Some Devotions

[Maurice72]

ARAHAṂ SAMMĀSAMBUDDHO BHAGAVĀ.
The Blessed One is Worthy & Rightly Self-awakened.
BUDDHAṂ BHAGAVANTAṂ ABHIVĀDEMI.
I bow down before the Awakened, Blessed One. (Bow)

SVĀKKHĀTO BHAGAVATĀ DHAMMO.
The Dhamma is well-expounded by the Blessed One.
DHAMMAṂ NAMASSĀMI.
I pay homage to the Dhamma. (Bow)

SUPAṬIPANNO BHAGAVATO SĀVAKASAṆGHO.
The Saṇgha of the Blessed One's disciples has practiced well.
SAṆGHAṂ NAMĀMI.
I pay respect to the Saṇgha. (Bow)

[NAMO TASSA] BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA.
Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.
NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA.
Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.
NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA.
Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One

[TAṂ KHO PANA BHAGAVANTAṂ] EVAṂ KALYĀNO KITTISADDO ABBHUGGATO,
This fine report of the Blessed One's reputation has spread far & wide:

ITIPI SO BHAGAVĀ ARAHAṂ SAMMĀSAMBUDDHO,
He is a Blessed One, a Worthy One, a Rightly Self-awakened One,

VIJJĀCARANASAMPANNO SUGATO LOKAVIDŪ,
consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos,

ANUTTARO PURISADAMMASĀRATHI SATTHĀ DEVAMANUSSĀNAṂ BUDDHO BHAGAVĀTI.
unexcelled trainer of those who can be taught, teacher of human & divine beings; awakened; blessed.

[BUDDH'VĀRAHANTA]VARATĀDIGUNĀBHIYUTTO,
The Buddha, endowed with such virtues as highest worthiness:

SUDDHĀBHIÑĀNAKARUNĀHI SAMĀGATATTO,
In him, purity, supreme knowledge, & compassion converge.

BODHESI YO SUJANATAṂ KAMALAṂ VA SŪRO,
He awakens good people like the sun does the lotus.

VANDĀM'AHAṂ TAMARANAṂ SIRASĀ JINENDAṂ.
I revere with my head that Peaceful One, the Conqueror Supreme.

BUDDHO YO SABBAPĀNĪNAṂ SARANAṂ KHEMAMUTTAMAṂ.
The Buddha who for all beings is the secure, the highest refuge,

PAṭHAMĀNUSSATIṬṬHĀNAṂ VANDĀMI TAṂ SIRENAHAṂ,
The first theme for recollection: I revere him with my head.

BUDDHASSĀHASMI DĀSO (WOMEN: DĀSĪ) VA BUDDHO ME SĀMIKISSARO.
I am the Buddha's servant, the Buddha is my sovereign master,

BUDDHO DUKKHASSA GHĀTĀ CA VIDHĀTĀ CA HITASSA ME.
The Buddha is a destroyer of suffering & a provider of welfare for me.

BUDDHASSĀHAṂ NIYYĀDEMI SARĪRAÑJĪVITAÑCIDAṂ.
To the Buddha I dedicate this body & this life of mine.

VANDANTO'HAṂ (VANDANTĪ'HAṂ) CARISSĀMI BUDDHASSEVA SUBODHITAṂ.
I will fare with reverence for the Buddha's genuine Awakening.

N'ATTHI ME SARANAṂ AÑÑAṂ, BUDDHO ME SARANAṂ VARAṂ:
I have no other refuge, the Buddha is my foremost refuge:

ETENA SACCAVAJJENA, VADDHEYYAṂ SATTHUSĀSANE.
By the speaking of this truth, may I grow in the Teacher's instruction.

BUDDHAṂ ME VANDAMĀNENA (VANDAMĀNĀYA) YAṂ PUÑÑAṂ PASUTAṂ IDHA, SABBE PI ANTARĀYĀ ME, MĀHESUṂ TASSA TEJASĀ.
Through the power of the merit here produced by my reverence for the Buddha, may all my obstructions cease to be.

(Bow down and say):

KĀYENA VĀCĀYA VA CETASĀ VĀ,
BUDDHE KUKAMMAṂ PAKATAṂ MAYĀ YAṂ,
BUDDHO PAṬIGGANHATU ACCAYANTAṃ,
KĀLANTARE SAṂVARITUṂ VA BUDDHE.
Whatever bad Kamma I have done to the Buddha
by body, by speech, or by mind,
may the Buddha accept my admission of it,
so that in the future I may show restraint toward the Buddha.

[SVĀKKHĀTO] BHAGAVATĀ DHAMMO,
The Dhamma is well-expounded by the Blessed One,

SANDIṭṭHIKO AKĀLIKO EHIPASSIKO,
to be seen here & now, timeless, inviting all to come & see,

OPANAYIKO PACCATTAṂ VEDITABBO VIÑÑŪHĪTI.
leading inward, to be seen by the wise for themselves.

[SVĀKKHĀTATĀ]DIGUNAYOGAVASENA SEYYO,
Superior, through having such virtues as being well-expounded,

YO MAGGAPĀKAPARIYATTIVIMOKKHABHEDO,
Divided into Path & Fruit, study & emancipation,

DHAMMO KULOKAPATANĀ TADADHĀRIDHĀRĪ.
The Dhamma protects those who hold to it from falling into miserable worlds.

VANDĀM'AHAṂ TAMAHARAṂ VARADHAMMAMETAṂ.
I revere that foremost Dhamma, the destroyer of darkness.

DHAMMO YO SABBAPĀNĪNAṂ SARANAṂ KHEMAMUTTAMAṂ.
The Dhamma that for all beings is the secure, the highest refuge,

DUTIYĀNUSSATIṬṬHĀNAṂ VANDĀMI TAṂ SIRENAHAṂ,
The second theme for recollection: I revere it with my head.

DHAMMASSĀHASMI DĀSO (DĀSĪ) VA DHAMMO ME SĀMIKISSARO.
I am the Dhamma's servant, the Dhamma is my sovereign master,

DHAMMO DUKKHASSA GHĀTĀ CA VIDHĀTĀ CA HITASSA ME.
The Dhamma is a destroyer of suffering & a provider of welfare for me.

DHAMMASSĀHAṂ NIYYĀDEMI SARĪRAÑJĪVITAÑCIDAṂ.
To the Dhamma I dedicate this body & this life of mine.

VANDANTO'HAṂ (VANDANTĪ'HAṂ) CARISSĀMI DHAMMASSEVA SUDHAMMATAṂ.
I will fare with reverence for the Dhamma's genuine rightness.

N'ATTHI ME SARANAṂ AÑÑAṂ, DHAMMO ME SARANAṂ VARAṂ:
I have no other refuge, the Dhamma is my foremost refuge:

ETENA SACCAVAJJENA, VADDHEYYAṂ SATTHUSĀSANE.
By the speaking of this truth, may I grow in the Teacher's instruction.

DHAMMAṂ ME VANDAMĀNENA (VANDAMĀNĀYA) YAṂ PUÑÑAṂ PASUTAṂ IDHA, SABBE PI ANTARĀYĀ ME, MĀHESUṂ TASSA TEJASĀ.
Through the power of the merit here produced by my reverence for the Dhamma, may all my obstructions cease to be.

(Bow down and say):

KĀYENA VĀCĀYA VA CETASĀ VĀ,
DHAMME KUKAMMAṂ PAKATAṂ MAYĀ YAṂ,
DHAMMO PAṬIGGANHATU ACCAYANTAṂ,
KĀLANTARE SAṂVARITUṂ VA DHAMME.
Whatever bad kamma I have done to the Dhamma
by body, by speech, or by mind,
may the Dhamma accept my admission of it,
so that in the future I may show restraint toward the Dhamma.

[SUPAṬIPANNO] BHAGAVATO SĀVAKASAṆGHO,
The Saṇgha of the Blessed One's disciples who have practiced well,

UJUPAṬIPANNO BHAGAVATO SĀVAKASAṆGHO,
the Saṇgha of the Blessed One's disciples who have practiced straightforwardly,

ÑĀYAPAṬIPANNO BHAGAVATO SĀVAKASAṆGHO,
the Saṇgha of the Blessed One's disciples who have practiced methodically,

SĀMĪCIPAṬIPANNO BHAGAVATO SĀVAKASAṆGHO,
the Saṇgha of the Blessed One's disciples who have practiced masterfully,

YADIDAṂ CATTĀRI PURISAYUGĀNI AṬṬHA PURISAPUGGALĀ: ESA BHAGAVATO SĀVAKASAṆGHO
i.e., the four pairs, the eight types, of Noble Ones: That is the Saṇgha of the Blessed One's disciples

ĀHUNEYYO PĀHUNEYYO DAKKHINEYYO AÑJALIKARANĪYO, ANUTTARAṂ PUÑÑAKKHETTAṂ LOKASSATI:
worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world:

[SADDHAMMAJO] SUPAṬIPATTIGUNĀDIYUTTO,
Born of the true Dhamma, endowed with such virtues as good practice,

YOṬṬHĀBBIDHO ARIYAPUGGALASANGHASEṬṬHO,
The supreme Saṇgha formed of the eight types of Noble Ones,

SĪLĀDIDHAMMAPAVARĀSAYAKĀYACITTO:
Guided in body & mind by such principles as morality:

VANDĀM'AHAṂ TAMARIYĀNAGANAṂ SUSUDDHAṂ.
I revere that group of Noble Ones well-purified.

SAṆGHO YO SABBAPĀNĪNAṂ SARANAṂ KHEMAMUTTAMAṂ.
The Saṅgha that for all beings is the secure, the highest refuge,

TATIYĀNUSSATIṬṬHĀNAṂ VANDĀMI TAṂ SIRENAHAṂ,
The third theme for recollection: I revere it with my head.

SAṆGHASSĀHASMI DĀSO (DĀSĪ) VA SAṆGHO ME SĀMIKISSARO.
I am the Saṇgha's servant, the Saṇgha is my sovereign master,

SAṆGHO DUKKHASSA GHĀTĀ CA VIDHĀTĀ CA HITASSA ME.
The Saṇgha is a destroyer of suffering & a provider of welfare for me.

SAṆGHASSĀHAṂ NIYYĀDEMI SARĪRAÑJĪVITAÑCIDAṂ.
To the Saṅgha I dedicate this body & this life of mine.

VANDANTO'HAṂ (VANDANTĪ'HAṂ) CARISSĀMI SAṆGHASSOPAṬIPANNATAṂ.
I will fare with reverence for the Saṇgha's good practice.

N'ATTHI ME SARANAṂ AÑÑAṂ, SAṆGHO ME SARANAṂ VARAṂ:
I have no other refuge, the Saṇgha is my foremost refuge:

ETENA SACCAVAJJENA, VADDHEYYAṂ SATTHUSĀSANE.
By the speaking of this truth, may I grow in the Teacher's instruction.

SAṆGHAṂ ME VANDAMĀNENA (VANDAMĀNĀYA) YAṂ PUÑÑAṂ PASUTAṂ IDHA, SABBE PI ANTARĀYĀ ME, MĀHESUṂ TASSA TEJASĀ.
Through the power of the merit here produced by my reverence for the Saṇgha, may all my obstructions cease to be.

(Bow down and say):

KĀYENA VĀCĀYA VA CETASĀ VĀ,
SAṆGHE KUKAMMAṂ PAKATAṂ MAYĀ YAṂ,
SAṆGHO PAṬIGGANHATU ACCAYANTAṂ,
KĀLANTARE SAṂVARITUṂ VA SAṆGHE.
Whatever bad Kamma I have done to the Saṇgha
by body, by speech, or by mind,
may the Saṇgha accept my admission of it,
so that in the future I may show restraint toward the Saṇgha.

[AJJA MAYĀ] APACCAVEKKHITVĀ YAṂ CĪVARAṂ PARIBHUTTAṂ, TAṂ YĀVADEVA SĪTASSA PAṬIGHĀTĀYA, UNHASSA PAṬIGHĀTĀYA, ḌAṂSAMAKASAVĀTĀTAPASIRIṂSAPASAMPHASSĀNAṂ PAṬIGHĀTĀYA, YĀVADEVA HIRIKOPINAPAṬICCHĀDAN'ATTHAṂ.
Whatever robe I used today without consideration, was simply to counteract the cold, to counteract the heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; Simply for the purpose of covering the parts of the body that cause shame.

AJJA MAYĀ APACCAVEKKHITVĀ YO PINDAPATTO PARIBHUTTO, SO NEVA DAVĀYA NA MADĀYA NA MANDANĀYA NA VIBHŪSANĀYA, YĀVADEVA IMASSA KĀYASSA ṬHITIYĀ YĀPANĀYA VIHIṂSUPARATIYĀ BRAHMACARIYĀNUGGAHĀYA, ITI PURĀNAÑCA VEDANAṂ PAṬIHANKHĀMI NAVAÑCA VEDANAṂ NA UPPĀDESSĀMI, YĀTRĀ CA ME BHAVISSATI ANAVAJJATĀ CA PHĀSUVIHĀRO CĀTI.
Whatever alms food I used today without consideration, was not used playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, (thinking,) thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, & live in comfort.

AJJA MAYĀ APACCAVEKKHITVĀ YAṂ SENĀSANAṂ PARIBHUTTAṂ, TAṂ YĀVADEVA SĪTASSA PAṬIGHĀTĀYA, UNHASSA PAṬIGHĀTĀYA, ḌAṂSAMAKASAVĀTĀTAPASIRIṂSAPASAMPHASSĀNAṂ PAṬIGHĀTĀYA, YĀVADEVA UTUPARISSAYAVINODANAṂ PAṬISALLĀNĀRĀM'ATTHAṂ.
Whatever lodging I used today without consideration, was simply to counteract the cold, to counteract the heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; Simply for protection from the in clemencies of weather and for the enjoyment of seclusion.

AJJA MAYĀ APACCAVEKKHITVĀ YO GILĀNAPACCAYABHESAJJAPARIKKHĀRO PARIBHUTTO, SO YĀVADEVA UPPANNĀNAṂ VEYYĀBĀDHIKĀNAṂ VEDANĀNAṂ PAṬIGHĀTĀYA, ABYĀPAJJHAPARAMATĀYĀTI.
Whatever medicinal requisite for curing the sick I used today without consideration, was simply to counteract any pains of illness that had arisen, and for maximum freedom from disease.

AHAṂ SUKHITO HOMI
May I be happy.

NIDDUKKHO HOMI
May I be free from stress & pain.

AVERO HOMI
May I be free from animosity.

ABYĀPAJJHO HOMI
May I be free from oppression.

ANĪGHO HOMI
May I be free from trouble.

SUKHĪ ATTĀNAṂ PARIHARĀMI
May I look after myself with ease.

SABBE SATTĀ SUKHITĀ HONTU.
May all living beings be happy.

SABBE SATTĀ AVERĀ HONTU.
May all living beings be free from animosity.

SABBE SATTĀ ABYĀPAJJHĀ HONTU.
May all living beings be free from oppression.

SABBE SATTĀ ANĪGHĀ HONTU.
May all living beings be free from trouble.

SABBE SATTĀ SUKHĪ ATTĀNAṂ PARIHARANTU.
May all living beings look after themselves with ease.

SABBE SATTĀ SABBADUKKHĀ PAMUCCANTU.
May all living beings be freed from all stress & pain.

SABBE SATTĀ LADDHASAMPATTITO MĀ VIGACCHANTU.
May all living beings not be deprived of the good fortune they have attained.

SABBE SATTĀ KAMMASSAKĀ KAMMADĀYĀDĀ KAMMAYONĪ KAMMABANDHŪ KAMMAPAṬISARANĀ. YAṂ KAMMAṂ KARISSANTI KALYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI.
All living beings are the owners of their actions, heir to their actions, born of their actions, related through their actions, and live dependent on their actions. Whatever they do, for good or for evil, to that will they fall heir.

[Maurice72]

CULAJAYAMANGALAGĀTHĀ (JAYA JAYA)

The chanting is called Culajayamangalagāthā also know as "Jaya Jaya" from the Pali word "Jaya" which means "victory" and it is old fashioned chanting but mostly in the North-East (Isaan) part of Thailand ethnic by Lao people. The rhythm and style is ancient. It is not often heard now in Thailand and not part of the regular chants, only at Wat Pa Baan Taad. It was popular in the time of Ajahn Mun Bhūridatto and Ajahn Sao Kantasilo.

This text of the Gāthā is in Thai script, although it is probably supposed to be composed in Pali, this more Lao-Pali which contains a collection of spiritually loaded terms in celebration of the Buddha's victory. It was used as an auspicious and protective "Dh•rani Mantra" (ธ รณี occurs at the beginning of the chant).

NAMO ME BUDDHATEJASSĀ RATANATTAYADHAMMIKĀ
TEJAPRASIDDHI PASĪDEVĀ NĀRĀYAPARAMESURĀ
SIDDHIBRAHMĀ CA INDĀ CA CATULOKĀ GAMBHĪ RAKKHAKĀ
SAMUDĀ BHŪTUṂGAṂKĀ CA SABRAHMĀJAYA PRASIDDHI BHAVANTU TE

JAYA JAYA DH•RANĪ DH•RANĪ UDADHI UDADHI NADI NADĪ
JAYA JAYA GAG•NLAT•NLANISAY NIRAYSAY SENNAMERRĀJ JABALANARAJĪ
JAYA JAYA GAMBHĪRASOMBHĪ NĀGENDANĀGĪ PISĀCCA BHŪTAKĀLĪ
JAYA JAYA DUNNIMITTAROGĪ
JAYA JAYA SIṂGĪSUDĀDĀNAMUKHAJĀ
JAYA JAYA VARUNNAMUKHASĀTRĀ
JAYA JAYA CAMPĀ DINĀGAKULAGANTHO
JAYA JAYA GAJJAGANNATURAṂ SUKARABHJHAṂSĪHABHEĪYGDADĪPĀ
JAYA JAYA VARUNNAMUKHA YĀTRĀ JITA JITA SENNĀRĪ PUNASUDDHI NARAGĪ
JAYA JAYA SUKHĀ SUKHĀ JĪVĪ
JAYA JAYA DHRANĪ TALE SADĀ SUJAYYĀ
JAYA JAYA DH•RANĪSĀNTINSADĀ
JAYA JAYA MAṂKARĀJRAŇŇĀ BHAVAGGE
JAYA JAYA VARUNNAYAKKHE
JAYA JAYA RAKKHASE SURABHŪ JATEJĀ
JAYA JAYA BRAHMMENDAGANĀ
JAYA JAYA RĀJĀDHIRĀJ SĀJJAY
JAYA JAYA PAṬHAVIṂ SABBAṂ
JAYA JAYA ARAHANTĀ PACCEKABUDDHASĀVAṂ
JAYA JAYA MAHESURO HAROHARINDEVĀ
JAYA JAYA BRAHMĀSURAKKHO
JAYA JAYA NĀGO VIRULHAKO VIRŪPAKKHO CANDIMĀ

RAVI INDO CA VENATEYYO CA KUVERO VARUNOPI CA
AGGI VĀYO CA PĀJUNHO KUMĀRO DHATARAṬṬAKO
AṬṬHĀRASA MAHĀDEVĀ SIDDHITĀPASA ĀDAYO
ISINO SĀVAKĀ SABBĀ JAYA RĀMO BHAVANTU TE
JAYA DHAMMO CA SAṆGHO CA DASAPĀLO CA JAYAKAṂ
ETENA JAYATEJENA JAYA SOTTHĪ BHAVANTU TE
ETENA BUDDHATEJENA HOTU TE JAYAMAṂGALAṂ

JAYYOPI BUDDHASSA SIRIMATO AYAṂ MĀRASSA CA PĀPIMATO PARĀJAYO•UGGHO SAYAMBODHIMANDE PAMODITĀ JAYA TADĀ BRAHMAGANĀ MAHESINO
JAYYOPI BUDDHASSA SIRIMATO AYAṂ MĀRASSA CA PĀPIMATO PARĀJAYO•UGGHO
SAYAMBODHIMANDE PAMODITĀ JAYA TADĀ INDAGANĀ MAHESINO
JAYYOPI BUDDHASSA SIRIMATO AYAṂ MĀRASSA CA PĀPIMATO PARĀJAYO•UGGHO SAYAMBODHIMANDE PAMODITĀ JAYA TADĀ DEVĀGANĀ MAHESINO
JAYYOPI BUDDHASSA SIRIMATO AYAṂ MĀRASSA CA PĀPIMATO PARĀJAYO•UGGHO
SAYAMBODHIMANDE PAMODITĀ JAYA TADĀ SUPANNAGANĀ MAHESINO
JAYYOPI BUDDHASSA SIRIMATO AYAṂ MĀRASSA CA PĀPIMATO PARĀJAYO•UGGHO SAYAMBODHIMANDE PAMODITĀ JAYA TADĀ NĀGAGANĀ MAHESINO
JAYYOPI BUDDHASSA SIRIMATO AYAṂ MĀRASSA CA PĀPIMATO PARĀJAYO•UGGHO SAYAMBODHIMANDE PAMODITĀ JAYA TADĀ SABRAHMAGANĀ MAHESINO

JAYANTO BODHIYĀ MŪLE SAKYĀNAṂ NANDIVADDHANO
EVAṂ TVAṂ VIJAYO HOHI JAYASSU JAYAMAṆGALE
APARĀJITAPALLAṆKE SĪSE PAṬHAVIPOKKHARE
ABHISEKE SABBABUDDHĀNAṂ AGGAPPATTO PAMODATI
SUNAKKHATTAṂ SUMAṆGALAṂ SUPABHĀTAṂ SUHUṬṬHITAṂ
SUKKHANO SUMUHUTTO CA SUYIṬṬHAṂ BRAHMACĀRISU
PADAKKHINAṂ KĀYAKAMMAṂ VĀCĀKAMMAṂ PADAKKHINAṂ
PADAKKHINAṂ MANOKAMMAṂ PANIDHĪ TE PADAKKHINĀ
PADAKKHINĀNI KATVĀNA LABHANTATTHE PADAKKHINE

TE ATTHASADDHĀ SUKHITĀ VIRULHĀ BUDDHASĀSANE
AROGĀ SUKHITĀ HOTA SAHA SABBEHI ŇĀTIBHI
SUNANTU BHONTO YE DEVĀ ASSAMIṂ ṬHĀNE ADHIGATĀ
DĪGHĀYUKĀ SADĀ HONTU SUKHITĀ HONTU
SABBADĀRAKKHANTU SABBASATTĀNAṂ RAKKHANTU JINASĀSANAṂ
YĀ KĀCI PATTHANĀ TESAṂ SABBE PŪRENTU MANORATHĀ
YUTTAKĀLE PAVASSANTU VASSAṂ VASSĀ VARĀHAKĀ
ROGĀ CUPADDAVĀ TESAṂ NIVĀRENTU CA SABBADĀ
KĀYĀSUKHAṂ CITTISUKHAṂ ARAHANTU YATHĀRAHAṂ

[Maurice72]

PHRA SAHASSANAY
(พระสะหัสสะนัย)

SUDDHIKAPAṬIPADĀ
(สุทธิกะปะฏิปะทา)

(KUSALĀ DHAMMĀ AKUSALĀ DHAMMĀ ABYĀKATĀ DHAMMĀ)
KATAME DHAMMĀ KUSALĀ YASMIṂ SAMAYE LOKUTTARAṂ JHĀNAṂ BHĀVETI NIYYĀNIKAṂ APACAYAGĀMIṂ DIṬṬHIGATĀNAṂ PAHĀNĀYA PAṬHAMĀYA BHŪMIYĀ PATTIYĀ VIVICCEVA KĀMEHI PAṬHAMAṂ JHĀNAṂ UPASAMPAJJA VIHARATI DUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ DUKKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ SUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ SUKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ TASMIṂ SAMAYE PHASSO HOTI AVIKKHEPO HOTI IME DHAMMĀ KUSALĀ

KATAME DHAMMĀ KUSALĀ YASMIṂ SAMAYE LOKUTTARAṂ JHĀNAṂ BHĀVETI NIYYĀNIKAṂ APACAYAGĀMIṂ DIṬṬHIGATĀNAṂ PAHĀNĀYA PAṬHAMĀYA BHŪMIYĀ PATTIYĀ VITAKKAVICĀRĀNAṂ VŪPASAMĀ DUTIYAṂ JHĀNAṂ TATIYAṂ JHĀNAṂ CATUTTHAṂ JHĀNAṂ PAṬHAMAṂ JHĀNAṂ PAŇCAMAṂ JHĀNAṂ UPASAMPAJJA VIHARATI DUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ DUKKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ SUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ SUKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ TASMIṂ SAMAYE PHASSO HOTI AVIKKHEPO HOTI IME DHAMMĀ KUSALĀ

SUŇŇATAMŪLAKAPAṬIPADĀ
(สุญญะตะมูละกะปะฏิมา)

KATAME DHAMMĀ KUSALĀ YASMIṂ SAMAYE LOKUTTARAṂ JHĀNAṂ BHĀVETI NIYYĀNIKAṂ APACAYAGĀMIṂ DIṬṬHIGATĀNAṂ PAHĀNĀYA PAṬHAMĀYA BHŪMIYĀ PATTIYĀ VIVICCEVA KĀMEHI PAṬHAMAṂ JHĀNAṂ UPASAMPAJJA VIHARATI DUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ SUŇŇATAṂ DUKKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ SUŇŇATAṂ SUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ SUŇŇATAṂ SUKKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ SUŇŇATAṂ TASMIṂ SAMAYE PHASSO HOTI AVIKKHEPO HOTI IME DHAMMĀ KUSALĀ

KATAME DHAMMĀ KUSALĀ YASMIṂ SAMAYE LOKUTTARAṂ JHĀNAṂ BHĀVETI NIYYĀNIKAṂ APACAYAGĀMIṂ DIṬṬHIGATĀNAṂ PAHĀNĀYA PAṬHAMĀYA BHŪMIYĀ PATTIYĀ VITAKKAVICĀRĀNAṂ VŪPASAMĀ DUTIYAṂ JHĀNAṂ TATIYAṂ JHĀNAṂ CATUTTHAṂ JHĀNAṂ PAṬHAMAṂ JHĀNAṂ PAŇCAMAṂ JHĀNAṂ UPASAMPAJJA VIHARATI DUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ SUŇŇATAṂ DUKKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ SUŇŇATAṂ SUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ SUŇŇATAṂ SUKKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ SUŇŇATAṂ TASMIṂ SAMAYE PHASSO HOTI AVIKKHEPO HOTI IME DHAMMĀ KUSALĀ

APPANIHITAPAṬIPADĀ
(อัปปะณิหิตะปะฏิปะทา)

KATAME DHAMMĀ KUSALĀ YASMIṂ SAMAYE LOKUTTARAṂ JHĀNAṂ BHĀVETI NIYYĀNIKAṂ APACAYAGĀMIṂ DIṬṬHIGATĀNAṂ PAHĀNĀYA PAṬHAMĀYA BHŪMIYĀ PATTIYĀ VIVICCEVA KĀMEHI PAṬHAMAṂ JHĀNAṂ UPASAMPAJJA VIHARATI DUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ APPANIHITAṂ DUKKHĀPAṬPADAṂ KHIPPĀBHIŇŇAṂ APPANIHITAṂ SUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ APPANIHITAṂ SUKKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ APPANIHITAṂ TASMIṂ SAMAYE PHASSO HOTI AVIKKHEPO HOTI IME DHAMMĀ KUSALĀ

KATAME DHAMMĀ KUSALĀ YASMIṂ SAMAYE LOKUTTARAṂ JHĀNAṂ BHĀVETI NIYYĀNIKAṂ APACAYAGĀMIṂ DIṬṬHIGATĀNAṂ PAHĀNĀYA PAṬHAMĀYA BHŪMIYĀ PATTIYĀ VITAKKAVICĀRĀNAṂ VŪPASAMĀ DUTIYAṂ JHĀNAṂ TATIYAṂ JHĀNAṂ CATUTTHAṂ JHĀNAṂ PAṬHAMAṂ JHĀNAṂ PAŇCAMAṂ JHĀNAṂ UPASAMPAJJA VIHARATI DUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ APPANIHITAṂ DUKKHĀPAṬPADAṂ KHIPPĀBHIŇŇAṂ APPANIHITAṂ SUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ APPANIHITAṂ SUKKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ APPANIHITAṂ TASMIṂ SAMAYE PHASSO HOTI AVIKKHEPO HOTI IME DHAMMĀ KUSALĀ

ADHIPATI
(อะธิปะติ)

KATAME DHAMMĀ KUSALĀ YASMIṂ SAMAYE LOKUTTARAṂ JHĀNAṂ BHĀVETI NIYYĀNIKAṂ APACAYAGĀMIṂ DIṬṬHIGATĀNAṂ PAHĀNĀYA PAṬHAMĀYA BHŪMIYĀ PATTIYĀ VIVICCEVA KĀMEHI PAṬHAMAṂ JHĀNAṂ UPASAMPAJJA VIHARATI DUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ CHANDĀDHIPATTEYYAṂ VIRIYADHIPATTEYYAṂ CITTĀDHIPATTEYYAṂ VIMAṂSĀDHIPATTEYYAṂ DUKKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ CHANDĀDHIPATTEYYAṂ VIRIYADHIPATTEYYAṂ CITTĀDHIPATTEYYAṂ VIMAṂSĀDHIPATTEYYAṂ SUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ CHANDĀDHIPATTEYYAṂ VIRIYĀDHIPATTEYYAṂ CITTĀDHIPATTEYYAṂ VIMAṂSĀDHIPATTEYYAṂ SUKKHĀPAṬIPADAṂ KHIPPĀBIŇŇAṂ CHANDĀDHIPATTEYYAṂ VIRIYĀDHIPATTEYYAṂ CITTĀDHIPATTEYYAṂ VIMAṂSĀDHIPATTEYYAṂ TASMIṂ SAMAYE PHASSO HOTI AVIKKHEPO HOTI IME DHAMMĀ KUSALĀ

KATAME DHAMMĀ KUSALĀ YASMIṂ SAMAYE LOKUTTARAṂ JHĀNAṂ BHĀVETI NIYYĀNIKAṂ APACAYAGĀMIṂ DIṬṬHIGATĀNAṂ PAHĀNĀYA PAṬHAMĀYA BHŪMIYĀ PATTIYĀ VITAKKAVICĀRĀNAṂ VŪPASAMĀ DUTIYAṂ JHĀNAṂ TATIYAṂ JHĀNAṂ CATUTTHAṂ JHĀNAṂ PAṬHAMAṂ JHĀNAṂ PAŇCAMAṂ JHĀNAṂ UPASAMPAJJA VIHARATI DUKKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ CHANDĀDHIPATTEYYAṂ VIRIYĀDHIPATTEYYAṂ CITTĀDHIPATTEYYAṂ VIMAṂSĀDHIPATTEYYAṂ DUKKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ CHANDĀDHIPATTEYYAṂ VIRIYĀDHIPATTEYYAṂ CITTĀDHIPATTEYYAṂ VIMAṂSĀDHIPATTEYYAṂ SUKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ CHANDĀDHIPATTEYYAṂ VIRIYĀDHIPATTEYYAṂ CITTĀDHIPATTEYYAṂ VIMAṂSĀDHIPATTEYYAṂ SUKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ CHANDĀDHIPATTEYYAṂ VIRIYĀDHIPATTEYYAṂ CITTĀDHIPATTEYYAṂ VIMAṂSĀDHIPATTEYYAṂ (ADUKKHAMASUKHĀPAṬIPADAṂ DANDHĀBHIŇŇAṂ CHANDĀDHIPATTEYYAṂ VIRIYĀDHIPATTEYYAṂ CITTĀDHIPATTEYYAṂ VIMAṂSĀDHIPATTEYYAṂ ADUKKHAMASUKHĀPAṬIPADAṂ KHIPPĀBHIŇŇAṂ CHANDĀDHIPATTEYYAṂ VIRIYĀDHIPATTEYYAṂ CITTĀDHIPATTEYYAṂ VIMAṂSĀDHIPATTEYYAṂ) TASMIṂ SAMAYE PHASSO HOTI AVIKKHEPO HOTI IME DHAMMĀ KUSALĀ

[Maurice72]

BRAHMAVIHĀRAPHARANĀ
Suffusion with the Divine Abidings
Ajahn Mun said that his intention in wishing to see people was not to elicit regrets about the past: “People who wish each other well should not think in that way”. They must practiced the four Brahmavihãras: Mettã, Karunã, Muditã, and Upekkhã. Whether practicing on your own or in concert with others, goodness is developed for the purpose of reducing anxiety and suffering within yourself, not for increasing them until, being agitated, you become all upset. The spiritual practice of focusing the mind to “dwell in a state of boundless loving kindness”.

The Brahmavihãras are the four “sublime” or “divine” abodes that are developed through the practices of loving kindness (Mettã), compassion (Karunã), appreciative joy (Muditã) and equanimity (Upekkhã). Meditation on these four spiritual qualities is particularly beneficial as an antidote to hatred and anger. All four Brahmavihãras – loving kindness, compassion, appreciative joy, and equanimity are included in this statement.

PUBBABHĀGANAMAKĀRAPĀṬHA
The Preliminary Passage for Revering

NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA
Homage to Him, the Exalted One, the Holy One, the Perfectly Enlightened One
NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA
Homage to Him, the Exalted One, the Holy One, the Perfectly Enlightened One
NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA
Homage to Him, the Exalted One, the Holy One, the Perfectly Enlightened One

BRAHMAVIHĀRAPHARANĀ
Suffusion with the Divine Abidings

AHAṂ SIKHUTO HOMI
May I abide in well-being
NIDDUKHO HOMI
In freedom from affliction
AVERO HOMI
In freedom from hostility
ABBAYĀPAJJHO HOMI
In freedom from ill will
ANĪGHO HOMI
In freedom from anxiety
SUKHĪ ATTĀNAṂ PARIHARĀMI
May I maintain well-being in myself

METTĀ (Loving Kindness)
1. SABBE SATTĀ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All beings, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
2. SABBE PĀNĀ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All breathing things, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
3. SABBE BHŪTĀ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All creatures, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
4. SABBE PUGGALĀ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All persons, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
5. SABBE ATTABHĀVAPARIYĀPANNĀ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All with a personality, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
6. SABBĀ ITTHIYO∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All women, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
7. SABBE PURISĀ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All men, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
8. SABBE ARIYĀ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All Noble Ones, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
9. SABBE ANARIYĀ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All non-Noble Ones, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
10. SABBE DEVĀ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All deities, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
11. SABBE MANUSSĀ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All humans, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.
12. SABBE VINIPĀTIKĀ ∙AVERĀ ABBAYĀPAJJHĀ ANĪGHĀ SUKHĪ ATTĀNAṂ PARIHARANTU
All born in lower realms, may they be freed of enmity, may they be freed from ill-treatment, may they be freed from troubles (of body and mind), may they protect their own happiness.

KARUNĀ (Compassion)
1. SABBE SATTĀSABBADUKKHĀ PAMUCCHANTU
All beings, may they be freed from suffering.
2. SABBE PĀNĀSABBADUKKHĀ PAMUCCHANTU
All breathing things, may they be freed from suffering.
3. SABBE BHŪTĀSABBADUKKHĀ PAMUCCHANTU
All creatures, may they be freed from suffering.
4. SABBE PUGGALĀSABBADUKKHĀ PAMUCCHANTU
All persons, may they be freed from suffering.
5. SABBE ATTABHĀVAPARIYĀPANNĀSABBADUKKHĀ PAMUCCHANTU
All with a personality, may they be freed from suffering.
6. SABBĀ ITTHIYOSABBADUKKHĀ PAMUCCHANTU
All women, may they be freed from suffering.
7. SABBE PURISĀSABBADUKKHĀ PAMUCCHANTU
All men, may they be freed from suffering.
8. SABBE ARIYĀSABBADUKKHĀ PAMUCCHANTU
All Noble Ones, may they be freed from suffering.
9. SABBE ANARIYĀSABBADUKKHĀ PAMUCCHANTU
All non-Noble Ones, may they be freed from suffering.
10. SABBE DEVĀSABBADUKKHĀ PAMUCCHANTU
All deities, may they be freed from suffering.
11. SABBE MANUSSĀSABBADUKKHĀ PAMUCCHANTU
All humans, may they be freed from suffering.
12. SABBE VINIPĀTIKĀSABBADUKKHĀ PAMUCCHANTU
All born in lower realms, may they be freed from suffering.

MUDITĀ (Appreciative joy)
1. SABBE SATTĀLADDHASAMPATTITO MĀ VIGACCHANTU
All beings, may they not be parted from the fortune obtained by them.
2. SABBE PĀNĀLADDHASAMPATTITO MĀ VIGACCHANTU
All breathing things, may they not be parted from the fortune obtained by them.
3. SABBE BHŪTĀLADDHASAMPATTITO MĀ VIGACCHANTU
All creatures, may they not be parted from the fortune obtained by them.
4. SABBE PUGGALĀLADDHASAMPATTITO MĀ VIGACCHANTU
All persons, may they not be parted from the fortune obtained by them.
5. SABBE ATTABHĀVAPARIYĀPANNĀLADDHASAMPATTITO MĀ VIGACCHANTU
All with a personality, may they not be parted from the fortune obtained by them.
6. SABBĀ ITTHIYOLADDHASAMPATTITO MĀ VIGACCHANTU
All women, may they not be parted from the fortune obtained by them.
7. SABBE PURISĀLADDHASAMPATTITO MĀ VIGACCHANTU
All men, may they not be parted from the fortune obtained by them.
8. SABBE ARIYĀLADDHASAMPATTITO MĀ VIGACCHANTU
All Noble Ones, may they not be parted from the fortune obtained by them.
9. SABBE ANARIYĀ LADDHASAMPATTITO MĀ VIGACCHANTU
All non-Noble Ones, may they not be parted from the fortune obtained by them.
10. SABBE DEVĀLADDHASAMPATTITO MĀ VIGACCHANTU
All deities, may they not be parted from the fortune obtained by them.
11. SABBE MANUSSĀLADDHASAMPATTITO MĀ VIGACCHANTU
All humans, may they not be parted from the fortune obtained by them.
12. SABBE VINIPĀTIKĀLADDHASAMPATTITO MĀ VIGACCHANTU
All born in lower realms, may they not be parted from the fortune obtained by them.

UPEKKHĀ (Equanimity)
1. SABBE SATTĀ KAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All beings are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
2. SABBE PĀNĀKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All breathing things are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
3. SABBE BHŪTĀKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All creatures are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
4. SABBE PUGGALĀKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All persons are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
5. SABBE ATTABHĀVAPARIYĀPANNĀKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All with a personality are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
6. SABBĀ ATTHIYOKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All women are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
7. SABBE PURISĀKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All men are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
8. SABBE ARIYĀKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All Nobel Ones are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
9. SABBE ANARIYĀKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All non-Noble Ones are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
10. SABBE DEVĀKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All deities are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
11. SABBE MANUSSĀKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All humans are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.
12. SABBE VINIPĀTIKĀKAMMASSAKĀ KAMMADĀYĀDĀ KAMMYONĪ KAMMABANDHU KAMMAPAṬISARANĀ YAṂ KAMMAṂ KARISSANTI KALLAYĀNAṂ VĀ PĀPAKAṂ VĀ TASSA DĀYĀDĀ BHAVISSANTI
All born in lower realms are the owners of their action, heirs to their action, born of their action, related to their action, abide supported by their action, whatever action they will do, for good or for evil of that they will be their heirs.

[Maurice72]

The Buddhist term for subjects of meditation is called Kammaṭṭhāna which means “working-ground” or “the place of work.” The different meditation subjects given by the Buddha for Samatha Meditation (the development of serenity) were collected into a set called the forty Kammaṭṭhāna or forty Meditation Subjects.

Temperament: Suggested Meditation Subjects

1. Greedy: ten kinds of foulness; recollection of the body
2. Hating: four sublime states, any of the four colors Kasinas
3. Deluded: Mindfulness of breath
4. Faithful: Any of the first six recollections
5. Intelligent: Recollection of death or peace, perception of the repulsiveness of food, or determination of the four great elements
6. Speculative: Mindfulness of breath
7. Other temperaments: Any of the six non-color Kasinas; The four immaterial states

The forty meditation subjects are distributed into seven categories, enumerated in the Visuddhimagga as follows:

1. The Ten Kasinas

A kasina is a device representing a particular quality used as an object for concentration. The kasina can be either a naturally occurring form of the element or colour chosen, or an artificially produced device such as a disk. The Ten Kasinas can lead to all four Jhānas because they allow freedom from thought construction during meditation.

The Ten Kasinas: Description, Level of Concentration

1. Earth-kasina: having earth as the subject, all four Jhānas
2. Water-kasina: having water as the subject, all four Jhānas
3. Fire-kasina: having fire as the subject, all four Jhānas
4. Air-kasina: having air as the subject, all four Jhānas
5. Green-kasina: having green as the subject, all four Jhānas
6. Yellow-kasina: having yellow as the subject, all four Jhānas
7. Red-kasina: having red as the subject, all four Jhānas
8. White-kasina: having white as the subject, all four Jhānas
9. Light-kasina: having light as the subject, all four Jhānas
10. Space-kasina: having space as the subject, all four Jhānas

2. The Ten Kinds of Foulness (Asubha)

The Ten Kinds of Foulness are ten stages in the decomposition of a corpse. The primary purpose of these meditations is to reduce sensual lust by gaining a clear perception of the repulsiveness of the body. The Ten Kinds of Foulness lead only to the first Jhāna because the mind can only hold onto them with the aid of applied thought, which is absent in the second and higher Jhānas.

The Ten Kinds of Foulness: Pali Name, Level of Concentration

1. A swollen corpse: Uddhumātaka, first Jhāna only
2. A blue-black corpse: Vinīlaka, first Jhāna only
3. A festering corpse: Vipubbaka, first Jhānaonly
4. A dismembered corpse: Vicchiddaka, first Jhāna only
5. A corpse hewed and scattered by animals: Vikkhāyitaka, first Jhāna only
6. A cut-up scattered corpse: Vikkhittaka, first Jhāna only
7. A cut and dismembered corpse: Hatavikkhittaka, first Jhāna only
8. A bleeding corpse: Lohitaka, first Jhāna only
9. A worm-infested corpse: Puluvaka, first Jhāna only
10. A skeleton: Aṭṭhika, first Jhāna only

3. The Ten Recollections (Anussati)

Recollections 1-3 are devotional contemplations on the sublime qualities of the Three Jewels (Buddha, Dhamma, Saṇgha). Recollections 4-6 are objects intended primarily for people who are aiming for a higher rebirth. Recollection on death is reflection on the inevitability of death, a motivational factor for spiritual growth. Recollection of the body involves the mental dissection of the body into thirty-two parts, which helps in making you unattached to your body. Mindfulness of breathing (Ānāpānasati) is the most fundamental of all Buddhist meditation subjects. And the recollection of peace is reflection on the qualities of Nirvana.

The Ten Recollections: Pali Name, Level of Concentration

1. Recollection of the Buddha: Buddhānussati, access concentration only
2. Recollection of the Dhamma: Dhammānussati, access concentration only
3. Recollection of the Saṇgha: Saṇghānussati, access concentration only
4. Recollection of the Virtue: Silānussati, access concentration only
5. Recollection of the Generosity: Cāgānussati, access concentration only
6. Recollection of the Deities: Devatānussait, access concentration only
7. Recollection of the Death: Maranasati, access concentration only
8. Recollection of the Body: Kāyagatāsati, first Jhāna only
9. Mindfulness of Breathing: Ānāpānasati, all four Jhānas
10. Recollection of Peace: Upasamānussati, access concentration only

The Eight Recollections (except for the Recollection of the Body and Mindfulness of Breathing) are capable of leading only to access concentration because they are occupied with a diversity of qualities and involve an active application of thought.

4. The Four Sublime States (Brahmavihāras)

The Four Sublime States (Brahmavihāras), also called Four Divine Abidings, are concerned with the cultivation of superior mental factors/spiritual qualities. These meditation subjects are also called Appamaňňā or the "immeasurables" because they are to be developed towards all sentient beings without any condition or exclusiveness.

The Four Sublime States: Pali Name, Level of Concentration

1. Loving-kindness: Mettā, first three Jhānas
2. Compassion: Karunā, first three Jhānas
3. Sympathetic Joy: Muditā, first three Jhānas
4. Equanimity: Upekkhā , fourth Jhāna

The first three can induce the first three Jhānas but not the fourth because they arise in association with pleasant feelings. Equanimity occurs only at the level of the fourth Jhāna because of the neutral feeling associated with it.

5. The Four Immaterial States (Arūpa Jhānas)

The Four Immaterial States are called "immaterial" or "formless" (Arūpa) because they are the subjective correlates of the immaterial planes of existence. These are the subjects used by advanced samatha meditators who want to attain the Immaterial or Formless Jhānas (Arūpa Jhānas; Jhānas 5-8). These Jhānas are referred to in the sutras as the "peaceful immaterial liberations transcending material form." Mastery of the Fourth Jhāna is required before meditating on these subjects.

The Four Immaterial States: Pali Name, Level of Concentration

1. Infinity of space: Akasanancayatana, fifth Jhana
2. Infinity of consciousness: Vinnanancayatana, sixth Jhana
3. Nothingness: Akincannayatana, seventh Jhana
4. Neither-perception-nor-not-perception: Nevasannanasannayatana, eighth Jhana

6. Perception of the Repulsiveness of Food (Āharepaṭikūlasaňňā)

The purpose of the contemplation of food is to realize its repulsiveness. It helps in suppressing the hindrance of sensual desire. However, it is capable of leading only to access concentration because, in using this subject, you become occupied with a diversity of qualities and you actively apply discursive thinking.

7. Determination of the Four Great Elements (Catudhatuvavaṭṭhāna)

This is the method of dividing the different parts of the body so as to see them as only the four elements (earth, water, fire, and air) and thus realize their unattractiveness. It is capable of leading only to access concentration because you also become occupied with a diversity of qualities and you actively apply discursive thinking on this meditation subject.

The word Samatha means “serenity” or “tranquility.” Serenity is often used as a synonym for concentration, one-pointedness of mind, and undistractedness in Buddhist meditative practice. Samatha is one of the mental factors found in wholesome states of consciousness that allows the experience of inner peace attainable only through strong mental concentration. Samatha meditation is the type of practice that helps you develop this strong mental concentration, which also serves as an aid in attaining insight.

The Buddha taught that there are two things that contribute to the attainment of knowledge: Samatha (serenity) and Vipassanā (insight). Samatha is the one that frees the mind from impurities and inner obstacles. It also gives the person who practices meditation greater penetrative strength. If you develop Samatha, then you also develop your mind. When your mind is developed, you are then able to abandon greed, hate, delusion, and other Kilesas (defilements).

[Maurice72]

Thus I heard. At one time the Blessed One was living at Sāvatthī, in Jeta’s grove, Anāthapiṇḍika’s Park.

But on that occasion the Venerable Girimānanda was afflicted, suffering and gravely ill. Then the Venerable Ānanda went to the Blessed One and after paying homage to him sat down at one side. When he had done so, the Venerable Ānanda said to the Blessed One.

“Venerable Sir, the Venerable Girimānanda is afflicted, suffering and gravely ill. It would be good, Venerable Sir, if the Blessed One were to go to the Venerable Girimānanda, out of compassion.”

“If, Ānanda, you go to the bhikkhu Girimānanda and tell him the ten contemplations, it is possible that the bhikkhu Girimānanda’s affliction may be immediately cured.

What are the ten?

They are contemplation of impermanence, contemplation of no-self, contemplation of foulness, contemplation of danger, contemplation of abandoning, contemplation of fading away, contemplation of cessation, contemplation of disenchantment with the whole world, contemplation of impermanence in all formations, mindfulness of in-and out-breathing.

(I) And what, Ānanda, is contemplation of impermanence?

Here, Ānanda, a bhikkhu, gone to the forest or to the foot of a tree, or to an empty place, considers thus: Matter is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent. Thus he dwells contemplating impermanence in these five aggregates as objects of clinging. This, Ānanda, is called contemplation of impermanence.

(II) And what, Ānanda, is contemplation of no-self?

Here, Ānanda, a bhikkhu, gone to the forest or to the root of a tree, or to an empty place, considers thus: The eye is not-self, visible objects are not-self; the ear is not-self, sounds are not-self; the nose is not-self, odours are not-self; the tongue is not-self, flavours are not-self; the body is not-self, tangible objects are not-self; the mind is not-self, mental objects are notself. Thus he dwells contemplating no-self in these internal and external bases. This, Ānanda, is called contemplation of no-self.

(III) And what, Ānanda, is contemplation of foulness?

Here, Ānanda, a bhikkhu reviews this body, up from the soles of the feet and down from the top of the hair and contained in the skin, as full of many kinds of filth: In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, midriff, spleen, lungs, bowels, entrails, dung, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, and urine. Thus he dwells contemplating foulness in this body. This, Ānanda, is called contemplation of foulness.

(IV) And what, Ānanda, is contemplation of danger?

Here, Ānanda, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty place, considers thus: This body is the source of much pain and many dangers; for all sorts of afflictions arise in this body, that is to say, eye-disease, ear-disease, nose-disease, tongue disease, body-disease, headache, mumps, mouth-disease, tooth-ache, coughs, asthma, colds, heart-burn, fever, stomach-ache, fainting, bloody-flux, gripes, cholera, leprosy, boils, plague, consumption, falling-sickness, itch, ringworm, small-pox, scab, pustule, jaundice, diabetes, piles, cancer, fistula; and afflictions due to bile, due to phlegm, due to wind, consisting in conflict of the humours, produced by change of climate, by unaccustomed activity, by violence, by Kamma-result; and cold, heat, hunger, thirst, excrement, and urine. Thus he dwells contemplating danger in this body. This, Ānanda, is called contemplation of danger.

(V) And what, Ānanda, is contemplation of abandoning?

Here, Ānanda, a bhikkhu does not tolerate a thought of lust when it arises, he abandons it, dispels it, makes an end of it, annihilates it. He does not tolerate a thought of ill will when it arises, he abandons it, dispels it, makes an end of it, annihilates it. He does not tolerate a thought of cruelty when it arises, he abandons it, dispels it, makes an end of it, annihilates it. He does not tolerate evil, unprofitable states when they arise. He abandons them, dispels them, makes an end of them, annihilates them. This, Ānanda, is called contemplation of abandoning.

(VI) And what, Ānanda, is contemplation of fading away?

Here, Ānanda, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty place, considers thus: This is peaceful, this is sublime, that is to say the stilling of all formations, the relinquishing of every substratum of becoming, the destruction of craving, fading away, Nibbāna. This, Ānanda, is called contemplation of fading away.

(VII) And what, Ānanda, is contemplation of cessation?

Here, Ānanda, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty place, considers thus: This is peaceful, this is sublime, that is to say the stilling of all formations, the relinquishing of every substratum of existence, the destruction of craving, cessation, Nibbāna. This, Ānanda, is called contemplation of cessation.

(VII) And what, Ānanda, is contemplation of disenchantment with the whole world?

Here, Ānanda, by abandoning any concern and clinging, any mental prejudices and beliefs, any inherent tendencies, regarding the world, by not clinging, he becomes disenchanted. This, Ānanda, is called contemplation of disenchantment with the whole world.

(IX) And what, Ānanda, is contemplation of impermanence in all formations?

Here, Ānanda, a bhikkhu is horrified, humiliated, and disgusted by all formations. This, Ānanda, is called contemplation of impermanence in all formations.

(X) And what, Ānanda, is mindfulness of in- and out-breathing?

Here, Ānanda, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty place, sits down, having folded his legs crosswise, sets his body erect, establishes mindfulness in front of him, just mindful he breathes in, mindful he breathes out.

Breathing in long, he knows, ’I breathe in long’; or breathing out long, he knows, ’I breathe out long.’

Breathing in short, he knows, ’I breathe in short’; or breathing out short, he knows, ’I breathe out short.’ ’Experiencing the whole body, I shall breathe in,’ he trains himself; ’experiencing the whole body, I shall breathe out,’ he trains himself.

’Calming the bodily formation, I shall breathe in,’ he trains himself; ’calming the bodily formation, I shall breathe out,’ he trains himself.

’Experiencing rapture, I shall breathe in,’ he trains himself; ’experiencing rapture, I shall breathe out,’ he trains himself.

’Experiencing the mental formation, I shall breathe in,’ he trains himself; ’experiencing the mental formation, I shall breathe out,’ he trains himself.

’Calming the mental formation, I shall breathe in,’ he trains himself; ’calming the mental formation, I shall breathe out,’ he trains himself.

’Experiencing the mind, I shall breathe in,’ he trains himself; ’experiencing the mind, I shall breathe out,’ he trains himself.

’Gladdening the mind, I shall breathe in,’ he trains himself; ’gladdening the mind, I shall breathe out,’ he trains himself.

’Concentrating the mind, I shall breathe in,’ he trains himself; ’concentrating the mind, I shall breathe out,’ he trains himself.

’Liberating the mind, I shall breathe in,’ he trains himself; ’liberating the mind, I shall breathe out,’ he trains himself.

’Contemplating impermanence, I shall breathe in,’ he trains himself; ’contemplating impermanence, I shall breathe out,’ he trains himself.

’Contemplating fading away, I shall breathe in,’ he trains himself; ’Contemplating fading away, I shall breathe out,’ he trains himself.

’Contemplating cessation, I shall breathe in,’ he trains himself; ’contemplating cessation, I shall breathe out,’ he trains himself.

’Contemplating relinquishment, I shall breathe in,’ he trains himself; ’contemplating relinquishment, I shall breathe out,’ he trains himself.

This, Ānanda, is called mindfulness of breathing.

If, Ānanda, you go to the bhikkhu Girimānanda and tell him these ten contemplations, it is possible that the bhikkhu Girimānanda’s affliction may be immediately cured on hearing them.”

Then, when the Venerable Ānanda had learnt these ten contemplations from the Blessed One, he went to the Venerable Girimānanda and told them to him. Then, when the Venerable Girimānanda had heard these ten contemplations, his affliction was immediately cured. The Venerable Girimānanda rose from that affliction, and that is how his affliction was cured.