A Chanting Guide

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Baaraa.nasiya.m viharati isipatane migadaaye.
Tatra kho Bhagavaa pañca-vaggiye bhikkhuu aamantesi.

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:

"Dveme bhikkhave antaa pabbajitena na sevitabbaa,

"There are these two extremes that are not to be indulged in by one who has gone forth —

Yo caaya.m kaamesu kaama-sukhallikaanuyogo,
Hiino gammo pothujjaniko anariyo anattha-sañhito,

That which is devoted to sensual pleasure in sensual objects: base, vulgar, common, ignoble, unprofitable;

Yo caaya.m atta-kilamathaanuyogo,
Dukkho anariyo anattha-sañhito.

and that which is devoted to self-affliction: painful, ignoble, unprofitable.

Ete te bhikkhave ubho ante anupagamma,
Majjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaaya sa.mvattati.

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.

Katamaa ca saa bhikkhave majjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaaya sa.mvattati.

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?

Ayam-eva ariyo a.t.tha"ngiko maggo,
Seyyathiida.m,
Sammaa-di.t.thi sammaa-sa"nkappo,
Sammaa-vaacaa sammaa-kammanto sammaa-aajiivo,
Sammaa-vaayaamo sammaa-sati sammaa-samaadhi.

Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Aya.m kho saa bhikkhave majjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaaya sa.mvattati.

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.

Ida.m kho pana bhikkhave dukkha.m ariya-sacca.m,

Now this, monks, is the noble truth of stress:

Jaatipi dukkhaa jaraapi dukkhaa mara.nampi dukkha.m,

Birth is stressful, aging is stressful, death is stressful,

Soka-parideva-dukkha-domanassupaayaasaapi dukkhaa,

Sorrow, lamentation, pain, distress, & despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo dukkho yamp'iccha.m na labhati tampi dukkha.m,

Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful,

Sa"nkhittena pañcupaadaanakkhandhaa dukkhaa.

In short, the five clinging-aggregates are stressful.

Ida.m kho pana bhikkhave dukkha-samudayo ariya-sacca.m,

And this, monks, is the noble truth of the origination of stress:

Yaaya.m ta.nhaa ponobbhavikaa nandi-raaga-sahagataa tatra tatraabhinandinii,
Seyyathiida.m,
Kaama-ta.nhaa bhava-ta.nhaa vibhava-ta.nhaa,

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.

Ida.m kho pana bhikkhave dukkha-nirodho ariya-sacca.m,

And this, monks, is the noble truth of the cessation of stress:

Yo tassaa yeva ta.nhaaya asesa-viraaga-nirodho caago pa.tinissaggo mutti anaalayo,

the remainderless fading & cessation, renunciation, relinquishment, release,& letting go of that very craving.

Ida.m kho pana bhikkhave dukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m,

And this, monks, is the noble truth of the way of practice leading to the cessation of stress:

Ayam-eva ariyo a.t.tha"ngiko maggo,
Seyyathiida.m,
Sammaa-di.t.thi sammaa-sa"nkappo,
Sammaa-vaacaa sammaa-kammanto sammaa-aajiivo,
Sammaa-vaayaamo sammaa-sati sammaa-samaadhi.

precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Ida.m dukkha.m ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha.m ariya-sacca.m pariññeyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha.m ariya-sacca.m pariññaatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ida.m dukkha-samudayo ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-samudayo ariya-sacca.m pahaatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-samudayo ariya-sacca.m pahiinanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Ida.m dukkha-nirodho ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-nirodho ariya-sacca.m sacchikaatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-nirodho ariya-sacca.m sacchikatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Ida.m dukkha-nirodha-gaaminii-pa.tipadaa ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m bhaavetabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

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.'

Ta.m kho pan'ida.m dukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m bhaavitanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aaloko udapaadi.

Yaavakiivañca me bhikkhave imesu catuusu ariya-saccesu,
Evan-ti-pariva.t.ta.m dvaadas'aakaara.m yathaabhuuta.m ñaa.na-dassana.m na suvisuddha.m ahosi,
Neva taavaaha.m bhikkhave sadevake loke samaarake sabrahmake,
Sassama.na-braahma.niyaa pajaaya sadeva-manussaaya,
Anuttara.m sammaa-sambodhi.m abhisambuddho paccaññaasi.m.

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 & priests, its royalty & common people.

Yato ca kho me bhikkhave imesu catuusu ariya-saccesu,
Evan-ti-pariva.t.ta.m dvaadas'aakaara.m yathaabhuuta.m ñaa.na-dassana.m suvisuddha.m ahosi,
Athaaha.m bhikkhave sadevake loke samaarake sabrahmake,
Sassama.na-braahma.niyaa pajaaya sadeva-manussaaya,
Anuttara.m sammaa-sambodhi.m abhisambuddho paccaññaasi.m.

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 & priests, its royalty & commonfolk.

Ñaa.nañca pana me dassana.m udapaadi,
Akuppaa me vimutti,
Ayam-antimaa jaati,
N'atthidaani punabbhavoti."

The knowledge & vision arose in me: 'My release is unshakable. This is the last birth. There is now no further becoming.'"

Idam-avoca Bhagavaa,
Attamanaa pañca-vaggiyaa bhikkhuu Bhagavato bhaasita.m abhinandu.m.

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

Imasmiñca pana veyyaa-kara.nasmi.m bhaññamaane,
AAyasmato Ko.n.daññassa viraja.m viitamala.m dhamma-cakkhu.m udapaadi,

And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye:

Ya"nkiñci samudaya-dhamma.m sabban-ta.m nirodha-dhammanti.

"Whatever is subject to origination is all subject to cessation."

Pavattite ca Bhagavataa dhamma-cakke,
Bhummaa devaa saddamanussaavesu.m,

Now when the Blessed One had set the Wheel of Dhamma in motion, the earth deities cried out:

"Etam-Bhagavataa Baaraa.nasiya.m isipatane migadaaye anuttara.m dhamma-cakka.m pavattita.m,
Appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaa brahmunaa vaa kenaci vaa lokasminti."

"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 priest or contemplative, deity, Maara, Brahma, or anyone at all in the cosmos."

Bhummaana.m devaana.m sadda.m sutvaa,
Caatummahaaraajikaa devaa saddamanussaavesu.m.

On hearing the earth deities' cry, the deities of the Heaven of the Four Kings took up the cry.

Caatummahaaraajikaana.m devaana.m sadda.m sutvaa,
Taavati.msaa devaa saddamanussaavesu.m.

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.

Taavati.msaana.m devaana.m sadda.m sutvaa,
Yaamaa devaa saddamanussaavesu.m.

On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.

Yaamaana.m devaana.m sadda.m sutvaa,
Tusitaa devaa saddamanussaavesu.m.

On hearing the cry of the Yama deities, the Tusita deities took up the cry.

Tusitaana.m devaana.m sadda.m sutvaa,
Nimmaanaratii devaa saddamanussaavesu.m.

On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.

Nimmaanaratiina.m devaana.m sadda.m sutvaa,
Paranimmita-vasavattii devaa saddamanussaavesu.m.

On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry.

Paranimmita-vasavattiina.m devaana.m sadda.m sutvaa,
Brahma-kaayikaa devaa saddamanussaavesu.m,

On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma's retinue took up the cry:

"Etam-Bhagavataa Baaraa.nasiya.m isipatane migadaaye
anuttara.m dhamma-cakka.m pavattita.m,
Appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaa brahmunaa vaa kenaci vaa lokasminti."

Itiha tena kha.nena tena muhuttena,
Yaava brahma-lokaa saddo abbhuggacchi.

So in that moment, that instant, the cry shot right up to the Brahma world.

Ayañca dasa-sahassii loka-dhaatu,
Sa"nkampi sampakampi sampavedhi,

And this ten-thousandfold cosmos shivered & quivered & quaked,

Appamaa.no ca o.laaro obhaaso loke paaturahosi,
Atikkammeva devaana.m devaanubhaava.m.

while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.

Atha kho Bhagavaa udaana.m udaanesi,
"Aññaasi vata bho Ko.n.dañño,
Aññaasi vata bho Ko.n.daññoti."

Then the Blessed One exclaimed: "So you really know, Kondañña? So you really know?"

Itihida.m aayasmato Ko.n.daññassa,
Añña-ko.n.dañño'tveva naama.m, ahosiiti.

And that is how Ven. Kondañña acquired the name Añña-Kondañña — Kondañña who knows.

Anatta-lakkha.na Sutta

The Discourse on the Not-self Characteristic

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Baaraa.nasiya.m viharati isipatane migadaaye.
Tatra kho Bhagavaa pañca-vaggiye bhikkhuu aamantesi.

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:

"Ruupa.m bhikkhave anattaa.
Ruupañca hida.m bhikkhave attaa abhavissa,
Nayida.m ruupa.m aabaadhaaya sa.mvatteyya,
Labbhetha ca ruupe,
Eva.m me ruupa.m hotu eva.m me ruupa.m maa ahosiiti.

"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.'

Yasmaa ca kho bhikkhave ruupa.m anattaa,
Tasmaa ruupa.m aabaadhaaya sa.mvattati,
Na ca labbhati ruupe,
Eva.m me ruupa.m hotu eva.m me ruupa.m maa ahosiiti.

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.'

Vedanaa anattaa.
Vedanaa ca hida.m bhikkhave attaa abhavissa,
Nayida.m vedanaa aabaadhaaya sa.mvatteyya,
Labbhetha ca vedanaaya,
Eva.m me vedanaa hotu eva.m me vedanaa maa ahosiiti.

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.'

Yasmaa ca kho bhikkhave vedanaa anattaa,
Tasmaa vedanaa aabaadhaaya sa.mvattati,
Na ca labbhati vedanaaya,
Eva.m me vedanaa hotu eva.m me vedanaa maa ahosiiti.

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.'

Saññaa anattaa.
Saññaa ca hida.m bhikkhave attaa abhavissa,
Nayida.m saññaa aabaadhaaya sa.mvatteyya,
Labbhetha ca saññaaya,
Eva.m me saññaa hotu eva.m me saññaa maa ahosiiti.

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.'

Yasmaa ca kho bhikkhave saññaa anattaa,
Tasmaa saññaa aabaadhaaya sa.mvattati,
Na ca labbhati saññaaya,
Eva.m me saññaa hotu eva.m me saññaa maa ahosiiti.

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.'

Sa"nkhaaraa anattaa.
Sa"nkhaaraa ca hida.m bhikkhave attaa abhavissa.msu,
Nayida.m sa"nkhaaraa aabaadhaaya sa.mvatteyyu.m,
Labbhetha ca sa"nkhaaresu,
Eva.m me sa"nkhaaraa hontu eva.m me sa"nkhaaraa maa ahesunti.

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.'

Yasmaa ca kho bhikkhave sa"nkhaaraa anattaa,
Tasmaa sa"nkhaaraa aabaadhaaya sa.mvattanti,
Na ca labbhati sa"nkhaaresu,
Eva.m me sa"nkhaaraa hontu eva.m me sa"nkhaaraa maa ahesunti.

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.'

Viññaa.na.m anattaa.
Viññaa.nañca hida.m bhikkhave attaa abhavissa,
Nayida.m viññaa.na.m aabaadhaaya sa.mvatteyya,
Labbhetha ca viññaa.ne,
Eva.m me viññaa.na.m hotu eva.m me viññaa.na.m maa ahosiiti.

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.'

Yasmaa ca kho bhikkhave viññaa.na.m anattaa,
Tasmaa viññaa.na.m aabaadhaaya sa.mvattati,
Na ca labbhati viññaa.ne,
Eva.m me viññaa.na.m hotu eva.m me viññaa.na.m maa ahosiiti.

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.'

Ta.m ki.m maññatha bhikkhave ruupa.m nicca.m vaa anicca.m vaati."

What do you think, monks — Is the body constant or inconstant?"

"Anicca.m bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"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'?"

"No heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave vedanaa niccaa vaa aniccaa vaati."

"What do you think, monks — Is feeling constant or inconstant?"

"Aniccaa bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

And is that which is inconstant easeful or stressful?

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"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'?"

"No heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave saññaa niccaa vaa aniccaa vaati."

"What do you think, monks — Is perception constant or inconstant?"

"Aniccaa bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"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'?"

"No heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave sa"nkhaaraa niccaa vaa aniccaa vaati."

"What do you think, monks — Are mental processes constant or inconstant?"

"Aniccaa bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"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'?"

"No heta.m bhante."

"No, lord."

"Ta.m ki.m maññatha bhikkhave viññaa.na.m nicca.m vaa anicca.m vaati."

"What do you think, monks — Is consciousness constant or inconstant?"

"Anicca.m bhante."

"Inconstant, lord."

"Yam-panaanicca.m dukkha.m vaa ta.m sukha.m vaati."

"And is that which is inconstant easeful or stressful?"

"Dukkha.m bhante."

"Stressful, lord."

"Yam-panaanicca.m dukkha.m vipari.naama-dhamma.m,
Kalla.m nu ta.m samanupassitu.m,
Eta.m mama eso'ham-asmi eso me attaati."

"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'?"

"No heta.m bhante."

"No, lord."

"Tasmaatiha bhikkhave ya"nkiñci ruupa.m atiitaanaagata-paccuppanna.m,
Ajjhatta.m vaa bahiddhaa vaa,
O.laarika.m vaa sukhuma.m vaa,
Hiina.m vaa pa.niita.m vaa,
Yanduure santike vaa,
Sabba.m ruupa.m,

Thus, monks, any body whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every body —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

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.'

Yaa kaaci vedanaa atiitaanaagata-paccuppannaa,
Ajjhattaa vaa bahiddhaa vaa,
O.laarikaa vaa sukhumaa vaa,
Hiinaa vaa pa.niitaa vaa,
Yaa duure santike vaa,
Sabbaa vedanaa,

Any feeling whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every feeling —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

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.'

Yaa kaaci saññaa atiitaanaagata-paccuppannaa,
Ajjhattaa vaa bahiddhaa vaa,
O.laarikaa vaa sukhumaa vaa,
Hiinaa vaa pa.niitaa vaa,
Yaa duure santike vaa,
Sabbaa saññaa,

Any perception whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every perception —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

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.'

Ye keci sa"nkhaaraa atiitaanaagata-paccuppannaa,
Ajjhattaa vaa bahiddhaa vaa,
O.laarikaa vaa sukhumaa vaa,
Hiinaa vaa pa.niitaa vaa,
Ye duure santike vaa,
Sabbe sa"nkhaaraa,

Any mental processes whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: all mental processes —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

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.'

Ya"nkiñci viññaa.na.m atiitaanaagata-paccuppanna.m,
Ajjhatta.m vaa bahiddhaa vaa,
O.laarika.m vaa sukhuma.m vaa,
Hiina.m vaa pa.niita.m vaa,
Yanduure santike vaa,
Sabba.m viññaa.na.m,

Any consciousness whatsoever — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness —

Neta.m mama neso'ham-asmi na meso attaati,
Evam-eta.m yathaabhuuta.m sammappaññaaya da.t.thabba.m.

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.'

Eva.m passa.m bhikkhave sutavaa ariya-saavako,
Ruupasmi.m pi nibbindati,
Vedanaaya pi nibbindati,
Saññaaya pi nibbindati,
Sa"nkhaaresu pi nibbindati,
Viññaa.nasmi.m pi nibbindati.

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.

Nibbinda.m virajjati,
Viraagaa vimuccati,

Disenchanted, he becomes dispassionate. Through dispassion, he is released.

Vimuttasmi.m vimuttam-iti ñaa.na.m hoti,
Khii.naa jaati,
Vusita.m brahma-cariya.m,
Kata.m kara.niiya.m,
Naapara.m itthattaayaati pajaanaatiiti."

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.'

Idam-avoca Bhagavaa,
Attamanaa pañca-vaggiyaa bhikkhuu Bhagavato
bhaasita.m abhinandu.m.

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

Imasmiñca pana veyyaa-kara.nasmi.m bhaññamaane,
Pañca-vaggiyaana.m bhikkhuuna.m anupaadaaya,
AAsavehi cittaani vimucci.msuuti.

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.

AAditta-pariyaaya Sutta

The Fire Discourse

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Gayaaya.m viharati gayaasiise,
Saddhi.m bhikkhu-sahassena,
Tatra kho Bhagavaa bhikkhuu aamantesi.

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:

"Sabba.m bhikkhave aaditta.m,
Kiñca bhikkhave sabba.m aaditta.m.
Cakkhu.m bhikkhave aaditta.m,
Ruupaa aadittaa,
Cakkhu-viññaa.na.m aaditta.m,
Cakkhu-samphasso aaditto,

"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.

Yamp'ida.m cakkhu-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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 aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Sota.m aaditta.m,
Saddaa aadittaa,
Sota-viññaa.na.m aaditta.m,
Sota-samphasso aaditto,

The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame. Contact at the ear is aflame.

Yamp'ida.m sota-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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 aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Ghaana.m aaditta.m,
Gandhaa aadittaa,
Ghaana-viññaa.na.m aaditta.m,
Ghaana-samphasso aaditto,

The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame. Contact at the nose is aflame.

Yamp'ida.m ghaana-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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 aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Jivhaa aadittaa,
Rasaa aadittaa,
Jivhaa-viññaa.na.m aaditta.m,
Jivhaa-samphasso aaditto,

The tongue is aflame. Flavors are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame.

Yamp'ida.m jivhaa-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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 aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Kaayo aaditto,
Pho.t.thabbaa aadittaa,
Kaaya-viññaa.na.m aaditta.m,
Kaaya-samphasso aaditto,

The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame.

Yamp'ida.m kaaya-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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 aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Mano aaditto,
Dhammaa aadittaa,
Mano-viññaa.na.m aaditta.m,
Mano-samphasso aaditto,

The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame.

Yamp'ida.m mano-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tampi aaditta.m.

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 aaditta.m.

Aflame with what?

AAditta.m raag'agginaa dos'agginaa moh'agginaa,
AAditta.m jaatiyaa jaraa-mara.nena,
Sokehi paridevehi dukkhehi domanassehi upaayaasehi aadittanti vadaami.

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.

Eva.m passa.m bhikkhave sutavaa ariya-saavako,
Cakkhusmi.m pi nibbindati,
Ruupesu pi nibbindati,
Cakkhu-viññaa.ne pi nibbindati,
Cakkhu-samphasse pi nibbindati,

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.

Yamp'ida.m cakkhu-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m pi nibbindati.

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.

Sotasmi.m pi nibbindati,
Saddesu pi nibbindati,
Sota-viññaa.ne pi nibbindati,
Sota-samphasse pi nibbindati,

He grows disenchanted with the ear, disenchanted with sounds, disenchanted with consciousness at the ear, disenchanted with contact at the ear.

Yamp'ida.m sota-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m pi nibbindati.

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.

Ghaanasmi.m pi nibbindati,
Gandhesu pi nibbindati,
Ghaana-viññaa.ne pi nibbindati,
Ghaana-samphasse pi nibbindati,

He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose.

Yamp'ida.m ghaana-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m pi nibbindati.

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.

Jivhaaya pi nibbindati,
Rasesu pi nibbindati,
Jivhaa-viññaa.ne pi nibbindati,
Jivhaa-samphasse pi nibbindati,

He grows disenchanted with the tongue, disenchanted with flavors, disenchanted with consciousness at the tongue, disenchanted with contact at the tongue.

Yamp'ida.m jivhaa-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m pi nibbindati.

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.

Kaayasmi.m pi nibbindati,
Pho.t.thabbesu pi nibbindati,
Kaaya-viññaa.ne pi nibbindati,
Kaaya-samphasse pi nibbindati,

He grows disenchanted with the body, disenchanted with tactile sensations, disenchanted with consciousness at the body, disenchanted with contact at the body.

Yamp'ida.m kaaya-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m pi nibbindati.

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.

Manasmi.m pi nibbindati,
Dhammesu pi nibbindati,
Mano-viññaa.ne pi nibbindati,
Mano-samphasse pi nibbindati,

He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect.

Yamp'ida.m mano-samphassa-paccayaa uppajjati vedayita.m,
Sukha.m vaa dukkha.m vaa adukkham-asukha.m vaa,
Tasmi.m pi nibbindati.

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.

Nibbinda.m virajjati,
Viraagaa vimuccati,

Disenchanted, he becomes dispassionate. Through dispassion, he is released.

Vimuttasmi.m vimuttam-iti ñaa.na.m hoti,
Khii.naa jaati,
Vusita.m brahma-cariya.m,
Kata.m kara.niiya.m,
Naapara.m itthattaayaati pajaanaatiiti."

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.'"

Idam-avoca Bhagavaa,
Attamanaa te bhikkhuu Bhagavato bhaasita.m abhinandu.m.

That is what the Blessed One said. Gratified, the monks delighted at his words.

Imasmiñca pana veyyaa-kara.nasmi.m bhaññamaane,
Tassa bhikkhu-sahassassa anupaadaaya,
AAsavehi cittaani vimucci.msuuti.

And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from the mental effluents.

Dhamma-niyaama Sutta

The Discourse on the Orderliness of the Dhamma

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Saavatthiya.m viharati, Jetavane Anaathapi.n.dikassa, aaraame.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

Tatra kho Bhagavaa bhikkhuu aamantesi bhikkhavo'ti.

There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhuu Bhagavato paccassosu.m.

"Yes, lord," the monks responded to him.

Bhagavaa etad-avoca.

The Blessed One said,

"Uppaadaa vaa bhikkhave Tathaagataana.m anuppaadaa vaa Tathaagataana.m, .thitaava saa dhaatu dhamma.t.thitataa dhamma-niyaamataa:
Sabbe sa"nkhaaraa aniccaati.

"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.

Ta.m Tathaagato abhisambujjhati abhisameti.
Abhisambujjhitvaa abhisametvaa aacikkhati deseti, paññapeti pa.t.thappeti, vivarati vibhajati uttaanii-karoti:
Sabbe sa"nkhaaraa aniccaati.

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.

Uppaadaa vaa bhikkhave Tathaagataana.m anuppaadaa vaa Tathaagataana.m, .thitaava saa dhaatu dhamma.t.thitataa dhamma-niyaamataa:
Sabbe sa"nkhaaraa dukkhaati.

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.

Ta.m Tathaagato abhisambujjhati abhisameti.
Abhisambujjhitvaa abhisametvaa aacikkhati deseti, paññapeti pa.t.thappeti, vivarati vibhajati uttaanii-karoti:
Sabbe sa"nkhaaraa dukkhaati.

Uppaadaa vaa bhikkhave Tathaagataana.m anuppaadaa vaa Tathaagataana.m, .thitaava saa dhaatu dhamma.t.thitataa dhamma-niyaamataa:
Sabbe dhammaa anattaati.

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.

Ta.m Tathaagato abhisambujjhati abhisameti.
Abhisambujjhitvaa abhisametvaa aacikkhati deseti, paññapeti pa.t.thappeti, vivarati vibhajati uttaanii-karoti:
Sabbe dhammaa anattaati."

Idam-avoca Bhagavaa.
Attamanaa te bhikkhuu Bhagavato bhaasita.m, abhinandunti.

That is what the Blessed One said. Gratfied, the monks delighted at his words.

Magga-vibha"nga Sutta

An Analysis of the Path

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Saavatthiya.m viharati, Jetavane Anaathapi.n.dikassa, aaraame.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

Tatra kho Bhagavaa bhikkhuu aamantesi bhikkhavo'ti.

There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhuu Bhagavato paccassosu.m.

"Yes, lord," the monks responded to him.

Bhagavaa etad-avoca.

The Blessed One said,

"Ariya.m vo bhikkhave a.t.tha"ngika.m magga.m desissaami vibhajissaami.
Ta.m su.naatha saadhuka.m manasi-karotha bhaasissaamiiti.

"I will teach & analyze for you the Noble Eightfold Path. Listen & pay close attention. I will speak."

Evam-bhanteti kho te bhikkhuu Bhagavato paccassosu.m.

"As you say, lord," the monks responded to him.

Bhagavaa etad-avoca.

The Blessed One said,

"Katamo ca bhikkhave ariyo a.t.tha"ngiko maggo?

"Now what, monks, is the Noble Eightfold Path?

Seyyathiidam,
Sammaa-di.t.thi sammaa-sa"nkappo,
Sammaa-vaacaa sammaa-kammanto sammaa-aajiivo,
Sammaa-vaayaamo sammaa-sati sammaa-samaadhi.

Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Katamaa ca bhikkhave sammaa-di.t.thi?

And what, monks, is right view?

Ya.m kho bhikkhave dukkhe ñaa.na.m dukkha-samudaye ñaa.na.m dukkha-nirodhe ñaa.na.m dukkha-nirodha-gaaminiyaa pa.tipadaaya ñaa.na.m.

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:

Aya.m vuccati bhikkhave sammaa-di.t.thi.

This, monks, is called right view.

Katamo ca bhikkhave sammaa-sa"nkappo?

And what, monks, is right resolve?

Yo kho bhikkhave nekkhamma-sa"nkappo abyaapaada-sa"nkappo avihi.msaa-sa"nkappo.

Being resolved on renunciation, on freedom from ill will, on harmlessness:

Aya.m vuccati bhikkhave sammaa-sa"nkappo.

This, monks, is called right resolve.

Katamaa ca bhikkhave sammaa-vaacaa?

And what is right speech?

Yaa kho bhikkhave musaavaadaa verama.nii, pisu.naaya vaacaaya verama.nii, pharusaaya vaacaaya verama.nii, samphappalaapaa verama.nii.

Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter:

Aya.m vuccati bhikkhave sammaa-vaacaa.

This, monks, is called right speech.

Katamo ca bhikkhave sammaa-kammanto?

And what, monks, is right action?

Yaa kho bhikkhave paa.naatipaataa verama.nii, adinnaadaanaa verama.nii, abrahma-cariyaa verama.nii.

Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse.

Aya.m vuccati bhikkhave sammaa-kammanto.

This, monks, is called right action.

Katamo ca bhikkhave sammaa-aajiivo?

And what, monks, is right livelihood?

Idha bhikkhave ariya-saavako micchaa-aajiiva.m pahaaya,
Sammaa-aajiivena jiivika.m kappeti.

There is the case where a well-instructed disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood:

Aya.m vuccati bhikkhave sammaa-aajiivo.

This, monks, is called right livelihood.

Katamo ca bhikkhave sammaa-vaayaamo?

And what, monks, is right effort?

Idha bhikkhave bhikkhu anuppannaana.m paapakaana.m akusalaana.m dhammaana.m anuppaadaaya, chanda.m janeti vaayamati viriya.m aarabhati citta.m pagga.nhaati 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.

Uppannaana.m paapakaana.m akusalaana.m dhammaana.m pahaanaaya, chanda.m janeti vaayamati viriya.m aarabhati citta.m pagga.nhaati padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen.

Anuppannaana.m kusalaana.m dhammaana.m uppaadaaya, chanda.m janeti vaayamati viriya.m aarabhati citta.m pagga.nhaati 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.

Uppannaana.m kusalaana.m dhammaana.m, .thitiyaa asammosaaya bhiyyo-bhaavaaya vepullaaya bhaavanaaya paaripuuriyaa, chanda.m janeti vaayamati viriya.m aarabhati citta.m pagga.nhaati 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:

Aya.m vuccati bhikkhave sammaa-vaayaamo.

This, monks, is called right effort.

Katamaa ca bhikkhave sammaa-sati?

And what, monks, is right mindfulness?

Idha bhikkhave bhikkhu kaaye kaayaanupassii viharati, aataapii sampajaano satimaa vineyya loke abhijjhaa-domanassa.m.

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.

Vedanaasu vedanaanupassii viharati, aataapii sampajaano satimaa vineyya loke abhijjhaa-domanassa.m.

He remains focused on feelings in & of themselves — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Citte cittaanupassii viharati, aataapii sampajaano satimaa vineyya loke abhijjhaa-domanassa.m.

He remains focused on the mind in & of itself — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Dhammesu dhammaanupassii viharati, aataapii sampajaano satimaa vineyya loke abhijjhaa-domanassa.m.

He remains focused on mental qualities in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world.

Aya.m vuccati bhikkhave sammaa-sati.

This, monks, is called right mindfulness.

Katamo ca bhikkhave sammaa-samaadhi?

And what, monks, is right concentration?

Idha bhikkhave bhikkhu vivicc'eva kaamehi vivicca akusalehi dhammehi, sa-vitakka.m sa-vicaara.m vivekajam-piiti-sukha.m pa.thama.m jhaana.m 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-vicaaraana.m vuupasamaa, ajjhatta.m sampasaadana.m cetaso ekodi-bhaava.m avitakka.m avicaara.m, samaadhijam-piiti-sukha.m dutiya.m jhaana.m upasampajja viharati.

With the stilling of directed thought & evaluation, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.

Piitiyaa ca viraagaa, upekkhako ca viharati sato ca sampajaano, sukhañca kaayena pa.tisa.mvedeti, yan-ta.m ariyaa aacikkhanti upekkhako satimaa sukha-vihaariiti, tatiya.m jhaana.m upasampajja viharati.

With the fading of rapture, he remains in equanimity, mindful & alert, and physically sensitive of pleasure. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.'

Sukhassa ca pahaanaa dukkhassa ca pahaanaa, pubbe va somanassa-domanassaana.m attha"ngamaa, adukkham-asukha.m upekkhaa-sati-paarisuddhi.m, catuttha.m jhaana.m 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.

Aya.m vuccati bhikkhave sammaa-samaadhiiti."

This, monks, is called right concentration."

Idam-avoca Bhagavaa.
Attamanaa te bhikkhuu Bhagavato bhaasita.m, abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted at his words.

Gotamii Sutta

The Discourse to Gotamii

[Evam-me suta.m,] Eka.m samaya.m Bhagavaa,
Vesaaliya.m viharati, Mahaa-vane kuu.taagaarasaalaaya.m,

I have heard that at one time the Blessed One was staying at Vesaali, in the Peaked Roof Hall in the Great Forest.

Atha kho Mahaapajaapati Gotamii,
Yena Bhagavaa ten'upasa"nkami,
Upasa"nkamitvaa Bhagavanta.m abhivaadetvaa ekam-anta.m a.t.thaasi.

Then Mahaapajaapati Gotamii approached the Blessed One and, on approaching, having bowed down to the Blessed One, stood to one side.

Ekam-anta.m .thitaa kho Mahaapajaapatii Gotamii
Bhagavanta.m etad-avoca:
"Saadhu me bhante Bhagavaa sa"nkhittena dhamma.m desetu,
Yam-aha.m Bhagavato dhamma.m sutvaa,
Ekaa vuupaka.t.thaa appamattaa aataapinii pahitattaa vihareyyanti."

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."

"Ye kho tva.m Gotami dhamme jaaneyyaasi,
Ime dhammaa saraagaaya sa.mvattanti no viraagaaya.

"Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion;

Sa.myogaaya sa.mvattanti no visa.myogaaya.

to being fettered, not to being unfettered;

AAcayaaya sa.mvattanti no apacayaaya.

to self-aggrandizement, not to self-effacement;

Mahicchataaya sa.mvattanti no appicchataaya.

to overweaning ambition, not to modesty;

Asantu.t.thiyaa sa.mvattanti no santu.t.thiyaa.

to discontent, not to contentment;

Sa"nga.nikaaya sa.mvattanti no pavivekaaya.

to entanglement, not to seclusion;

Kosajjaaya sa.mvattanti no viriyaarambhaaya.

to laziness, not to activated persistence;,

Dubbharataaya sa.mvattanti no subharataayaati.

to being burdensome, not to being unburdensome':

Eka.msena Gotami dhaareyyaasi,
N'eso dhammo n'eso vinayo n'eta.m satthu-saasananti.

You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'

Ye ca kho tva.m Gotami dhamme jaaneyyaasi,
Ime dhammaa viraagaaya sa.mvattanti no saraagaaya.

As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion;

Visa.myogaaya sa.mvattanti no sa.myogaaya.

to being unfettered, not to being fettered;

Apacayaaya sa.mvattanti no aacayaaya.

to self-effacement, not to self-aggrandizement;,

Appicchataaya sa.mvattanti no mahicchataaya.

to modesty, not to overweaning ambition;

Santu.t.thiyaa sa.mvattanti no asantu.t.thiyaa.

to contentment, not to discontent;

Pavivekaaya sa.mvattanti no sa"nga.nikaaya.

to seclusion, not to entanglement;

Viriyaarambhaaya sa.mvattanti no kosajjaaya.

to activated persistence, not to laziness;

Subharataaya sa.mvattanti no dubbharataayaati.

to being unburdensome, not to being burdensome':

Eka.msena Gotami dhaareyyaasi,
Eso dhammo eso vinayo eta.m satthu-saasananti.

You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"

Idam-avoca Bhagavaa.
Attamanaa Mahaapajaapati Gotamii Bhagavato bhaasita.m, abhinandiiti.

That is what the Blessed One said. Gratified, Mahaapajaapati Gotamii delighted at his words.

Pa.ticca Samuppaada

Dependent Origination

Avijjaa-paccayaa sa"nkhaaraa,

With ignorance as a condition there are processes.

Sa"nkhaara-paccayaa viññaa.na.m,

With processes as a condition there is (sensory) consciousness.

Viññaa.na-paccayaa naama-ruupa.m,

With (sensory) consciousness as a condition there are name & form.

Naama-ruupa-paccayaa sa.laayatana.m,

With name & form as a condition there are the six sense media.

Sa.laayatana-paccayaa phasso,

With the six sense media as a condition there is contact.

Phassa-paccayaa vedanaa,

With contact as a condition there is feeling.

Vedanaa-paccayaa ta.nhaa,

With feeling as a condition there is craving.

Ta.nhaa-paccayaa upaadaana.m,

With craving as a condition there is clinging.

Upaadaana-paccayaa bhavo,

With clinging as a condition there is becoming.

Bhava-paccayaa jaati,

With becoming as a condition there is birth.

Jaati-paccayaa jara-mara.na.m soka-parideva-dukkha-domanassupaayaasaa 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.

Avijjaayatveva asesa-viraaga-nirodhaa sa"nkhaara-nirodho,

Now from the remainderless fading & cessation of that very ignorance there is the cessation of processes.

Sa"nkhaara-nirodhaa viññaa.na-nirodho,

From the cessation of processes there is the cessation of (sensory) consciousness.

Viññaa.na-nirodhaa naama-ruupa-nirodho,

From the cessation of (sensory) consciousness there is the cessation of name & form.

Naama-ruupa-nirodhaa sa.laayatana-nirodho,

From the cessation of name & form there is the cessation of the six sense media.

Sa.laayatana-nirodhaa phassa-nirodho,

From the cessation of the six sense media there is the cessation of contact.

Phassa-nirodhaa vedanaa-nirodho,

From the cessation of contact there is the cessation of feeling.

Vedanaa-nirodhaa ta.nhaa-nirodho,

From the cessation of feeling there is the cessation of craving.

Ta.nhaa-nirodhaa upaadaana-nirodho,

From the cessation of craving there is the cessation of clinging.

Upaadaana-nirodhaa bhava-nirodho,

From the cessation of clinging there is the cessation of becoming.

Bhava-nirodhaa jaati-nirodho,

From the cessation of becoming there is the cessation of birth.

Jaati-nirodhaa jara-mara.na.m soka-parideva-dukkha-domanassupaayaasaa 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.

Saaraa.niiya-dhamma Sutta

Conditions for Amiability

Evam-me suta.m. Eka.m samaya.m Bhagavaa, Saavatthiya.m viharati, Jetavane Anaathapi.n.dikassa, aaraame. Tatra kho Bhagavaa bhikkhuu aamantesi, "Bhikkhavo" ti. "Bhadante" te bhikkhuu Bhagavato paccassosu.m. Bhagavaa etad-avoca: "Chayime bhikkhave dhammaa saaraa.niiyaa piya-kara.naa garu-kara.naa, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattanti. 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, metta.m kaaya-kamma.m paccupa.t.thita.m hoti, sabrahmacaariisu aavi ceva raho ca. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[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'apara.m bhikkhave bhikkhuno, metta.m vacii-kamma.m paccupa.t.thita.m hoti, sabrahmacaariisu aavi ceva raho ca. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[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'apara.m bhikkhave bhikkhuno, metta.m mano-kamma.m paccupa.t.thita.m hoti, sabrahmacaariisu aavi ceva raho ca. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[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'apara.m bhikkhave bhikkhu, ye te laabhaa dhammikaa dhamma-laddhaa, antamaso patta-pariyaapanna-mattampi, tathaaruupehi laabhehi appa.tivibhattabhogii hoti, siilavantehi sabrahmacaariihi saadhaara.na-bhogii. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[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'apara.m bhikkhave bhikkhu, yaani taani siilaani akha.n.daani achiddaani asabalaani akammaasani, bhujissaani viññuupasatthaani aparaamatthaani samadhi-sa.mvattanikaani. Tathaaruupesu siilesu siila-saamaññagato viharati, sabrahmacaariihi aavi ceva raho ca. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[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'apara.m bhikkhave bhikkhu, yaaya.m di.t.thi ariyaa niyyaanikaa, niyyaati takkarassa sammaa-dukkhakkhayaaya, tathaaruupaaya di.t.thiyaa di.t.thi-saamaññagato viharati, sabrahmacaariihi aavi ceva raho ca. Ayampi dhammo saaraa.niiyo piya-kara.no garu-kara.no, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattati.

[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 dhammaa saaraa.niiyaa piya-kara.naa garu-kara.naa, sa"ngahaaya avivaadaaya saamaggiyaa ekii-bhaavaaya sa.mvattantii" 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 Bhagavaa. Attamanaa te bhikkhuu Bhagavato bhaasita.m, abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Bhikkhu-aparihaaniya-dhamma Sutta

Conditions for No Decline among the Monks

Evam-me suta.m. Eka.m samaya.m Bhagavaa, Raajagahe viharati, Gijjhakuu.te Pabbate. Tatra kho Bhagavaa bhikkhuu aamantesi, "Satta vo bhikkhave aparihaaniye dhamme desessaami. Ta.m su.naatha saadhuka.m manasikarotha bhaasissaamii" 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 bhikkhuu Bhagavato paccassosu.m.

"Yes, lord," the monks responded.

Bhagavaa etad-avoca: "Katame ca bhikkhave satta aparihaaniyaa dhammaa?

The Blessed One said: "And which seven are the conditions that lead to no decline?

"Yaavakiivañca bhikkave bhikkhuu, abhi.nha-sannipaataa bhavissanti sannipaata-bahulaa, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[1] "As long as the monks meet often, meet a great deal, their growth can be expected, not their decline.

"Yaavakiivañca bhikkave bhikkhuu, samaggaa sannipatissanti, samaggaa vu.t.thahissanti, samaggaa sa"ngha-kara.niiyaani karissanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[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.

"Yaavakiivañca bhikkave bhikkhuu, apaññatta.m na paññapessanti, paññatta.m na samucchindissanti. Yathaa-paññattesu sikkhaapadesu samaadaaya vattissanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[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.

"Yaavakiivañca bhikkave bhikkhuu, ye te bhikkhuu theraa rattaññuu cira-pabbajitaa, sa"ngha-pitaro sa"ngha-pari.naayakaa, te sakkarissanti garukarissanti maanessanti puujessanti tesañca sotabba.m maññissanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[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.

"Yaavakiivañca bhikkave bhikkhuu, uppannaaya ta.nhaaya ponobbhavikaaya no vasa.m gacchissanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[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.

"Yaavakiivañca bhikkave bhikkhuu, aaraññakesu senaasanesu saapekkhaa bhavissanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[6] "As long as the monks see their own benefit in wilderness dwellings, their growth can be expected, not their decline.

"Yaavakiivañca bhikkave bhikkhuu, paccattaññeva sati.m upa.t.thapessanti, 'Kinti anaagataa ca pesalaa sabrahmacaarii aagaccheyyu.m. AAgataa ca pesalaa sabrahmacaarii phaasu vihareyyunti,' vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaani.

[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.

"Yaavakiivañca bhikkave ime satta aparihaaniyaa dhammaa bhikkhuusu .thassanti, imesu ca sattasu aparihaaniyesu dhammesu bhikkhuu sandississanti, vu.d.dhiyeva bhikkhave bhikkhuuna.m paa.tika"nkhaa no parihaanii" 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 Bhagavaa. Attamanaa te bhikkhuu Bhagavato bhaasita.m, abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.

Mahaa-samaya Sutta

The Great Meeting

[Evam-me suta.m.] Eka.m samaya.m Bhagavaa, Sakkesu viharati Kapilavatthusmi.m Mahaavane, mahataa bhikkhu-sa"nghena saddhi.m pañca-mattehi bhikkhu-satehi sabbeheva arahantehi. Dasahi ca loka-dhaatuuthi devataa yebhuyyena sannipatitaa honti Bhagavanta.m dassanaaya bhikkhu-sa"nghañca.

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 devataas from ten world-systems had gathered in order to see the Blessed One & the Bhikkhu Sangha.

Atha kho catunna.m suddhaavaasa-kaayikaana.m devaana.m etadahosi, "Aya.m kho Bhagavaa Sakkesu viharati Kapilavatthusmi.m Mahaavane, mahataa bhikkhu-sa"nghena saddhi.m pañca-mattehi bhikkhu-satehi, sabbeheva arahantehi. Dasahi ca loka-dhaatuuthi devataa yebhuyyena sannipatitaa honti Bhagavanta.m dassanaaya bhikkhu-sa"nghañca. Yannuuna mayampi yena Bhagavaa ten'upasa"nkameyyaama, upasa"nkamitvaa Bhagavato santike pacceka-gaathaa bhaaseyyaamaati."

Then the thought occurred to four devataas 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 devataas 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 taa devataa seyyathaapi naama balavaa puriso sammiñjita.m vaa baaha.m pasaareyya, pasaarita.m vaa baaha.m sammiñjeyya, evameva suddhaavaasesu devesu antarahitaa Bhagavato purato paaturaha.msu. Atho kho taa devataa Bhagavanta.m abhivaadetvaa ekamanta.m a.t.tha.msu, ekamanta.m .thitaa kho ekaa devataa Bhagavato santike ima.m gaatha.m abhaasi.

Then, just as a strong man might extend his flexed arm or flex his extended arm, those devataas 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 devataa recited this verse in the Blessed One's presence:

Mahaa-samayo pavanasmi.m
Deva-kaayaa samaagataa
AAgatamha ima.m dhamma-samaya.m
Dakkhitaayeva aparaajita-sa"nghanti.

"A great meeting in the woods:
The deva hosts have assembled.
We have come to this Dhamma meeting
To see the unvanquished Sangha."

Atha kho aparaa devataa Bhagavato santike ima.m gaatha.m abhaasi.
Tatra bhikkhavo samaadaha.msu
Citta.m attano ujukam-aka.msu
Saarathii va nettaani gahetvaa
Indriyaani rakkhanti pa.n.ditaati.

Then another devataa recited this verse in the Blessed One's presence:
"The bhikkhus there are concentrated,
Have straightened their own minds.
Like a charioteer holding the reins,
The wise ones guard their faculties."

Atha kho aparaa devataa Bhagavato santike ima.m gaatha.m abhaasi.
Chetvaa khiila.m chetvaa paliigha.m
Inda-khiila.m ohaccam-anejaa
Te caranti suddhaa vimalaa
Cakkhumataa sudantaa susu-naagaati.

Then another devataa recited this verse in the Blessed One's presence:
"Having cut through barrenness, cut the cross-bar,
Having uprooted Indra's pillar, unstirred,
They wander about pure, unstained,
Young naagas well tamed by the One with Vision."

Atha kho aparaa devataa Bhagavato santike ima.m gaatha.m abhaasi.
Ye keci Buddha.m sara.na.m gataase
Na te gamissanti apaaya-bhuumi.m
Pahaaya maanusa.m deha.m
Deva-kaaya.m paripuuressantiiti.

Then another devataa recited this verse in the Blessed One's presence:
"Those who have gone to the Buddha for refuge
Will not go to the plane of woe.
On discarding the human body,
They will fill the hosts of the devas."

Atha kho Bhagavaa bhikkhuu aamantesi, "Yebhuyyena bhikkhave dasasu loka-dhaatuusu devataa sannipatitaa honti Tathaagata.m dassanaaya bhikkhu-sa"nghañca. Yepi te bhikkhave ahesu.m atiitam-addhaana.m arahanto Sammaa-sambuddhaa, tesampi Bhagavantaana.m eta-paramaayeva devataa sannipatitaa ahesu.m, seyyathaapi mayha.m etarahi. Yepi te bhikkhave bhavissanti anaagatam-addhaana.m arahanto Sammaa-sambuddhaa, tesampi Bhagavantaana.m eta-paramaayeva devataa sannipatitaa bhavissanti, seyyathaapi mayha.m etarahi.

Then the Blessed One addressed the monks: "Monks, most of the devataas 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 devataa-gathering like mine at the present. Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at most have their devataa-gathering like mine at the present.

AAcikkhissaami bhikkhave deva-kaayaana.m naamaani. Kittayissaami bhikkhave deva-kaayaana.m naamaani. Desissaami bhikkhave deva-kaayaana.m naamaani. Ta.m su.naatha saadhuka.m manasikarotha bhaasissaamiiti."
"Evam-bhanteti" kho te bhikkhuu Bhagavato paccassosu.m. Bhagavaa etad-avoca.

I will detail for you the names of the deva hosts. I will describe to you the names of the deva hosts. I will teach you the names of the deva hosts. Listen & pay close attention. I will speak."
"As you say, lord," the monks replied. The Blessed One said:

Silokam-anukassaami
	Yattha bhummaa tadassitaa
Ye sitaa giri-gabbhara.m
	Pahitattaa samaahitaa
Puthuu siihaava salliinaa
	Loma-ha.msaabhisambhuno
Odaata-manasaa suddhaa
	Vippasannam-anaavilaa

I recite a verse of tribute.
Those who live where spirits dwell,
who live in mountain caves,
resolute, concentrated,
many, like hidden lions,
who have overcome horripilation,
white-hearted, pure, serene, & undisturbed:

Bhiyyo pañca-sate ñatvaa
	Vane Kaapilavatthave
Tato aamantayi Satthaa
	Saavake saasane rate
"Deva-kaayaa abhikkantaa
	Te vijaanaatha bhikkhavo"
Te ca aatappam-akaru.m
	Sutvaa Buddhassa saasana.m
Tesam-paaturahu ñaa.na.m
	Amanussaana dassana.m
Appeke satam-addakkhu.m
	Sahassa.m atha sattari.m
Sata.m eke sahassaana.m
	Amanussaanam-addasu.m
Appekenantam-addakkhu.m
	Disaa sabbaa phu.taa ahu.m

Knowing that more than 500 of them
had come to the forest of Kapilavastu,
the Teacher then said to them,
disciples delighting in his instruction,
"The deva hosts have approached. Detect them, monks!"
Listening to the Awakened One's instruction,
they made a diligent effort.
Knowledge appeared to them, vision of non-human beings.
Some saw 100, some 1,000, some 70,000,
some had vision of 100,000 non-human beings.
Some gained vision of innumerable devas
filling every direction.

Tañca sabba.m abhiññaaya
	Vavakkhitvaana cakkhumaa
Tato aamantayi Satthaa
	Saavake saasane rate
"Deva-kaayaa abhikkantaa
	Te vijaanaatha bhikkhavo
Ye voha.m kittayissaami
	Giraahi anupubbaso."

Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
"The deva hosts have approached. Detect them, monks,
as I describe their glories, one by one.

Satta-sahassaa va yakkhaa
	Bhummaa Kaapilavatthavaa
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

7,000 yakkhas inhabiting the land of Kaapilavastu,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Cha-sahassaa hemavataa
	Yakkhaa naanatta-va.n.nino
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

6,000 yakhas from the Himaalayas, of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Saataagiraa ti-sahassaa
	Yakkhaa naanatta-va.n.nino
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

From Mount Saata 3,000 yakkhas of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Iccete so.lasa-sahassaa
	Yakkhaa naanatta-va.n.nino
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

These 16,000 yakkhas of varied hue
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Vessaamittaa pañca-sataa
	Yakkhaa naanatta-va.n.nino
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

500 yakkhas from Vessaamitta, of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Kumbhiiro Raajagahiko
	Vepullassa nivesana.m
Bhiyyo na.m sata-sahassa.m
	Yakkhaana.m payirupaasati
Kumbhiiro Raajagahiko
	Sop'aaga samiti.m vana.m.

Kumbhiira from Raajagaha, who dwells on Mount Vepulla, accompanied by more than 100,000 yakkhas — Kumbhiira from Raajagaha: He, too, has come to the forest meeting.

Purimañca disa.m raajaa
	Dhatara.t.tho pasaasati
Gandhabbaana.m aadhipati
	Mahaaraajaa yasassi so
Puttaapi tassa bahavo
	Inda-naamaa mahabbalaa
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

And Dhatara.t.tha, who rules as king of the Eastern Direction,
as lord of the gandhabbas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.

Dakkhi.nañca disa.m raajaa
	Viruu.lho tappasaasati
Kumbha.n.daana.m aadhipati
	Mahaaraajaa yasassi so
Puttaapi tassa bahavo
	Inda-naamaa mahabbalaa
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

And Viruu.lha, who rules as king of the Southern Direction,
as lord of the kumba.n.das: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.

Pacchimañca disa.m raajaa
	Viruupakkho pasaasati
Naagaana.m aadhipati
	Mahaaraajaa yasassi so
Puttaapi tassa bahavo
	Inda-naamaa mahabbalaa
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

And Viruupakkha, who rules as king of the Western Direction,
as lord of the naagas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.

Uttarañca disa.m raajaa
	Kuvero tappasaasati
Yakkhaana.m aadhipati
	Mahaaraajaa yasassi so
Puttaapi tassa bahavo
	Inda-naamaa mahabbalaa
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

And Kuvera, who rules as king of the Northern Direction,
as lord of the yakkhas: A glorious, great king is he,
and many are his sons named Indra, of great strength.
Powerful, effulgent, glamorous, prestigious,
rejoicing, they have approached the monks' forest meeting.

Purima-disa.m Dhatara.t.tho
	Dakkhi.nena Viruu.lhako
Pacchimena Viruupakkho
	Kuvero uttara.m disa.m
Cattaaro te mahaaraajaa
	Samantaa caturo disaa
Daddallamaanaa a.t.tha.msu
	Vane Kaapilavatthave

Dhatara.t.tha from the Eastern Direction,
Viruu.lhaka from the South,
Viruupakkha from the West,
Kuvera from the Northern Direction:
These four Great Kings encompassing the four directions,
resplendent, stand in the Kaapilavastu forest.

Tesa.m maayaavino daasaa
	AAguu vañcanikaa sa.thaa
Maayaa Ku.te.n.du Ve.te.n.du
	Vi.tuu ca Vi.tu.to saha
Candano Kaama-se.t.tho ca
	Kinnugha.n.du Nigha.n.du ca
Panaado Opamañño ca
	Deva-suuto ca Maatali
Cittaseno ca gandhabbo
	Na.loraajaa Janosabho
AAguu Pañcasikho ceva
	Timbaruu Suriyavacchasaa
Ete caññe ca raajaano
	Gandhabbaa saha raajubhi
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

Their deceitful vassals have also come
— deceptive, treacherous —
Maayaa, Ku.te.n.du, Ve.te.n.du, Vi.tu with Vi.tu.ta,
Candana, the Chief of Sensual Pleasure,
Kinnugha.n.du, Nigha.n.du,
Panaada, the Mimic, Maatali, the deva's charioteer,
Cittasena the gandhabba, King Naa.la, the Bull of the People,
Pañcasikha has come
with Timbaru [and his daughter,] Suriyavacchasaa.
These & other kings, gandhabbas with their kings,
rejoicing, have approached the monks' forest meeting.

Athaaguu Naabhasaa naagaa
	Vesaalaa saha Tacchakaa
Kambal'Assataraa aaguu
	Paayaagaa saha ñaatibhi
Yaamunaa Dhatara.t.thaa ca
	AAguu naagaa yasassino
Eraava.n.no mahaanaago
	Sop'aaga samiti.m vana.m.

Then there have also come naagas
from Lake Naabhasa, Vesaalii & Tacchaka.
Kambalas, Assataras, Payaagas, & their kin.
And from the River Yaamuna
comes the prestigious naaga, Dhatara.t.tha.
The great naaga Erava.n.na:
He, too, has come to the forest meeting."

Ye naaga-raaje sahasaa haranti
Dibbaa dijaa pakkhi visuddha-cakkhuu
Vehaayasaa te vana-majjha-pattaa
Citraa Supa.n.naa iti tesa'naama.m
Abhayantadaa naaga-raajaanamaasi
Supa.n.nato khemam-akaasi Buddho
Sa.nhaahi vaacaahi upavhayantaa
Naagaa Supa.n.naa sara.nam-aka.msu Buddha.m

They who swoop down swiftly on naaga kings,
divine, twice-born, winged, their eyesight pure:
(Garu.das) came from the sky to the midst of the forest.
Citra & Supa.n.na are their names.
But the Buddha made the naaga kings safe,
made them secure from Supa.n.na.
Addressing one another with affectionate words,
the naagas & Supa.n.nas made the Buddha their refuge.

Jitaa vajira-hatthena
	Samudda.m asuraa sitaa
Bhaataro Vaasavassete
	Iddhimanto yasassino
Kaalakañjaa mahaabhismaa
	Asuraa Daanaveghasaa
Vepacitti Sucitti ca
	Pahaaraado Namucii saha
Satañca Bali-puttaana.m
	Sabbe Veroca-naamakaa
Sannayhitvaa bali.m sena.m
	Raahu-bhaddam-upaagamu.m
Samayodaani bhaddante
	Bhikkhuuna.m samita.m vana.m

"Defeated by Indra of the thunderbolt hand,
Asuras dwelling in the ocean,
Vaasava's brothers — powerful, prestigious —
Greatly terrifying Kaalakañjas,
the Daanaveghasa asuras,
Vepacitti & Sucitti, Pahaaraada, with Namucii,
and Bali's hundred sons, all named Veroca,
arrayed with powerful armies
have approached their honored Raahu
[and said]: 'Now is the occasion, sir,
of the monk's forest meeting.'

AApo ca devaa Pa.thavii ca
	Tejo Vaayo tad-aagamu.m
Varu.naa Vaaru.naa devaa
	Somo ca Yasasaa saha
Mettaa-Karu.naa-kaayikaa
	AAguu devaa yasassino
Dasete dasadhaa kaayaa
	Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

Devas of water, earth, fire, & wind have come here.
Varu.nas, Vaaru.nas, Soma together with Yasa,
the prestigious devas of the hosts
of goodwill & compassion have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Ve.n.duu ca devaa Sahalii ca
	Asamaa ca duve Yamaa
Candassuupanisaa devaa
	Candam-aaguu purakkhitaa
Suriyassuupanisaa devaa
	Suriyam-aaguu purakkhitaa
Nakkhattaani purakkhitvaa
	AAguu mandavalaahakaa
Vasuuna.m Vaasavo se.t.tho
	Sakkop'aaga purindado
Dasete dasadhaa kaayaa
	Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

Ve.n.du (Vi.s.nu) & Sahalii,
Asama & the Yama twins,
the devas dependent on the moon
surrounding the moon have come.
The devas dependent on the sun
surrounding the sun have come.
Devas surrounding the zodiac stars
and the spites of the clouds have come.
Sakka, chief of the Vasus, the ancient donor, has come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Athaaguu Sahabhuu devaa
	Jalam-aggi-sikhaariva
Ari.t.thakaa ca Rojaa ca
	Ummaa-pupphanibhaasino
Varu.naa Sahadhammaa ca
	Accutaa ca Anejakaa
Suuleyya-Ruciraa aaguu
	AAguu Vaasavanesino
Dasete dasadhaa kaayaa
	Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

Then come the Sahabhu devas,
blazing like crests of fire-flame.
The Ari.t.takas, Rojas, cornflower blue.
Varu.nas & Sahadhammas,
Accutas & Anejakas, Suuleyyas & Ruciras,
and Vasavanesis have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Samaanaa Mahaasamaanaa
	Maanusaa Maanusuttamaa
Khi.d.daa-paduuskikaa aaguu
	AAguu Mano-paduusikaa
Athaaguu Harayo devaa
	Ye ca Lohitavaasino
Paaragaa Mahaapaaragaa
	AAguu devaa yasassino
Dasete dasadhaa kaayaa
	Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

Samaanas, Great Samaanas,
Maanusas, Super Manusas,
the devas corrupted by fun have come,
as well as devas corrupted by mind.
Then come green-gold devas and those wearing red.
Paaragas, Great Paaragas, prestigious devas have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Sukkaa Karumhaa Aru.naa
	AAguu Veghanasaa saha
Odaatagayhaa paamokkhaa
	AAguu devaa Vicakkha.naa
Sadaamattaa Haaragajaa
	Missakaa ca yasassino
Thanaya.m aagaa Pajunno
	Yo disaa abhivassati
Dasete dasadhaa kaayaa
	Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

White devas, ruddy-green devas, dawn-devas
have come with the Veghanas
headed by devas totally in white.
The Vicakkha.nas have come.
Sadaamatta, Haaragajas, & the prestigious multi-coloreds,
Pajunna, the thunderer, who brings rain to all lands:
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Khemiyaa Tusitaa Yaamaa
	Ka.t.thakaa ca yasassino
Lambitakaa Laamase.t.thaa
	Jotinaamaa ca aasavaa
Nimmaanaratino aaguu
	Athaaguu Paranimmitaa
Dasete dasadhaa kaayaa
	Sabbe naanatta-va.n.nino
Iddhimanto jutimanto
	Va.n.navanto yasassino
Modamaanaa abhikkaamu.m
	Bhikkhuuna.m samiti.m vana.m.

The Khemiyas, Tusitas, & Yaamas, the prestigious Ka.t.thakas,
Lambitakas & Laama chiefs, the Jotinaamas & AAsavas,
the Nimmaanaratis have come, as have the Paranimmitas.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent, glamorous, prestigious,
rejoicing, have approached the monks' forest meeting.

Sa.t.thete deva-nikaayaa
	Sabbe naanatta-va.n.nino
Naamanvayena aagañchu.m
	Ye caññe sadisaa saha
'Pavuttha-jaatim-akkhiila.m
	Ogha-ti.n.nam-anaasava.m
Dakkhemoghatara.m naaga.m
	Canda.m va asitaatita.m.'

These 60 deva groups, all of varied hue,
have come arranged in order,
together with others in like manner [thinking:]
'We'll see him who has transcended birth,
who has no bounds, who has crossed over the flood,
the Mighty One, beyond evil, like the moon freed from a cloud.'

Subrahmaa Paramatto ca
	Puttaa iddhimato saha
Sana"nkumaaro Tisso ca
	Sop'aaga samiti.m vana.m.
Sahassa-brahma-lokaana.m
	Mahaa-brahmaabhiti.t.thati
Upapanno jutimanto
	Bhismaa-kaayo yasassi so
Desettha issaraa aaguu
	Pacceka-vasavattino
Tesañca majjhato aagaa
	Haarito parivaarito."

Subrahmaa and Paramatta Brahma,
together with sons of the Powerful One,
Sana"nkumaara and Tissa:
They too have come to the forest meeting.
Great Brahmaa, who stands over 1,000 Brahma worlds,
who arose there spontaneously, effulgent:
Prestigious is he, with a terrifying body.
And ten brahma sovereigns, each the lord of his own realm —
and in their midst has come Harita Brahma
surrounded by his retinue."

Te ca sabbe abhikkante
	Sinde deve sabrahmake
Maara-senaa abhikkaami
	Passa ka.nhassa mandiya.m
"Etha ga.nhatha bandhatha
	Raagena bandhamatthu vo
Samantaa parivaaretha
	Maa vo muñcittha koci na.m."
Iti tattha mahaaseno
	Ka.nha-sena.m apesayi
Paa.ninaa talam-aahacca
	Sara.m katvaana bherava.m
Yathaa paavussako megho
	Thanayanto savijjuko
Tadaa so paccudaavatti
	Sa"nkuddho asaya.m-vase

When all these devas with Indras and Brahmas had come,
Maara came as well.
Now look at the Dark One's foolishness!
[He said:] "Come seize them! Bind them!
Tie them down with passion!
Surround them on every side!
Don't let anyone at all escape!"
Thus the great war-lord urged on his dark army,
slapping the ground with his hand,
making a horrendous din, as when
a storm cloud bursts with thunder,
lightening, and torrents of rain.
But then he withdrew — enraged,
with none under his sway.

Tañca sabba.m abhiññaaya
	Vavakkhitvaana cakkhumaa
Tato aamantayi Satthaa
	Saavake saasane rate
"Maara-senaa abhikkantaa
	Te vijaanaatha bhikkhavo"
Te ca aatappam-akaru.m
	Sutvaa Buddhassa saasana.m
Viitaraagehi pakkaamu.m
	Nesa.m lomampi iñjayu.m
Sabbe vijita-sa"ngaamaa
	Bhayaatiitaa yasassino
Modanti saha bhuutehi,
	Saavakaa te janesutaati.

Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
"Maara's army has approached. Detect them, monks!"
Listening to the Awakened One's instruction,
they made a diligent effort.
The army retreated from those without passion,
without raising even a hair on their bodies.
Having all won the battle — prestigious, past fear —
they rejoice with all beings:
Disciples outstanding among the human race.

A Chanting Guide

The Dhammayut Order in the USA

Discourses

Contents

Dhamma-cakkappavattana Sutta
The Discourse on Setting the Wheel of Dhamma in Motion

Anatta-lakkha.na Sutta
The Discourse on the Not-self Characteristic

AAditta-pariyaaya Sutta
The Fire Discourse

Dhamma-niyaama Sutta
The Discourse on the Orderliness of the Dhamma

Magga-vibha"nga Sutta
An Analysis of the Path

Gotamii Sutta
The Discourse to Gotamii

Pa.ticca Samuppaada
Dependent Origination

Saaraa.niiya-dhamma Sutta
Conditions for Amiability

Bhikkhu-aparihaaniya-dhamma Sutta
Conditions for No Decline among the Monks

Mahaa-samaya Sutta
The Great Meeting

A Chanting Guide

The Dhammayut Order in the USA

Discourses

Contents

Dhamma-cakkappavattana Sutta The Discourse on Setting the Wheel of Dhamma in Motion

Anatta-lakkha.na Sutta The Discourse on the Not-self Characteristic

AAditta-pariyaaya Sutta The Fire Discourse

Dhamma-niyaama Sutta The Discourse on the Orderliness of the Dhamma

Magga-vibha"nga Sutta An Analysis of the Path

Gotamii Sutta The Discourse to Gotamii

Pa.ticca Samuppaada Dependent Origination

Saaraa.niiya-dhamma Sutta Conditions for Amiability

Bhikkhu-aparihaaniya-dhamma Sutta Conditions for No Decline among the Monks

Mahaa-samaya Sutta The Great Meeting

Dhamma-cakkappavattana Sutta
The Discourse on Setting the Wheel of Dhamma in Motion

Anatta-lakkha.na Sutta
The Discourse on the Not-self Characteristic

AAditta-pariyaaya Sutta
The Fire Discourse

Dhamma-niyaama Sutta
The Discourse on the Orderliness of the Dhamma

Magga-vibha"nga Sutta
An Analysis of the Path

Gotamii Sutta
The Discourse to Gotamii

Pa.ticca Samuppaada
Dependent Origination

Saaraa.niiya-dhamma Sutta
Conditions for Amiability

Bhikkhu-aparihaaniya-dhamma Sutta
Conditions for No Decline among the Monks

Mahaa-samaya Sutta
The Great Meeting