Retreat Manual

Tathagata Meditation Center                                          1215 Lucretia Ave, San Jose, CA 95122   Tel:(408)294-4536  Website: www.tathagata.org

(June 13 2014)
 
 

Tathagata Meditation Center (TMC) and its retreat organizers gladly welcome all meditators (yogis) to the special Vipassana (Insight) Meditation retreat.  We hope this retreat will provide a good opportunity for meditators to develop mindfulness necessary for spiritual insights that lead to enlightenment.

During the retreat, meditation teachers will give instructions on sitting meditation, walking meditation as well as observing other daily activities, and advice on how to develop progressive insights according to yogi’s report during the interview with teachers.  This Retreat Manual consists of the following items:
  • The Retreat Orientation with basic rules and regulations, guideline for reporting, daily schedule, and TMC’s map.

  • Precepts

  • Metta Chanting

  • Loving-kindness Practice by way of location and by way of persons

  • Some Sermon (Sutta) excerpts such as Metta Sutta, Mahā Satipaṭṭhāna Sutta, Paṭiccasamuppāda, Udanagatha, Lakkhaṇattayaṁ, Anattalakkhaṇa Sutta, and Maṅgala Sutta

  • Sharing Merits.

Have a good and productive retreat!
                                                                                                                                                                                              TMC Management
 
 
 
 

Retreat Orientation

Basic Rules and Regulations

In order to make spiritual progress during the retreat, meditators need to have faith, effort and perseverance.  Faith in the teacher and in the method will inspire meditators to practice.  Faith alone is not sufficient, however.  Meditators also need effort and perseverance to progress along the spiritual path leading to enlightenment and emancipation.  Therefore, faith, effort, and perseverance are indispensable qualities for yogis during the retreat.

For the retreat to be smooth and fruitful, all meditators are requested to observe all the retreat rules.  The rules may seem demanding but they are created for the benefits of all the meditators who are ready to practice wholeheartedly.  They are as follows:

  1. Practice seriously.  During the retreat, upon seeing yogis not mindfully focusing on their practice, the meditation teacher(s) or the retreat coordinator(s) will remind them so.

  1. Take 8 precepts with 2 meals a day, breakfast at 6 A.M. and lunch at 11 A.M.. Juices are served at 4 P.M. in the dining hall.  Please do not eat or drink in the open areas or in the meditation hall.  Yogis are responsible for cleaning their cups, the rest will be taken care by the center. 

  2. Keep noble silence all the time, talk only when really necessary such as during the interview or during the question-and-answer session.

  3. Bow before and after each sitting meditation, each Dhamma talk, and each interview to display gratitude and humility.  Please do not take bowing as a behavior of lower social status.

  4. Meditators must do all activities in slow motion.  However, when lining up for taking foods, resume normal pace with mindfulness to have time to finish meal by noon.  Look down while walking, standing, eating and during interview reporting.

  5. Avoid greeting each other, smoking, physical exercises, yoga, tai chi, making calls, listening to electronic devices, reading books and materials not related to the practice, and wandering.

  6. Avoid stretching legs toward the Buddha shrine to show respect.

  7. Show respect toward meditation teachers by waiting for them to exit the meditation hall first after every sitting meditation or Dhamma talks except when they remain for further meditation.

  8. Refrain from seeing meditation teachers besides the scheduled interview time and the question-and-answer session.

  9. After two full days of practice, yogis are scheduled for interview every other two days with same meditation teacher for the whole week.  Please do the following:

  • Check interview list posted on the board in front of the office for interview date, time, location, and teacher.

  • Come to interview location at least five minutes ahead of the schedule.

  • Report your own experience of practice, direct to the point, not wasting time with intellectual questions

  • Stay within own interview time allocation.

  1. Come to meditation hall on time to avoid disturbing other yogis.

  2. Open and close meditation hall’s doors gently, slowly and mindfully to minimize noises.

  3. Yogis should arrive at the meditation hall at least five minutes before the daily Dhamma talk at 5 P.M.

  4. Do not skip any sitting meditation, especially the last sitting with loving-kindness (metta) chanting at 9:40 P.M. daily.

  5. Sit at prearranged seats in the meditation hall and in the dining hall. Please do not move to another sitting location at will. If there is really a need to move, ask the retreat coordinator first. Yogis are allowed to use resting chairs against the back wall of the meditation hall for 15-minutes maximum on the first-come-first-serve basis.

  6. For taking shower after 10:30 P.M., female meditators are requested to use the bathrooms at the little garden to avoid disturbing other yogis who are sleeping or going to sleep.

  7. Do not leave your stuff on the empty bed to make it available for a coming yogi.

  8. Conserve restroom paper tissues and towels, water, and electricity.

  9. Please volunteer for minor tasks, if posted.

  10. If communication is needed, write a note and leave it in the “messages” box on the front door of the office.  If urgent, find the retreat coordinator or office staff. Office hours:  11 A.M. – 1 P.M.

  11. Laundry time and locations will be announced right after the Dhamma talk on the day before the service day. For laundry service, use bag received upon checking in and put your name on it.  The cost is currently $8.00 each time.   

  12. Please check out by 12 Noon since the center needs time to get the room ready for upcoming yogis.  When checking out, please remove your name labels at the seats in the meditation hall and the dining hall to make the seats available for coming yogis. The retreat is fully occupied with yogis, so please take this seriously; otherwise, it is very inconvenient for everyone.

  13. Refrain from using the dining hall from 10:30 P.M. to 4:30 A.M. (sleeping time).

  14. Refreshment is at 4:00 P.M. daily.  Minimize refreshment time to have time for walking meditation.

  15. To request books, please leave the list of requested books in the “Messages” box on the office’s  front door and receive them the day before your departure day.

Guidline for Reporting During Interview

Your observation of body and mind should be reported according to the following three-step procedure:
  1. What object you note i.e. the rising and falling movement of the abdomen or any other object becoming most prominent at the present moment.

  2. How you note it i.e. how you become aware of it with or without labeling.

  3. What experience you have of it or what happens to the object when noted i.e. you are aware of its shape, manner or characteristics (individual characteristics or common characteristics).

Primary Object  

Meditators are supposed to start the report with their experience of the primary object of rising and falling movement of the abdomen according to the above-mentioned procedure.

Example:
  1. I watch the abdomen rises (or falls)

  2. I label it as “rising, rising” (or “falling, falling”)

  3. I become aware of stretching, pressure, stiffness, tension etc.  I felt pressure increased gradually (when falling, I felt relief or pressure decreased.)

It is very important to describe your primary object in clear, simple and precise terms with all the accurate details you have observed.  Only after that should you continue to report on the secondary objects.
 

Secondary Object  

The secondary objects are but not limited to the following:
  1. bodily sensations: pain, itch, etc.

  2. Thoughts: ideas, planning, remembering, thinking, etc.

  3. Emotions: anger, pride, joy, happiness, etc.

  4. Noises (hearing), images (seeing), etc.

While mindfully following the primary object, if any of the above secondary objects become prominent (more than the primary object), meditators turn the mind toward that object and mindfully observe it.  During the interview, after the reporting on the primary object, meditators also report the experience of the secondary objects according to the above three-step procedure.
 
Examples:
1. Body sensation as the most prominent secondary object:
  1. I felt painful on the knee or pain arose in my knee.

  2. I noted it as “pain, pain.”

  3. I found it changed from stabbing pain to hard pain.

  4. I noted as “hard, hard.”

  5. I felt it as slow pulsating hardness, later found it decreased, and after a few minutes  disappeared.

  6. Then, I went back to the primary object which is the rising and falling movement of the abdomen.

2. Thoughts and emotions as the most prominent secondary objects:
When reporting different kinds of thoughts such as planning, imagining, judging, daydreaming, etc, or emotions such as anger, frustration, happiness, etc, meditators should report them objectively without mentioning whom or what they are thinking about or who or what makes them angry, etc.  
  1. I found myself deep in thoughts.

  2. I noted as “thinking, thinking” (in general) or “planning, planning” or “remembering, remembering (in specific).”

  3. I felt myself angry.

  4. I noted “anger, anger.”

  5. I found it disappeared after a while.

  6. Then, I went back to the primary object which is the rising and falling movement of the abdomen.

A Sample of a Comprehensive Report

I note the rising and falling movement of the abdomen as a primary object of meditation.  When I note the rising, I experience tension and heaviness.  I then noted the falling as “falling, falling,” my experience of falling was not clear.  I found my mind wandered and noted it as “wandering, wandering,” and after a while it stopped.  I then went back to the primary object of rising and falling movement of the abdomen.
And then, a pain arose in my knee, I noted it as “pain, pain” but it intensified and began to throb.  I noted “throbbing, throbbing” then it lessened and finally disappeared.  I then returned to the rising and falling movement of the abdomen.  
Suddenly, a sound occurred.  I noted “hearing, hearing” and meanwhile an itch took place in the face.  I noted it as “itching, itching.”  After a while, the itch disappeared and I then returned to the primary object of the rising and falling movement of the abdomen.”
 

An Advice to Meditators (Yogis)

  • Report your own experience, not imaginary stuffs or made-up stories.

  • Keep your interview short and to the point by following the above-mentioned procedure and reporting examples.

  • Labeling or noting must go concurrently along with precise awareness of the object. Otherwise, it will bring no result.

  • Help the meditation teacher to help you develop insights by practicing diligently as instructed and by reporting your practice experience properly as suggested.

Daily Schedule

4:30 A.M.:        Waking up
5:00            Chanting / Metta / Sitting Meditation
6:00            Breakfast

8:00            Sitting Meditation

9:00            Walking Meditation

10:00            Sitting Meditation

11:00            Lunch

Resting - Walking Meditation

1:00 P.M.:        Sitting Meditation

2:00            Walking Meditation

3:00            Sitting Meditation

4:00            Walking Meditation – Juices

5:00            Precepts / Dhamma Talk
6:00            Walking Meditation

7:00            Sitting Meditation

8:00            Walking Meditation

9:00            Sitting Meditation

9:40            Metta Chanting

10:00            Bed Time

 

Request for Eight Precepts

Ahaṁ bhante, tisaraṇena saha, aṭṭhaṅga-samannāgataṁ uposatha-sīlaṁ, dhammaṁ yācāmi, anuggahaṁ katvā sīlaṁ detha, me bhante.
Venerable sir, I would like to request the uposatha eight precepts with refuge in the Triple Gem.  Please kindly grant me the request.
Sayadaw says (S):
Yam ahaṁ vadāmi, taṁ vadetha

Repeat after me.

Yogis reply (Y):
Āma bhante.

    Yes, Venerable sir.    

Homage to the Buddha

Namo tassa bhagavato arahato sammāsambuddhasa   (3 times, 3 lần)

Homage to him, the Exalted One, the fully Enlightened One     

Taking Three Refuges

Tam Quy    

Buddhaṁ saranaṁ gacchāmi.

I go to the Buddha as my refuge.

Dhammaṁ saranaṁ gacchāmi.

I go to the Dhamma as my refuge.

Saṁghaṁ saranaṁ gacchāmi.

I go to the Sangha as my refuge

Dutiyampi Buddhaṁ saranaṁ gacchāmi.

For the second time, I go to the Buddha as my refuge

Dutiyampi Dhammaṁ saranaṁ gacchāmi.

For the second time, I go to the Dhamma as my refuge.

Dutiyampi Saṁghaṁ saranaṁ gacchāmi.

For the second time, I go to the Sangha as my refuge.

Tatiyampi Buddhaṁ saranaṁ gacchāmi.

For the third time, I go to the Buddha as my refuge.

Tatiyampi Dhammaṁ saranaṁ gacchāmi.

For the third time, I go to the Dhamma as my refuge.

Tatiyampi Saṁghaṁ saranaṁ gacchāmi.

For the third time, I go to the Sangha as my refuge.

(S):  Saraṇagamanaṁ paripuṇṇaṁ

 Taking refuge is complete.

(Y):  Āma Bhante

 Yes, Venerable Sir

Taking Eight Preceps

  1. Pāṇātipātā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from killing any beings.

  1. Adinnādānā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from taking what is not given.

  1. Abrahmacariya veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from sexual misconducts.

  1. Musāvādā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from false speech.

  1. Surā-meraya-majja-pamādaṭṭhānā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from drinks and drugs that fuddle the mind and reduce mindfulness.

  1. Vikāla-bhojanā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from taking food at improper time (after midday).

  1. Nacca gīta vādita visūkadassana, mālāgandha vilepana dhārana maṇḍana vibhūsanaṭṭhānā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from dancing, singing, music, shows, using garlands, perfumes, cosmetics, adornments and ornaments.

  1. Uccāsayana-mahāsayanā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from using high and luxurious seats or beds.

 

Idaṁ me sīlaṁ magga-phala-ñāṇassa paccayo hotu.

May my keeping of precepts be a suitable condition for my attaining path and fruitions.

      (S):  Appamādena sampādetha

                  Accomplish the training with mindfulness.

      (Y):  Āma Bhante

               Yes, Venerable Sir.

              Dạ, xin vâng.

 

Request for Five Precepts

(Y) Ahaṁ bhante, tisaraṇena saha, pañca-sīlaṁ, dhammaṁ yācāmi, anuggahaṁ katvā sīlaṁ detha, me bhante.

Venerable sir, I would like to request the five precepts with refuge in the Triple Gem. Please kindly grant me the request.

(S) Yam ahaṁ vadāmi, taṁ vadetha

Repeat after me.

(Y)   Āma bhante.

    Yes, Venerable sir.

Homage to the Buddha

Namo tassa bhagavato arahato sammāsambuddhasa    (3 times, 3 lần)

Homage to him, the Exalted one, the fully Enlightened one.        

Taking Three Refuges

Tam Quy 

Buddhaṁ saranaṁ gacchāmi.

I go to the Buddha as my refuge

Dhammaṁ saranaṁ gacchāmi.

I go to the Dhamma as my refuge.

Saṁghaṁ saranaṁ gacchāmi.

I go to the Sangha as my refuge.

Dutiyampi Buddhaṁ saranaṁ gacchāmi.

For the second time, I go to the Buddha as my refuge.

Dutiyampi Dhammaṁ saranaṁ gacchāmi.

For the second time, I go to the Dhamma as my refuge.

Dutiyampi Saṁghaṁ saranaṁ gacchāmi.

For the second time, I go to the Sangha as my refuge.

Tatiyampi Buddhaṁ saranaṁ gacchāmi.

For the third time, I go to the Buddha as my refuge.

Tatiyampi Dhammaṁ saranaṁ gacchāmi.

For the third time, I go to the Dhamma as my refuge.

Tatiyampi Saṁghaṁ saranaṁ gacchāmi.

For the third time, I go to the Sangha as my refuge.

(S):  Saraṇagamanaṁ paripuṇṇaṁ

  Taking refuge is complete.

(Y):   Āma Bhante

   Yes, Venerable Sir

Taking Five Precepts

  1. Pāṇātipātā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from killing any beings.

  1. Adinnādānā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from taking what is not given.

  1. Kāmesu micchācārā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from sexual misconduct.

  1. Musāvādā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from false speech.

  1. Surā-meraya-majja-pamādaṭṭhānā veramaṇi-sikkhāpadaṁ samādiyāmi.

I undertake the rule of training to refrain from drinks and drugs that fuddle the mind and reduce mindfulness.

    Idaṁ me sīlaṁ magga-phala-ñāṇassa paccayo hotu.

May my keeping of precepts be a suitable condition for my attaining path and fruitions.

    (S):  Appamādena sampādetha

Accomplish the training with mindfulness.

    (Y): Āma Bhante

Yes, Venerable Sir

 
 
 

Chanting After the Dhamma Talk

Imāya Dhammā’nudhammapaṭipattiyā Buddhaṁ pūjemi.

With this practice that conforms to the Dhamma, I honor the Buddha.

Imāya Dhammā’nudhammapaṭipattiyā Dhammaṁ pūjemi.

With this practice that conforms to the Dhamma, I honor the Dhamma.

Imāya Dhammā’nudhammapaṭipattiyā Saṅghaṁ pūjemi.

With this practice that conforms to the Dhamma, I honor the Sangha.

Imāya Dhammā’nudhammapaṭipattiyā mātāpitaro pūjemi.

With this practice that conforms to the Dhamma, I honor my parents.

Imāya Dhammā’nudhammapaṭipattiyā ācariye pūjemi.

With this practice that conforms to the Dhamma, I honor my teachers.

Addhā imāya paṭipadāyā jarā-maranamhā parimuccissāmi

With the meditation practice, may I be liberated from (the universal suffering of) aging and death.

Idaṁ me puññaṁ āsavakkhayāvahaṁ hotu

May this merit of mine bring about detruction of mental defilements.

Idaṁ me sīlaṁ magga-phala ñānassa paccayo hotu

May my precepts be a good cause for the attainment of the Path and Fruition.

Imaṁ no puñña-bhāgaṁ sabbasattānaṁ dema.

We share this our merit with all beings.

Sabbe sattā sukhitā hontu.

May all beings be well and happy.

Sādhu! Sādhu! Sadhu!

Well done! Well done! Well done!

Alternative

Imāya Dhammā’nudhammapaṭipattiyā Buddhaṁ pūjemi.

With this practice that conforms to the Dhamma, I honor the Buddha.

Imāya Dhammā’nudhammapaṭipattiyā Dhammaṁ pūjemi.

With this practice that conforms to the Dhamma, I honor the Dhamma.

Imāya Dhammā’nudhammapaṭipattiyā Samghaṁ pūjemi.

With this practice that conforms to the Dhamma, I honor the Sangha.

Addhā imayā paṭipadāya jarāmaraṇamhā parimuccissāmi.

With this meditation practice, may I be liberated from the universal suffering of aging and death.

Idam no puññaṁ āsavakkhayāvahaṁ hotu.

May this merit of ours bring about the destruction of mental defilements.

Idaṁ no puññaṁ nibbānassa paccayo hotu.

May this merit of ours bring about the attainment of Nibbāna.

Imaṁ no puññabhāgaṁ sabbasattānaṁ vibhājema.

We share our merit with all beings.

Sabbe sattā imaṁ puññabhāgaṁ labhitvā sukhitā bhavantu.

Having gained our sharing of merit, may all beings be well and happy.

Sādhu! Sādhu! Sādhu!

Well done! Well done! Well done!

 

Metta Chanting

Ahaṁ avero homi

May I have no enmity and danger.

Abyāpajjho homi

May I have no mental suffering.

Anīgho homi

May I have no physical suffering.

Sukhī attānaṁ pariharāmi.

May I take care of myself happily.

Mama mātāpitu-ācariyā ca ñātimittā ca sabrahma-carino ca

May my parents, teachers, relatives and friends

Averā hontu

Have no enmity and danger,

Abyāpajjā hontu

Have no mental suffering,

Anīghā hontu

Have no physical suffering,

Sukhī attānaṁ pariharantu.

May they take care of themselves happily.

Imasmiṁ ārāme sabbe yogino

May all yogis in this compound

Averā hontu

Have no enmity and danger,

Abyāpajjā hontu

Have no mental suffering,

Anīghā hontu

Have no physical suffering,

Sukhī attānaṁ pariharantu.

May they take care of themselves happily.

Imasmiṁ ārāme sabbe bhikkhu-sāmanerā ca upāsaka-upāsikāyo ca

May all monks in this compound, novice monks, laymen and laywomen disciples

Averā hontu

Have no enmity and danger,

Abyāpajjā hontu

Have no mental suffering,

Anīghā hontu

Have no physical suffering,

Sukhī attānaṁ pariharantu.

May they take care of themselves happily.

Amhākaṁ catupaccaya-dāyakā

May our donors of the four necessities (robes, food, medicine and lodging)

Averā hontu

Have no enmity and danger,

Abyāpajjā hontu

Have no mental suffering,

Anīghā hontu

Have no physical suffering,

Sukhī attānaṁ pariharantu.

May they take care of themselves happily.

Amhākaṁ ārakkha-devatā, Imasmiṁ

vihāre Imasmiṁ āvāse Imasmiṁ ārāme

May our guardian devas in this monastery,

in this dwelling, in this compound,

Ārakkha devatā

May the guardian devas,

Averā hontu

Have no enmity and danger,

Abyāpajjā hontu

Have no mental suffering,

Anīghā hontu

Have no physical suffering,

Sukhī attānaṁ pariharantu.

May they take care of themselves happily.

Sabbe sattā, sabbe pāṇā, sabbe bhūtā,

sabbe puggalā, sabbe attabhāvapariyāpannā,

May all beings, all breathing beings, all

creatures, all individuals (all beings), all

personalities (all beings with mind and body)

sabbā itthiyo, sabbe purisā, sabbe ariyā,

sabbe anariyā, sabbe devā, sabbe manussā,

sabbe vinipātikā

May all females, all males, all Noble ones

(saints), all wordlings (who have not attained

sainthood), all celestial beings, all human beings,

all those who have fallen from happiness

Averā hontu

Have no enmity and danger,

Abyāpajjā hontu

Have no mental suffering,

Anīghā hontu

Have no physical suffering,

Sukhī attānaṁ pariharantu.

May they take care of themselves happily,

Dukkhā muccantu (karunā)

Be released from suffering,

Yathāladdha-sampattito mā vigacchantu

Be not deprived of happiness they have obtained.

Kammassakā

All beings are owners of their kamma.

Puratthimāya disāya

In the east,

Pacchimāya disāya

In the west,

Uttarāya disāya

In the north,

Dakkhiṇāya disāya

In the south,

Puratthimāya anudisāya

In the south-east,

Pacchimāya anudisāya

In the north-west,

Uttarāya anudisāya

In the north-east,

Dakkhināya anudisāya

In the south-west,

Heṭṭhimāya disāya

In the downward direction,

Uparimāya disāya

In the upward direction,

Sabbe sattā, sabbe pānā, sabbe bhūtā, sabbe

puggalā, sabbe attabhāvapariyāpannā

May all beings, all breathing beings, all

creatures, all individuals (all beings), all

personalities (all beings with mind and body),

Sabbā itthiyo, sabbe purisā, sabbe ariyā,

sabbe anariyā, sabbe devā, sabbe manussā,

sabbe vinipātikā

May all females, all males, all Noble ones

(saints), all wordlings (who have not attained

sainthood), all celestial beings, all human beings,

all those who have fallen from happiness,

Averā hontu

Have no enmity and danger,

Abyāpajjā hontu

Have no mental suffering,

Anīghā hontu

Have no physical suffering,

Sukhī attānaṁ pariharantu

May they take care of themselves happily,

Dukkhā muccantu (karunā)

Be released from suffering,

Yathāladdha-sampattito mā vigacchantu.

Be not deprived of happiness they have obtained.

Kammassakā

All beings are owners of their kamma,

Uddhaṁ yāva bhavaggā ca

As far as the highest plane of existence,

Adho yāva avīcito

To as far down as the lowest plane,

Samantā cakkavālesu

In the entire universe,

Ye sattā pathavī-carā

Whatever beings that move on earth,

Abyāpajjhā niverā ca

May they have no mental suffering and enmity,

Niddukkhā ca nupaddavā.

And from physical suffering and danger.

Uddhaṁ yāva bhavaggā ca

As far as the highest plane of existence,

Adho yāva avīcito

To as far down as the lowest plane,

Samantā cakkavālesu

In the entire universe,

Ye sattā udake-carā

Whatever beings that move in water,

Abyāpajjhā niverā ca

May they be free from mental suffering and enmity,

Niddukkhā ca nupaddavā.

And from physical suffering and danger.

Uddhaṁ yāva bhavaggā ca

As far as the highest plane of existence,

Adho yāva avīcito

To as far down as the lowest plane,

Samantā cakkavālesu

In the entire universe,

Ye sattā ākāse-carā

Whatever beings that move in air,

Abyāpajjha niverā ca

May they have no mental suffering and enmity,

Niddukkhā ca nupaddavā

And from physical suffering and danger.

Honoring

Imāya Dhammā’nudhammapaṭipattiyā Buddhaṁ pūjemi.

With this practice that conforms to the Dhamma, I honor the Buddha.

Imāya Dhammā’nudhammapaṭipattiyā Dhammaṁ pūjemi.

With this practice that conforms to the Dhamma, I honor the Dhamma.

Imāya Dhammā’nudhammapaṭipattiyā Saṁghaṁ pūjemi.

With this practice that conforms to the Dhamma, I honor the Sangha.

Imāya Dhammā’nudhammapatipattiyā mātāpitaro pūjemi.

With this practice that conforms to the Dhamma, I honor my parents.

Imāya Dhammā’nudhammapaṭipattiyā ācariye pūjemi.

With this practice that conforms to the Dhamma, I honor my teachers.

Resolution

Addhā imāya paṭipadāyā jarā-maranamhā parimuccissāmi

With the meditation practice, may I be liberated from (the universal suffering of) aging and death.

Aspiration

Idaṁ me puññaṁ āsavakkhayāvahaṁ hotu.

May this merit of mine bring about detruction of cankers.

Idaṁ me sīlaṁ magga-phala ñāṇassa paccayo hotu.

May my precepts be a good cause for the attainment of the Path and Fruition.

Sharing Merit

Imaṁ no puñña-bhāgaṁ sabbasattānaṁ dema.

We share this our merit with all beings.

Sabbe sattā sukhitā hontu.

May all beings be well and happy.

Conclusion

Sādhu! Sādhu! Sādhu!

Well done! Well done! Well done!

 
 
 

The Practice of Loving-kindness

By Way of Location

May I be well, happy and peaceful.

May all beings in this house be well, happy and peaceful.

May all beings in this area be well, happy and peaceful.

May all beings in this city be well, happy and peaceful.

May all beings in this county be well, happy and peaceful.

May all beings in this state be well, happy and peaceful.

May all beings in this country be well, happy and peaceful.

May all beings in this world be well, happy and peaceful.

May all beings in this universe be well, happy and peaceful.

May all beings be well, happy and peaceful.

By Way of Persons

May I be well, happy and peaceful.

May my teachers be well, happy and peaceful.

May my parents be well, happy and peaceful.

May my relatives be well, happy and peaceful.

May my friends be well, happy and peaceful.

May the indifferent persons be well, happy and peaceful.

May the unfriendly persons be well, happy and peaceful.

May all meditators be well, happy and peaceful.

May all beings be well, happy and peaceful.

May all suffering ones be suffering-free

And the fear-struck fearless be

May the griefing shed all grief

And all beings find relief.

 
 

Some Suttas and Sutta Excerpts

Metta Sutta

Yassānubhāvato yakkhā,

Neva dassenti bhisanaṁ;

Yamhi cevānuyuñjanto,

Rattindiva-matandito.

 

Sukhaṁ supati sutto ca,

Pāpaṁ kiñci na passati;

Evamādiguṇūpetaṁ,

Parittaṁ taṁ bhaṇāma he.

By the power of this sutta, the Yakkhas do not show fearful vision.

A person making effort in (with) this Sutta day and night (by reciting and practicing),

Will sleep soundly, and when he is asleep, he does not have bad dreams.

 

Oh good people!  Let us recite this protective Sutta

Which is endowed with these qualities and others as well.

 

Karaṇiya-matthakusalena

Yaṁ ta santaṁ padaṁ abhisamecca,

Sakko ujū ca suhujū ca,

Suvaco cassa mudu anatimāni.

One who is skilled in his good, and inspired by the ultimate peacefulness of Nibbāna

Should practice (three kinds of training)

He should be able, upright, very upright, obedient, gentle, and not conceited.

 

Santussako ca subharo ca

Appa-kicco ca sallahuka-vutti

Santindriyo ca nipako ca,

Appagabbho kulesva-nanugiddho.

One should be contented, easy to take care of, have few activities, have light living (have few possesstions),

And be controlled in his senses;

Matured and not impudent

And not be attached to the families (devotees).

 

Na ca khudda-mācare kiñci,

Yena viññū pare upavadeyyuṁ,

Sukhino vā khemino hontu,

Sabbasattā bhavantu sukkhitattā.

One should not commit any slight wrong,

By doing which he might be censured by the wise.

May all beings be happy and safe.

May their hearts be happy.

 

Ye keci pāṇabhūtatthi,

Tasā vā thāvarā vanavasesā

Dīghā vā ye va mahantā,

Majjhimā rassakā aṇuka-thūlā.

 

Diṭṭhā vā ye va adiṭṭhā,

Ye va dūre vasanti avidūre,

Bhūtā va sambhavesīva,

Sabba-sattā bhavantu sukhittā.

Whatsoever living beings there be, feeble or strong, long or big or medium or short, small or fat (round), seen or unseen, those dwelling far or near, those who have been born and those who are yet to be born  -- may all beings without exception be happy.
 
Na paro paraṁ nikubbetha,

Nātimaññetha katthaci na kañci,

Byārosanā paṭighasañña,

Nāñña-maññassa dukkha-miccheyya.

Let none deceive another or despise any person in any place.  

Let none wish any harm to another with insult or ill will.

 

Mātā yathā niyaṁ putta-,

Māyusā ekaputta-manurakkhe,

Evam pi sabbabhūtesu,

Mānasaṁ bhāvaye aparimāṇaṁ.

Just as a mother would protect her only child at the risk of her own life,

Even so (to such extent) cultivate a boundless heart toward all beings.

 

Mettañca sabba-lokasmi,

Mānasaṁ bhāvaye aparimāṇaṁ,

Uddhaṁ adho ca tiriyañca,

Asambādhaṁ avera-masapattaṁ.

Let the thoughts of boundless love pervade the whole world above, below and across;

Making them unrestricted, free of hate and free of enmity.

 

Tiṭṭhaṁ caraṁ nisinno va,

Sayāno yāvatāssa vitamiddho,

Etaṁ satiṁ adhiṭṭheyya,

Brahma-metaṁ vihāra-midha māhu.

Whether standing, walking, sitting or lying down,

As long as one is awake, one should develop this midfulness in loving kindness.

This is the Noble Living honored here (in the Dispensation of the Buddha).

 

Diṭṭhiñ ca anupaggamma,

Sīlavā dassanena sampanno,

Kamesu vineyya gedhaṁ

Na hi jātu ggabbhaseyya puna reti.

Not approaching (taking ) wrong view,

Being virtuous and endowed with Vision (the first stage of enlightenment),

And discarding attachment to sensusal objects,

One definitely does not come again to lying in a (mother’s) womb.

 
 
 
 
 
 
 

Excerpt from Mahā Satipatthāna Sutta

Ekāyno ayaṁ bhikkhave maggo

This is the only way, bhikkhus

sattānaṁ visuddhiyā,

For the purification of beings,

Soka-paridevānaṁ samatikkamāya,

For the overcoming of sorrow and lamentation,

Dukkha-domanassānaṁ atthaṅgamaya,

For the disappearance of pain and grief,

Ñāyasa adhigamāya,

For reaching the Noble Path,

Nibbānassa sacchikiriyāya,

For the realization of Nibbāna,

Yad idaṁ cattāro Satipaṭṭhānā.

Namely, the Four Foundations of Mindfulness.

Katame cattāro?

What are the four?

Idha bhikkave bhikkhu,

Here (in this teaching), bhikkhus,

kāye kāyānupassī viharati,

A bhikkhu dwells contemplating the body in the body,

ātāpi sampājāno satimā,

Ardent, clearly comprehending and mindful,

vineya loke abhijjhā-domanassaṁ.

Removing desire and discontent in the world.

vedanāsu vedanānupassī viharati,

A bhikkhu dwells contemplating the feeling in the feelings,

ātāpi sampājāno satimā,

Ardent, clearly comprehending and mindful,

vineya loke abhijjhā-domanassaṁ.

Removing desire and discontent in the world.

citte cittānupassī viharati,

A bhikkhu dwells contemplating the consciousness in the consciousness,

ātāpi sampājāno satimā,

Ardent, clearly comprehending and mindful,

vineya loke abhijjhā-domanassaṁ;

Removing desire and discontent in the world;

Dhamesu dhammānupassī viharati

A bhikkhu dwells contemplating the dhamma in the dhammas

ātāpi sampājāno satimā

Ardent, clearly comprehending and mindful,

vineya loke abhijjhā-domanassaṁ;

Removing desire and discontent in the world;

 

Dependent Origination    (Paṭiccasamuppāda)

                 (Titthāyatana-sutta, Aṅgutara Nikāya)

Avijjā-paccayā saṅkhārā.

Dependent on ignorance, arise kammic volitions.

Saṅkhāra-paccayā viññāṇaṃ.

    Dependent on kammic volitions, arises consciousness.

Viññāṇa-paccayā nāmarūpaṃ.

    Dependent on consciousness, arise mind-matter.

Nāmarūpa-paccayā saḷāyatanaṃ.

      Dependent on mind-matter, arise the six sense bases.

Saḷāyatana-paccayā phasso.

Dependent on the six sense bases, arises contact.

Phassa-paccayā vedanā.

Dependent on contact, arises sensation.

Vedanā-paccayā taṇhā.

Dependent on sensation, arises craving.

Taṇhā-paccayā upādānaṃ.

    Dependent on craving, arises clinging.

Upādāna-paccayā bhavo.

    Dependent on clinging, arises existence (of life and volitions).

Bhava-paccayā jāti.

    Dependent on existence (of volitions), arises rebirth.

Jāti-paccayā jarāmaraṇaṃ.

Dependent on birth, decay, death, and

Soka-parideva-dukkha-domanass’upāyāsā saṃbhavanti.

    Sorrow, lamentation, pain, grief, and despair can arise.

Evam’etassa kevalassa dukkha-kkhandhassa samudayo hoti.

Thus arises this whole mass of suffering.

 

Avijjāya tveva asesa-virāga-nirodhā, saṅkhāra-nirodho.

        As ignorance completely ceases, kammic volitions cease.        

Saṅkhāra-nirodhā viññāṇa-nirodho.

         As kammic volitions cease, consciousness ceases.

Viññāṇa-nirodhā nāmarūpa-nirodho.

        As consciousness ceases, mind-matter cease.

Nāmarūpa-nirodhā saḷāyatana-nirodho.

         As mind-matter cease, the six sense bases cease.

Saḷāyatana-nirodhā phassa-nirodho.

         As the six sense bases cease, contact ceases.

Phassa-nirodhā vedanā-nirodho.

         As contact ceases, sensation ceases.

Vedanā-nirodhā taṇhā-nirodho.

As sensation ceases, craving ceases.

Taṇhā-nirodhā upādāna-nirodho.

         As craving ceases, clinging ceases.

Upādāna-nirodhā bhava-nirodho.

         As clinging ceases, existence (of life and volitiions) ceases.

Bhavanirodhā jātinirodho.

         As existence (of volitiions) ceases, rebirth ceases.

Jātinirodhā jarāmaraṇaṃ,

As rebirth ceases, decay and death,

Soka-parideva-dukkha-domanass’upāyāsā nirujjhanti.

Sorrow, lamentation, pain, grief, and despair cease.

Evametassakevalassa dukkhakkhandhassa nirodho hoti.

Thus, the whole mass of suffering comes to an end.

 
 

Udanagatha

(Dhammapada 152-153)

Aneka-jāti-saṁsāraṃ

Through many births in saṁsāra

Sandhāvissaṃ anibbissaṃ,

I wandered not finding

Gaha-kāraṃ gavesanto

Although having looked for the house-builder

Dukkhā jāti punappunaṃ,

Sorrowful is repeated births.

Gahakāraka diṭṭhosi

Oh, House-builder, you are seen!

Puna-gehaṃ na kāhasi.

You shall build no house again.

Sabbā te phāsukā bhaggā

All your rafters are broken,

Gahakūṭaṃ visaṅkhataṃ

The ridge pole is destroyed,

Visaṅkhāra-gataṃ cittaṃ

The mind reached the unconditioned,

Taṇhānaṃ khayam-ajjhagā

Achieved is the end of craving.

 

Lakkhaṇattayaṁ

“Sabbe saṅkhārā aniccā” ti, yadā paññāya passati.

When one sees with wisdom that all conditioned phenomena are impermanent,

Atha nibbindati dukkhe, esa maggo visuddhiyā.

He is then disenchanted with dukkha (the painful circle of psycho-physical phenomena). This is the way to purification.

Sabbe saṅkhārā dukkhā” ti, yadā paññāya passati.

When one sees with wisdom that all conditioned phenomena are suffering,

Atha nibbindati dukkhe, esa maggo visuddhiyā.

He is then disenchanted with dukkha (the painful circle of psycho-physical phenomena). This is the way to purification.

“Sabbe dhammā anattā” ti, yadā paññāya passati.

When one sees with wisdom that all dhammas are not self,

Atha nibbindati dukkhe, esa maggo visuddhiyā.

He is then disenchanted with dukkha (the painful circle of psycho-physical phenomena). This is the way to purification.

 
 
 

Anattalakkhaṇa Sutta

(Saṁyutta Nikāya XXII, 59) 

Evaṁ me sutaṁ. Ekaṁ samayaṁ Bhagavā Bārāṇasiyaṁ viharati Isipatane Migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi “bhikkhavo”it. “Badante”ti te bhikkhu bhagavato paccasosuṁ. Bagavā etadavoca:

Thus have I heard, at one time, the Blessed One was residing in the Deer Sanctuary of Isipatana near the town of Varanasi. Then, the Blessed One addressed the group of five monks, “Here monks.” They replied thus, “Yes, Venerable, sir.” The Blessed One said this:

  1. Rūpaṁ bhikkhave anattā. Rūpañca hidaṁ bhikkhave attā abhavissa. Nayidam rūpaṁ ābādhāya saṁvatteyyalabbhetha ca rūpe, evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosīti. Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe, evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosīti.

"Monks, rūpa (the material body) is not self (soul or living entity). Monks, if the body were self, it would not tend to afflict or distress, and it would also possible to say, “Let my body be thus; let my body not be thus.” Monks, in fact, the body is not self. Since it is not self, it tends to afflict and distress, and it is not possible to say, “Let it be thus, let it not be thus.” ”

  1. Vedanā bhikkhave anattā. Vedanā ca hidaṁ bhikkhave attā abhavissa. Nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya, evaṁ me vedanā hotu, evaṁ me vedanā mā ahosīti. Yasmā ca kho bhikkhave vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya, evaṁ me vedanā hotu, evaṁ me vedanā mā ahosīti.

"Monks, vedanā (feeling) is not self (soul or living entity). Monks, if feeling were self, it would not tend to afflict or distress, and it would also be possible to say, “Let my feeling be thus;  let my feeling not be thus.”  Monks, in fact, the feeling is not self. Since it is not self, it tends to afflict and distress, and it is not possible to say, “Let it be thus, let it not be thus.” ”

  1. Saññā bhikkhave anattā. Saññā ca hidaṁ bhikkhave attā abhavissa. Nayidaṁ saññā ābādhāya saṁvatteyya, labbhetha ca saññāya, evaṁ me saññā hotu, evaṁ me saññā mā ahosīti. Yasmā ca kho bhikkhave saññā anattā, tasmā saññā ābādhāya saṁvattati, na ca labbhati saññāya, evaṁ me saññā hotu, evaṁ me saññā mā ahosīti.

“Monks, saññā (perception) is not self (soul or living entity). Monks, if perception were self, it would not tend to afflict or distress, and it would also be possible to say, “Let my perception be thus; let my perception not be thus.” Monks, in fact, the perception is not self. Since it is not self, it tends to afflict and distress, and it is not possible to say, “Let it be thus, let it not be thus.”

  1. Saṅkhārā bhikkhave anattā. Saṅkhārā ca hidaṁ bhikkhave attā abhavissaṁsu.Nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu, evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesunti. Yasmā ca kho bhikkhave saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu, evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesunti.

Monks, saṅkhārā (volitional formations) are not self (soul or living entity). Monks, if volitional formations were self, it would not tend to afflict or distress, and it would also be possible to say, “Let my volitional formations be thus, let my volitional formations not be thus.” Monks, in fact, the volitional formations are not self. Since they are not self, they tend to afflict and distress, and it is not possible to say, “Let it be thus, let it not be thus.”

  1. Viññāṇaṁ bhikkhave anattā. Viññāṇañca hidaṁ bhikkhave attā abhavissa. Nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe, evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ ahosīti. Yasmā ca kho bhikkhave viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe, evaṁ me viññāṇaṁ hotu, evaṁ me viññānaṁ mā ahosīti.

"Monks, viññāṇa (consciousness) is not self (soul or living entity). Monks, if consciousness were self, it would not tend to afflict or distress, and it would also be possible to say, “Let my consciousness be thus, let my consciousness not be thus.” Monks, in fact, the consciousness is not self. Since it is not self, it tends to afflict and distress, and it is not possible to say of the consciousness, “Let it be thus, let it not be thus.” ”

  1. Taṁ kiṁ maññatha bhikkhave rūpaṁ niccaṁ vā aniccaṁ vā’ti. Aniccaṁ Bhante. Yampanāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā’ti. Dukkhaṁ Bhante. Yampanāniccaṁ dukkhaṁ vipariṇāma dhammaṁ, kallaṁ nu taṁ samanupassituṁ etaṁ mama eso hamasmi eso me attā’ti. No h'etaṁ Bhante.

"Monks, what do you think? Is rūpa (material) permanent or impermanent? Impermanent, Venerable Sir. That which is impermanent, is it unsatisfactory (dukkha) or satisfactory (sukha)? Unsatisfactory, Venerable Sir. That which is impermanent, unsatisfactory, and subject to change, should it be viewed correctly thus, “This is mine, this is I, this is myself?’” “No, Venerable Sir.”

  1. Vedanā niccā vā aniccā vā’ti. Aniccā bhante. Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti. Dukkhaṁ bhante. Yaṁ panāniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti. No hetaṁ bhante.

"Monks, what do you think? Is vedanā (feeling) permanent or impermanent? Impermanent, Venerable Sir. That which is impermanent, is it unsatisfactory (dukkha) or satisfactory (sukha)? Unsatisfactory, Venerable Sir. That which is impermanent, unsatisfactory, and subject to change, should it be viewed corerectly thus, “This is mine, this is I, this is myself?”  “No, Venerable Sir.”

  1. Saññā niccā vā aniccā vā’ti. Aniccā Bhante. Yaṁ panāniccaṁ, dukkhaṁ vā taṁ sukhaṁ vāti. Dukkhaṁ Bhante. Yaṁ panāniccaṁ dukkhaṁ vipari-ṇāma dhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti. No hetaṁ Bhante.

"Monks, what do you think? Is saññā (perception) permanent or impermanent? Impermanent, Venerable Sir. That which is impermanent, is it unsatisfactory (dukkha) or satisfactory (sukha)? Unsatisfactory, Venerable Sir. That which is impermanent, unsatisfactory, and subject to change, should it be viewed correctly thus, ‘This is mine, this is I, this is myself?’” “No, Venerable Sir.”

  1. Saṅkhārā niccā vā aniccā vāt’i. Aniccā bhante. Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti. Dukkhaṁ bhante. Yaṁ panāniccaṁ dukkhaṁ vipari-ṇāma dhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti. No hetaṁ bhante.

"Monks, what do you think? Is saṅkhārā (volitional formations) permanent or impermanent? Impermanent, Venerable Sir. That which is impermanent, is it unsatisfactory (dukkha) or satisfactory (sukha)? Unsatisfactory, Venerable Sir. That which is impermanent, unsatisfactory, and subject to change, should it be viewed correctly thus, ‘This is mine, this is I, this is myself?’ No, Venerable Sir.”

10.Viññāṇaṁ niccaṁ vā aniccaṁ vā’ti. Aniccaṁ bhante. Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti. Dukkhaṁ bhante. Yaṁ panāniccaṁ dukkhaṁ vipariṇāma dhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti. No h'etaṁ bhante.

"Monks, what do you think? Is viññāṇa (consciousness) permanent or impermanent? Impermanent, Venerable Sir. That which is impermanent, is it unsatisfactory (dukkha) or satisfactory (sukha)? Unsatisfactory, Venerable Sir. That which is impermanent, unsatisfactory, and subject to change, should it be viewed correctly thus, “This is mine, this is I, this is myself?’” “No, Venerable Sir.”

11.Tasmātiha bhikkhave yaṁkiñci rūpaṁ atītā-nāgata-paccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre vā santike vā, sabbaṁ rūpaṁ netaṁ mama, nesohamasmi, na meso attāti' eva metaṁ yathābūtaṁ sammappaññāya daṭṭhabbaṁ.

"Monks, it is not appropriate to view rūpa (material form) thus, “this is mine, this is I am, this is myself.” Any kind of material form, whether in the past, future or present, whether internal or external, whether gross or fine, whether inferior or superior, far or near, it should be viewed correctly thus, “this is not mine, this is not I, this is not myself.” 

12.Yā kāci vedanā, atītā-nāgata-paccuppannā, ajjhattā vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā, sabbā vedanā, netaṁ mama, neso hamasmi, na meso attāti. Evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

"Any kind of vedanā (feeling), whether in the past, future or present, whether internal or external, whether gross or fine, whether inferior or superior, far or near, it should be viewed correctly thus, “this is not mine, this is not I, this is not myself.”

13.Ya kāci saññā, atītā-nāgata-paccuppannā, ajjhattā vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre vā santike vā, sabbā saññā netaṁ mama, neso hamasmi, na meso attāti. Eva metaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

"Any kind of saññā (perception), whether in the past, future or present, whether internal or external, whether gross or fine, whether inferior or superior, far or near, it should be viewed correctly thus, “this is not mine, this is not I, this is not myself.”

14.Ye keci saṅkhārā atītā-nāgata-paccuppañña, ajjhattā vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre vā santike vā, sabbe saṅkhārā netaṁ mama, neso hamasmi, na meso attāti evametaṁ yathābūtaṁ sammappaññāya daṭṭhabaṁ.

"Any kind of saṅkhārā (volitional formations), whether in the past, future or present, whether internal or external, whether gross or fine, whether inferior or superior, far or near, it should be viewed correctly thus, “this is not mine, this is not I, this is not myself.”

15.Yaṁ kiñci viññāṇaṁ atītā-nāgata-paccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre vā santike vā, sabbaṁ viññāṇaṁ netaṁ mama neso hamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

"Any kind of viññāṇa (consciousness), whether in the past, future or present, whether internal or external, whether gross or fine, whether inferior or superior, far or near, it should be viewed correctly thus, “this is not mine, this is not I, this is not myself.”

16.Evaṁ passaṁ bhikkhave, sutvā ariyasāvako rūpāsmiṁpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmiṁpi nibbindati. Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamīti ñāṇaṁ hoti "khīnā jāti, vusitaṁ brahma-cariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ ittattāyā'ti pajāñātīti.

"Monks, seeing thus, the instructed noble disciples lose interest in the material form, lose interest in feeling, lose interest in perception, lose interest in volitional formations, and lose interest in consciousness. Losing such interest, he is free from attachments, and becomes emancipated. Being emancipated, the knowledge arises (in him) that freedom from defilements has been achieved. By reflection, he knows thus, “Birth is exhausted; the Holy Life is lived. What has to be done has been done, and there is nothing more to be done.”

17.Idamavoca Bhagavā, attamanā pañcavaggiyā bhikkhū, Bhagavato bhāsitaṁ abhinanduṁ. Imasmiñca pana veyyā karaṇasmiṁ bhaññamāne pañca-vaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsū’ti.

The Blessed One spoke thus and the group of five monks felt delighted in his speech. Moreover, while listening to the discourse (or at the end of this discourse), the mind of these five was freed from attachments and became emancipated."

 
 
 

Maṅgala Sutta

Discourse on Blessings – Hạnh Phúc Kinh

Evaṃ me sutaṃ: Ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati Jetavane Anāthapiṇḍikassa Ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkanta-vaṇṇā kevala-kappaṃ Jetavanaṃ obhāsetvā yena Bhagavā ten’upasaṅkami upasaṅkamitvā Bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā Bhagavantaṃ gāthāya ajjhabhāsi.

At one time, the Blessed One was dwelling at the monastery of Anāthapiṇḍika in Jeta’s grove near the city of Sāvatthi. Late at night, the deity with surpassing beauty and brilliance illuminating the whole Jeta’s grove came to see the Blessed One. Having approached the Blessed One, the deity paid homage to him and stood at a suitable place. The deity then addresses the Blessed One in verse:

  1. Bahū devā manussā ca,    
    Maṅgalāni acintayuṁ,
    Ākaṅkhamānā sotthānaṁ,
    Brūhi maṅgala-muttamaṁ.”

Many deities and men,                                                     

in search of what is good,                                                                       

have pondered on what blessings are.                                   

Please tell me what the Superior Blessings are.

  1. “Asevanā ca bālānaṁ,
    Paṇḍitānañca sevanā,
    Pūjā ca pūjanīyānaṁ,
    Etaṁ maṅgalamuttamaṁ.

Not to associate with fools,                                                           

To associate with the wise,                                                        

And to honor those who are worthy of honor,        

This is the Superior Blessing.

  1. Paṭirūpadesavāso ca,
    Pubbe ca kata-puññatā,
    Atta-sammāpaṇidhi ca,
    Etaṁ maṅgalamuttamaṁ.

To reside in a suitable place,                                                         

To have done meritorious deeds in the past,                             

And to set right attitude,                        

This is the Superior Blessing.

  1. Bāhusaccañca sippañca,
    Vinayo ca susikkhito,
    Subhāsitā ca yā vācā,
    Etaṁ maṅgala-muttamaṁ.

To be well-informed, to be skillful in crafts,                          

To be well-trained in moral conduct,                                        

And to have a speech well-spoken,                                               

This is the Superior Blessing.

  1. Mātāpitu-upaṭṭhānaṁ,
    Putta-dārassa saṅgaho,
    Anākulā ca kammantā,
    Etaṁ maṅgala-muttamaṁ.

Caring for one’s mother and father,                                

Supporting one’s wife and children,                                                 

And working skillfully,                              

This is the Superior Blessing.

  1. Dānañca dhammacariyā ca,
    Ñātakānañca saṅgaho,
    Anavajjāni kammāni,
    Etaṁ maṅgala-muttamaṁ.

Generosity, practice of what is good,                               

Supporting one’s relatives,                                                                      

and performing blameless actions,                                          

This is the Superior Blessing.

  1. Āratī viratī pāpā,
    majjapānā ca saṁyamo,
    Appamādo ca dhammesu,
    Etaṁ maṅgala-muttamaṁ.

Abstaining from evil in mind, body and speech,                

abstaining from intoxicants,                                                           

and being dilligent in meritorious deeds,                                      

This is the Superior Blessing.

  1. Gāravo ca nivāto ca,
    Santuṭṭhī ca kataññutā,
    Kālena dhammassavanaṁ,
    Etaṁ maṅgala-muttamaṁ.

Respectfulness, humility,                                            

contentment, gratitude,                                                           

and listening to the Dhamma on suitable occasions,

This is the Superior Blessing.

  1. Khantī ca sovacassatā,
    Samaṇānañca dassanaṁ,
    Kālena dhammasākacchā,
    Etaṁ maṅgala-muttamaṁ.

Patience, obedience,                                                                     

seeing monks,

and discussing Dhamma on suitable ccasions,                                           

This is the Superior Blessing.

  1. Tapo ca brahmacariyañca,
    Ariyasaccāna dassanaṁ,
    Nibbāna-sacchikiriyā ca,
    Etaṁ maṅgala-muttamaṁ.

Intensive practice and holy lifestyle

Understanding of the Noble Truths

And experience of Nibbāna

This is the Superior Blessing

  1. Phuṭṭhassa lokadhammehi,
    Cittaṁ yassa na kampati,
    Asokaṁ virajaṁ khemaṁ,
    Etaṁ maṅgala-muttamaṁ.

Afflicted by vicissitudes of life  

One’s mind is unagitated,

Sorrowless, stainless and peaceful

This is the Superior Blessing.

  1. Etādisāni katvāna,
    Sabbattha maparājitā,
    Sabbattha sotthiṁ gacchanti,
    Taṁ tesaṁ maṅgala-muttamaṁ”.

Having fulfilled these things,                                                                     

one is unbeatable                                                                              

and blessed everywhere,                                  

These are the Highest Blessings.

 
 

Sharing Merits

May all beings share this merit

Which we have thus acquired

For the acquisition of all kinds of happiness

 

May beings inhabiting space and earth

Devas and nāgas of mighty power

Share this merit of ours

May they long protect the teachings!