Dhamma-Cakkappavattana Sutta Ratanaÿ Dhamma-Samaÿ N’Atthi Tasmà Sotthã Bhavantu Te†

âñànàñiya Parittaÿ

N’atthi me saraõaÿ a¤¤aÿ, Saïgho me saraõaÿ varaÿ Etena sacca-vajjena Hotu te† jaya-maïgalaÿ. Yaï ki¤ci ratanaÿ loke Vijjati vividhaÿ puthu Table of Contents Ratanaÿ Buddha-samaÿ n’atthi Tasmà sotthã bhavantu te†. Yaï ki¤ci ratanaÿ loke Vijjati vividhaÿ puthu Dhamma-cakkappavattana Sutta Ratanaÿ Dhamma-samaÿ n’atthi Tasmà sotthã bhavantu te†. Discourse on Setting in Motion the Wheel of the Dhamma Yaï ki¤ci ratanaÿ loke Vijjati vividhaÿ puthu Introduction Chant ...... page 1 Ratanaÿ Saïgha-samaÿ n’atthi Tasmà sotthã bhavantu te†. Sutta and Translation ...... page 2 Sakkatvà Buddha-ratanaÿ, Osathaÿ uttamaÿ varaÿ; Anatta-lakkhaõa Sutta Hitaÿ deva-manussànaÿ, Buddha-tejena sotthinà; Discourse on the Characteristic of Non-self. Nassant’upaddavà sabbe, Dukkhà våpasamentu te†. Introduction Chant...... page 12 Sakkatvà Dhamma-ratanaÿ, Osathaÿ uttamaÿ varaÿ; Sutta and Translation...... page 12 & 13 Pariëàhåpasamanaÿ, Dhamma-tejena sotthinà; âditta-pariyàya Sutta Nassant’upaddavà sabbe, Bhayà våpasamentu te†. The Fire Sermon Sakkatvà Saïgha-ratanaÿ, Osathaÿ uttamaÿ varaÿ; Introduction Chant...... page 22 âhuneyyaÿ pàhuneyyaÿ, Saïgha-tejena sotthinà; Sutta and Translation...... page 22 & 23 Nassant’upaddavà sabbe, Rogà våpasamentu te†. âñànàñiya Paritta Sabb’ãtiyo vivajjantu, Sabba-rogo vinassatu; The ‘Twenty-Eight Buddhas’ Auspicious Blessing Chant Mà te bhavatv-antaràyo, Sukhã dãgh’àyuko bhava. Introduction Chant...... page 30 Paritta and Translation...... page 30 & 31 Abhivàdana-sãlissa, Niccaÿ vuóóhà’pacàyino; Cattàro dhammà vaóóhanti, âyu vaõõo sukhaÿ balaÿ. âñànàñiya Parittaÿ Niññhitaÿ.

37 The âñànàñiya Protection (‘The Twenty-Eight Buddhas’) Dhammacakkappavattana Sutta

I have no other refuge—the Sangha is my excellent refuge, With this declaration of truth may you celebrate victory. Whatever jewel is found in the world, manifest and plentiful, Dhammacakkappavattana Sutta It is not equal to the Buddha—therefore may you be blessed. Whatever jewel is found in the world, manifest and plentiful, Solo introduction: It is not equal to the Dhamma—therefore may you be blessed. Anuttaraÿ abhisambodhiÿ Sambujjhitvà Tathàgato Whatever jewel is found in the world, manifest and plentiful, Pañhamaÿ yaÿ adesesi Dhammacakkaÿ anuttaraÿ It is not equal to the Sangha—therefore may you be blessed. Sammadeva pavattento Loke appañivattiyaÿ Having revered the Buddha-jewel, the balm supreme, excellent, Yatthàkkhàtà ubho antà Pañipatti ca majjhimà For the good of devas and humans, by the Buddha’s blessed power, Catåsvàriyasaccesu Visuddhaÿ ¤àõadassanaÿ May all ills be destroyed, all your sorrows assuaged. Desitaÿ dhammaràjena Sammàsambodhikittanaÿ Having revered the Dhamma-jewel, the balm supreme, excellent, Nàmena vissutaÿ suttaÿ Dhammacakkappavattanam Suppressing fever, by the Dhamma's blessed power, Veyyàkaraõapàthena Saïgãtantambhaõàma se. May all ills be destroyed, all your fears be allayed. Having revered the Sangha-jewel, the balm supreme, excellent, Worthy of gifts, of hospitality, by the Sangha's blessed power, May all ills be destroyed, may all your sickness perish. This is the first teaching of the Tathàgata on attaining to un- excelled, perfect enlightenment. Here is the perfect turning May there be no hindrance for you, may you be happy and of the incomparable wheel of truth, inestimable wherever it long-lived. is expounded in the world. Disclosed here are the two extremes, and the middle way, with the four noble truths and Being one of devout character, respecting the elders, the purified knowledge and vision pointed out by the Lord of Four things will increase for you: Dhamma. Let us chant together this sutta proclaiming the su- long life, beauty, happiness and strength. preme, independent enlightenment that is widely renowned ~•~ as The Turning of the Wheel of the Dhamma.

36 1 âñànàñiya Parittaÿ

Sayane àsane ñhàne Gamane càpi sabbadà. Discourse on Setting in Motion Sadà sukhena rakkhantu Buddhà santi-karà tuvaÿ the Wheel of the Dhamma Tehi tvaÿ rakkhito santo Mutto sabba-bhayena ca. Sabba-roga-vinimutto Sabba-santàpa-vajjito Thus have I heard: Once, the Blessed One was staying in Sabba-veram-atikkanto Nibbuto ca tuvaÿ bhava. the Deer Park at Isipatana, near Baranasi. There the Tesaÿ saccena sãlena Khanti-mettà-balena ca Blessed One addressed the group of five bhikkhus: There are two extremes, bhikkhus, which should not be Te pi tumhe* anurakkhantu ârogyena sukhena ca. followed by one who has gone forth from the worldly life: Puratthimasmiÿ disà-bhàge Santi bhåtà mah’iddhikà sensual indulgence, which is low, course, vulgar, ignoble and unprofitable; and self-torment, which is painful, Te pi tumhe* anurakkhantu ârogyena sukhena ca. ignoble and unprofitable. Bhikkhus, by avoiding these two Dakkhiõasmiÿ disà-bhàge Santi devà mah’iddhikà extremes the Tathàgata has realised the Middle Way that Te pi tumhe* anurakkhantu ârogyena sukhena ca. gives vision and understanding, and leads to peace, higher wisdom, enlightenment and nibbàna. Pacchimasmasmiÿ disà-bhàge Santi nàgà mah’iddhikà And what is the middle way realised by the Tathàgata, Te pi tumhe* anurakkhantu ârogyena sukhena ca. which gives vision and understanding, and leads to peace, higher wisdom, enlightenment and nibbàna? It is this— Uttarasmiÿ disà-bhàge Santi yakkhà mah’iddhikà the Noble Eightfold Path, namely, right understanding Te pi tumhe* anurakkhantu ârogyena sukhena ca. (sammà diññhi), right intention (sammà saïkappo) right Purima-disaÿ Dhataraññho Dakkhiõena Viruëhako speech (sammà vàcà), right action (sammà kammanto), right livelihood (sammà àjãvo), right effort (sammà Pacchimena Viråpakkho Kuvero uttaraÿ disaÿ. vàyàmo), right mindfulness (sammà sati) and right Cattàro te mahà-ràjà Loka-pàlà yasassino concentration (sammà samàdhi). This, bhikkhus, is the middle way realised by the Tathàgata, which gives vision Te pi tumhe* anurakkhantu ârogyena sukhena ca. and understanding, and leads to peace, higher wisdom, âkàsaññhà ca bhummaññhà Devà nàgà mah’iddhikà enlightenment and nibbàna. Now this, bhikkhus, is the Noble Truth of dukkha (unsatis- Te pi tumhe* anurakkhantu ârogyena sukhena ca. factoriness): birth is dukkha; ageing is dukkha; and death N’atthi me saraõaÿ a¤¤aÿ, Buddho me saraõaÿ varaÿ is dukkha; sorrow, lamentation, pain, grief and despair are Etena sacca-vajjena Hotu te† jaya-maïgalaÿ dukkha; association with the unloved is dukkha; separa- tion from the loved is dukkha; N’atthi me saraõaÿ a¤¤aÿ, Dhammo me saraõaÿ varaÿ Etena sacca-vajjena Hotu te† jaya-maïgalaÿ

If chanting for oneself change: * to amhe; change † to me.

2 35 The âñànàñiya Protection (‘The Twenty-Eight Buddhas’)

Lying, sitting, standing, walking, indeed everywhere, Dhamma-cakkappavattana Sutta May the calm-making Buddhas always protect you with bliss, And you, protected by them, freed from all fear, [Evam-me sutaÿ.] Ekaÿ samayaÿ Bhagavà, Freed from all illness, freed from all torments, Bàràõasiyaÿ viharati Isipatane Migadàye. Tatra kho Having gone beyond hatred, may you attain Nibbàna. Bhagavà pa¤ca-vaggiye bhikkhå àmantesi: By the truth of these things, by discipline, patience and the “Dve’me bhikkhave antà pabbajitena na sevitabbà. Yo power of loving-kindness, càyaÿ kàmesu kàma-sukh’allikànuyogo, hãno gammo May they guard you in health and happiness. pothujjaniko anariyo anattha-sa¤hito, yo càyaÿ atta- In the eastern direction are beings of mighty power, kilamathànuyogo, dukkho anariyo anattha-sa¤hito. May they guard you in health and happiness. Ete’te bhikkhave ubho ante anupagamma, majjhimà In the southern direction are beings of mighty power, pañipadà Tathàgatena abhi-sambuddhà, cakkhu-karaõã May they guard you in health and happiness. ¤àõa-karaõã upasamàya abhi¤¤àya sambodhàya In the western direction are beings of mighty power, nibbànàya saÿvattati. May they guard you in health and happiness. Katamà ca sà bhikkhave majjhimà pañipadà Tathàgatena In the northern direction are beings of mighty power, abhisambuddhà, cakkhu-karaõã ¤àõa-karaõã upasamàya May they guard you in health and happiness. abhi¤¤àya sam-bodhàya nibbànàya saÿvattati? Ayam- The east is ruled by Dhataraññha, the south by Viruëhaka, eva ariyo aññh’aïgiko maggo, seyyathãdaÿ, sammà-diññhi The west by Viråpakkha, Kuvera rules the north, sammà-saïkappo, sammà-vàcà sammà-kammanto These four Great Kings are the far-famed guardians of the world, sammà-àjãvo, sammà- vàyàmo sammà-sati sammà- May they guard you in health and happiness. samàdhi. Ayaÿ kho sà bhikkhave majjhimà pañipadà Devas of the sky and earth, nàgas of mighty power, Tathàgatena abhisambuddhà, cakkhu-karaõã May they guard you in health and happiness. ¤àõa-karaõã upasamàya abhi¤¤àya sam-bodhàya nibbànàya saÿvattati. I have no other refuge—the Buddha is my excellent refuge, Idaÿ kho pana bhikkhave dukkhaÿ ariya-saccaÿ: Jàti With this declaration of truth may you celebrate victory. pi dukkhà jarà pi dukkhà maraõam pi dukkhaÿ, soka- I have no other refuge—the Dhamma is my excellent refuge, parideva-dukkha-domanass’upàyàsà pi dukkhà, appiyehi With this declaration of truth may you celebrate victory. sampayogo dukkho, piyehi vippayogo dukkho,

34 3 Discourse on Setting in Motion the Wheel of the Dhamma âñànàñiya Parittaÿ

not attaining one’s wishes is dukkha; in brief, the five cate- Padumo loka-pajjoto Nàrado vara-sàrathã gories of the grasping mind* are dukkha. Padum’uttaro satta-sàro Sumedho appañipuggalo. Now this, bhikkhus, is the noble truth of the origin of dukkha: it is the craving that conditions renewal of being, Sujàto sabba-lok’aggo Piya-dassã nar’àsabho which is accompanied by passionate pleasure, and takes de- Attha-dassã kàruõiko Dhamma-dassã tamo-nudo. light in this and that object: namely, sensual craving; crav- Siddhattho asamo loke Tisso ca vadataÿ varo ing to become; craving for annihilation. Now this, bhikkhus, is the noble truth of the cessation of dukkha: it is the com- Pusso ca varado Buddho Vipassã ca anåpamo. plete and passionless cessation of that craving; giving it up, Sikhã sabba-hito satthà Vessabhå sukha-dàyako abandoning it, being released and detached from it. Now this, bhikkhus, is the noble truth of the way leading to the Kakusandho sattha-vàho Konàgamano raõa¤-jaho. cessation of dukkha: it is this—the noble eightfold path, Kassapo siri-sampanno Gotamo sakya-puïgavo. namely: right understanding, right intention, right speech, right action, right livelihood, right effort, right mindful- Ete c’a¤¤e ca Sambuddhà Aneka-sata-koñayo ness and right concentration. Sabbe Buddhà asama-samà Sabbe Buddhà mah’iddhikà. 1. (i) With the thought: “This is the noble truth of dukkha,” there arose in me vision, knowledge, insight, wisdom, Sabbe dasa-balåpetà Vesàrajjeh’upàgatà light, concerning things unknown before. Sabbe te pañijànanti âsabhaõñhànam’uttamaÿ. (ii) With the thought: “This is the noble truth of dukkha, Sãha-nàdaÿ nadant’ete Parisàsu visàradà and this has to be understood,” there arose in me vision, knowledge, insight, wisdom, light, concerning things Brahma-cakkaÿ pavattenti Loke appañivattiyaÿ. unknown before. Upetà Buddha-dhammehi Aññhàrasahi nàyakà (iii) With the thought: “This is the noble truth of dukkha, Dvattiÿsa-lakkhaõåpetà Sãtyànubya¤janà-dharà. and this dukkha has been understood,” there arose in me vision, knowledge, insight, wisdom, light, concerning things Byàmappabhàya suppabhà Sabbe te muni-ku¤jarà unknown before. Buddhà sabba¤-¤uno ete Sabbe khãõ’àsavà jinà. 2. (i) With the thought: “This is the noble truth of the Mahappabhà mahà-tejà Mahà-pa¤¤à mahabbalà source of dukkha,” there arose in me vision, knowledge, insight, wisdom, light, concerning things unknown before. Mahà-kàruõikà dhãrà Sabbesànaÿ sukhà-vahà. (ii) With the thought: “This is the noble truth of the source Dãpà nàthà patiññhà ca Tàõà leõà ca pàõinaÿ of dukkha, and this source has to be abandoned,” there arose in me vision, knowledge, insight, wisdom, light, con- Gatã bandhå mah’assàsà Saraõà ca hitesino. cerning things unknown before. Sadevakassa lokassa Sabbe ete paràyanà *Form (råpa), feeling (vedanà), perception (sa¤¤à), mental forma- Tesàhaÿ sirasà pàde Vandàmi puris’uttame. tions (saïkhàrà), consciousness (vi¤¤àõa). Vacasà manasà c’eva Vandàm’ete Tathàgate

4 33 The âñànàñiya Protection (‘The Twenty-Eight Buddhas’) Dhamma-cakkappavattana Sutta

yam-p’icchaÿ na labhati tam pi dukkhaÿ, saïkhittena Padumo, light of the world, Nàrado, true charioteer, pa¤c’upàdànakkhandhà dukkhà. Idaÿ kho pana bhikkhave Padumuttaro, the perfect being, Sumedho, without compare, Sujàto, peak of all the world, Piyadassã, great among humans, dukkha-samudayo ariya-saccaÿ: Yà’yaÿ taõhà Atthadassã, the compassionate, Dhammadassã, dispeller of ponobbhavikà nandi-ràga-sahagatà tatra-tatràbhinandinã, darkness, seyyathãdaÿ, kàma-taõhà bhava-taõhà vibhava-taõhà. Siddhatto, incomparable in the world, Tisso, excellent in speech, Idaÿ kho pana bhikkhave dukkha-nirodho ariya-saccaÿ: Pusso Buddha, giver of the best, Vipassã, without equal, Yo tassà yeva taõhàya asesa-viràga-nirodho càgo pañi- Sikhã, the all-benefiting teacher, Vessabhå, the giver of bliss, nissaggo mutti anàlayo. Idaÿ kho pana bhikkhave dukkha- Kakusandho, the caravan leader, Konàgamano, who turns away from turbulent passions, nirodha-gàminã-pañipadà ariya-saccaÿ: ayam-eva ariyo Kassapo, abounding in glory, Gotamo, leader of the Sakyans. aññh’aïgiko maggo, seyyathãdaÿ, sammà-diññhi These and other Supreme Buddhas, many hundred thousands, sammà-saïkappo, sammà-vàcà sammà-kammanto All Buddhas, peerless, of mighty power, sammà-àjãvo, sammà-vàyàmo sammà-sati sammà-samàdhi. All endowed with ten powers, having attained perfect confi- [Idaÿ dukkhaÿ] ariya-saccan-ti me bhikkhave, pubbe dence, ananussutesu dhammesu, cakkhuÿ udapàdi ¤àõaÿ All hold the leading supreme position, udapàdi pa¤¤à udapàdi vijjà udapàdi àloko udapàdi. Taÿ They roar the lion’s roar with confidence in the assemblies, kho pan’idaÿ dukkhaÿ ariya-saccaÿ pari¤¤eyyan- ti me They turn the excellent wheel that cannot be turned back, bhikkhave, pubbe ananussutesu dhammesu, cakkhuÿ Leaders endowed with the 18 Buddha attributes, udapàdi ¤àõaÿ udapàdi pa¤¤à udapàdi vijjà udapàdi àloko Bearers of the 32 marks and 80 minor marks, udapàdi. Taÿ kho pan’idaÿ dukkhaÿ ariya-saccaÿ With a six-foot halo shining bright, all these chiefs among sages, pari¤¤àtan-ti me bhikkhave, pubbe ananussutesu These all-knowing Buddhas, all Arahants, conquerors, dhammesu, cakkhuÿ udapàdi ¤àõaÿ udapàdi pa¤¤à Of great light, ardour, wisdom and power, udapàdi vijjà udapàdi àloko udapàdi. With great compassion, wise bringers of bliss to all, Lamps, guides, supports, shelters, and protectors of beings, Idaÿ dukkha-samudayo ariya-saccan-ti me bhikkhave, Comforting kinsmen on the way, protectors and well-wishers, pubbe ananussutesu dhammesu, cakkhuÿ udapàdi ¤àõaÿ All the highest peak of this world with its devas, udapàdi pa¤¤à udapàdi vijjà udapàdi àloko udapàdi. Taÿ Them I salute, highest of beings, with my head at their feet, kho pan’idaÿ dukkha-samudayo ariya-saccaÿ pahàtabban- With voice and heart alike I salute these Tathàgatas, ti me bhikkhave, pubbe ananussutesu dhammesu, cakkhuÿ udapàdi ¤àõaÿ udapàdi pa¤¤à udapàdi vijjà udapàdi àloko

32 5 Discourse on Setting in Motion the Wheel of the Dhamma âñànàñiya Parittaÿ

Solo Introduction: (iii) With the thought: “This is the noble truth of the Appasannehi nàthassa Sàsane sàdhu-sammate source of dukkha, and this source of dukkha has been abandoned,” there arose in me vision, knowledge, insight, Amanussehi caõóehi Sadà kibbi-sakàribhi wisdom, light, concerning things unknown before. Parisàna¤-ca tassanna- -m-ahiÿsàya ca guttiyà 3. ( i) With the thought: “This is the noble truth of the Yan-desesi mahà-vãro Parittan-tam-bhaõàma se. cessation of dukkha,” there arose in me vision, knowledge, insight, wisdom, light, concerning things unknown before. (ii) With the thought: “This is the noble truth of the âñànàñiya Parittaÿ cessation of dukkha, and this cessation of dukkha has to be [Vipassissa nam’atthu,] Cakkhumantassa sirãmato; realised,” there arose in me, bhikkhus, vision, knowledge, Sikhissa pi nam’atthu, Sabba-bhåtànukampino. insight, wisdom, light, concerning things unknown before. (iii) With the thought: “This is the noble truth of the Vessabhussa nam’atthu, Nhàtakassa tapassino; cessation of dukkha, and this cessation of dukkha has been Nam’atthu Kakusandhassa, Màra-senappamaddino, realised,” there arose in me, bhikkhus, vision, knowledge, insight, wisdom, light, concerning things unknown before. Konàgamanassa nam’atthu, Bràhmaõassa vusãmato; Kassapassa nam’atthu, Vippamuttassa sabbadhi. 4. (i) With the thought: “This is the noble truth of the way leading to the cessation of dukkha,” there arose in me, Aïgãrasassa nam’atthu, Sakya-puttassa sirãmato; bhikkhus, vision, knowledge, insight, wisdom, light, con- Yo imaÿ dhammam-adesesi, Sabba-dukkhàpanådanaÿ. cerning things unknown before. Ye càpi nibbutà loke, Yathà-bhåtaÿ vipassisuÿ; (ii) With the thought: “This is the noble truth of the way leading to the cessation of dukkha, and this way has to be Te janà apisuõà, Mahantà vãta-sàradà. developed,” there arose in me, bhikkhus, vision, knowl- Hitaÿ deva-manussànaÿ, Yaÿ namassanti Gotamaÿ; edge, insight, wisdom, light, concerning things unknown before. Vijjà-caraõa-sampannaÿ, Mahantaÿ vãta-sàradaÿ. (iii) With the thought: ”This is the noble truth of the way Vijjà-caraõa-sampannaÿ, Buddhaÿ vandàma Gotaman-ti. leading to the cessation of dukkha, and this way has been developed,” there arose in me, bhikkhus, vision, knowl- [Namo me sabba buddhànaÿ] Uppannànaÿ mahesinaÿ edge, insight, wisdom, light, concerning things unknown Taõhaï-karo mahà-vãro Medhaï-karo mahà-yaso. before. Saraõaï-karo loka-hito Dãpaï-karo jutin-dharo So long, bhikkhus, as my knowledge and vision of reality regarding these four noble truths, in these three phases Koõóa¤¤o jana-pàmokkho Maïgalo puris’àsabho. —these twelve aspects—was not fully clear to me, Sumano sumano dhãro Revato rati-vaóóhano Sobhito guõa-sampanno Anoma-dassã jan’uttamo.

6 31 The âñànàñiya Protection (‘The Twenty-Eight Buddhas’) Dhamma-cakkappavattana Sutta

udapàdi. Taÿ kho pan’idaÿ dukkha-samudayo ariya- Solo Introduction: saccaÿ pahãnan-ti me bhikkhave, pubbe ananussutesu We will now recite the discourse given by the Great Hero dhammesu, cakkhuÿ udapàdi ¤àõaÿ udapàdi pa¤¤à (The Buddha), udapàdi vijjà udapàdi àloko udapàdi. As a protection for virtue-loving human beings, Against harm from all evil-doing, malevolent non-humans Idaÿ dukkha-nirodho ariya-saccan-ti me bhikkhave, pubbe Who are displeased with the Buddha’s Teachings. ananussutesu dhammesu, cakkhuÿ udapàdi ¤àõaÿ udapàdi pa¤¤à udapàdi vijjà udapàdi àloko udapàdi. Taÿ kho pan’idaÿ dukkha-nirodho ariya-saccaÿ sacchikàtabban-ti me bhikkhave, pubbe ananussutesu The âñànàñiya Protectiont dhammesu, cakkhuÿ udapàdi ¤àõaÿ udapàdi pa¤¤à (‘The Twenty-Eight Buddhas’) udapàdi vijjà udapàdi àloko udapàdi. Taÿ kho pan’idaÿ Praise be to Vipassã, possessed of vision and glory, dukkha-nirodho ariya-saccaÿ sacchikatan-ti me Praise be to Sikhã too, sympathetic to all beings, bhikkhave, pubbe ananussutesu dhammesu, cakkhuÿ Praise be to Vessabhu, cleansed of stains, and of ardent ways, Praise be to Konàgamana, true Brahmin reached to perfection, udapàdi ¤àõaÿ udapàdi pa¤¤à udapàdi vijjà udapàdi Praise be to Kassapa, in every way set free, àloko udapàdi. Praise be to Aïgãrasa, the glorious son of the Sakyas, He who taught this Dhamma for dispelling all dukkha. Idaÿ dukkha-nirodha-gàminã-pañipadà ariya-saccan-ti me All of them quenched of passion for the world by clearly seeing it bhikkhave, pubbe ananussutesu dhammesu, cakkhuÿ as it truly is, udapàdi ¤àõaÿ udapàdi pa¤¤à udapàdi vijjà udapàdi They, of gentle speech, mighty ones of ripe wisdom. àloko udapàdi. Taÿ kho pan’idaÿ dukkha-nirodha- Praise be to Gotama who is for the benefit of devas and humans, gàminã-pañipadà ariya-saccaÿ bhàvetabban-ti me Perfect in knowledge and conduct; mighty one of ripe wisdom, Perfect in knowledge and conduct; we revere the Buddha bhikkhave, pubbe ananussutesu dhammesu, cakkhuÿ Gotama. udapàdi ¤àõaÿ udapàdi pa¤¤à udapàdi vijjà udapàdi I pay homage to all the Buddhas who have arisen, great sages, àloko udapàdi. Taÿ kho pan’idaÿ dukkha-nirodha- Taõhaïkara the great hero, Medhaïkara of great renown, gàminã-pañipadà ariya-saccaÿ bhàvitan-ti me bhikkhave, Saranaïkara the world-benefitter, Dãpaïkara the resplendent, pubbe ananussutesu dhammesu, cakkhuÿ udapàdi ¤àõaÿ Koõóa¤¤o, liberator of the people, Maïgalo, a leader among men, udapàdi pa¤¤à udapàdi vijjà udapàdi àloko udapàdi. Sumano, glad and wise, Revato, increaser of joy, [Yàva-kãva¤-ca me bhikkhave] imesu catåsu ariya-saccesu, Sobhito, abounding in merit, Anomadassã, highest of people, evan-ti-parivaññaÿ dvà-das’àkàraÿ yathà-bhåtaÿ

30 7 Discourse on Setting in Motion the Wheel of the Dhamma âditta-pariyàya Sutta

uppajjati vedayitaÿ, sukhaÿ và dukkhaÿ và adukkham-asukhaÿ và, tasmiÿ pi nibbindati. Jivhàya pi nibbindati. Rasesu pi nibbindati. I did not declare the realisation of incomparable, perfect enlightenment to the world with its Devas, Màras and Jivhà-vi¤¤àõe pi nibbindati. Jivhà-samphasse pi Brahmas, and to the mass of beings with its Gods and nibbindati. Yam-p’idaÿ jivhà-samphassa- paccayà Humans. But when, bhikkhus, my knowledge and vision of uppajjati vedayitaÿ, sukhaÿ và dukkhaÿ và reality regarding these four noble truths in three phases— adukkham-asukhaÿ và, tasmiÿ pi nibbindati. these twelve aspects—was fully clear to me, I declared the realisation of incomparable, perfect enlightenment to the Kàyasmiÿ pi nibbindat. Phoññhabbesu pi nibbindati. world with its Devas, Màras and Brahmas, and to the mass Kàya-vi¤¤àõe pi nibbindati. Kàya-samphasse pi of beings with its Gods and humans. Moreover, the knowledge and vision arose in me: “Unshakeable is my nibbindati. Yam-p’idaÿ kàya-samphassa-paccayà deliverance. This is the last birth. Now there is no more uppajjati vedayitaÿ, sukhaÿ và dukkhaÿ và becoming for me.” adukkham-asukhaÿ và, tasmiÿ pi nibbindati. This is what the Blessed One said. The group of five bhikkhus were glad at heart and approved of the words of Manasmiÿ pi nibbindati. Dhammesu pi nibbindati. the Blessed One. Now during this discourse, the passion- Mano-vi¤¤àõe pi nibbindati. Mano-samphasse pi less, pure seeing of the truth appeared to the Venerable nibbindati. Yam-p’idaÿ mano-samphassa-paccayà Konda¤¤a: everything that has the characteristic of arising has the characteristic of ceasing. uppajjati vedayitaÿ, sukhaÿ và dukkhaÿ và When the Wheel of Dhamma had thus been set rolling by adukkham-asukhaÿ và, tasmiÿ pi nibbindati. the Blessed One, the Devas of the earth raised the cry: “In Nibbindaÿ virajjati. Viràgà vimuccati. Vimuttasmiÿ the Deer Park at Isipatana, near Baranasi, the unsurpassed Wheel of Dhamma has been set rolling by the Blessed One, vimuttam-iti ¤àõaÿ hoti. and no recluse, Deva, Màra, Brahma, or other being in the ‘Khãõà jàti, vusitaÿ brahma-cariyaÿ, kataÿ karaõãyaÿ, world can stop it.” The Deva-kings of the four quarters, hearing the cry of the Devas of the earth, also raised the nàparaÿ itthattàyà-ti’ pajànàtã-ti.” cry; the Devas of the Thirty-Three, hearing the cry of the Idam-avoca Bhagavà. Attamanà te bhikkhå Bhagavato Deva-kings of the four quarters, also raised the cry; bhàsitaÿ abhinanduÿ. Imasmi¤-ca pana veyyàkaraõasmiÿ bha¤¤amàne, tassa bhikkhu- sahassassa anupàdàya, àsavehi cittàni vimucciÿså-ti. âditta-pariyàya Sutta Niññhitaÿ.

8 29 The Fire Sermon Dhamma-cakkappavattana Sutta

¤àõa-dassanaÿ na suvisuddhaÿ ahosi, n’eva tàvàhaÿ bhikkhave sadevake loke samàrake sabrahmake, sassamaõa-bràhmaõiyà pajàya sadeva-manussàya, impressions received by the nose; no longer fascinated by the tongue, by tastes, by tongue-consciousness by im- anuttaraÿ sammà-sambodhiÿ abhi-sambuddho pressions received by the tongue, or by whatever feeling, pacca¤¤àsiÿ. Yato ca kho me bhikkhave imesu catåsu pleasant, unpleasant, or neither-pleasant-nor-unpleasant, ariya-saccesu, evan-ti-parivaññaÿ dvà-das’àkàraÿ that arises conditioned by impressions received by the yathàbhåtaÿ ¤àõa-dassanaÿ suvisuddhaÿ ahosi, tongue; no longer fascinated by the mind, by the things of the mind, by mind-consciousness, by impressions received athàhaÿ bhikkhave sadevake loke samàrake sabrahmake, by the mind, or by whatever feeling, pleasant, unpleasant, sassamaõa-bràhmaõiyà pajàya sadeva-manussàya, or neither-pleasant-nor-unpleasant, that arises condi- anuttaraÿ sammà- sambodhiÿ abhisambuddho tioned by impressions received by the mind. pacca¤¤àsiÿ, ¤àõa¤-ca pana me dassanaÿ udapàdi: With the ending of fascination there is dispassion; having abandoned passion, there is liberation; and with liberation akuppà me vimutti, ayam-antimà jàti, n’atthi dàni there is the realisation of freedom. The understanding punabbhavo-ti.” Idam-avoca Bhagavà. Attamanà pa¤ca- arises: “Birth is exhausted, and the Holy Life has been lived vaggiyà bhikkhå Bhagavato bhàsitaÿ abhinanduÿ. out; what is to be done is done, there is no more of this to come.” Imasmi¤-ca pana veyyàkaraõasmiÿ bha¤¤amàne, This is what the Blessed One said. The bhikkhus were glad âyasmato Koõóa¤¤assa virajaÿ vãta-malaÿ dhamma- and approved of his words. Now, during this discourse the cakkhuÿ udapàdi. Yaï-ki¤ci samudaya- dhammaÿ hearts of those thousand bhikkhus were liberated from sabban-taÿ nirodha-dhamman-ti. taints through clinging no more. Here ends The Fire Sermon [Pavattite ca Bhagavatà] dhamma-cakke, bhummà devà saddam-anussàvesuÿ: “Etam-Bhagavatà Bàràõasiyaÿ Isipatane Migadàye anuttaraÿ dhamma-cakkaÿ pavattitaÿ, appañivattiyaÿ samaõena và bràhmaõena và devena và màrena và brahmunà và kenaci và lokasmin- ti.” Bhummànaÿ devànaÿ saddaÿ sutvà, Càtummahà- ràjikà devà saddam-anussàvesuÿ. Càtummahà-ràjikànaÿ devànaÿ saddaÿ sutvà, Tàvatiÿsà devà saddam- anussàvesuÿ. Tàvatiÿsànaÿ devànaÿ saddaÿ sutvà, Yàmà devà saddam-anussàvesuÿ. Yàmànaÿ devànaÿ

28 9 Discourse on Setting in Motion the Wheel of the Dhamma âditta-pariyàya Sutta

Kena àdittaÿ? âdittaÿ ràg’agginà dos’agginà moh’agginà, àdittaÿ jàtiyà jarà-maraõena, sokehi the Yàma Devas, hearing the cry of the Devas of the paridevehi dukkhehi domanassehi upàyàsehi àdittan-ti Thirty-Three, also raised the cry; the Devas of Delight, hearing the cry of the Yàma Devas, also raised the cry; the vadàmi. Devas of Creativity, hearing the cry of the Devas of Delight, Mano àditto. Dhammà àdittà. Mano-vi¤¤àõaÿ àdittaÿ. also raised the cry; the Devas Who Delight in the Work of Other Devas, hearing the cry of the Devas of Creativity, also Mano-samphasso àditto. Yam-p’idaÿ mano- raised the cry; the Devas attendant on the Brahma Gods, samphassa-paccayà uppajjati vedayitaÿ, sukhaÿ và hearing the cry of the Devas Who Delight in the Work of dukkhaÿ và adukkham-asukhaÿ và, tam-pi àdittaÿ. Other Devas, also raised the cry: “In the Deer Park at Isipatana, near Baranasi, the unsurpassed Wheel of Kena àdittaÿ? âdittaÿ ràg’agginà dos’agginà Dhamma has been set rolling by the Blessed One, and moh’agginà, àdittaÿ jàtiyà jarà-maraõena, sokehi no recluse, Deva, Mara, Brahma, or other being in the world can stop it.” paridevehi dukkhehi domanassehi upàyàsehi àdittan-ti Thus in a moment, in a flash, at that very hour, word of the vadàmi. turning of the Wheel of Dhamma soared up to the realm of [Evaÿ passaÿ bhikkhave] sutavà ariya-sàvako, the Brahma Gods and this ten-thousandfold world system shook and rocked and quaked; and a boundless, sublime cakkhusmiÿ pi nibbindati. Råpesu pi nibbindati. radiance surpassing the glory of the Devas appeared on Cakkhu-vi¤¤àõe pi nibbindati. Cakkhu-samphasse pi earth. Then the Blessed One made the utterance: ‘Truly, nibbindati. Yam-p’idaÿ cakkhu-samphassa-paccayà Konda¤¤a has understood, Konda¤¤a has understood.” uppajjati vedayitaÿ, sukhaÿ và dukkhaÿ và Thus it was that Venerable Konda¤¤a got the name, adukkham-asukhaÿ và, tasmiÿ pi nibbindati. ‘Konda¤¤a-who-understands.’ Here ends the Discourse on Sotasmiÿ pi nibbindati. Saddesu pi nibbindati. Setting in Motion the Wheel of the Dhamma Sota-vi¤¤àõe pi nibbindati. Sota-samphasse pi nibbindati. Yam-p’idaÿ sota-samphassa-paccayà uppajjati vedayitaÿ, sukhaÿ và dukkhaÿ và adukkham-asukhaÿ và, tasmiÿ pi nibbindati. Ghànasmiÿ pi nibbindati. Gandhesu pi nibbindati. Ghàna-vi¤¤àõe pi nibbindati. Ghàna-samphasse pi nibbindati. Yam-p’idaÿ ghàna-samphassa-paccayà

10 27 The Fire Sermon Dhamma-cakkappavattana Sutta

saddaÿ sutvà, Tusità devà saddam-anussàvesuÿ. Tusitànaÿ devànaÿ saddaÿ sutvà, Nimmàna-ratã devà saddam-anussàvesuÿ. Nimmàna-ratãnaÿ devànaÿ Burning with what? Burning with the fire of greed, with saddaÿ sutvà, Para-nimmita-vasa-vattã devà the fire of aversion, with the fire of delusion; it is burning with birth, ageing, sorrow, grief and despair, I declare. saddam-anussàvesuÿ. Para-nimmita-vasa-vattãnaÿ The mind is burning, the things of the mind are burning, devànaÿ saddaÿ sutvà, Brahma-kàyikà devà saddam- mind-consciousness is burning, impressions received by anussàvesuÿ: “Etam-Bhagavatà Bàràõasiyaÿ Isipatane the mind are burning, and whatever feeling, pleasant, un- Migadàye anuttaraÿ dhamma-cakkaÿ pavattitaÿ, pleasant or neither-pleasant-nor-unpleasant, conditioned by impressions received by the mind, that too is burning. appañivattiyaÿ samaõena và bràhmaõena và devena và Burning with what? Burning with the fire of greed, with màrena và brahmunà và kenaci và lokasmin-ti.” the fire of aversion, with the fire of delusion; it is burning with birth, ageing, sorrow, grief and despair, I declare. Iti-ha tena khaõena tena muhuttena, yàva brahma-lokà Bhikkhus, a Noble Disciple who has listened well, sees this, saddo abbhuggacchi. Aya¤-ca dasa-sahassã loka-dhàtu, and is no longer fascinated by the eye, by forms, by eye- saïkampi sampakampi sampavedhi. Appamàõo ca oëàro consciousness, by impressions received by the eye, or by obhàso loke pàtur-ahosi, atikkamm’eva devànaÿ whatever feeling, pleasant, unpleasant, or neither-pleasant-nor-unpleasant, that arises conditioned by impressions dev’ànubhàvaÿ. received by the eye; no longer fascinated by the ear, by Atha kho Bhagavà udànaÿ udànesi: “A¤¤àsi vata bho sounds, by ear-consciousness, by impressions received by the ear, or by whatever feeling, pleasant, unpleasant, or Koõóa¤¤o, a¤¤àsi vata bho Koõóa¤¤o-ti.” Iti-h’idaÿ neither-pleasant-nor-unpleasant, that arises conditioned àyasmato Koõóa¤¤assa, A¤¤à-koõóa¤¤o’tv-eva nàmaÿ, by impressions received by the ear; no longer fascinated by ahosã-ti. the nose, by odours, by olfactory- consciousness, by impressions received by the nose, or by whatever feeling, pleas- Dhamma-cakkappavattana Suttaÿ Niññhitaÿ. ant, unpleasant, or neither- pleasant-nor-unpleasant, that arises conditioned by

26 11 âditta-pariyàya Sutta

Yam-p’idaÿ sota-samphassa-paccayà uppajjati Anatta-lakkhaõa Sutta vedayitaÿ, sukhaÿ và dukkhaÿ và adukkham-asukhaÿ Solo Introduction: và, tam-pi àdittaÿ. All beings should take pains to understand the charac- Kena àdittaÿ? âdittaÿ ràg’agginà dos’agginà teristic of anattà—non-self—which provides match- moh’agginà, àdittaÿ jàtiyà jarà-maraõena, sokehi less deliverance from self-belief and self-perception as taught by the supreme Buddha. This teaching is for paridevehi dukkhehi domanassehi upàyàsehi àdittan-ti the perfect comprehension of meditators of perceived vadàmi. truths, for the development of perfect knowledge of these perceived phenomena, and for the investigation Ghànaÿ àdittaÿ. Gandhà àdittà. Ghàna- vi¤¤àõaÿ with understanding of all defiled mind-moments. The àdittaÿ. Ghàna-samphasso àditto. Yam-p’idaÿ consequence of this is total deliverance, and desirous ghàna-samphassa-paccayà uppajjati vedayitaÿ, sukhaÿ of bringing this teaching out with its great benefit, let us now recite this sutta. và dukkhaÿ và adukkham-asukhaÿ và, tam-pi àdittaÿ. Kena àdittaÿ? âdittaÿ ràg’agginà dos’agginà moh’agginà, àdittaÿ jàtiyà jarà-maraõena, sokehi paridevehi dukkhehi domanassehi upàyàsehi àdittan-ti The Discourse on the Characteristic vadàmi. of Non-self Jivhà àdittà. Rasà àdittà. Jivhà-vi¤¤àõaÿ àdittaÿ. Jivhà-samphasso àditto. Yam-p’idaÿ jivhà-samphassa-paccayà uppajjati vedayitaÿ, sukhaÿ Thus have I heard: Once the Blessed One was staying in the Deer Park at Isipatana, near Baranasi. There the và dukkhaÿ và adukkham-asukhaÿ và, tam-pi àdittaÿ. Blessed One addressed the group of five bhikkhus: Kena àdittaÿ? âdittaÿ ràg’agginà dos’agginà Bhikkhus, form is not self. If form were self, then this form moh’agginà, àdittaÿ jàtiyà jarà-maraõena, sokehi would not tend to affliction, and one could say of form: “Let my form be thus, let my form be not thus.” Indeed, paridevehi dukkhehi domanassehi upàyàsehi àdittan-ti bhikkhus, it is since form is not self that it leads to afflic- vadàmi. tion, and none can have it of form: “Let my form be thus, let my form be not thus.” Kàyo àditto. Phoññhabbà àdittà. Kàya- vi¤¤àõaÿ Bhikkhus, feelings are not self. If feelings were self, then àdittaÿ. Kàya-samphasso àditto. Yam-p’idaÿ feelings would not tend to affliction, and one could say of kàya-samphassa-paccayà uppajjati vedayitaÿ, sukhaÿ feelings: và dukkhaÿ và adukkham-asukhaÿ và, tam-pi àdittaÿ.

12 25 The Fire Sermon Anatta-lakkhaõa Sutta Solo Introduction: Yantaÿ sattehi dukkhena ¥eyyaÿ anattalakkhaõaÿ and whatever feeling, pleasant, unpleasant, or neither- pleasant-nor-unpleasant, conditioned by impressions received Attavàdàttasa¤¤àõaÿ Sammadeva vimocanaÿ by the ear, that too is burning. Burning with what? Burning Sambuddho taÿ pakàsesi Diññhasaccàna yoginaÿ with the fire of greed, with the fire of aversion, with the fire of delusion; it is burning with birth, ageing, sorrow, grief Uttariÿ pañivedhàya Bhàvetuÿ ¤àõamuttamaÿ and despair, I declare. Yantesaÿ diññhadhammànaÿ ¥àõenupaparikkhataÿ The nose is burning, odours are burning, olfactory-consciousness is burning, impressions received by the nose are Sabbàsavehi cittàni Vimucciÿsu asesato burning, and whatever feeling, pleasant, unpleasant, or nei- Tathà ¤àõànusàrena Sàsanaÿ kàtumicchataÿ ther-pleasant-nor-unpleasant, conditioned by impressions received by the nose, that too is burning. Burning with Sàdhånaÿ atthasiddhatthaÿ Taÿ suttantaÿ bhaõàma se. what? Burning with the fire of greed, with the fire of aversion, with the fire of delusion; it is burning with birth, ageing, sorrow, grief and despair, I declare. Anatta-lakkhaõa Sutta The tongue is burning, tastes are burning, taste-consciousness is burning, impressions received by the tongue are [Evam-me sutaÿ.] Ekaÿ samayaÿ Bhagavà, Bàràõasiyaÿ burning, and whatever feeling, pleasant, unpleasant, or nei- viharati Isipatane Migadàye. Tatra kho Bhagavà pa¤ca- ther-pleasant-nor-unpleasant, conditioned by impressions vaggiye bhikkhå àmantesi: received by the tongue, that too is burning. Burning with what? Burning with the fire of greed, with the fire of aver- “Råpaÿ bhikkhave anattà. Råpa¤-ca h’idaÿ bhikkhave sion, with the fire of delusion; it is burning with birth, age- attà abhavissa, na-y-idaÿ råpaÿ àbàdhàya saÿvatteyya, ing, sorrow, grief and despair, I declare. labbhetha ca råpe: evaÿ me råpaÿ hotu evaÿ me råpaÿ The body is burning, tactile objects are burning, body-con- mà ahosã-ti. Yasmà ca kho bhikkhave råpaÿ anattà, tasmà sciousness is burning, impressions received by the body are burning, and whatever feeling, pleasant, unpleasant, or nei- råpaÿ àbàdhàya saÿvattati. Na ca labbhati råpe: evaÿ ther-pleasant-nor-unpleasant, conditioned by impressions me råpaÿ hotu evaÿ me råpaÿ mà ahosã-ti. received by the body, that too is burning. Vedanà anattà. Vedanà ca h’idaÿ bhikkhave attà abhavissa, na-y-idaÿ vedanà àbàdhàya saÿvatteyya, labbhetha ca vedanàya: evaÿ me vedanà hotu evaÿ me vedanà mà ahosã-ti. Yasmà ca kho bhikkhave vedanà anattà, tasmà vedanà àbàdhàya saÿvattati. Na ca labbhati

24 13 The Discourse on the Characteristic of Non-self âditta-pariyàya Sutta

Solo Introduction: Veneyyadamanopàye Sabbaso pàramiÿ gato “Let my feelings be thus, let my feelings be not thus.” Amoghavacano Buddho Abhi¤¤àyànusàsako Indeed, bhikkhus, it is since feelings are not self that they lead to affliction, and none can have it of feelings: “Let my Ciõõànuråpato càpi Dhammena vinayaÿ pajaÿ feelings be thus, let my feelings be not thus.” Ciõõàggipàricariyànaÿ Sambojjhàrahayoginaÿ Bhikkhus, perception is not self. If perception were self, then perception would not tend to affliction, and one could Yamàdittapariyàyaÿ Desayanto manoharaÿ say of perception: “Let perception be thus, let perception Te sotàro vimocesi Asekkhàya vimuttiyà be not thus.” Indeed, bhikkhus, it is since perception is not self that it leads to affliction, and none can have it of Tathevopaparikkhàya Vi¤¤åõaÿ sotumicchataÿ perception: “Let perception be thus, let it not be thus.” Dukkhatàlakkhaõopàyaÿ Taÿ suttantaÿ bhaõàma se. Bhikkhus, mental formations are not self. If mental formations were self, then mental formations would not tend to affliction, and one could say of mental formations: “Let my âditta-pariyàya Sutta mental formations be thus, let my mental formations be not thus.” Indeed, bhikkhus, it is since mental formations are not self that they lead to affliction, and none can have it [Evam-me sutaÿ.] Ekaÿ samayaÿ Bhagavà, Gayàyaÿ of mental formations: “Let my mental formations be thus, viharati gayàsãse, saddhiÿ bhikkhu-sahassena. Tatra kho let my mental formations be not thus.” Bhagavà bhikkhå àmantesi: Bhikkhus, consciousness is not self. If consciousness were self, then consciousness would not tend to affliction, and “Sabbaÿ bhikkhave àdittaÿ. Ki¤-ca bhikkhave sabbaÿ one could say of consciousness: “Let my consciousness be àdittaÿ? Cakkhuÿ bhikkhave àdittaÿ. Råpà àdittà. thus, let my consciousness not be thus.” Indeed, bhikkhus, Cakkhu-vi¤¤àõaÿ àdittaÿ. Cakkhu-samphasso àditto. it is since consciousness is not self that it leads to affliction, and none can have it of consciousness: “Let my conscious- Yam-p’idaÿ cakkhu-samphassa-paccayà uppajjati ness be thus, let my consciousness not be thus.” vedayitaÿ, sukhaÿ và dukkhaÿ và adukkham-asukhaÿ What do you think, bhikkhus, is form permanent or imper- và, tam-pi àdittaÿ. manent? “Impermanent, Venerable Sir.” Kena àdittaÿ? âdittaÿ ràg’agginà dos’agginà moh’agginà, That which is impermanent, is it satisfactory or unsatisfactory? “Unsatisfactory, Venerable Sir.” àdittaÿ jàtiyà jarà-maraõena, sokehi paridevehi dukkhehi domanassehi upàyàsehi àdittan-ti vadàmi. Sotaÿ àdittaÿ. Saddà àdittà. Sota-vi¤¤àõaÿ àdittaÿ. Sota-samphasso àditto.

14 23 Anatta-lakkhaõa Sutta

vedanàya: evaÿ me vedanà hotu evaÿ me vedanà mà âditta-pariyàya Sutta ahosã-ti. Sa¤¤à anattà. Sa¤¤à ca h’idaÿ bhikkhave attà Solo Introduction: abhavissa, na-y-idaÿ sa¤¤à àbàdhàya saÿvatteyya, With his skill in training the trainable, the labbhetha ca sa¤¤àya, evaÿ me sa¤¤à hotu evaÿ me All-transcendent Buddha, clear speaker, teacher of sa¤¤à mà ahosã-ti. Yasmà ca kho bhikkhave sa¤¤à highest knowledge, he who expounds the Dhamma and Vinaya (training) that is fitting and worthy to anattà, tasmà sa¤¤à àbàdhàya saÿvattati. Na ca the people, teaching this delightful fire-parable to labbhati sa¤¤àya, evaÿ me sa¤¤à hotu evaÿ me sa¤¤à meditators of highest skill has liberated those who mà ahosã-ti. listen with the liberation that needs no further training, through the true investigation of the wise Saïkhàrà anattà. Saïkhàrà ca h’idaÿ bhikkhave attà and attentive. Let us recite this Sutta displaying the abhavissaÿsu, na-y-idaÿ saïkhàrà àbàdhàya characteristics of dukkha. saÿvatteyyuÿ, labbhetha ca saïkhàresu: evaÿ me saïkhàrà hontu evaÿ me saïkhàrà mà ahesun-ti. Yasmà ca kho bhikkhave saïkhàrà anattà, tasmà saïkhàrà The Fire Sermon àbàdhàya saÿvattanti. Na ca labbhati saïkhàresu: evaÿ me saïkhàrà hontu evaÿ me saïkhàrà mà ahesun-ti. Thus have I heard: Once the Blessed One was staying near Gaya, on Gaya Head, together with a thousand bhikkhus. Vi¤¤àõaÿ anattà. Vi¤¤àõa¤-ca h’idaÿ bhikkhave attà There the Blessed One addressed the bhikkhus: abhavissa, na-y-idaÿ vi¤¤àõaÿ àbàdhàya saÿvatteyya, Bhikkhus, all things are burning. And what, bhikkhus, are labbhetha ca vi¤¤àõe: evaÿ me vi¤¤àõaÿ hotu evaÿ all the things that are burning? The eye is burning, forms me vi¤¤àõaÿ mà ahosã-ti. Yasmà ca kho bhikkhave are burning, eye-consciousness is burning, impressions received by the eye are burning, and whatever feeling, vi¤¤àõaÿ anattà, tasmà vi¤¤àõaÿ àbàdhàya pleasant, unpleasant, or neither-pleasant-nor-unpleasant, saÿvattati. Na ca labbhati vi¤¤àõe: evaÿ me vi¤¤àõaÿ conditioned by impressions received by the eye, that too is hotu evaÿ me vi¤¤àõaÿ mà ahosã-ti. burning. Burning with what? Burning with the fire of greed, with the fire of aversion, with the fire of delusion; it [Taÿ kiÿ ma¤¤atha bhikkhave,] råpaÿ niccaÿ và is burning with birth, ageing, sorrow, grief and despair, I aniccaÿ và-ti?” declare. “Aniccaÿ bhante.” The ear is burning, sounds are burning, ear-consciousness is burning, impressions received by the ear are burning, “Yam-panàniccaÿ dukkhaÿ và taÿ sukhaÿ và-ti?” “Dukkhaÿ bhante.”

22 15 The Discourse on the Characteristic of Non-self Anatta-lakkhaõa Sutta

Ye keci saïkhàrà atãtànàgata-paccuppannà, ajjhattà và bahiddhà và, oëàrikà và sukhumà và, hãnà và paõãtà và, ye dåre santike và, sabbe saïkhàrà, n’etaÿ mama That which is impermanent, unsatisfactory, subject to n’eso’ham-asmi na m’eso attà-ti. Evam-etaÿ change, can it rightly be regarded thus: “This is mine, this yathà-bhåtaÿ sammappa¤¤àya daññhabbaÿ. am I, this is my (true) self?” “No, Venerable Sir.” What do you think, bhikkhus, is feeling permanent or Yaï-ki¤ci vi¤¤àõaÿ atãtànàgata-paccuppannaÿ, impermanent? “Impermanent, Venerable Sir.” ajjhattaÿ và bahiddhà và, oëàrikaÿ và sukhumaÿ và, That which is impermanent, is it satisfactory or unsatisfac- hãnaÿ và paõãtaÿ và, yan-dåre santike và, sabbaÿ tory? “Unsatisfactory, Venerable Sir.” vi¤¤àõaÿ, n’etaÿ mama n’eso’ham-asmi na m’eso That which is impermanent, unsatisfactory, subject to change, can it rightly be regarded thus: “This is mine, this attà-ti. Evam-etaÿ yathà-bhåtaÿ sammappa¤¤àya am I, this is my (true) self?” “No, Venerable Sir.” daññhabbaÿ. What do you think, bhikkhus, is perception permanent or Evaÿ passaÿ bhikkhave sutavà ariya-sàvako, råpasmiÿ impermanent? “Impermanent, Venerable Sir.” pi nibbindati. Vedanàya pi nibbindati. Sa¤¤àya pi That which is impermanent, is it satisfactory or unsatisfactory? “Unsatisfactory, Venerable Sir.” nibbindati. Saïkhàresu pi nibbindati. Vi¤¤àõasmiÿ pi That which is impermanent, unsatisfactory, subject to nibbindati. Nibbindaÿ virajjati. Viràgà vimuccati. change, can it rightly be regarded thus: “This is mine, this Vimuttasmiÿ vimuttam-iti ¤àõaÿ hoti. ‘Khãõà jàti, am I, this is my (true) self?” “No, Venerable Sir.” vusitaÿ brahma-cariyaÿ, kataÿ karaõãyaÿ, nàparaÿ What do you think, bhikkhus, are mental formations per- itthattàyà-ti’ pajànàtã-ti.” manent or impermanent? “Impermanent, Venerable Sir.” That which is impermanent, is it satisfactory or unsatisfac- Idam-avoca Bhagavà. Attamanà pa¤ca-vaggiyà bhikkhå tory? “Unsatisfactory, Venerable Sir.” Bhagavato bhàsitaÿ abhinanduÿ. Imasmi¤-ca pana That which is impermanent, unsatisfactory, subject to veyyàkaraõasmiÿ bha¤¤amàne, pa¤ca-vaggiyànaÿ change, can it rightly be regarded thus: “This is mine, this bhikkhånaÿ anupàdàya, àsavehi cittàni vimucciÿså-ti. am I, this is my (true) self?” “No, Venerable Sir.” Anatta-lakkhaõa Suttaÿ Niññhitaÿ.

16 21 The Discourse on the Characteristic of Non-self Anatta-lakkhaõa Sutta

“Yam-panàniccaÿ dukkhaÿ vipariõàma-dhammaÿ, kallaÿ nu taÿ samanupassituÿ: Etaÿ mama eso’ham-asmi eso me attà-ti?” Similarly, whatever are mental formations, past, future or “No h’etaÿ bhante.” presently arisen, whether in oneself or external, whether coarse or subtle, whether inferior or superior, whether far Taÿ kiÿ ma¤¤atha bhikkhave, vedanà niccà và aniccà or near, should be seen with right understanding thus: và-ti?” “This is not mine, this am I not, this is not my self.” “Aniccà bhante.” Similarly, whatever is consciousness, past, future or “Yam-panàniccaÿ dukkhaÿ và taÿ sukhaÿ và-ti?” presently arisen, whether in oneself or external, whether coarse or subtle, whether inferior or superior, whether far “Dukkhaÿ bhante.” or near, should be seen with right understanding thus: “Yam-panàniccaÿ dukkhaÿ vipariõàma-dhammaÿ, “This is not mine, this am I not, this is not my self.” kallaÿ nu taÿ samanupassituÿ: Etaÿ mama Bhikkhus, a wise Noble Disciple who has listened well, sees eso’ham-asmi eso me attà-ti?” this, and is no longer fascinated by form, no longer fascinated by feeling, no longer fascinated by perception, no “No h’etaÿ bhante.” longer fascinated by mental formations, no longer fasci- “Taÿ kiÿ ma¤¤atha bhikkhave, sa¤¤à niccà và aniccà nated by consciousness. Becoming dispassionate, his pas- và-ti?” sion fades away; with the fading of passion his heart is liberated; when liberated there comes the knowledge: it is “Aniccà bhante.” liberated. He understands: birth is exhausted, the Holy Life “Yam-panàniccaÿ dukkhaÿ và taÿ sukhaÿ và-ti?” has been lived out, what was to be done is done, there is no “Dukkhaÿ bhante.” more of this to come. “Yam-panàniccaÿ dukkhaÿ vipariõàma- dhammaÿ, This is what the Blessed One said. The bhikkhus of the kallaÿ nu taÿ samanupassituÿ: Etaÿ mama group of five were glad, and they delighted in his words. Now, while this discourse was being delivered the hearts of eso’ham-asmi eso me attà-ti?” those five bhikkhus were liberated from taints through “No h’etaÿ bhante.” clinging no more. “Taÿ kiÿ ma¤¤atha bhikkhave, saïkhàrà niccà và Here ends the Discourse aniccà và-ti?” on the Characteristic of Non-self “Aniccà bhante.” “Yam-panàniccaÿ dukkhaÿ và taÿ sukhaÿ và-ti?” “Dukkhaÿ bhante.” “Yam-panàniccaÿ dukkhaÿ vipariõàma-dhammaÿ, kallaÿ nu taÿ samanupassituÿ:

20 17 The Discourse on the Characteristic of Non-self Anatta-lakkhaõa Sutta

Etaÿ mama eso’ham-asmi eso me attà-ti?” “No h’etaÿ bhante.” “Taÿ kiÿ ma¤¤atha bhikkhave, vi¤¤àõaÿ niccaÿ và aniccaÿ và-ti?” What do you think, bhikkhus, is consciousness permanent “Aniccaÿ” bhante.” or impermanent? “Impermanent, Venerable Sir.” “Yam-panàniccaÿ dukkhaÿ và taÿ sukhaÿ và’ti?” That which is impermanent, is it satisfactory or unsatisfactory? “Unsatisfactory, Venerable Sir.” “Dukkhaÿ bhante.” That which is impermanent, unsatisfactory, subject to “Yam-panàniccaÿ dukkhaÿ vipariõàma-dhammaÿ, change, can it rightly be regarded thus: “This is mine, this kallaÿ nu taÿ samanupassituÿ: Etaÿ mama am I, this is my (true) self?” “No, Venerable Sir.” eso’ham-asmi eso me attà-ti?” Therefore, bhikkhus, whatever is form, past, future or pres- “No h’etaÿ bhante.” ently arisen, whether in oneself or external, whether coarse or subtle, whether inferior or superior, whether far or near, [“Tasmà-t-iha bhikkhave,] yaï-ki¤ci råpaÿ should be seen with right understanding thus: “This is not atãtànàgata-paccuppannaÿ, ajjhattaÿ và bahiddhà và, mine, this am I not, this is not my self.” oëàrikaÿ và sukhumaÿ và, hãnaÿ và paõãtaÿ và, Similarly, whatever are feelings, past, future or presently arisen, whether in oneself or external, whether coarse or yan-dåre santike và, sabbaÿ råpaÿ, n’etaÿ mama subtle, whether inferior or superior, whether far or near, n’eso’ham-asmi na m’eso attà-ti. Evam-etaÿ should be seen with right understanding thus: “This is not yathà-bhåtaÿ sammappa¤¤àya daññhabbaÿ. mine, this am I not, this is not my self.” Similarly, whatever is perception, past, future or presently Yà kàci vedanà atãtànàgata-paccuppannà, ajjhattà và arisen, whether in oneself or external, whether coarse or bahiddhà và, oëàrikà và sukhumà và, hãnà và paõãtà và, subtle, whether inferior or superior, whether far or near, yà dåre santike và, sabbà vedanà, n’etaÿ mama should be seen with right understanding thus: “This is not mine, this am I not, this is not my self.” n’eso’ham-asmi na m’eso attà-ti. Evam-etaÿ yathà-bhåtaÿ sammappa¤¤àya daññhabbaÿ. Yà kàci sa¤¤à atãtànàgata-paccuppannà, ajjhattà và bahiddhà và, oëàrikà và sukhumà và, hãnà và paõãtà và, yà dåre santike và, sabbà sa¤¤à, n’etaÿ mama n’eso’ham-asmi na m’eso attà-ti. Evam-etaÿ yathà-bhåtaÿ sammappa¤¤àya daññhabbaÿ.

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