hi no saṅgarantena Mahāsenena maccunā
Evaṃ vihārim-ātāpiṃ Aho-rattam-atanditaṃ Taṃ ve bhaddeka-ratto'ti Santo ācikkhate munīti.
Sabbe saṅkhārā aniccā'ti Yadā paññāya passati, Atha nibbindati dukkhe: Esa maggo visuddhiyā.
Sabbe saṅkhārā dukkhā'ti Yadā paññāya passati, Atha nibbindati dukkhe: Esa maggo visuddhiyā.
Sabbe dhammā anattā'ti Yadā paññāya passati, Atha nibbindati dukkhe: Esa maggo visuddhiyā.
Appakā te manussesu Ye janā pāra-gāmino Athāyaṃ itarā pajā Tīram-evānudhāvati.
Ye ca kho sammadakkhāte Dhamme dhammānuvattino Te janā pāramessanti Maccudheyyaṃ suduttaraṃ.
Kaṇhaṃ dhammaṃ vippahāya Sukkaṃ bhāvetha paṇḍito. Okā anokam-āgamma Viveke yattha dūramaṃ
Tatrābhiratim-iccheyya Hitvā kāme akiñcano. Pariyodapeyya attānaṃ Citta-klesehi paṇḍito
Yesaṃ sambodhiyaṅgesu Sammā cittaṃ subhāvitaṃ Ādāna-paṭinissagge Anupādāya ye ratā, Khīṇ'āsavā jutimanto Te loke parinibbutā'ti.
Aniccā vata saṅkhārā Uppāda-vaya-dhammino Uppajjitvā nirujjhanti Tesaṃ vūpasamo sukho
Bhārā have pañcakkhandhā Bhārahāro ca puggalo. Bhārādānaṃ dukkhaṃ loke Bhāra-nikkhepanaṃ sukhaṃ.
Nikkhipitvā garuṃ bhāraṃ Aññaṃ bhāraṃ anādiya Sa-mūlaṃ taṇhaṃ abbuḷha Nicchāto parinibbuto'ti.
Appamādo amataṃ padaṃ Pamādo maccuno padaṃ
Appammattā ne miyyanti Ye pamattā yathā matā.
Etaṃ vesesato ñatvā, Appamādamhi paṇḍitāti.
DAS ERBITTEN:
Mayaṃ bhante, ti-saraṇena saha pañca sīlāni yācāma.
Ehrwüdiger Herr, wir erbitten die Dreifache Zuflucht und die Fünf Tugendregeln.
Dutiyampi mayaṃ bhante...
Ehrwürdiger Herr, zum zweiten Mal, erbitten...
Tatiyampi mayaṃ bhante...
Ehrwürdiger Herr, zum dirtten Mal, erbitten...
Danach rezitiert der Mönch die den Folgenden Abschnitt drei Mal und danach wiederholen die Laien dieses drei Mal:
Namo tassa bhagavato arahato sammā-sambuddhassa.
Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.
Der Mönch rezitiert dann den folgenden Abschnitt, Zeile für Zeile, welche die Laien, ihm folgend, Zeile für Zeile nachsprechen.
Buddhaṃ saraṇaṃ gacchāmi.
Ich folge dem Buddha als Zuflucht.
Dhammaṃ saraṇaṃ gacchāmi.
Ich folge dem Dhamma als Zuflucht.
Saṅghaṃ saraṇaṃ gacchāmi.
Ich folge der Sangha als Zuflucht.
Dutiyampi buddhaṃ saraṇaṃ gacchāmi.
Ein zweites Mal: Ich folge dem Buddha als Zuflucht.
Dutiyampi dhammaṃ saraṇaṃ gacchāmi.
Ein zweites Mal: Ich folge dem Dhamma als Zuflucht.
Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.
Ein zweites Mal: Ich folge der Sangha als Zuflucht.
Tatiyampi buddhaṃ saraṇaṃ gacchāmi.
Ein drittes Mal: Ich folge dem Buddha als Zuflucht.
Tatiyampi dhammaṃ saraṇaṃ gacchāmi.
Ein drittes Mal: Ich folge dem Dhamma als Zuflucht.
Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.
Ein drittes Mal: Ich folge der Sangha als Zuflucht.
Der Mönch sagt dann:
Ti-saraṇa-gamanaṃ niṭṭhitaṃ.
Dies Beendet das Dreifache-Zufluchtstreben.
Die Laien erwidern:
Āma bhante.
Ja, Ehrwürdiger Herr.
Dann rezitiert der Mönch die Tugendregeln, Zeile für Zeile, welche die Laien, ihm folgen, Zeile für Zeile nachsprechen.
Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.
Ich nehme die Übungsregel, des Abstehens Leben zu nehmen, auf mich.
Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.
Ich nehme die Übungsregel, des Abstehens vom Stehlen, auf mich.
Kāmesu micchācārā veramaṇī sikkhā-padaṃ samādiyāmi.
Ich nehme die Übungsregel, des Abstehens von sexuellem Fehlverhalten, auf mich.
Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.
Ich nehme die Übungsregel, des Abstehens Unwahrheiten zu verbreiten, auf mich.
Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.
Ich nehme die Übungsregel, des Abstehens von berauschenden Getränken und Drogen, die zur Gewissenlosigkeit führen, auf mich.
Der Mönch schließ dann mit folgendem ab:
Imāni pañca sikkhā-padāni:
Dies sind die fünf Übungsregeln.
Sīlena sugatiṃ yanti.
Durch Tugend gelangen sie zu einem guten Strom.
Sīlena bhoga-sampadā.
Durch Tugend wird Wohlstand erreicht.
Sīlena nibbutiṃ yanti.
Durch Tugend kommen sie zur Befreiung.
Tasmā sīlaṃ visodhaye.
Deshalb sollten wir unsere Tugend reinigen.
DREI MAL VERNEIGEN
DAS ERBITTEN:
Mayaṃ bhante, ti-saraṇena saha aṭṭha sīlāni yācāma.
Venerable Sir, we request the Three Refuges & the Eight Precepts.
Dutiyampi mayaṃ bhante...
Venerable Sir, a second time...
Tatiyampi mayaṃ bhante...
Venerable Sir, a third time...
The monk then recites the following passage three times, after which the lay people repeat it three times:
Namo tassa bhagavato arahato sammā-sambuddhassa.
Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.
The monk then recites the following passages line by line, with the lay people reciting line by line after him.
Buddhaṃ saraṇaṃ gacchāmi.
I go to the Buddha for refuge.
Dhammaṃ saraṇaṃ gacchāmi.
I go to the Dhamma for refuge.
Saṅghaṃ saraṇaṃ gacchāmi.
I go to the Sangha for refuge.
Dutiyampi buddhaṃ saraṇaṃ gacchāmi.
A second time, I go to the Buddha for refuge.
Dutiyampi dhammaṃ saraṇaṃ gacchāmi.
A second time, I go to the Dhamma for refuge.
Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.
A second time, I go to the Sangha for refuge.
Tatiyampi buddhaṃ saraṇaṃ gacchāmi.
A third time, I go to the Buddha for refuge.
Tatiyampi dhammaṃ saraṇaṃ gacchāmi.
A third time, I go to the Dhamma for refuge.
Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.
A third time, I go to the Sangha for refuge.
The monk then says:
Ti-saraṇa-gamanaṃ niṭṭhitaṃ.
This ends the going for refuge.
The lay people respond:
Āma bhante.
Yes, Venerable Sir.
The monk then recites the precepts line by line, with the lay people reciting them line by line after him.
Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from taking life.
Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from stealing.
Abrahma-cariyā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from sexual intercourse.
Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from telling lies.
Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.
Vikāla-bhojanā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from eating after noon & before dawn.
Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.
Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from high & luxurious seats & beds.
Imāni aṭṭha sikkhā-padāni samādiyāmi.
I undertake these eight precepts.
Imāni aṭṭha sikkhā-padāni samādiyāmi.
I undertake these eight precepts.
Imāni aṭṭha sikkhā-padāni samādiyāmi.
I undertake these eight precepts.
DREI MAL VERNEIGEN
Arahaṃ sammā-sambuddho bhagavā.
The Blessed One is Worthy & Rightly Self-awakened.
Buddhaṃ bhagavantaṃ abhivādemi.
I bow down before the Awakened, Blessed One.
(VERBEUGEN)
Svākkhāto bhagavatā dhammo.
The Dhamma is well-expounded by the Blessed One.
Dhammaṃ namassāmi.
I pay homage to the Dhamma.
(VERBEUGEN)
Supaṭipanno bhagavato sāvaka-saṅgho.
The Sangha of the Blessed One's disciples has practiced well.
Saṅghaṃ namāmi.
I pay respect to the Sangha.
(VERBEUGEN)
Namo tassa bhagavato arahato sammā-sambuddhassa. (Three times.)
Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.
Venerable sir, I take refuge in the Blessed One — though he long ago attained Liberation — together with the Dhamma & the Bhikkhu Sangha. May the Sangha regard me as one gone forth, having attained refuge from this day forward.
Ahaṃ bhante, ti-saraṇena saha aṭṭha sīlāni yācāmi.
Venerable Sir, I request the Three Refuges & the Eight Precepts.
Dutiyampi ahaṃ bhante...
Venerable Sir, a second time...
Tatiyampi ahaṃ bhante...
Venerable Sir, a third time...
The monk then recites the following passage three times, after which the nun repeats it three times:
Namo tassa bhagavato arahato sammā-sambuddhassa.
Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.
The monk then recites the following passages line by line, with the nun reciting line by line after him.
Buddhaṃ saraṇaṃ gacchāmi.
I go to the Buddha for refuge.
Dhammaṃ saraṇaṃ gacchāmi.
I go to the Dhamma for refuge.
Saṅghaṃ saraṇaṃ gacchāmi.
I go to the Sangha for refuge.
Dutiyampi buddhaṃ saraṇaṃ gacchāmi.
A second time, I go to the Buddha for refuge.
Dutiyampi dhammaṃ saraṇaṃ gacchāmi.
A second time, I go to the Dhamma for refuge.
Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.
A second time, I go to the Sangha for refuge.
Tatiyampi buddhaṃ saraṇaṃ gacchāmi.
A third time, I go to the Buddha for refuge.
Tatiyampi dhammaṃ saraṇaṃ gacchāmi.
A third time, I go to the Dhamma for refuge.
Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.
A third time, I go to the Sangha for refuge.
The monk then says:
Ti-saraṇa-gamanaṃ niṭṭhitaṃ.
This ends the going for refuge.
Āma bhante.
Yes, Venerable Sir.
The monk then recites the precepts line by line, with the nun reciting them line by line after him.
Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from taking life.
Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from stealing.
Abrahma-cariyā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from sexual intercourse.
Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from telling lies.
Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from intoxicating liquors & drugs that lead to carelessness.
Vikāla-bhojanā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from eating after noon & before dawn.
Nacca-gīta-vādita-visūka-dassanā mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from dancing, singing, music, watching shows, wearing garlands, beautifying myself with perfumes & cosmetics.
Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṃ samādiyāmi.
I undertake the training rule to refrain from high & luxurious seats & beds.
Imāni aṭṭha sikkhā-padāni samādiyāmi.
I undertake these eight precepts.
Imāni aṭṭha sikkhā-padāni samādiyāmi.
I undertake these eight precepts.
Imāni aṭṭha sikkhā-padāni samādiyāmi.
I undertake these eight precepts.
DREI MAL VERNEIGEN
Vipatti-paṭibāhāya sabba-sampatti-siddhiyā, Sabba-dukkha-vināsāya parittaṃ brūtha maṅgalaṃ. Vipatti-paṭibāhāya sabba-sampatti-siddhiyā, Sabba-bhaya-vināsāya parittaṃ brūtha maṅgalaṃ. Vipatti-paṭibāhāya sabba-sampatti-siddhiyā, Sabba-roga-vināsāya parittaṃ brūtha maṅgalaṃ.
Repeat Namo... three times. Then:
May the Triple Gem forgive us for any wrong we have done out of carelessness in thought, word, or deed.
Repeat Namo... three times. Then:
Venerable Sir, may you forgive us for any wrong we have done you out of carelessness in thought, word, or deed.
[* Mahāthere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhāye for one's preceptor, Ācariye for one's teacher, and Āyasmante for monks in general.]
Bow down & stay there while the monk says:
Ahaṃ khamāmi, tumhehi pi me khamitabbaṃ.
I forgive you; may you all also forgive me.
Respond:
Khamāma bhante.
We forgive you, Venerable Sir.
The monk will then recite a blessing, after which all say:
Sādhu bhante.
Very good, Venerable Sir.
DREI MAL VERNEIGEN
Repeat Namo... three times. Then:
Venerable Sir, may you forgive me for any wrong I have done you out of carelessness in thought, word, or deed.
[* Mahathere is used for very senior & highly respected monks. Change it to There for somewhat less senior monks, Upajjhāye for one's preceptor, Ācariye for one's teacher, and Āyasmante for monks in general.]
Bow down & stay there while the monk says:
Ahaṃ khamāmi, tayā pi me khamitabbaṃ.
I forgive you; may you all also forgive me.
Respond:
Khamāmi bhante.
I forgive you, Venerable Sir.
The monk will then recite a blessing, after which say:
Sādhu bhante.
Very good, Venerable Sir.
DREI MAL VERNEIGEN
Gegenüber vier oder mehr Mönchen. Wiederholen Sie Namo... drei Mal, dann:
Imāni mayaṃ bhante, bhattāni, saparivārāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, bhattāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.
Wir bieten diese unsere Speisen, zusammen mit deren begleitenden Gegenständen, der Bhikkhu-Sangha dar. Möge unsere Bhikkhu-Sangha diese Speisen, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.
An drei oder weniger Mönche. Wiederholen Sie Namo... drei Mal, dann:
Imāni mayaṃ bhante, bhattāni, saparivārāni, sīlavantassa, oṇojayāma. Sādhu no bhante, sīlavanto, imāni, bhattāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.
Wir bieten diese unsere Speisen, zusammen mit deren begleitenden Gegenständen, den Tugendhaften dar. Mögen unsere Tugendhaften diese Speisen, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.
Gegenüber vier oder mehr Mönchen. Wiederholen Sie Namo... drei Mal, dann:
Imāni mayaṃ bhante, saṅgha-dānāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni saṅgha-dānāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.
Wir bieten diese unsere Sangha-Gaben der Bhikkhu-Sangha dar. Möge unsere Bhikkhu-Sangha diese unsere Sangha-Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.
An drei oder weniger Mönche. Wiederholen Sie Namo... drei Mal, dann:
Imāni mayaṃ bhante, saṅgha-dānāni, sīlavantassa, oṇojayāma. Sādhu no bhante, sīlavanto, imāni saṅgha-dānāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.
Wir bieten diese unsere Sangha-Gaben den Tugendhaften dar. Mögen unsere Tugendhaften diese unsere Sangha-Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.
Gegenüber vier oder mehr Mönchen. Wiederholen Sie Namo... drei Mal, dann:
Imāni mayaṃ bhante, paṅsukūla-cīvarāni, saparivārāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, paṅsukūla-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.
Wir bieten diese unsere Fetzengewänder, zusammen mit deren begleitenden Gegenständen, der Bhikkhu-Sangha dar. Möge unsere Bhikkhu-Sangha diese Fetzengewänder, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.
An drei oder weniger Mönche. Wiederholen Sie Namo... drei Mal, dann:
Imāni mayaṃ bhante, paṅsukūla-cīvarāni, saparivārāni, sīlavantassa, oṇojayāma. Sādhu no bhante, sīlavanto, imāni, paṅsukūla-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.
Wir bieten diese unsere Fetzengewänder, zusammen mit deren begleitenden Gegenständen, den Tugendhaften dar. Mögen unsere Tugendhaften diese Fetzengewänder, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.
Drei mal Namo... wiederholend, dann:
Yagghe bhante saṅgho jāneyya: Ayaṃ paṭhama-bhāgo therassa pāpuṇāti. Avasesā bhāgā amhākaṃ pāpuṇantu. Bhikkhū ca (sāmaṇerā ca gahaṭṭhā ca)* yathā-sukhaṃ paribhuñjantu.
Möge die Sangha bitte acht geben: Der erste Teil [dieser Gabe], geht an die älteren Mönche. Möge der verbleibende Anteil Euer sein. Mögen die Mönche (die Novizen und die Laienanhänger)* [die hier leben] diese Dinge nutzen, wie es ihnen gefällig ist.
* Vermeiden Sie, oder inkludieren Sie Novizen und Laien, so wie es angemessen ist.
Gegenüber vier oder mehr Mönchen. Wiederholen Sie Namo... drei Mal, dann:
Imāni mayaṃ bhante, vassāvāsika-cīvarāni, saparivārāni, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, vassāvāsika-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.
Wir bieten diese unsere Badegewänder, zusammen mit deren begleitenden Gegenständen, der Bhikkhu-Sangha dar. Möge unsere Bhikkhu-Sangha diese Badegewänder, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.
An drei oder weniger Mönche. Wiederholen Sie Namo... drei Mal, dann:
Imāni mayaṃ bhante, vassāvāsika-cīvarāni, saparivārāni, sīlavantassa, oṇojayāma. Sādhu no bhante, sīlavanto, imāni, vassāvāsika-cīvarāni, saparivārāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.
Wir bieten diese unsere Badegewänder, zusammen mit deren begleitenden Gegenständen, den Tugendhaften dar. Mögen unsere Tugendhaften diese Badegewänder, zusammen mit deren begleitenden Gegenstände, für unser langfristiges Wohlergehen und Glück annehmen.
Wiederholen Sie drei Mal Namo..., dann:
Imāni mayaṃ bhante, dīpa-dhūpa-puppha-varāni, ratanattayasseva, abhipūjema. Amhākaṃ, ratanattayassa pūjā, dīgha-rattaṃ, hita-sukhāvahā hotu, āsavakkhayappattiyā, saṃvattatu.
Wir bieten diese ausgezeichneten Kerzen, Räucherstäbchen und Blumen, in Verehrung der Drei Juwelen an. Möge unsere Verehrung der Drei Juwelen Wohlergehen und Glück bringen, möge es zum Erlangen des Endens der Trübungen führen.
Wiederholen Sie drei Mal Namo..., dann:
Imaṃ bhante, saparivāraṃ, kaṭhina-cīvara-dussaṃ, saṅghassa, oṇojayāma. Sādhu no bhante, saṅgho, imaṃ, saparivāraṃ, kaṭhina-cīvara-dussaṃ, paṭiggaṇhātu, paṭiggahetvā ca, iminā dussena, kaṭhinaṃ attharatu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.
Ehrwürdige Herren, wir beiten diese Kathina-Robenstoffe, zusammen mit deren begleitenden Gegenständen, der Sangha dar. Möge unsere Sangha bitte diese Kathina-Robenstoffe, zusammen mit deren begleitenden Gegenständen, annehmen, und sie angenommen habend, das Kathina mit diesen Stoff, für unser langfristiges Wohlergehen und Glück, aussprechen.
Wiederholen Sie drei Mal Namo..., dann:
Imāni mayaṃ bhante, senāsanāni, āgatānāgatassa, cātuddisassa, bhikkhu-saṅghassa, oṇojayāma. Sādhu no bhante, bhikkhu-saṅgho, imāni, senāsanāni, paṭiggaṇhātu, amhākaṃ, dīgha-rattaṃ, hitāya, sukhāya.
Wir bieten diese Unterkunfte, für die Bhikkhu-Sanga der vier Richtungen, beide, jene die gekommen, und jene die nun kommen wird, an. Möge unsere Bhikkhu-Sangha, diese Unterkünfte für unser langfristiges Wohlergehen und Glück annehmen.
(LEITER):
Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se:
Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:
(ALLE):
[Namo tassa] bhagavato arahato sammā-sambuddhassa. (Three times.)
Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.
Yam-amha kho mayaṃ, Bhagavantaṃ saraṇam gatā, yo no Bhagavā satthā, yassa ca mayaṃ Bhagavato dhammaṃ rocema:
The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:
Ahosi kho so Bhagavā, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jātiyā, gotamo gottena;
was born in the Middle Country, the Ariyaka race, the noble warrior class, & the Gotama lineage.
Sakya-putto Sakya-kulā pabbajito, sadevake loke samārake sabrahmake, sassamaṇa-brāhmaṇiya pajāya sadeva-manussāya, anuttaraṃ sammā-sambodhiṃ abhisambuddho.
A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life, & attained Right Self-Awakening unsurpassed in the cosmos with its Devas, Maras, & Brahmas, its generations with their contemplatives & brahmans, their rulers & common people.
Nissaṃsayaṃ kho so Bhagavā, arahaṃ sammā-sambuddho, vijjā-caraṇa-sampanno sugato loka-vidū, anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavā.
There is no doubt that the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, the teacher for human & divine beings; awakened & blessed.
Svākkhāto kho pana, tena Bhagavatā dhammo, sandiṭṭhiko akāliko ehi-passiko, opanayiko paccattaṃ veditabbo viññūhi.
And that the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be realized by the wise for themselves.
Supaṭipanno kho panassa, Bhagavato sāvaka-saṅgho, uju-paṭipanno Bhagavato sāvaka-saṅgho, ñāya-paṭipanno Bhagavato sāvaka-saṅgho, sāmīci-paṭipanno Bhagavato sāvaka-saṅgho, yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā.
And that the Community of the Blessed One's disciples — the four pairs, the eight types of Noble Ones — have practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully.
Ayaṃ kho pana paṭimā, taṃ Bhagavantaṃ uddissa katā patiṭṭhāpitā, yāvadeva dassanena, taṃ Bhagavantaṃ anussaritvā, pasāda-saṃvega-paṭilābhāya.
This image dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.
[Ayaṃ kho pana thūpo, taṃ Bhagavantaṃ uddissa kato patiṭṭhāpito, yāvadeva dassanena, taṃ Bhagavantaṃ anussaritvā, pasāda-saṃvega-paṭilābhāya.
This stupa dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.]
Mayaṃ kho etarahi, imaṃ visākha-puṇṇamī-kālaṃ, tassa Bhagavato jāti-sambodhi-nibbāna-kāla-sammataṃ patvā, imaṃ ṭhānaṃ sampattā.
Now, on this full moon day of Visakha — recognized as the date of the Blessed One's birth, Awakening, & total Liberation — we have gathered together in this place.
Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṃ sakkār'ūpadhānaṃ karitvā,
We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.
Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma, yathā-gahitehi sakkārehi pūjaṃ kurumānā.
Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold.
Sādhu no bhante Bhagavā, sucira-parinibbutopi, ñātabbehi guṇehi atīt'ārammaṇatāya paññāyamāno,
Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues.
Ime amhehi gahite sakkāre paṭiggaṇhātu, amhākaṃ dīgha-rattaṃ hitāya sukhāya.
May he accept the offerings we hold, for the sake of our long-term welfare & happiness.
Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:
Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.
Yam-amha kho mayaṃ, Bhagavantaṃ saraṇam gatā, yo no Bhagavā satthā, yassa ca mayaṃ Bhagavato dhammaṃ rocema:
The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:
Ahosi kho so Bhagavā, majjhimesu janapadesu ariyakesu manussesu uppanno, khattiyo jātiyā, gotamo gottena;
was born in the Middle Country, the Ariyaka race, the noble warrior class & the Gotama lineage.
Sakya-putto Sakya-kulā pabbajito, sadevake loke samārake sabrahmake, sassamaṇa-brāhmaṇiya pajāya sadeva-manussāya, anuttaraṃ sammā-sambodhiṃ abhisambuddho.
A member of the Sakyan clan, he left his Sakyan family, went forth into the homeless life & attained Right Self-Awakening unsurpassed in the cosmos with its Devas, Maras & Brahmas, its generations with their contemplatives & brahmans, their rulers & common people.
Nissaṃsayaṃ kho so Bhagavā, arahaṃ sammā-sambuddho, vijjā-caraṇa-sampanno sugato loka-vidū, anuttaro purisa-damma-sārathi satthā deva-manussānaṃ buddho bhagavā.
There is no doubt that the Blessed One is worthy and Rightly Self-Awakened, consummate in knowledge & conduct, one who has gone the good way, a knower of the cosmos, unexcelled as a trainer for those who can be taught, the teacher for human & divine beings; awakened & blessed.
Svākkhāto kho pana, tena Bhagavatā dhammo, sandiṭṭhiko akāliko ehi-passiko, opanayiko paccattaṃ veditabbo viññūhi.
And that the Dhamma is well-taught by the Blessed One, to be seen here & now, timeless, inviting all to come & see, pertinent, to be realized by the wise for themselves.
Supaṭipanno kho panassa, Bhagavato sāvaka-saṅgho, uju-paṭipanno bhagavato sāvaka-saṅgho, ñāya-paṭipanno bhagavato sāvaka-saṅgho, sāmīci-paṭipanno bhagavato sāvaka-saṅgho, yadidaṃ cattāri purisa-yugāni aṭṭha purisa-puggalā.
And that the Community of the Blessed One's disciples — the four pairs, the eight types of Noble Ones — have practiced well, have practiced straightforwardly, have practiced methodically, have practiced masterfully.
Ayaṃ kho pana paṭimā, taṃ Bhagavantaṃ uddissa katā patiṭṭhāpitā, yāvadeva dassanena, taṃ Bhagavantaṃ anussaritvā, pasāda-saṃvega-paṭilābhāya.
This image dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.
[Ayaṃ kho pana thūpo, taṃ Bhagavantaṃ uddissa kato atiṭṭhāpito, yāvadeva dassanena, taṃ Bhagavantaṃ anussaritvā, pasāda-saṃvega-paṭilābhāya.
This stupa dedicated to the Blessed One has been fashioned & placed here so that, in seeing it, we will remember him and gain a sense of inspiration & chastened dispassion.]
Mayaṃ kho etarahi, imaṃ visākha-puṇṇamito paraṃ aṭṭhamī-kālaṃ, tassa Bhagavato sarīrajjhāpana-kāla-sammataṃ patvā, imaṃ ṭhānaṃ sampattā.
Now, on this eighth day after the full moon day of Visakha — recognized as the date of the Blessed One's cremation — we have gathered together in this place.
Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṃ sakkār'ūpadhānaṃ karitvā,
We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.
Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma, yathā-gahitehi sakkārehi pūjaṃ kurumānā.
Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image-shelter [stupa] three times, paying homage to him with the offerings we hold.
Sādhu no bhante bhagavā, sucira-parinibbutopi, ñātabbehi guṇehi atīt'ārammaṇatāya paññāyamāno,
Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues.
Ime amhehi gahite sakkāre paṭiggaṇhātu, amhākaṃ dīgha-rattaṃ hitāya sukhāya.
May he accept the offerings we hold, for the sake of our long-term welfare & happiness.
(LEITER): Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se:
Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:
(ALLE): [Namo tassa] bhagavato arahato sammā-sambuddhassa. (Three times.)
Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.
Yam-amha kho mayaṃ, Bhagavantaṃ saraṇam gatā, yo no Bhagavā satthā, yassa ca mayaṃ Bhagavato dhammaṃ rocema:
The Blessed One to whom we have gone for refuge, who is our Teacher, & in whose Dhamma we delight:
Ahosi kho so Bhagavā, arahaṃ sammā-sambuddho, sattesu kāruññaṃ paṭicca, karuṇāyako hitesī, anukampaṃ upādāya, āsāḷha-puṇṇamiyaṃ, Bārāṇasiyaṃ isipatane migadāye, pañca-vaggiyānaṃ bhikkūnaṃ, anuttaraṃ dhamma-cakkaṃ paṭhamaṃ pavattetvā, cattāri ariya-saccāni pakāsesi.
is a Worthy One, Rightly Self-awakened. Through his compassion & sympathy for living beings, compassionately desiring their welfare, he first set the unexcelled Wheel of Dhamma in motion on the full moon night of the month of Asalha, in the Deer Refuge at the Meeting Place of the Seers near Varanasi, and proclaimed the Four Noble Truths to the Group of Five Monks.
Tasmiñca kho samaye, pañca-vaggiyānaṃ bhikkhūnaṃ pāmukho, āyasmā Añña-koṇḍañño, Bhagavantaṃ dhammaṃ sutvā, virajaṃ vītamalaṃ dhamma-cakkhuṃ paṭilabhitvā, "Yaṅkiñci samudaya-dhammaṃ sabban-taṃ nirodha-dhammanti."
At that time, the leader of the Group of Five Monks — Venerable Añña-Kondañña — having listened to the Blessed One's teaching, gained the vision of Dhamma that, "Whatever is subject to origination is all subject to cessation."
Bhagavantaṃ upasampadaṃ yācitvā, Bhagavatoyeva santike, ehi-bhikkhu-upasampadaṃ paṭilabhitvā, Bhagavato dhamma-vinaye ariya-sāvaka-saṅgho, loke paṭhamaṃ uppanno ahosi.
Having asked for ordination, he gained the Come-Bhikkhu ordination in the Blessed One's very presence, and so became the world's first noble disciple in the Blessed One's doctrine & discipline.
Tasmiñcāpi kho samaye, saṅgha-ratanaṃ loke paṭhamaṃ uppannaṃ ahosi. Buddha-ratanaṃ dhamma-ratanaṃ saṅgha-ratanaṃ, tiratanaṃ sampuṇṇaṃ ahosi.
And at that time the Gem of the Sangha first appeared in the world, making the Triple Gem — the Gem of the Buddha, the Gem of the Dhamma, & the Gem of the Sangha — complete.
Mayaṃ kho etarahi, imaṃ āsāḷha-puṇṇamī-kālaṃ, tassa Bhagavato dhamma-cakkappavattana-kāla-sammatañca, ariya-sāvaka-saṅgha-uppatti-kāla-sammatañca, ratanattaya-sampuraṇa-kāla-sammatañca patvā, imaṃ ṭhānaṃ sampattā,
Now, on this full moon day of Asalha — recognized as the date of the Blessed One's setting the Wheel of Dhamma in motion, the date of the arising of the Community of the Noble Disciples, and of the completion of the Triple Gem — we have gathered together in this place.
Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṃ sakkār'ūpadhānaṃ karitvā,
We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.
Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma, yathā-gahitehi sakkārehi pūjaṃ kurumānā.
Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold.
Sādhu no bhante Bhagavā, sucira-parinibbutopi, ñātabbehi guṇehi atīt'ārammaṇatāya paññāyamāno,
Although the Blessed One long ago attained total Liberation, he is still discernible through our remembrance of his perceivable virtues.
Ime amhehi gahite sakkāre, paṭiggaṇhātu, amhākaṃ dīgha-rattaṃ hitāya sukhāya.
May he accept the offerings we hold, for the sake of our long-term welfare & happiness.
(LEITER): Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se:
Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:
(ALLE): [Namo tassa] bhagavato arahato sammā-sambuddhassa. (Three times.)
Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.
Ajjāyaṃ māgha-puṇṇamī sampattā, māgha-nakkhattena puṇṇa-cando yutto, yattha Tathāgato arahaṃ sammā-sambuddho, cāturaṅgike sāvaka-sannipāte, ovāda-pāṭimokkhaṃ uddisi.
Today is the full moon day in the month of Magha, the date on which the Tathagata — the Worthy One, Rightly Self- awakened — held the four-factored meeting of his disciples and gave the Patimokkha Exhortation.
Tadā hi aḍḍha-terasāni bhikkhu-satāni, sabbesaṃyeva khīṇāsavānaṃ, sabbe te ehi-bhikkhukā, sabbepi te anāmantitāva, Bhagavato santikaṃ āgatā, Veḷuvane kalandaka-nivāpe, māgha-puṇṇamiyaṃ vaḍḍhamāna- kacchāyāya.
At that time, 1,250 monks — all entirely free of defilements, all recipients of the Come-Bhikkhu ordination, all unnotified of the meeting — came to the Blessed One's presence in the Squirrels' Feeding Ground in the Bamboo Forest on the afternoon of the full moon day in Magha.
Tasmiñca sannipāte, Bhagavā visuddh'uttam'uposathaṃ akāsi, ovāda-pāṭimokkhaṃ uddisi.
In that meeting, the Blessed One led an utterly pure full moon observance and gave the Patimokkha Exhortation.
Ayaṃ amhākaṃ Bhagavato, ekoyeva sāvaka-sannipāto ahosi, cāturaṅgiko, aḍḍha-terasāni bhikkhu-satāni, sabbesaṃ yeva khīṇāsavānaṃ.
This was the only time our Blessed One held a four-factored meeting with his disciples, 1,250 monks, all entirely free of defilement.
Mayandāni, imaṃ māgha-puṇṇamī-nakkhatta-samayaṃ, takkālasadisaṃ sampattā, sucira-parinibbutampi taṃ Bhagavantaṃ samanussaramāna, imasmiṃ tassa Bhagavato sakkhi-bhūte cetiye,
Now, on this same date — the full moon day in Magha — remembering the Blessed One, even though he long ago gained Total Liberation, we have come to this memorial to him.
Ime daṇḍa-dīpa-dhūpādi-sakkāre gahetvā, attano kāyaṃ sakkār'ūpadhānaṃ karitvā,
We take these offerings — candles, incense, & so forth — and make our bodies a vessel for them.
Tassa Bhagavato yathā-bhucce guṇe anussarantā, imaṃ paṭimā-gharaṃ [thūpaṃ] tikkhattuṃ padakkhiṇaṃ karissāma, yathā-gahitehi sakkārehi pūjaṃ kurumānā.
Reflecting on the Blessed One's virtues as they actually are, we will circumambulate this image shelter [stupa] three times, paying homage to him with the offerings we hold.
Sādhu no bhante Bhagavā, sasāvaka-saṅgho, sucira-parinibbutopi, guṇehi dharamāno,
Although the Blessed One, together with that Community of his Noble Disciples, long ago attained total Liberation, they are remembered through their virtues.
Ime amhehi gahite sakkāre paṭiggaṇhātu, amhākaṃ dīgha-rattaṃ hitāya sukhāya.
May he accept the offerings we hold, for the sake of our long- term welfare & happiness.
Ukāsa, dvāra-tayena kataṃ, sabbaṃ apāradhaṃ khamatu no (me) bhante.
Mit Verlaub. Wir (ich) bitte Euch uns (mir), für was immer wir (ich), im Wege der drei Tore (des Körpers, der Sprache und im Geist) Falsches getan haben, zu vergeben.
Vandāmi bhante cetiyaṃ, sabbaṃ sabbattha ṭhāne, supatiṭṭhitaṃ sārīraṅka-dhātuṃ, mahā-bodhiṃ buddha-rūpaṃ, sakkāratthaṃ.
Ich verehre jede Stupa, errichtet jederorts, jegliches Relikt Buddhas Körper, jeden Großen Bodhi-Baum, jedes Buddha-Bildnis, als ein Gegenstand der Ehrdarbietung.
Ahaṃ vandāmi dhātuyo, ahaṃ vandāmi sabbaso, iccetaṃ ratana-tayaṃ, ahaṃ vandāmi sabbadā.
Ich verehre die Relikte. Ich verehre sie allenorts. Stets verehre ich die Drei Juwelen.
Buddha-pūjā mahā-tejavanto, Dhamma-pūjā mahappañño, Saṅgha-pūjā mahā-bhogāvaho.
Hingabe gegenüber dem Buddha bringt großen Glanz. Hingabe gegenüber dem Dhamma, große Einsicht. Hingabe gegenüber der Saṅgha, großen Reichtum.
Buddhaṃ Dhammaṃ Saṅghaṃ, jīvitaṃ yāva-nibbānaṃ saraṇaṃ gacchāmi.
Ich nehme den Buddha, das Dhamma, die Saṅgha als mein Leben und Zuflucht, bis zum Erlangen der Befreiung.
Parisuddho ahaṃ bhante, parisuddhoti maṃ, Buddho Dhammo Saṅgho dhāretu.
Ich bin rein an Moral. Möge mich der Buddha, das Dhamma, die Saṅgha als rein in Moral anerkennen.
Sabbe sattā sadā hontu, averā sukha-jīvino.
Mögen alle Lebewesen wohlauf leben, frei von Feindschaft.
Kataṃ puñña-phalaṃ mayhaṃ, sabbe bhāgī bhavantu te.
Mögen alle Anteil am Segen, aus dem Guten, welches ich getan, entspringend, erlangen.
(LEITER): Handa mayaṃ pāda-lañjana-pāṭhaṃ bhaṇāma se:
Let us now repeat the footprint passage.
Anumodana ist ein Wort, schwierig ins Deutsche (Englische) zu übersetzen. Literarisch bedeutet es "Mitfreuen", can aber auch als Anerkennung und Ermutigung übersetzt werden. Die Tradition der buddhistischen Mönchen, dem Spender von Speisen und anderen Anumodana zu gegen, geht zurück in die Zeit des Buddhas. Nach einem Mahl, oder wenn ihm ein Geschenk dargeboten wurde, würde er den Spender (die Spender) oft mit einer Lehrrede über das Dhamma "eingewiesen, gedrängt, aufgerichtet und ermutigt" haben. Viele der Anumodana-Verse die heute verwenden werden, kommen direkt aus diese Lehrreden. Die Übersetzungen lesen, ist es offensichtlich, daß diese Verse nicht bloß Segen sind. Sie anerkennen des Spenders Weisheit großzügig zu sein, erklären den Lohn von Großzügigkeit und geben Ermutigung, großzügig zu sein, fortzusetzen. Andere Verse, in späteren Jahrhunderten zusammengestellt, fallen in die Einteilung von Segen, wünschen Glück und gute Fügung für den/die Spender.
Die Verse, die hier gesammelt sind, sind jene, die am häufigsten in der thailändischen Theravada-Tadition gegenwärtig sind. All sind passend für generelle verdienstvolle Spenden, auch wenn manche als speziell für gewisse Anlässe gedacht sind. Das allgemeine Muster, wenn Anumodana gebend, ist es mit Abschnitt I zu beginnen, und mit Abschnitt XIII zu enden, und ein oder zwei der anderen Abschnitte dazwischen einzuschließen.
Anmerkungen wurden hinzugefügt, um die Quellen der Verse zu identifizieren, wenn diese aus dem Pali-Kanon stammen, und um nützlich Information über deren Bedeutung und Verwendung zu geben.
Meine Hoffnung ist, daß diese Sammlung nicht nur für Mönche und Novizen nützlich sein wird, die sich diese Verse merken und rezitieren müssen, sonder auch für Laienspender, die es wünschen die Bedeutung der Verse zu kennen, und Ermutigung in deren Ausübung der Lehren Buddhas suchen.
(LEITER):
Yathā vārivahā pūrā Paripūrenti sāgaraṃ Evameva ito dinnaṃ Petānaṃ upakappati Icchitaṃ patthitaṃ tumhaṃ Khippameva samijjhatu Sabbe pūrentu saṅkappā Cando paṇṇaraso yathā Maṇi jotiraso yathā.
So wie die Flüsse voller Wasser den Ozean füllen, Eben so, das hier gegebene den Toden (den hungigen Schatten) nutz. Was immer Ihr wunscht oder wollt, rasch werden wird, Mögen all Ihre Bestrebungen in Erfüllung gehen, so wie der Mond am fünfzehnten (Vollmond) Tag, oder wo strahlend, klar wie ein Juwel.
(ALLE):
Sabbītiyo vivajjantu Sabba-rogo vinassatu Mā te bhavatvantarāyo Sukhī dīghāyuko bhava Abhivādana-sīlissa Niccaṃ vuḍḍhāpacāyino Cattāro dhammā vaḍḍhanti Āyu vaṇṇo sukhaṃ, balaṃ.
Möge aller Kummer abgewand sein, möge jede Krankheit sei zerstört, Möge da keine Gefahr für Euch sein, Mögt Ihr glücklich und lange Leben. Denn für einen von respektvoller Natur, der durchwegs die Würdigen ehrt, Vier Qualitäten sich mehren: Langes Leben, Schönheit, Freude und Kraft.
Note: These stanzas are chanted as part of every anumodana. If two or more monks are chanting, they should repeat the two lines beginning "Sabbitiyo..." three times before going on to the lines beginning "Abhivadana-sīlissa..." On some occasions, the leader will omit his solo part and will lead the entire group in chanting the following verses as a prelude to the passage beginning "Sabbityo..."
Sabba-roga-vinimutto Sabba-santāpa-vajjito Sabba-veram-atikkanto Nibbuto ca tuvaṃ bhava
Mögen Sie sein: von allen Krankheiten Befreit, sicher vor allen Qualen, hinaus über alle Feinseligkeit, und ungebunden.
Adāsi me akāsi me Ñāti-mittā sakhā ca me Petānaṃ dakkhiṇaṃ dajjā Pubbe katam-anussaraṃ Na hi ruṇṇaṃ vā soko vā Yā vaññā paridevanā Na taṃ petānam-atthāya Evaṃ tiṭṭhanti ñātayo *Ayañca kho dakkhiṇā dinnā Saṅghamhi supatiṭṭhitā Dīgha-rattaṃ hitāyassa Ṭhānaso upakappati So ñāti-dhammo ca ayaṃ nidassito Petāna-pūjā ca katā uḷārā Balañca bhikkhūnam-anuppadinnaṃ Tumhehi puññaṃ pasutaṃ anappakanti.
"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 honor has been done to the dead And the monks have been given strength: You've acquired merit that's not small.
Note: These verses are the concluding part of the Tirokuddakanda Sutta (Discourse on Those Outside the Wall), Khuddakapatha 8. They are often chanted on occasions when donors dedicate merit to the dead. A common practice is for the leader to begin chanting at the asterisk, omitting the first four lines.
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 Aggaṃ āyu ca vaṇṇo ca Yaso kitti sukhaṃ balaṃ Aggassa dātā medhāvī Agga-dhamma-samāhito Deva-bhūto manusso vā Aggappatto pamodatīti.
For one with confidence, realizing the supreme Dhamma to be supreme, With confidence in the supreme Buddha, unsurpassed in deserving offerings, With confidence in the supreme Dhamma, the happiness of dispassion & calm, With confidence in the supreme Sangha, unsurpassed as a field of merit, Having given gifts to the supreme, one develops supreme merit, supreme long life & beauty, status, honor, happiness, strength. Having given to the supreme, the intelligent person, firm in the supreme Dhamma, Whether becoming a deva or a human being, rejoices, having attained the supreme.
Note: These verses are from the Aggappasada Sutta (Discourse on Faith in the Supreme), Anguttara Nikaya V.32.
Āyudo balado dhīro Vaṇṇado paṭibhāṇado Sukhassa dātā medhāvī Sukhaṃ so adhigacchati āyuṃ datvā balaṃ vaṇṇaṃ Sukhañca paṭibhāṇado Dīghāyu yasavā hoti Yattha yatthūpapajjatīti.
The enlightened person, having given life, strength, beauty, quick-wittedness — The intelligent person, a giver of happiness — attains happiness himself. Having given life, strength, beauty, happiness,& quick-wittedness, He has long life & status wherever he arises.
Note: These verses are from the Bhojana-dananumodana Sutta (Discourse on Rejoicing in the Gift of Food), Anguttara Nikaya V.37.
Āyuṃ vaṇṇaṃ yasaṃ kittiṃ Saggaṃ uccākulīnataṃ Ratiyo patthayānena Uḷārā aparāparā Appamādaṃ pasaṃsanti Puñña-kiriyāsu paṇḍitā Appamatto ubho atthe Adhiggaṇhāti paṇḍito Diṭṭhe dhamme ca yo attho Yo c'attho samparāyiko Atthābhisamayā dhīro Paṇḍito'ti pavuccatīti.
Long life, beauty, status, honor, heaven, high birth: To those who delight in aspiring for these things in great measure, continuously, the wise praise non-complacency in the making of merit. The wise person, uncomplacent, acquires a two-fold welfare: welfare in this life & welfare in the next. By breaking through to his welfare he is called "enlightened, wise."
Note: These verses are from the Ittha Sutta (Discourse on What is Welcome), Anguttara Nikaya V.43.
Bhuttā bhogā bhaṭā bhaccā Vitiṇṇā āpadāsu me Uddhaggā dakkhiṇā dinnā Atho pañca balī katā Upaṭṭhitā sīlavanto Saññatā brahmacārino Yadatthaṃ bhogam-iccheyya Paṇḍito gharam-āvasaṃ So me attho anuppatto Kataṃ ananutāpiyaṃ Etaṃ anussaraṃ macco Ariya-dhamme ṭhito naro Idheva naṃ pasaṃsanti Pecca sagge pamodatīti.
"My wealth has been enjoyed, My dependents supported, protected from calamities by me. I have given lofty offerings, and performed the five oblations. I have provided for the virtuous, the restrained, leaders of the holy life. For whatever aim a wise householder would desire wealth, that aim I have attained. I have done what will not lead to future distress." When this is recollected by a mortal, a person established in the Dhamma of the Noble Ones, He is praised in this life and, after death, rejoices in heaven.
Note: These verses are from the Adiya Sutta (Discourse on Edibles), Anguttara Nikaya V.41. The "five oblations" are gifts/offerings given to one's relatives, guests, the dead, kings (taxes paid to the government), and devas. This selection is often chanted when donors are making a donation dedicated to a relative or friend who has long been dead.
Dānañca peyya-vajjañca Attha-cariyā ca yā idha Samānattatā ca dhammesu Tattha tattha yathārahaṃ Ete kho saṅgahā loke Rathassāṇī va yāyato Ete ca saṅgahā nāssu Na mātā putta-kāraṇā Labhetha mānaṃ pūjaṃ vā Pitā vā putta-kāraṇā Yasmā ca saṅgahā ete Samavekkhanti paṇḍitā Tasmā mahattaṃ papponti Pāsaṃsā ca bhavanti teti.
Großzügigkeit, kind words, beneficial action, And treating all consistently, in line with what each deserves: These bonds of fellowship (function) in the world like the linchpin in a moving cart. Now, if these bonds of fellowship were lacking, A mother would not receive the honor & respect owed by her child, Nor would a father receive what his child owes him. But because the wise show regard for these bonds of fellowship, They achieve greatness and are praised.
Note: These verses are from the Sangaha-vatthu Sutta (Discourse on the Bonds of Fellowship), Anguttara Nikaya IV.32.
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 Tepi puññassa bhāgino Tasmā dade appaṭivāna-citto Yattha dinnaṃ mahapphalaṃ Puññāni para-lokasmiṃ Patiṭṭhā honti pāṇinanti.
Those with discernment, responsive, free from stinginess, give in the proper season. Having given in the proper season With hearts inspired by the Noble Ones — straightened, Such — Their offering bears an abundance. Those who rejoice in that gift, or give assistance, They too have a share of the merit, and the offering is not depleted by that. Therefore, with an unhesitant mind, one should give where the gift bears great fruit. Merit is what establishes living beings in the next life.
Note: These verses are from the Kala-dana Sutta (Discourse on Seasonable Gifts), Anguttara Nikaya V.36. They are often chanted when large groups of people organize a donation for a special occasion, such as a kathina.
Ratanattayānubhāvena Ratanattaya-tejasā Dukkha-roga-bhayā verā Sokā sattu c'upaddavā Anekā antarāyāpi Vinassantu asesato 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.
Through the power of the Triple Gem, through the radiant energy of the Triple Gem, May suffering, disease, danger, animosity, sorrow, adversity, misfortune — obstacles without number — vanish without a trace. Triumph, success, wealth, & gain, Safety, luck, happiness, strength, Glory, long life, & beauty, Fortune, increase, & status, A lifespan of 100 years, And success in your livelihood: May they be yours.
Note: This selection is frequently chanted when a gift is being dedicated to the Sangha as a whole (Sangha-dana). The same is true of the following selection, which is one of the few pieces that Dhammayut monks will chant in Sanyoga style.
Sabba-buddhānubhāvena sabba-dhammānubhāvena sabba-saṅghānubhāvena buddha-ratanaṃ dhamma-ratanaṃ saṅgha-ratanaṃ tiṇṇaṃ ratanānaṃ ānubhāvena caturāsītisahassa-dhammakkhandhānubhāvena piṭakatyānubhāvena jinasāvakānubhāvena:
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 antarāyāpi 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 Rakkhantu sabba-devatā Sabba-buddhānubhāvena Sadā sotthī bhavantu te. Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-dhammānubhāvena Sadā sotthī bhavantu te. Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-saṅghānubhāvena Sadā sotthī bhavantu te.
Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Sangha, the power of the Triple Gem — the gem of the Buddha, the gem of the Dhamma, the gem of the Sangha — the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor's disciples:
May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed.
May there always be an increase of long life, wealth, glory, status, strength, beauty, & happiness.
May suffering, disease, danger, animosity, sorrow, adversity, misfortune — obstacles without number — vanish through (the Triple Gem's) radiant energy. Triumph, success, wealth, & gain, Safety, luck, happiness, strength, Glory,long life, & beauty, Fortune, increase, & status, A lifespan of 100 years, And success in your livelihood: May they be yours. May there be every good blessing, may the devas protect you, Through the power of all the Buddhas (Dhamma, Sangha) may you always be well.
So attha-laddho sukhito Viruḷho buddha-sāsane Arogo sukhito hohi Saha sabbehi ñātibhi. Sā attha-laddhā sukhitā Viruḷhā buddha-sāsane Arogā sukhitā hohi Saha sabbehi ñātibhi. Te attha-laddhā sukhitā Viruḷhā buddha-sāsane Arogā sukhitā hotha Saha sabbehi ñātibhi.
May he gain his aims, be happy, and flourish in the Buddha's teachings. May you, together with all your relatives, be happy and free from disease. May she gain her aims, be happy... May they gain their aims, be happy...
Note: The above verses are frequently chanted after an ordination, or when a lay person has undertaken the practice of the eight precepts or has taken the five preepts for the first time. If one man has ordained or taken the precepts, chant only the two lines beginning "So attha-laddho..." three times. If one woman, chant only the two lines beginning "Sa attha-laddha..." three times. If more than one person, chant only the two lines beginning "Te attha-laddha..." three times.
Yasmiṃ padese kappeti Vasaṃ paṇḍita-jātiyo Sīlavant'ettha bhojetvā Saññate brahma-cārino Yā tattha devatā āsuṃ Tāsaṃ dakkhiṇam-ādise Tā pūjitā pūjayanti Mānitā mānayanti naṃ Tato naṃ anukampanti Mātā puttaṃ va orasaṃ Devatā'nukampito poso Sadā bhadrāni passati.
In whatever place a wise person makes his dwelling, — there providing food for the virtuous, the restrained, leaders of the holy life — He should dedicate that offering to the devas there. They, receiving honor, will honor him; Being respected, will show him respect. As a result, they will feel sympathy for him, like that of a mother for her child. A person with whom the devas sympathize always sees things go auspiciously.
Note: These verses are from the Maha-parinibbana Suttanta (Great Discourse on the Total Unbinding), Digha Nikaya 16. They are frequently chanted when the donor is making merit on the occasion of his/her birthday or a house-warming.
Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-buddhānubhāvena Sadā sotthī bhavantu te. Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-dhammānubhāvena Sadā sotthī bhavantu te. Bhavatu sabba-maṅgalaṃ Rakkhantu sabba-devatā Sabba-saṅghānubhāvena Sadā sotthī, bhavantu te.
May there be every good blessing, may the devas protect you, Through the power of all the Buddhas (Dhamma, Sangha) may you always be well.
Note: These verses are always chanted to conclude the anumodana.
(LEITER):
Handa mayaṃ buddhassa bhagavato pubba-bhāga-namakāraṃ karoma se:
Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:
(ALLE):
[Namo tassa] bhagavato arahato sammā-sambuddhassa. (Three times.)
Verehrung ihm, dem Erhabenen, Vollendeten, rechtens Selbst-Erwachten.
(LEITER):
Handa mayaṃ sacca-kiriyā gāthāyo bhaṇāma se:
(ALLE):
[N'atthi me saraṇaṃ aññaṃ] Buddho me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā.
I have no other refuge, The Buddha is my foremost refuge. Through the speaking of this truth, may I be blessed always.
N'atthi me saraṇaṃ aññaṃ Dhammo me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā.
I have no other refuge, The Dhamma is my foremost refuge. Through the speaking of this truth, may I be blessed always.
N'atthi me saraṇaṃ aññaṃ Saṅgho me saraṇaṃ varaṃ Etena sacca-vajjena Sotthi me hotu sabbadā.
I have no other refuge, The Saṅgha is my foremost refuge. Through the speaking of this truth, may I be blessed always.
Tasmā tih'amhehi sikkhitabbaṃ: "Sampanna-sīlā viharissāma sampanna-pāṭimokkhā. Pāṭimokkha-saṃvara-saṃvutā viharissāma ācāra-gocara-sampannā. Aṇumattesu vajjesu bhaya-dassāvī samādāya sikkhissāma sikkhāpadesūti." Evañhi no sikkhitabbaṃ.
Therefore we should train ourselves: "We will live consummate in virtue, consummate in the Patimokkha. We will live restrained with the restraint of the Patimokkha, consummate in our behavior & sphere of activity. We will train ourselves, having undertaken the training rules, seeing danger in the slightest faults." That's how we should train ourselves.
Uddiṭṭhaṃ kho tena Bhagavatā jānatā passatā arahatā sammā-sambuddhena: Ovāda-pāṭimokkhaṃ tīhi gāthāhi.
This was summarized by the Blessed One, the One who Knows, the One who Sees, the Worthy One Rightly Self-awakened: the Patimokkha Exhortation in three verses:
There are seven basic steps:
1. Start out with three or seven long in-&-out breaths, thinking bud- with the in-breath, and dho with the out. Keep the meditation syllable as long as the breath.
2. Be clearly aware of each in-&-out breath.
3. Observe the breath as it goes in & out, noticing whether it's comfortable or uncomfortable, broad or narrow, obstructed or free-flowing, fast or slow, short or long, warm or cool. If the breath doesn't feel comfortable, change it until it does. For instance, if breathing in long & out long is uncomfortable, try breathing in short & out short. As soon as you find that your breathing feels comfortable, let this comfortable breath sensation spread to the different parts of the body.
To begin with, inhale the breath sensation at the base of the skull and let it flow all the way down the spine. Then, if you are male, let it spread down your right leg to the sole of your foot, to the ends of your toes, and out into the air. Inhale the breath sensation at the base of the skull again and let it spread down your spine, down your left leg to the ends of your toes, and out into the air. (If you are female, begin with the left side first, because the male & female nervous systems are different.)
Then let the breath from the base of the skull spread down over both shoulders, past your elbows & wrists, to the tips of your fingers, and out into the air.
Let the breath at the base of the throat spread down the central nerve at the front of the body, past the lungs & liver, all the way down to the bladder & colon.
Inhale the breath right at the middle of the chest and let it go all the way down to your intestines.
Let all these breath sensations spread so that they connect & flow together, and you'll feel a greatly improved sense of well-being.
4. Learn four ways of adjusting the breath:
a. in long & out long,
b. in long & out short,
c. in short & out long,
d. in short & out short.
Breathe whichever way is most comfortable for you. Or, better yet, learn to breathe comfortably all four ways, because your physical condition & your breath are always changing.
5. Become acquainted with the bases or focal points for the mind — the resting spots of the breath — and center your awareness on whichever one seems most comfortable. A few of these bases are:
a. the tip of the nose,
b. the middle of the head,
c. the palate,
d. the base of the throat,
e. the breastbone (the tip of the sternum),
f. the navel (or a point just above it).
If you suffer from frequent headaches or nervous problems, don't focus on any spot above the base of the throat. And don't try to force the breath or put yourself into a trance. Breathe freely & naturally. Let the mind be at ease with the breath — but not to the point where it slips away.
6. Spread your awareness — your sense of conscious feeling — throughout the entire body.
7. Unite the breath sensations throughout the body, letting them flow together comfortably, keeping your awareness as broad as possible. Once you are fully aware of the aspects of the breath you already know in your body, you'll come to know all sorts of other aspects as well. The breath, by its nature, has many facets: breath sensations flowing in the nerves, those flowing around & about the nerves, those spreading from the nerves to every pore. Beneficial breath sensations & harmful ones are mixed together by their very nature.
To summarize: (a) for the sake of improving the energy already existing in every part of your body, so that you can contend with such things as disease & pain; and (b) for the sake of clarifying the knowledge already within you, so that it can become a basis for the skills leading to release & purity of heart — you should always bear these seven steps in mind, because they are absolutely basic to every aspect of breath meditation.
— Phra Ajaan Lee Dhammadharo