Buddha Vacana

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Buddhism and Yoga Sutras of Patanjali
Satyam
Penn speaking about the link between Yoga Sutras of Patanjali and
BuddhismSatyam Penn is a seminarian in the Integral Yoga Ministry,
andhas studied In…

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https://www.youtube.com/watch?v=5g3pRGwgK-4&feature=youtu.be
The Yoga Suttas of Patanjali: a manual of Buddhist meditation.
Translation
and free adaptation of the article published on the blog “Theravadin -
Theravada Practice Blog” (http://theravadin.wordpress.com/).

Instruction Table
Come
to a position lying on your back and stretch your arms out to the side
and place your palms and shoulders firmly on the floor.
Move
your shoulder blades under. Spread your toes apart. Feel the back and
shoulders moulding to the straight lines of the floor.
2
Bend your knees as far as they come towards the chest.
3
Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
4
Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.
Reverse the pose back up and repeat to the other side
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Dog pose Yoga Posture
The Downward Facing Dog
Adhomukha Svanasana
The
downward yoga pose is named as such as it resembles the shape of a Dog
stretching itself out. This pose helps to strengthen, stretch and reduce
stiffness in the legs while strengthening and shaping the upper body.
Dog pose Yoga Posture . One of the main yoga asanas. If you have time
for only one posture try this one.
Holding
this pose for a minute or longer will stimulate and restore energy
levels if you are tired. Regular practice of this pose rejuvenates the
entire body and gently stimulates your nervous system.
To view in flash - click the image below
Instruction Table
1
Come
up onto your hands and knees with your knees hip width apart and the
hands shoulder width apart, your fingers wide pressing firmly into the
floor.
2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now
push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.
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Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
Category
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Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
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Dog pose Yoga Posture
Dog pose Yoga Posture . One of the main yoga asanas. If you have time for…
Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
Instruction Table
1
Come
up onto your hands and knees with your knees hip width apart and the
hands shoulder width apart, your fingers wide pressing firmly into the
floor.
2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now
push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and
straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.
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siting forward bend
The Seated Forward Bend
Paschimottanasana
The
purpose of this pose is to give the entire back of your body a very
complete stretch from the heels to the head. It is excellent for posture
improvement and stimulates the internal organs as
well.
It
adds in improved mental concentration and endurance and helps to
control and calm the mind. It relieves compression while increasing the
elasticity of the spine, it also strengthens and stretches the
hamstrings.

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Instruction Table
1
Come to a sitting position with your legs together in front of you.
Move
the fleshy part of your buttocks from underneath you, so you are on the
top of your sitting bones, which are located at the very top of your
legs.
2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3
Now
take your strap around both feet. The strap`s purpose is to keep the
spine straight. This is very important. Be aware the head is an
extension of the spine, so keep it aligned accordingly.
Use the breath to create the optimum degree of intensity in the stretch.
4
On your next exhale; come down the belt further while
maintaining the extension on the front and back of the torso. Some of
you will be able to grab the sides of your feet. Breathe softly and
continuously. Don’t pull yourself forward by the strength of your upper
body.
Keep bending at the hips, maintaining a relaxed head and neck.
5
Go
a little further, relax your abdomen, and inhale, as you lengthen,
exhale, and come further forward, increasing the space in your
vertebrae.
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siting forward bend Yoga Asana
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siting forward bend Yoga Asana
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siting forward bend
siting forward bend Yoga Asana
siting forward bend Yoga Asana
siting forward bend Yoga Asana

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Yoga Shoulder rotation
The Shoulder Shrug
The shoulder rotation is another pose which can be practiced anywhere and at any time.
It
strengthens and aligns the shoulder region while releasing tension and
increasing the circulation to the shoulder joint, which is a ball and
socket joint. It also aids in strengthening the abdominal and lumber
region as you look to form a solid base. To view in flash - click the
image below
Instruction Table
1
Align yourself in mountain pose. Continuing with your smoot flowing breath
2
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.
3
As
you exhale, rotate the shoulders around by pushing up out of the chest
and squeezing the shoulder blades together, rotating them in a full
circle.
4
Back down into mountain pose
Repeat 3 more times
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Meditation in motion Yoga Posture. Inhale as you lift your shoulders to your ear lobes, keeping the head erect and soft.
As you Exhale, rotate the shoulders around by pushing up out of the chest rotating them in a full circle.
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Meditation
in motion Yoga Posture. Inhale as you lift your shoulders to your ear
lobes, keeping the head erect and soft. As you Exhale, rotate the
shoulders …
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Yoga Shoulder rotation
Meditation in motion Yoga Posture. Inhale as you lift your shoulders to your…
Meditation
in motion Yoga Posture. Inhale as you lift your shoulders to your ear
lobes, keeping the head erect and soft. As you Exhale, rotate the
shoulders …
Instruction Table
1
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.
3
As you exhale, rotate the shoulders around
by pushing up out of the chest and squeezing the shoulder blades together, rotating them
in a full circle.
4
Back down into mountain pose
Repeat 3 more times
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Lying Twist
Downward Dog
Seated Forward Bend
The Lying Basic Twist
Doing this pose will rapidly increase strength and muscle tone in your midsection.
The
lying twist is another pose which is very simple yet extremely
effective. This pose is soothing to the spine and neck, and warms and
frees the lower back and hips and it also improves digestion and assists
in toxin elimination. To view in flash - click the image below
Instruction Table
1
Come
to a position lying on your back and stretch your arms out to the side
and place your palms and shoulders firmly on the floor.
Move
your shoulder blades under. Spread your toes apart. Feel the back and
shoulders moulding to the straight lines of the floor.
2
Bend your knees as far as they come towards the chest.
3
Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.
Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,
4
Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.
Reverse the pose back up and repeat to the other side
Please Visit:
The Downward Facing Dog
Adhomukha Svanasana
The
downward yoga pose is named as such as it resembles the shape of a Dog
stretching itself out. This pose helps to strengthen, stretch and reduce
stiffness in the legs while strengthening and shaping the upper body.
Dog pose Yoga Posture . One of the main yoga asanas. If you have time
for only one posture try this one.
Holding
this pose for a minute or longer will stimulate and restore energy
levels if you are tired. Regular practice of this pose rejuvenates the
entire body and gently stimulates your nervous system.

Yoga Shoulder rotation

Instruction Table
1
Come to a sitting position with your legs together in front of you.
Move
the fleshy part of your buttocks from underneath you, so you are on the
top of your sitting bones, which are located at the very top of your
legs.
2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3
Now take your strap around both feet. The strap`s purpose is to keep the spine straight. This is very important.
Be aware the head is an extension of the spine, so keep it aligned accordingly.
Use the breath to create the optimum degree of intensity in the stretch.
4
On
your next exhale; come down the belt further while maintaining the
extension on the front and back of the torso. Some of you will be able
to grab the sides of your feet. Breathe softly and continuously. Don’t
pull yourself forward by the strength of your upper body.
Keep bending at the hips, maintaining a relaxed head and neck.Keep bending at the hips, maintaining a relaxed head and neck.5
5
Go a little further, relax your abdomen, and inhale, a you lengthen, exhale, and come further forward, increasing the space in
your vertebrae.
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https://www.youtube.com/watch?v=dIvKigXK1mU
bridgepose
The Bridge Pose
The
Bridge Pose is a simple yet very effective pose to practice. It helps
to promote a healthy flexible spine while strengthening the legs and
buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below
Instruction Table
1
Lie on your back with your legs bent, heels close to the buttocks,
Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2
Inhale,
and with the exhale raise the hips up by pushing strongly into the
floor with your feet. Keep the buttocks firm, and press the shoulders
and arms into the floor. Only go to the height that you are
comfortable with.
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
3
Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
This pose stretches the whole front of the body, and brings mobility to
the spine. Breathing is improved from the opening of the ribcage and
chest area.
Please Visit:
http://www.youtube.com/watch…
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The Locust
The Bridge
Extended Child’s Pose
The Locust Pose
Salabhasana
The locus yoga posture is
named as such as it resembles the shape of the insect known as the
Locust. This pose helps to strengthen, stretch and reduce stiffness in
the lower back while bringing flexibility to the upper back region.
When you first begin to practice this pose, your
legs may not move very far off the floor. Please continue and stay
positive as you will find your range will continue to improve the more
you practice. Learning to master this pose will hold you in good stead
for more advanced back bends.
To view in flash - click the image below
Instruction Table
1
Come to a position lying face down on the floor, with your arms along
side your body, palms and forehead down. Bring your knees and ankles
together. Squeeze the shoulder blades together and down. Push your palms
into the floor. Pull the abdominals inwards, contract the buttocks, and
press the hips and pubis firmly into the floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull the shoulder blades
together, raising the head, the arms, and upper torso away from the
floor, looking straight ahead, opening the front of the chest and
pushing down the lines of the arms.
Keep the legs working strongly.
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Locus Yoga Posture
Category
Education
Locus Yoga Posture
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locus Yoga Posture
Locus Yoga Posture
Locus Yoga Posture

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Instruction Table
1
Come to a position lying face down on the floor, with
your arms along side your body, palms and forehead down. Bring your
knees and ankles together. Squeeze the shoulder blades together and
down. Push your palms into the floor. Pull the abdominals inwards,
contract the buttocks, and press the hips and pubis firmly into the
floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull
the shoulder blades together, raising the head, the arms, and upper
torso away from the floor, looking straight ahead, opening the front of
the chest and pushing down the lines of the arms.
Keep the legs working strongly.
Please Visit:
http://www.youtube.com/watch?v=MhotDI-dqRE…
The Bridge Pose
The Bridge Pose is
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and
organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below

locus Yoga Posture

Instruction Table
1
Come to a sitting position with your legs together in front of you.
Move
the fleshy part of your buttocks from underneath you, so you are on the
top of your sitting bones, which are located at the very top of your
legs.
2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3
Now take your strap around both feet. The strap`s purpose is to keep the spine straight. This is very important.
Be aware the head is an extension of the spine, so keep it aligned accordingly.
Use the breath to create the optimum degree of intensity in the stretch.
4
On
your next exhale; come down the belt further while maintaining the
extension on the front and back of the torso. Some of you will be able
to grab the sides of your feet. Breathe softly and continuously. Don’t
pull yourself forward by the strength of your upper body.
Keep bending at the hips, maintaining a relaxed head and neck.Keep bending at the hips, maintaining a relaxed head and neck.5
5
Go a little further, relax your abdomen, and inhale, a you lengthen, exhale, and come further forward, increasing the space in
your vertebrae.
Please Visit:
http://www.youtube.com/watch?v=rEhU1KqPyY4…
https://www.youtube.com/watch?v=dIvKigXK1mU
bridgepose
The Bridge Pose
The
Bridge Pose is a simple yet very effective pose to practice. It helps
to promote a healthy flexible spine while strengthening the legs and
buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below
Instruction Table
1
Lie on your back with your legs bent, heels close to the buttocks,
Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2
Inhale,
and with the exhale raise the hips up by pushing strongly into the
floor with your feet. Keep the buttocks firm, and press the shoulders
and arms into the floor. Only go to the height that you are
comfortable with.
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
3
Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
This pose stretches the whole front of the body, and brings mobility to
the spine. Breathing is improved from the opening of the ribcage and
chest area.
Please Visit:
http://www.youtube.com/watch…
Yogasync.tv
51.3K subscribers
Category
Education

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image.jpeg

The Locust
The Bridge
Extended Child’s Pose
The Locust Pose
Salabhasana
The locus yoga posture is
named as such as it resembles the shape of the insect known as the
Locust. This pose helps to strengthen, stretch and reduce stiffness in
the lower back while bringing flexibility to the upper back region.
When you first begin to practice this pose, your
legs may not move very far off the floor. Please continue and stay
positive as you will find your range will continue to improve the more
you practice. Learning to master this pose will hold you in good stead
for more advanced back bends.
To view in flash - click the image below
Instruction Table
1
Come to a position lying face down on the floor, with your arms along
side your body, palms and forehead down. Bring your knees and ankles
together. Squeeze the shoulder blades together and down. Push your palms
into the floor. Pull the abdominals inwards, contract the buttocks, and
press the hips and pubis firmly into the floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull the shoulder blades
together, raising the head, the arms, and upper torso away from the
floor, looking straight ahead, opening the front of the chest and
pushing down the lines of the arms.
Keep the legs working strongly.
Please Visit:
http://www.youtube.com/watch…
Yogasync.tv
51.3K subscribers
Locus Yoga Posture
Category
Education
Locus Yoga Posture
image.jpeg
About This Website
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locus Yoga Posture
Locus Yoga Posture
Locus Yoga Posture

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Instruction Table
1
Come to a position lying face down on the floor, with
your arms along side your body, palms and forehead down. Bring your
knees and ankles together. Squeeze the shoulder blades together and
down. Push your palms into the floor. Pull the abdominals inwards,
contract the buttocks, and press the hips and pubis firmly into the
floor.
2
On your next exhale; raise the legs to a height that is comfortable but challenging.
Keep the buttocks activated, lock the knees, keep the ankles together.
3
Extend the front of your body as you pull
the shoulder blades together, raising the head, the arms, and upper
torso away from the floor, looking straight ahead, opening the front of
the chest and pushing down the lines of the arms.
Keep the legs working strongly.
Please Visit:
http://www.youtube.com/watch?v=MhotDI-dqRE…
The Bridge Pose
The Bridge Pose is
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and
organs.
It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below

locus Yoga Posture

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locus Yoga Posture
Locus Yoga Posture
Instruction Table
Lie on your back with your legs bent, heels close to the buttocks, Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2
Inhale, and with the exhale raise the hips up by pushing strongly
into the floor with your feet. Keep the buttocks firm, and press the
shoulders and arms into the floor. Only go to the height that you are
comfortable with.
Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.
3
Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
This pose stretches the whole front of the body, and
brings mobility to the spine. Breathing is improved from the opening of
the ribcage and chest area.
Please Visit:
http://www.youtube.com/watch?v=dIvKigXK1mU…
https://www.youtube.com/watch?v=WrA5mN-MW5U
Childs Yoga Pose Beginners Yoga Posture
The Extended Child’s Pose / Garbhasana
The Childs Yoga pose when
practiced regularly is very beneficial to your entire mind and body. It
helps to release the pressure on the spine while providing an entire
stretch through the upper body to the fingertips. It also aids in
strengthening and stretching the insides of the legs while massaging the
internal organs.
Breathing will becomes more efficient and your mind
will become clear. It also aids in improved mental processes and helps
to rejuvenate and energize the entire being.
To view in flash - click the image below
Instruction Table
1
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
2
Place your hands on your hips and feel the extension up out of the waist.
3
Inhale, As you exhale bend at the hips extend forward, continue lifting
out of the hips keeping your legs strong and your base nice and firm,
looking forward to begin with. Keep the extension on the stomach, which
will help keep your back flat protecting it.
Take a few breaths here.
4
Now take your hands to the floor extending from the lower abdomen to
the breastbone and through the spine. Some of you maybe on the finger
tips.
If you can’t keep your spine straight put your hands on
your knees and keep slowly working down your legs, working with your
body, not against it. Lift your sitting bones to the ceiling.
5
Draw your shoulders down your back so you can extend the neck with ease.
Remember to keep the arches high.
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Childs Pose Yoga Stretch. This Beginners Yoga Posture will get easier
every time you work with it as it rejuvenates and quietens the mind.
Continue with your slow smooth breathing as you continue to stretch the
inner thigh muscles.
Category
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Childs
Pose Yoga Stretch. This Beginners Yoga Posture will get easier every
time you work with it as it rejuvenates and quietens the mind. Continue
with your…

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Childs Yoga Pose Beginners Yoga Posture
Childs Pose Yoga Stretch. This Beginners Yoga Posture will get easier every…
Childs
Pose Yoga Stretch. This Beginners Yoga Posture will get easier every
time you work with it as it rejuvenates and quietens the mind. Continue
with your…
Instruction Table
1
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.
Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.
2
Place your hands on your hips and feel the extension up out of the waist.
3
Inhale, As you exhale bend at the hips extend
forward, continue lifting out of the hips keeping your legs strong and
your base nice and firm, looking forward to begin with. Keep the
extension on the stomach, which will help keep your back flat protecting
it.
Take a few breaths here.
4
Now take your hands to the floor extending from the lower abdomen to
the breastbone and through the spine. Some of you maybe on the finger
tips.
If you can’t keep your spine straight put your hands on your knees
and keep slowly working down your legs, working with your body, not
against it. Lift your sitting bones to the ceiling.
5
Draw your shoulders down your back so you can extend the neck with ease.
Remember to keep the arches high.
Bring your big toes together and your knees wide apart, inhale as you lift your spine and extend your stomach.
2
Exhale bend forward from the hips as you walk you hands
out as far in front of you as possible, extending from the hips to the
fingertips.
4
Breathing into the abdomen as you extend it
forward in to the breastbone, creating length through the upper body.
Exhale from deep in the abdomen relaxing in the spine and continue the slow controlled breathing.
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wide legstanding forward bend
Standing Forward Bend
The Boat (beginners)
The Standing Forward Bend
This pose aids in digestion and is restorative. It frees the rib cage allowing for improved breathing. It aids in mental
concentration and helps to revive mental and pysichal exhaustion. The
heartbeat is slowed and the lower back is strengthened and pressure is
removed from the lumbar region.
It increases flexibility while strengthening and developing the
hamstrings. It also helps to strengthen the feet and ankles while
realigning the entire body.
To view in flash - click the image below
Instruction Table
1
Find yourself on your sitting bones, lifting out of the hips.
Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.
2
Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.
3
Bring your lower legs up, parallel to the floor.
Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.
Focus on a point at eye level in front of you. You may find this pose challenging to begin with
4
Now bring your arms up beside your knees, parallel to the floor,
opening the chest. Keep your focus on that point in front of you. This
will help your stability. Continue with the controlled breathing.
Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.
Advanced Variation of The Boat
Now bring your legs up to straight. Continue to keep your focus on that point in front of you.
Continue with the controlled breathing.
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Instruction Table
1
Find yourself on your sitting bones, lifting out of the hips.
Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.
2
Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.
3
Bring your lower legs up, parallel to the floor.
Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.
Focus on a point at eye level in front of you. You may find this pose challenging to begin with
4
Now bring your arms up beside your knees, parallel to the floor,
opening the chest. Keep your focus on that point in front of you. This
will help your stability. Continue with the control…
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Buddhism video
peace of mind

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#buddhism # yoga #peace of mind

Gautma buddha || सुजाता का गाँव || Village of Sujata || खीर kheer

Texts and Translations Home Page

Daily Chanting
a book of daily worship

A Pāli and English line by line
(interlinear) version of this collection of chanting texts from the
Theravāda tradition meant for daily recital.

edited and translated by
Ānandajoti Bhikkhu

3rd Edition
(2014/2558)

eBooks

 PDF EPUBMOBI

Cover
Html Table of Contents

 Monday

Pūjā
Worship (Daily)

Parittaṁ
Safeguard Recitals

Āṇakkhettaparittaṁ, 1
Safeguard in this Order’s Domain

Dasadhammasuttaṁ
The Discourse on the Ten Things

Avasānaṁ
Conclusion

 Tuesday

Pūjā
Worship (Daily)

Parittaṁ
Safeguard Recitals

Buddhānussati
Recollection of the Buddha

The Discourse on the Great Blessings

Avasānaṁ
Conclusion

 Wednesday

Pūjā
Worship (Daily)

Parittaṁ
Safeguard Recitals

Āṇakkhettaparittaṁ, 2
Safeguard in this Order’s Domain

Ratanasuttaṁ
The Discourse on the Treasures

Avasānaṁ
Conclusion

 Thursday

Pūjā
Worship (Daily)

Parittaṁ
Safeguard Recitals

Mettā Bhāvanā
The Development of Friendliness Meditation

Karaṇīyamettasuttaṁ
The Discourse on how Friendliness Meditation should be Done

Avasānaṁ
Conclusion

 Friday

Pūjā
Worship (Daily)

Parittaṁ
Safeguard Recitals

Asubhasaññā
Perception of the Unattractive

Khandhaparittaṁ (part)
The Protection of Mind and Body

Paṭiccasamuppādaṁ
Conditional Arising

Avasānaṁ
Conclusion

 Saturday

Pūjā
Worship (Daily)

Parittaṁ
Safeguard Recitals

Maraṇānussati
Recollection of Death

Mettānisaṁsasuttaṁ
The Discourse on the Advantages of Friendliness Meditation

Avasānaṁ
Conclusion

 Sunday

Pūjā
Worship (Daily)

Parittaṁ
Safeguard Recitals

Dhajaggaparittaṁ
Safeguard through the Top of a Banner

Avasānaṁ
Conclusion

 Appendix

Paccavekkhaṇā
Reflections

Khamāpanā
Asking for Forgiveness

Editor’s Preface

This work gives a selection of verses that are recited when
worshipping the Buddha, the Dhamma, and the Saṅgha; and a collection of
discourses that are popularly used as Safeguards.

Part of the chants found in this book are meant to be recited every day, and part rotate on a weekly basis.

The system for the chanting is as follows: first there is
Recollection of the Three Treasures and other objects of worship, this
is followed by Pūjā (which will depend on what is being offered).

Then the daily Parittaṁ section begins. After the Invitation to the Gods go to the chants for whatever day of the week it is.

At the end of the chants for the day there is meditation, and when finished you can proceed with the Conclusion.

In the Appendix are two other short pieces that can be recited in the indicated place when monastics are present.

Ānandajoti Bhikkhu
July 2014 - 2558

This book has been revised in April, 2014 to bring it into
line
with the format that has been adopted in my larger chanting book
Safeguard Recitals; and some small corrections and additions have been
made at the same time.

Ānandajoti Bhikkhu
April 2014 - 2559

This book is dedicated with great respect to the memory of

Ven. Rerukane Chandavimala

former Mahānāyaka of the Swejin Mahānikāya

who worked so tirelessly on behalf of the Sāsana

last updated: April 2014

if you would like to be informed when new texts are released
subscribe to my Dharma Records blog where all updates are posted

Subscribe to my Dharma Records  blog

Monday

Worship
Safeguards
Conclusion

Pūjā
Worship

right click to download mp3

https://www.ancient-buddhist-texts.net/Audio/Daily-Chanting/01-Monday-Full.mp3

Namakkāraṁ
Reverence

Namo tassa Bhagavato Arahato Sammāsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha

Namo tassa Bhagavato Arahato Sammāsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha

Namo tassa Bhagavato Arahato Sammāsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha

Buddhaguṇavandanā
Worshipping the Virtues of the Buddha

Iti pi so Bhagavā Arahaṁ Sammāsambuddho,
Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,

vijjācaraṇasampanno Sugato lokavidū,
the one endowed with understanding and good conduct, the Fortunate One, the one who understands the worlds,

anuttaro purisadammasārathī,
the unsurpassed guide for those people who need taming,

Satthā devamanussānaṁ Buddho Bhagavā ti.
the Teacher of gods and men, the Buddha, the Gracious One.

Buddhaṁ jīvitaṁ yāva Nibbānaṁ saraṇaṁ gacchāmi.
I go for life-long refuge to the Buddha right up until Nibbāna.

Ye ca Buddhā atītā ca, ye ca Buddhā anāgatā,
Those who were Buddhas in the past, those who will be Buddhas in the future,

paccuppannā ca ye Buddhā, ahaṁ vandāmi sabbadā!
and those who are Buddhas in the present, I worship them every day!

Natthi me saraṇaṁ aññaṁ, Buddho me saraṇaṁ varaṁ!
For me there is no other refuge, for me the Buddha is the best refuge!

Etena saccavajjena hotu te jayamaṅgalaṁ!
By this declaration of the truth may you have the blessing of success!

Uttamaṅgena vandehaṁ pādapaṁsu varuttamaṁ,
With my head I worship the most excellent dust of his feet,

Buddhe yo khalito doso Buddho khamatu taṁ mamaṁ!
for any fault or wrong against the Buddha may the Buddha forgive me for that!

Dhammaguṇavandanā
Worshipping the Virtues of the Dhamma

Svākkhāto Bhagavatā Dhammo,
The Dhamma has been well-proclaimed by the Gracious One,

sandiṭṭhiko, akāliko, ehipassiko, opanayiko,
it is visible, not subject to time, inviting inspection, onward leading,

paccattaṁ veditabbo viññūhī ti.
and can be understood by the wise for themselves.

Dhammaṁ jīvitaṁ yāva Nibbānaṁ saraṇaṁ gacchāmi.
I go for life-long refuge to the Dhamma right up until Nibbāna.

Ye ca Dhammā atītā ca, ye ca Dhammā anāgatā,
That which was Dhamma in the past, that which will be Dhamma in the future,

paccuppannā ca ye Dhammā, ahaṁ vandāmi sabbadā!
and that which is Dhamma in the present, I worship it every day!

Natthi me saraṇaṁ aññaṁ, Dhammo me saraṇaṁ varaṁ!
For me there is no other refuge, for me the Dhamma is the best refuge!

Etena saccavajjena hotu te jayamaṅgalaṁ!
By this declaration of the truth may you have the blessing of success!

Uttamaṅgena vandehaṁ Dhammaṁ ca tividhaṁ varaṁ,
With my head I worship the excellent threefold Dhamma,

Dhamme yo khalito doso Dhammo khamatu taṁ mamaṁ!
for any fault or wrong against the Dhamma may the Dhamma forgive me for that!

Saṅghaguṇavandanā
Worshipping the Virtues of the Saṅgha

Supaṭipanno Bhagavato sāvakasaṅgho,
The Gracious One’s Saṅgha of disciples are good in their practice,

ujupaṭipanno Bhagavato sāvakasaṅgho,
the Gracious One’s Saṅgha of disciples are straight in their practice,

ñāyapaṭipanno Bhagavato sāvakasaṅgho,
the Gracious One’s Saṅgha of disciples are systematic in their practice,

sāmīcipaṭipanno Bhagavato sāvakasaṅgho,
the Gracious One’s Saṅgha of disciples are correct in their practice,

yad-idaṁ cattāri purisayugāni aṭṭha purisapuggalā,
that is to say, the four pairs of persons, the eight individual persons,

esa Bhagavato sāvakasaṅgho,
this is the Gracious One’s Saṅgha of disciples,

āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaranīyo,
they are worthy of offerings, of hospitality, of gifts, and of reverential salutation,

anuttaraṁ puññakkhettaṁ lokassā ti.
they are an unsurpassed field of merit for the world.

Saṅghaṁ jīvitaṁ yāva Nibbānaṁ saraṇaṁ gacchāmi.
I go for life-long refuge to the Sangha right up until Nibbāna.

Ye ca Saṅghā atītā ca, ye ca Saṅghā anāgatā,
Those who were the Sangha in the past, those who will be the Sangha in the future,

paccuppannā ca ye Saṅghā, ahaṁ vandāmi sabbadā!
and those who are the Sangha in the present, I worship them every day!

Natthi me saraṇaṁ aññaṁ, Saṅgho me saraṇaṁ varaṁ!
For me there is no other refuge, for me the Sangha is the best refuge!

Etena saccavajjena hotu te jayamaṅgalaṁ!
By this declaration of the truth may you have the blessing of success!

Uttamaṅgena vandehaṁ Saṅghaṁ ca tividhottamaṁ,
With my head I worship the Sangha who are supreme in three ways,

Saṅghe yo khalito doso Saṅgho khamatu taṁ mamaṁ!
for any fault or wrong against the Sangha may the Sangha forgive me for that!

Paṇāmagāthā
Verses on Obeisance

Buddhadhammā ca Paccekabuddhā Saṅghā ca sāmikā -
The Buddhas, Dhamma, Independent Buddhas, and the revered Sangha -

dāsoham-asmi me tesaṁ, guṇaṁ ṭhātu sire sadā!
I am their servant, may that good quality always be on my head!

Tisaraṇaṁ tilakkhaṇūpekkhaṁ Nibbānam-antimaṁ,
The three refuges, equanimity about the three signs, and final Nibbāna,

suvande sirasā niccaṁ labhāmi tividhā-m-ahaṁ.
I always worship these with my head and I receive threefold (return).

Tisaraṇaṁ ca sire ṭhātu, sire ṭhātu tilakkhaṇaṁ,
May the three refuges be placed on my head, may the three signs be placed on my head,

upekkhā ca sire ṭhātu, Nibbānaṁ ṭhātu me sire!
may equanimity be placed on my head, and may Nibbāna be placed on my head!

Buddhe sakaruṇe vande, Dhamme Paccekasambuddhe,
I worship the compassionate Buddhas, the Dhamma, the Independent Sambuddhas,

Saṅghe ca sirisā yeva, tidhā niccaṁ namāmyahaṁ.
and the Sangha with my head, I constantly bow down three times.

Namāmi Satthuno vādā appamādavacantimaṁ,
I bow down to the words of the Teacher, and the last words on heedfulness,

sabbe pi cetiye vande, upajjhāyācariye mamaṁ -
and also to all the shrines, to my preceptor and teacher -

mayhaṁ paṇāmatejena cittaṁ pāpehi muñcatan-ti!
by the power of this obeisance may my mind be free from evil!

Āmisapūjā
Material Offerings

(only chant verses for what you are offering)

(first worshipping the main objects of veneration)

Vandāmi cetiyaṁ sabbaṁ sabbaṭṭhānesu patiṭṭhitaṁ,
I worship all the shrines in all of the places that they stand,

sārīrikadhātu Mahā Bodhiṁ, Buddharūpaṁ sakalaṁ sadā!
the bodily relics, the Great Bodhi Tree, and all the Buddha images forever!

Iccevam-accantanamassaneyyaṁ namassamāno Ratanattayaṁ yaṁ,
In this way I can revere the Three Treasures without end, and while revering them,

puññābhisandhaṁ vipulaṁ alatthaṁ, tassānubhāvena hatantarāyo!
I have received an abundant overflow of merit, by that power may (any) obstacle be destroyed!

(lights)

Ghanasārappadittena dīpena tamadhaṁsinā,
With a lamp that burns intensely, destroying the darkness,

tilokadīpaṁ Sambuddhaṁ pūjayāmi tamonudaṁ.
I worship the Sambuddha, the light of the three worlds, the darkness-dispeller.

(incense)

Sugandhikāyavadanaṁ, anantaguṇagandhinaṁ,
o With this fragrance and perfume I worship the Realised One,

Sugandhināhaṁ gandhena pūjayāmi Tathāgataṁ.
who is fragrant in body and speech, and has fragrant endless virtues.

(water)

Sugandhaṁ sītalaṁ kappaṁ, pasannamadhuraṁ subhaṁ,
o Please accept this fragrant, cool, clear, sweet, and attractive drink

pānīyam-etaṁ Bhagavā, paṭiggaṇhātu-m-uttama!
that has been prepared, O Gracious One supreme!

(medicinal drink)

Bhesajjehi samāyuttaṁ gilānapaccayaṁ imaṁ,
o Please accept this medicine together with this herbal drink,

anukampaṁ upādāya, paṭiggaṇhātu-m-uttama!
having compassion on us, O Gracious One supreme!

(flowers)

Vaṇṇagandhaguṇopetaṁ, etaṁ kusumasantatiṁ,
o With these long lasting flowers, endowed with the qualities of beauty

pūjayāmi Munindassa siripādasaroruhe.
and fragrance, I worship the glorious lotus feet of the lord of Sages.

Pūjemi Buddhaṁ kusamenanena, puññena-m-etena labhāmi mokkhaṁ.
I worship the Awakened One with these flowers, may I gain release with (the help of) this merit.

Pupphaṁ milāyāti yathā idaṁ me, kāyo tathā yāti vināsabhāvaṁ.
Just as a flower withers and fades away, so too this my body will go to destruction.

(aspiration)

Imāya Buddhapūjāya katāya suddhacetasā,
By this worship of the Buddha, performed with a pure mind,

ciraṁ tiṭṭhatu Saddhammo, loko hotu sukhī sadā!
may the True Dhamma last a long time, and may the world be always happy!

Parittaṁ
Safeguards

Devārādhanā
The Invitation to the Gods

(Chanted by One Person)

Samantā cakkavāḷesu atrāgacchantu devatā
May the gods from all over the universe assemble here

saddhammaṁ Munirājassa suṇantu saggamokkhadaṁ:
and listen to the King of the Sage’s true Dhamma about heaven and release:

Parittassavaṇakālo ayaṁ bhadantā!
Reverend Sirs, this is the time for hearing the safeguard!

Parittassavaṇakālo ayaṁ bhadantā!
Reverend Sirs, this is the time for hearing the safeguard!

Dhammaparittassavaṇakālo ayaṁ bhadantā!
Reverend Sirs, this is the time for hearing the Dhamma safeguard!

Namakkāraṁ
Reverence

(Chanted by All Present)

Namo tassa Bhagavato Arahato Sammāsambuddhassa
Reverence to him, the Fortunate One, the Worthy One, the Perfect Sambuddha

Namo tassa Bhagavato Arahato Sammāsambuddhassa
Reverence to him, the Fortunate One, the Worthy One, the Perfect Sambuddha

Namo tassa Bhagavato Arahato Sammāsambuddhassa
Reverence to him, the Fortunate One, the Worthy One, the Perfect Sambuddha

(monastics can chant the Reflections found in the appendix here)

Āṇakkhettaparittaṁ (pt 1)
Safeguard in this Order’s Domain

Ye santā santacittā, tisaraṇasaraṇā, ettha lokantare vā,
Those (gods) who are peaceful, with peaceful minds, who have taken
refuge in the triple refuge, whether here, or above the worlds,

bhummā bhummā ca devā, guṇagaṇagahaṇā, byāvaṭā sabbakālaṁ,
the various earth gods, that group who have taken up, and are engaged in, virtuous deeds all of the time,

ete āyantu devā, varakanakamaye, Merurāje vasanto,
may these gods come, those who dwell on the majestic Mt. Meru, that excellent golden mountain,

santo santo sahetuṁ Munivaravacanaṁ sotumaggaṁ samaggaṁ.
peacefully, and with good reason, ( to hear) the Sage’s excellent word about entering the stream, and harmony.

Sabbesu cakkavāḷesu yakkhā devā ca brahmuno,
May all yakkhas, gods, and deities, from the whole universe,

yaṁ amhehi kataṁ puññaṁ sabbasampattisādhukaṁ

o after partaking of the merits, and of all the thoroughly good fortune

sabbe taṁ anumoditvā samaggā sāsane ratā,
we have acquired, being in harmony, and delighting in the teaching,

pamādarahitā hontu ārakkhāsu visesato.
be not heedless and grant us complete protection.

Sāsanassa ca lokassa vuḍḍhi bhavatu sabbadā,
May the teaching and the world be on the increase every day,

sāsanam-pi ca lokañ-ca devā rakkhantu sabbadā.
and may the gods every day protect the teaching and the world.

Saddhiṁ hontu sukhī sabbe parivārehi attano,

o May you, and all those who are around you, together with

anīghā sumanā hontu, saha sabbehi ñātibhi.
all your relatives, be untroubled, happy, and easy in mind.

Rājato vā, corato vā, manussato vā, amanussato vā,
(May you be protected) from the king, thieves, humans, and non-humans,

aggito vā, udakato vā, pisācato vā, khāṇukato vā, kaṇṭakato vā,
from fire and water, demons, stumps, and thorns,

nakkhattato vā, janapadarogato vā,
from unlucky stars, and epidemics,

asaddhammato vā, asandiṭṭhito vā, asappurisato vā,
from what is not the true dhamma, not right view, not a good person,

caṇḍahatthiassamigagoṇakukkura-ahivicchikamaṇisappa-
and from fierce elephants, horses, antelopes, bulls, dogs, snakes, scorpions, poisonous serpents,

dīpiacchataracchasukaramahisayakkharakkhasādihi
panthers, bears, hyenas, wild boars, buffaloes, yakkhas, rakkhasas, and so on,

nānā bhayato vā, nānā rogato vā, nānā upaddavato vā, ārakkhaṁ gaṇhantu!
from the manifold fears, the manifold diseases, the manifold calamities -
(from all of these troubles) may you receive protection!

Dasadhammasuttaṁ
The Discourse on the Ten Things

Evaṁ me sutaṁ:
Thus I have heard:

ekaṁ samayaṁ Bhagavā Sāvatthiyaṁ viharati
at one time the Fortunate One was dwelling near Sāvatthī

Jetavane Anāthapiṇḍikassa ārāme.
at Anāthapiṇḍika’s grounds in Jeta’s Wood.

Tatra kho Bhagavā bhikkhū āmantesi:
There it was that the Fortunate One addressed the monks, saying:

“Bhikkhavo!” ti, “Bhadante!” ti te bhikkhū Bhagavato paccassosuṁ,
“Monks!”, “Reverend Sir!” those monks replied to the Fortunate One,

Bhagavā etad-avoca:
and the Fortunate One said this:

“Dasa ime bhikkhave dhammā
“There are these ten things, monks,

pabbajitena abhiṇhaṁ paccavekkhitabbā.
that one who has gone forth should frequently reflect on.

Katame dasa?
What are the ten?

“Vevaṇṇiyamhi ajjhupagato” ti,
“I have become one who has no (distinctive) appearance”,

pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [01]
one who has gone forth should frequently reflect on this.

“Parapaṭibaddhā me jīvikā” ti,
“I am bound to others for my livelihood”,

pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [02]
one who has gone forth should frequently reflect on this.

“Añño me ākappo karaṇīyo” ti,
“I should comport myself differently”,

pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [03]
one who has gone forth should frequently reflect on this.

“Kacci nu kho me attā sīlato na upavadatī?” ti
“Can I myself find no fault with my virtue?”

pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [04]
one who has gone forth should frequently reflect on this.

“Kacci nu kho maṁ anuvicca viññū sabrahmacārī, sīlato na upavadantī?” ti
“Will my wise companions in the spiritual life, after testing me, find no fault with my virtue?”,

pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [05]
one who has gone forth should frequently reflect on this.

“Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo” ti,
“There is alteration in, and separation from, all that is dear and appealing to me”,

pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [06]
one who has gone forth should frequently reflect on this.

“Kammassakomhi, kammadāyādo, kammayoni,
“It is actions that I own, it is actions that I am heir to, it is actions that I am born from,

kammabandhu, kammapaṭisaraṇo -
actions are my kinsfolk, actions are my refuge -

yaṁ kammaṁ karissāmi, kalyāṇaṁ vā pāpakaṁ vā,
whatever actions I perform, whether good or bad,

tassa dāyādo bhavissāmī” ti,
to that I will be the heir”,

pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [07]
one who has gone forth should frequently reflect on this.

“Kathaṁ bhūtassa me rattiṁdivā vītipatantī?” ti
“In what way do the nights and days pass for me?”

pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [08]
one who has gone forth should frequently reflect on this.

“Kacci nu khohaṁ suññāgāre abhiramāmī?” ti
“Do I delight in empty places?”

pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [09]
one who has gone forth should frequently reflect on this.

“Atthi nu kho me uttarimanussadhammā -
“Has a state beyond (ordinary) human beings -

alam-ariyañāṇadassanaviseso - adhigato?
the distinction of what is truly noble knowledge and seeing - been attained by me?

Soham pacchime kāle sabrahmacārīhi puṭṭho, na maṅku bhavissāmī?” ti

o Will I at the end, when questioned by my companions in the spiritual life, not
be embarrassed?”

pabbajitena abhiṇhaṁ paccavekkhitabbaṁ. [10]
one who has gone forth should frequently reflect on this.

Ime kho bhikkhave dasadhammā,
These are the ten things, monks,

pabbajitena abhiṇhaṁ paccavekkhitabbā” ti.
that one who has gone forth should frequently reflect on.

Idam-avoca Bhagavā,
The Fortunate One said this,

attamanā te bhikkhū Bhagavato bhāsitaṁ abhinandun-ti.
and those monks were uplifted and greatly rejoiced in the Fortunate One’s words.

Āsīvāda
Verse of Blessing

Etena saccavajjena sotthi te hotu sabbadā!
By this declaration of the truth may you be safe at all times!

Etena saccavajjena hotu te jayamaṅgalaṁ!
By this declaration of the truth may you have the blessing of success!

Avasānaṁ
Conclusion

Dhammapadagāthā
Verses from the Dhammapada

Sabbapāpassa akaraṇaṁ, kusalassa upasampadā,
Not doing any bad deeds, undertaking wholesome deeds,

sacittapariyodapanaṁ - etaṁ Buddhāna’ sāsanaṁ. [183]
and purifying one’s mind - this is the teaching of the Buddhas.

Khantī paramaṁ tapo titikkhā, Nibbānaṁ paramaṁ vadanti Buddhā.
Forbearing patience is the supreme austerity, Nibbāna is supreme say the Buddhas.

Na hi pabbajito parūpaghāti, samaṇo hoti paraṁ viheṭhayanto. [184]
One gone forth does not hurt another, (nor does) an ascetic harass another.

Anūpavādo, anūpaghāto, pātimokkhe ca saṁvaro,
Not finding fault, not hurting, restraint in regard to the precepts,

mattaññutā ca bhattasmiṁ, pantañ-ca sayanāsanaṁ,
knowing the correct measure in food, (living in) a remote dwelling place,

adhicitte ca āyogo - etaṁ Buddhāna’ sāsanaṁ. [185]
being devoted to meditation - this is the teaching of the Buddhas.

Sabbe saṅkhārā aniccā ti, yadā paññāya passati,
All conditioned things are impermanent, when one sees this with wisdom,

atha nibbindati dukkhe, esa maggo visuddhiyā. [277]
then one grows tired of suffering, this is the path to purity.

Sabbe saṅkhārā dukkhā ti, yadā paññāya passati,
All conditioned things are suffering, when one sees this with wisdom,

atha nibbindati dukkhe, esa maggo visuddhiyā. [278]
then one grows tired of suffering, this is the path to purity.

Sabbe dhammā anattā ti, yadā paññāya passati,
All things are without a self, when one sees this with wisdom,

atha nibbindati dukkhe, esa maggo visuddhiyā. [279]
then one grows tired of suffering, this is the path to purity.

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,

sabbabuddhānubhāvena sadā sotthī bhavantu te!
by the power of all the Buddhas may you be safe forever!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,

sabbadhammānubhāvena sadā sotthī bhavantu te!
by the power of all that is Dhamma may you be safe forever!

Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,

sabbasaṅghānubhāvena sadā sotthī bhavantu te!
by the power of the whole Sangha may you be safe forever!

Ākāsaṭṭhā ca bhummaṭṭhā devā nāgā mahiddhikā,
May those powerful gods and nāgas stationed in the sky or on the earth,

puññaṁ taṁ anumoditvā ciraṁ rakkhantu sāsanaṁ!
having rejoiced in this merit protect the teaching for a long time!

Ākāsaṭṭhā ca bhummaṭṭhā devā nāgā mahiddhikā,
May those powerful gods and nāgas stationed in the sky or on the earth,

puññaṁ taṁ anumoditvā ciraṁ rakkhantu desanaṁ!
having rejoiced in this merit protect the preaching for a long time!

Ākāsaṭṭhā ca bhummaṭṭhā devā nāgā mahiddhikā,
May those powerful gods and nāgas stationed in the sky or on the earth,

puññaṁ taṁ anumoditvā ciraṁ rakkhantu maṁ paran!-ti
having rejoiced in this merit protect me and others for a long time!

Idaṁ me ñātīnaṁ hotu, sukhitā hontu ñātayo!
May this (merit) go to my relatives, may my relatives be happy!

Idaṁ me ñātīnaṁ hotu, sukhitā hontu ñātayo!
May this (merit) go to my relatives, may my relatives be happy!

Idaṁ me ñātīnaṁ hotu, sukhitā hontu ñātayo!
May this (merit) go to my relatives, may my relatives be happy!

Adhiṭṭhānagāthā
Verses of Determination

Iminā puññakammena upajjhāyā guṇuttarā,
By this meritorious deed may my highly virtuous preceptors,

ācariyūpakārā ca, mātā pitā piyā mamaṁ, [01]
teachers, and other helpers, my dear mother and father,

Suriyo Candimā rājā, guṇavantā narā pi ca,
the Sun and Moon kings, and also other virtuous beings,

brahmā mārā ca indrā ca, lokapālā ca devatā, [02]
brahmās, māras, and indras, and (all) world-protecting gods,

Yamo mittā manussā ca majjhaṭṭhā verikāpi ca -
Yama, friendly humans, neutral persons, and also foes -

sabbe sattā sukhī hontu puññāni pakatāni me. [03]
may all beings be happy with (all) the merits that I have made.

Sukhañ-ca tividhaṁ dentu khippaṁ pāpe yathā mataṁ,
o By these meritorious deeds, by this dedication, may bad deeds

iminā puññakammena iminā uddisena ca. [04]
be as though dead, and may (these merits) give the threefold happiness.

Khippāhaṁ sulabhe ceva taṇhupādānachedana,
May I quickly and easily (see the) cutting off of craving and attachment,

ye santāne hīnā dhammā yāva Nibbānato mamaṁ - [05]
and the whole succession of low things until I arrive at Nibbāna -

nassantu sabbadā yeva yattha jāto bhave bhave.
may (these things) be destroyed every day in whatever existence I am born.

Ujucitto satipañño, sallekho viriyavāminā, [06]
Upright mind, mindfulness, wisdom, austerity, and energy, by these (qualities),

mārā labhantu nokāsaṁ kātuñ-ca viriyesu me,
may the māras find no room to do (anything) about my energy,

Buddho dīpavaro nātho, Dhammo nātho varuttamo, [07]
The Buddha is an excellent light, a protector the Dhamma is the greatest, most excellent protector,

nātho Paccekasambuddho, Saṅgho nāthottaro mamaṁ,
the Independent Sambuddha is my protector, the Sangha is the greatest protector for me,

tejottamānubhāvena mārokāsaṁ labhantu mā. [08]
by this highly resplendent power may the māras find no room.

Ovādaṁ
Advice
(one person only)

Appamādena bhikkhave sampādetha:
Strive on, monks, with heedfulness:

Buddhuppādo dullabho lokasmiṁ,
the arising of a Buddha in this world is rare,

manussattā paṭilābho dullabho,
acquiring a human existence is rare,

dullabhā saddhā sampatti,
gaining confidence is rare,

pabbajitabhāvo dullabho,
being one gone forth is rare,

Saddhammasavanaṁ atidullabhaṁ.
hearing the True Dhamma is extremely rare.

Evaṁ divase divase ovādī:
So day in and day out he advised them thus (saying):

“Handa dāni bhikkhave āmantayāmi vo vayadhammā saṅkhārā,
“Come now, monks, for I tell you (all) conditioned things are subject to decay,

appamādena sampādetha!”
strive on with heedfulness!”

Vajjapakāsanaṁ
Confession of Faults

Kāyena vācā cittena pamādena mayā kataṁ,
o For any transgression I have committed through heedlessness, by way of body,

accayaṁ khama me bhante, bhūripañña Tathāgata.
speech, or mind, please forgive me, Venerable Sir, Realised One, O greatly wise.

Kāyena vācā cittena pamādena mayā kataṁ,
o For any transgression I have committed through heedlessness, by way of body,

accayaṁ khama me Dhamma sandiṭṭhika, akālika.
speech, or mind, please forgive me, O Dhamma, which leads on, not subject to time.

Kāyena vācā cittena pamādena mayā kataṁ,
o For any transgression I have committed through heedlessness, by way of body,

accayaṁ khama me Saṅgha, puññakkhetta anuttara.
speech, or mind, please forgive me, O Sangha unsurpassed field of merit.

(if a senior monk is present the
Asking for Forgiveness
found in the appendix can be recited here)

Vuddhipatthānaṁ
Benediction

Abhivādanasīlissa niccaṁ vaddhā pacāyino,
For one in the habit of constantly worshipping respectable elders,

cattāro dhammā vaḍḍhanti: āyu, vaṇṇo, sukhaṁ, balaṁ.
four things increase: length of life, beauty, happiness, and strength.

Āyurārogyasampatti saggasampatti-m-eva ca,
The attainment of long life and health, the attainment of heaven,

atho Nibbānasampatti iminā te samijjhatu!
and then the attainment of Nibbāna may you be successful in this!

Daily Chanting Home Page

https://www.sariputta.com/tipitaka/english

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Tipitaka english

Cari berdasarkan

[PDF] Abhidhamma Dhammasangani - A Buddhist Manual of Psychological Ethics

[PDF] Abhidhamma Dhatukatha - Discourse on Elements

[PDF] Abhidhamma Kathavatthu - Points of Controversy or Subjects of Discourse

[PDF] Abhidhamma Patthana1 - Conditional Relations

[PDF] Abhidhamma Patthana2 - Conditional Relations

[PDF] Abhidhamma Puggala Pannatti

[PDF] Abhidhamma Yamaka Anusaya

[PDF] Abhidhamma Yamaka Citta

[PDF] Abhidhamma Yamaka Dhamma

[PDF] Abhidhamma Yamaka Indriya

[PDF] Abhidhamma Yamaka Sankhara

[PDF] Abhidhamma Yamaka1 - The Book On Pairs

[PDF] Abhidhamma Yamaka2 - The Book On Pairs

[PDF] Abhidhmma Vibhanga - The Book of Analysis

[PDF] Sutta Anguttara Nikaya - Discourses of the Buddha An Anthology Part 1

[PDF] Sutta Anguttara Nikaya - Discourses of the Buddha An Anthology Part 2

[PDF] Sutta Anguttara Nikaya - Discourses of the Buddha An Anthology Part 3

[PDF] Sutta Anguttara Nikaya - The Numerical Discourses of the Buddha

[PDF] Sutta Digha Nikaya - Dialogues of Buddha I

[PDF] Sutta Digha Nikaya - Dialogues of Buddha II

[PDF] Sutta Digha Nikaya - Dialogues of Buddha III

[PDF] Sutta Digha Nikaya - The Long Discourses of the Buddha

[PDF] Sutta In the Buddhas Words - An Anthology of Discourses from the Pali Canon

[PDF] Sutta Khuddaka Nikaya

[PDF] Sutta Majjhima Nikaya - The Middle Length Discourses of the Buddha

[PDF] Sutta Nipata - Translated by Lesley Fowler & Tamara Ditrich with Primoz Pecenko

[PDF] Sutta Samyutta Nikaya Vol I - The Connected Discourses of the Buddha

[PDF] Sutta Samyutta Nikaya Vol.II - The Connected Discourses of the Buddha

[PDF] Sutta The Jataka.vol.1 - Stories of The Buddha’s Former Births

[PDF] Sutta The Jataka.vol.2 - Stories of The Buddha’s Former Births

[PDF] Sutta The Jataka.vol.3 - Stories of The Buddha’s Former Births

[PDF] Sutta The Jataka.vol.4 - Stories of The Buddha’s Former Births

[PDF] Sutta The Jataka.vol.5 - Stories of The Buddha’s Former Births

[PDF] Sutta The Jataka.vol.6 - Stories of The Buddha’s Former Births

[PDF] Vinaya Culavagga - The Book of The Discipline V

[PDF] Vinaya Magavagga - The Book of The Discipline IV

[PDF] Vinaya Parivara - The Book of The Discipline VI

[PDF] Vinaya The Book of The Discipline

[PDF] Vinaya Vibhanga - The Book of The Discipline I

[PDF] Vinaya Vibhanga - The Book of The Discipline II

[PDF] Vinaya Vibhanga - The Book of The Discipline III

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Pali Buddhist Texts Explained to the Beginner

Website:
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Description:
An Introductory Reader and Grammar By Rune E. A. Johansson.

Pali is one of the Middle Indian idioms and the classical language of
Theravada Buddhism. It is therefore important both to linguists and
students of Buddhism. This introductory book centres on a collection of
original texts, each selected as an especially important and beautiful
formulation of a Buddhist idea. By means of a vocabulary, translation
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with little preparation. Detailed explanations are provided for the
many technical terms, which have frustrated so many western explorers of
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University of Delhi Department of Buddhist Studies

City: Delhi
Website:
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Description:
The
Department of Buddhist Studies was established in 1957 as follow up to
the action initiated by the Government of India on the occasion of the
celebration of 2500 years of Buddhism on 24 May 1956. This department,
the first of its kind in India, was established with the primary
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Offers courses:
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Dhamma Talks delivered by Late Ven. Amatha Gavesi Thera of Sri Lanka during meditation retreats in Singapore in 1992.

See also: http://www.oocities.com/venamathagavesi/talks.htm
 

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This course
is based on Gil Fronsdal’s six-week Introduction to Mindfulness
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reflections for bringing the practice into daily life.

5 weeks of personal support is offered by various teachers either by
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The course may also be Audited without personal teacher support.
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A Buddhist Catechism

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Classic text by Henry Steel Olcott updated for the modern reader.

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Sutta chants in Pali, the original language of the Buddha.

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5 Buddhamaṅgalagātha (8) 1.mp3
6 Twenty-Eight Buddhas (9) 1.mp3
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Bhavatu sabbamaṅgalaṃ (a blessing) (Samatha Chanters, 1 MB, 1:05 min)
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Iti pi so (Samatha Chanters, 2.7 MB, 2:57 min)
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Pali Chanting in Thai Script …

   
… in Romanized Pali and

   
with English Translation

Collecting and publishing the Theravada

   
Chantings as recited in Thailand is the

   
purpose of this blog.

best viewed with Mac and Firefox

   
In case you want to download this text in Excel, please

   
use the Font Lucida Grande

Much more information, Audio and pdf files :

    Pali Sutta, Gatha and Paritta in Thai Script

   
    pdf file of the Pali Chantings

   
    Audio files, information etc

CONTENT:

   
The Pali Alphabet

   
The Vowels

   
The Consonants

Different Texts and Chantings

   
1_Abhaya Gaathaa Paritta / Abhaya Gāthā

   
2_ Tisarana / Namo Tassa

   
3_ The Three Refuges

   
4_ Attha Sila - The Eight Precepts

   
4.1_Panca Sila - The Five Precepts

Morning chanting

   
5_ Salutation to the Triple Gem - Ratanattaya Vandanaa

   
6_Bowing to the Triple Gem

   
7_Tisarana / Namo Tassa

   
8_Buddha Bhithuti - Praise to the Buddha

   
9_Dhamma Bhithuti / Praise to the Dhamma

   
10_Sangha Bhithuti - Praise to the Sangha

   
11_Ratanattayapanaamagaathaa - Salutation to the triple gem

   
……..and passages for dispassioneteness

   
12_Samvega Parikittanapaatha - Passages conducive to

   
…… dispassionateness

Evening Chanting

13_Buddha Nussati - Recollection on the Buddha

   
14_Buddha Bhigiiti - Hymn to the Buddha

   
15_Dhamma Nussati - Recollection on the Dhamma

   
16_Dhamma Bhigiiti - Hymn to the Dhamma

   
17_Sangha Nussati - Recollection on the Sangha

   
18_Sangha Bhigiiti - Hymn to the Sangha (end of evening chanting)

Other Texts

   
Contemplation of the Body - 31 Body Parts

Five Subjekts for Frequent Recollection - Abhinhapacca

   
… vekkhanāpātha

Phra Gāthā Ākāravattāsūtra - itipi so

   
….. bhagavā parts 1. + 17.

Pali Chanting Videos with subtitles

   
Please scroll down….

Ältere Posts Startseite

   
Abonnieren Posts (Atom)

paliinthaiscript.blogspot.com

AN 3.66 -

Kesamutti [aka Kālāmā] Sutta
— To the Kālāmas of Kesamutti —
In this famous sutta, the Buddha reminds us to ultimately trust
only our own direct experience of the reality, not what is declared by
others, even if they happen to be our ‘revered teacher’.

Note: info·bubbles on every Pali word

05) Classical Pāḷi,

29) Classical English,Roman,

Evaṃ me sutaṃ:

Thus have I heard:

Ekaṃ
samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhu·saṅghena
saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tad·avasari. Assosuṃ kho
kesamuttiyā kālāmā: ‘samaṇo khalu, bho, gotamo sakya·putto sakya·kulā
pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhu·saṅghena saddhiṃ
kesamuttaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo
kittisaddo abbhuggato: ‘itipi so Bhagavā arahaṃ sammā·sambuddho,
vijjā·caraṇa·sampanno, sugato, loka·vidū, anuttaro purisa·damma·sārathi,
satthā deva·manussānaṃ, Buddho Bhagavā·ti. So imaṃ lokaṃ sa·deva·kaṃ
sa·māra·kaṃ sa·brahma·kaṃ sa·s·samaṇa·brāhmaṇiṃ pajaṃ sa·deva·manussaṃ
sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādi·kalyāṇaṃ
majjhe·kalyāṇaṃ pariyosāna·kalyāṇaṃ sātthaṃ sa·byañjanaṃ;
kevala·paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti’. Sādhu kho pana
tathārūpānaṃ arahataṃ dassanaṃ hotī’ti.

On one occasion, the
Bhagavā, traveling on tour among the Kosalans with a large saṅgha of
bhikkhus, arrived at a town of the Kālāmas named Kesamutti. So the
Kālāmas of Kesamutti heard: ‘The samaṇa Gotama, bho, the son of the
Sakyas who has gone forth from the Sakyan family, traveling on tour
among the Kosalans with a large saṅgha
of bhikkhus, has reached Kesamutti. And it is that venerable Gotama,
about whom such a good reputation has spread: “surely, he is a
Bhagavā, an arahant, rightly and fully awakened, accomplished in vijjā
and [good] conduct, faring well, knowing the world, the unsurpassed
leader of persons to be tamed, teacher of devas and humans, a Buddha, a
Bhagavā. He makes known this world with its devas, with its Māras, with
its Brahmas, with the samaṇas and brahmins, [this] generation with
rulers and peoples, having experienced himself abhiññā. He teaches the
Dhamma which is advantageous in the beginning, advantageous in the
middle, advantageous in the end, with the [right] meaning and with the
[right] phrasing; he reveals the brahmacariya which is completely
perfect and pure.” And seeing such an arahant would be profitable.’

Atha
kho kesamuttiyā kālāmā yena bhagavā ten·upasaṅkamiṃsu; upasaṅkamitvā
app·ekacce bhagavantaṃ abhivādetvā ekam·antaṃ nisīdiṃsu; app·ekacce
bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā
ekam·antaṃ nisīdiṃsu; app·ekacce yena bhagavā ten·añjaliṃ paṇāmetvā
ekam·antaṃ nisīdiṃsu; app·ekacce nāma·gottaṃ sāvetvā ekam·antaṃ
nisīdiṃsu; app·ekacce tuṇhībhūtā ekam·antaṃ nisīdiṃsu. Ekam·antaṃ
nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etad·avocuṃ:

So
the Kālāmas of Kesamutti approached the Bhagavā; having approached,
some of them paid respect to the Bhagavā and sat down to one side; some
of them exchanged friendly greetings with the Bhagavā
and, having exchanged friendly greetings and a cordial talk, sat down
to one side; some of them raised their joined hands in salutation to the
Bhagavā
and sat down to one side; some of them announced their name and clan
and sat down to one side. Sitting to one side, the Kālāmas of Kesamutti
said to the Bhagavā:

–
Santi,
bhante, eke samaṇa·brāhmaṇā kesamuttaṃ āgacchanti. Te sakaṃ·yeva vādaṃ
dīpenti jotenti, para·ppavādaṃ pana khuṃsenti vambhenti paribhavanti
opapakkhiṃ karonti. Apare·pi, bhante, eke samaṇa·brāhmaṇā kesamuttaṃ
āgacchanti. Te·pi sakaṃ·yeva vādaṃ dīpenti jotenti, para·ppavādaṃ pana
khuṃsenti vambhenti paribhavanti opapakkhiṃ karonti. Tesaṃ no, bhante,
amhākaṃ hot·eva kaṅkhā hoti vicikicchā: ‘ko su nāma imesaṃ bhavataṃ
samaṇa·brāhmaṇānaṃ saccaṃ āha, ko musā’ti?

–
There are, bhante, samaṇas and brahmans
who come to Kesamutti. They expound and extol their own doctrine, but
they disparage, despise, treat with contempt and debunk the doctrines of
others. Then, bhante, some other samaṇas and brahmans
come to Kesamutti. They too expound and extol their own doctrine, and
they disparage, despise, treat with contempt and debunk the doctrines of
others.
On account of that, bhante, there is for us perplexity and vicikicchā:
‘Which then, of these venerable samaṇas and brahmans say the truth, and
which speak falsely?’

–
Alañ·hi vo, kālāmā, kaṅkhituṃ alaṃ
vicikicchituṃ. Kaṅkhanīy·eva pana vo ṭhāne vicikicchā uppannā. Etha
tumhe kālāmā mā anussavena,{1} mā param·parāya,{2} mā iti·kirāya,{3} mā
piṭaka·sampadānena,{4} mā takka·hetu,{5} mā naya·hetu,{6} mā
ākāra·parivitakkena,{7} mā diṭṭhi·nijjhāna·kkhantiyā,{8} mā
bhabba·rūpatāya,{9} mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va
jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā
viññu·garahitā, ime dhammā samattā samādinnā ahitāya dukkhāya
saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.

–
Of course, Kālāmas, you are perplexed, of course you are doubting. Vicikicchā
has arisen in you on account of a perplexing matter. Do not go, you
Kālāmas, by what you have heard said, nor by what has been transmitted
[by a tradition], nor by the general consensus, nor by what has been
handed down in a collection of texts, nor on the basis of logical
reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable,
nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever,
Kālāmas, you know for yourselves: ‘These dhammas are akusala, these
dhammas are sāvajja, these dhammas are censured by the wise, these
dhammas, when undertaken and carried out, lead to harm and dukkha’,
then, Kālāmas, you should abandon them.

–
Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

–
What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?

–
Ahitāya, bhante.

–
For his harm, bhante.

–
Luddho
pan·āyaṃ, kālāmā, purisa·puggalo lobhena abhibhūto pariyādinna·citto
pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi
bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ
ahitāya dukkhāyā ti.

–
And this greedy person, Kālāmas, his citta being overcome, overpowered by lobha,
destroys life, takes what is not given, goes to the wife of another,
speaks falsely, and prompts others to do the same, which is for his long
term harm and dukkha.

–
Evaṃ, bhante.

–
Indeed, bhante.

–
Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

–
What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?

–
Ahitāya, bhante.

–
For his harm, bhante.

–
Duṭṭho
pan·āyaṃ, kālāmā, purisa·puggalo dosena abhibhūto pariyādinna·citto
pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi
bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ
ahitāya dukkhāyā ti.

–
And this aversive person, Kālāmas, his citta being overcome, overpowered by dosa,
destroys life, takes what is not given, goes to the wife of another,
speaks falsely, and prompts others to do the same, which is for his long
term harm and dukkha.

–
Evaṃ, bhante.

–
Indeed, bhante.

–
Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

–
What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?

–
Ahitāya, bhante.

–
For his harm, bhante.

–
Mūḷho
pan·āyaṃ, kālāmā, purisa·puggalo mohena abhibhūto pariyādinna·citto
pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi
bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ
ahitāya dukkhāyā ti.

–
And this deluded person, Kālāmas, his citta being overcome, overpowered by dosa,
destroys life, takes what is not given, goes to the wife of another,
speaks falsely, and prompts others to do the same, which is for his long
term harm and dukkha.

–
Evaṃ, bhante.

–
Indeed, bhante.

–
Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā ti?

–
So what do you think, Kālāmas, are these dhammas kusala or akusala?

–
Akusalā, bhante.

–
Akusala, bhante.

–
Sāvajjā vā anavajjā vā ti?

–
Sāvajja or anavajja?

–
Sāvajjā, bhante.

–
Sāvajja, bhante.

–
Viññu·garahitā vā viññu·ppasatthā vā ti?

–
Censured by the wise or commended by the wise?

–
Viññu·garahitā, bhante.

–
Censured by the wise, bhante.

–
Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?

–
If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?

–
Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti. Evaṃ no ettha hotī ti.

–
If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.

–
Iti
kho, kālāmā, yaṃ taṃ avocumha: ‘etha tumhe, kālāmā mā anussavena, mā
param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā
naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā
bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe kālāmā attanā·va
jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā
viññu·garahitā, ime dhammā samattā samādinnā ahitāya dukkhāya
saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyāthā’ti. Iti yaṃ taṃ vuttaṃ,
idam·etaṃ paṭicca vuttaṃ.

– This, Kālāmas, is what I said: “Do
not go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala,
these dhammas are sāvajja, these dhammas are censured by the wise, these
dhammas, when undertaken and carried out, lead to harm and dukkha’,
then, Kālāmas, you should abandon them.” Thus has it been said, it has
been said considering this.
Etha tumhe, kālāmā, mā anussavena, mā
param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā
naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā
bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va
jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā
viññu·ppasatthā, ime dhammā samattā samādinnā hitāya sukhāya
saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.

Do not go, you Kālāmas, by what you have heard said, nor by what has
been transmitted [by a tradition], nor by the general consensus, nor by
what has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable,
nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever,
Kālāmas, you know for yourselves: ‘These dhammas are kusala, these
dhammas are anavajja, these dhammas are commended by the wise, these
dhammas, when undertaken and carried out, lead to welfare and sukha’,
then, Kālāmas, having reached them, you should dwell in them.

–
Taṃ kiṃ maññatha, kālāmā, a·lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

–
What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?

–
Hitāya, bhante.

–
For his welfare, bhante.

–
A·luddho
pan·āyaṃ, kālāmā, purisa·puggalo lobhena an·abhibhūto
a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ
gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa
hoti dīgha·rattaṃ hitāya sukhāyā ti.

–
And this ungreedy person, Kālāmas, his citta not being overcome, not overpowered by lobha,
does not destroy life, does not take what is not given, does not go to
the wife of another, does not speak falsely, and does not prompt others
to do the same, which is for his long term welfare and sukha.

–
Evaṃ, bhante.

–
Indeed, bhante.

–
Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

–
What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?

–
Hitāya, bhante.

–
For his welfare, bhante.

–
A·duṭṭho
pan·āyaṃ, kālāmā, purisa·puggalo dosena an·abhibhūto
a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ
gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa
hoti dīgha·rattaṃ hitāya sukhāyā ti.

–
And this unaversive person, Kālāmas, his citta not being overcome, not overpowered by lobha,
does not destroy life, does not take what is not given, does not go to
the wife of another, does not speak falsely, and does not prompt others
to do the same, which is for his long term welfare and sukha.

–
Evaṃ, bhante.

–
Indeed, bhante.

–
Taṃ kiṃ maññatha, kālāmā, amoho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?

–
What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?

–
Hitāya, bhante.

–
For his welfare, bhante.

–
A·mūḷho
pan·āyaṃ, kālāmā, purisa·puggalo mohena an·abhibhūto
a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ
gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa
hoti dīgha·rattaṃ hitāya sukhāyā ti.

–
And this undeluded person, Kālāmas, his citta not being overcome, not overpowered by lobha,
does not destroy life, does not take what is not given, does not go to
the wife of another, does not speak falsely, and does not prompt others
to do the same, which is for his long term welfare and sukha.

–
Evaṃ, bhante.

–
Indeed, bhante.

–
Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā ti?

–
So what do you think, Kālāmas, are these dhammas kusala or akusala?

–
Kusalā, bhante.

–
Kusala, bhante.

–
Sāvajjā vā anavajjā vā ti?

–
Sāvajja or anavajja?

–
Anavajjā, bhante.

–
Anavajja, bhante.

–
Viññu·garahitā vā viññu·ppasatthā vā ti?

–
Censured by the wise or commended by the wise?

–
Viññu·ppasatthā, bhante.

–
Commended by the wise, bhante.

–
Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?

–
If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?

–
Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī ti.

–
If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.

–
Iti
kho, kālāmā, yaṃ taṃ avocumhā: ‘etha tumhe, kālāmā mā anussavena, mā
param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā
naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā
bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va
jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā
viññu·ppasatthā, ime dhammā samattā samādinnā hitāya sukhāya
saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti. Iti yaṃ
taṃ vuttaṃ idam·etaṃ paṭicca vuttaṃ.

–

This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you have
heard said, nor by what has been transmitted [by a tradition], nor by
the general consensus, nor by what has been handed down in a collection
of texts, nor on the basis of logical reasoning, nor on the basis of
inference, nor by reflection on appearances, nor by agreement after
pondering
views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is
our revered teacher’. Whenever, Kālāmas, you know for yourselves:
‘These dhammas are kusala, these dhammas are anavajja, these dhammas are
commended by the wise, these dhammas, when undertaken and carried out,
lead to welfare and sukha’, then, Kālāmas, having reached them, you
should dwell in them.” Thus has it been said, it has been said
considering this.

Sa kho so kālāmā ariya·sāvako evaṃ
vigat·ābhijjho vigatā·byāpādo a·sammūḷho sampajāno patissato
mettā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ
tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ mettā·sahagatena cetasā vipulena
mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

Such an ariya·sāvaka, Kālāmas, thus devoid of abhijjhā, devoid of byāpāda, undeluded, sampajāna, (consistently) sata, dwells
pervading one direction with a citta imbued with mettā, likewise the
second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with mettā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will.

Karuṇā·sahagatena
cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā
catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ
lokaṃ karuṇā·sahagatena cetasā vipulena mahaggatena appamāṇena averena
abyāpajjhena pharitvā viharati.

He
dwells pervading one direction with a citta imbued with karuṇā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with karuṇā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.

Muditā·sahagatena
cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā
catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ
lokaṃ muditā·sahagatena cetasā vipulena mahaggatena appamāṇena averena
abyāpajjhena pharitvā viharati.

He
dwells pervading one direction with a citta imbued with muditā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with muditā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.

Upekkhā·sahagatena
cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā
catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ
lokaṃ upekkhā·sahagatena cetasā vipulena mahaggatena appamāṇena averena
abyāpajjhena pharitvā viharati.

He
dwells pervading one direction with a citta imbued with upekkhā,
likewise the second, likewise the third, likewise the fourth; so above,
below, transversely, everywhere and in every respect, he dwells
pervading the entire world with a citta imbued with upekkhā, abundant,
extensive, boundless, devoid of hostility, devoid of ill-will.

Sa
kho so, kālāmā, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto
evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme
cattāro assāsā adhigatā honti:

Such an ariya·sāvaka,
Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained four
confidences in the visible order of phenomena:

‘Sace
kho pana atthi paro loko, atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ
vipāko, ath·āhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapajjissāmī’ti: ayam·assa paṭhamo assāso adhigato hoti.

‘If there is another world, there is a fruit and result of kamma
rightly and wrongly performed, then at the breakup of the body, after
death, I will re-arise in a good destination, a state of happiness’:
this is the first confidence he has gained.

‘Sace
kho pana n·atthi paro loko, n·atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ
vipāko, idh·āhaṃ diṭṭheva dhamme averaṃ a·byāpajjhaṃ anīghaṃ sukhiṃ
attānaṃ pariharāmī’ti: ayam·assa dutiyo assāso adhigato hoti.

‘And
if there is no another world, there is no fruit nor result of kamma
rightly and wrongly performed, then in the visible order of phenomena I
look after myself without hostility, without ill-will, without trouble,
happy’: this is the second confidence he has gained.

‘Sace
kho pana karoto karīyati pāpaṃ, na kho pan·āhaṃ kassaci pāpaṃ cetemi.
A·karontaṃ kho pana maṃ pāpa·kammaṃ kuto dukkhaṃ phusissatī’ti:
ayam·assa tatiyo assāso adhigato hoti.

‘And if pāpa befalls
its doer, I do not intend any pāpa. Not having done pāpa kamma, how
would dukkha touch me?’: this is the third confidence he has gained.

‘Sace
kho pana karoto na karīyati pāpaṃ, ath·āhaṃ ubhayen·eva visuddhaṃ
attānaṃ samanupassāmī’ti: ayam·assa catuttho assāso adhigato hoti.

‘And if pāpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.

Sa
kho so, kālāmā, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto
evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme ime
cattāro assāsā adhigatā hontī·ti.

Such an ariya·sāvaka,
Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained these
four confidences in the visible order of phenomena.

–
Evam·etaṃ,
bhagavā, evam·etaṃ, sugata! Sa kho so, bhante, ariya·sāvako evaṃ
avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ
visuddha·citto, tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.

–
So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka,
Bhante, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained four
confidences in the visible order of phenomena:

‘Sace
kho pana atthi paro loko, atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ
vipāko, ath·āhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapajjissāmī’ti: ayam·assa paṭhamo assāso adhigato hoti.

‘If there is another world, there is a fruit and result of kamma
rightly and wrongly performed, then at the breakup of the body, after
death, I will re-arise in a good destination, a state of happiness’:
this is the first confidence he has gained.

‘Sace
kho pana n·atthi paro loko, n·atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ
vipāko, ath·āhaṃ diṭṭheva dhamme averaṃ a·byāpajjhaṃ anīghaṃ sukhiṃ
attānaṃ pariharāmī’ti: ayam·assa dutiyo assāso adhigato hoti.

‘And
if there is no another world, there is no fruit nor result of kamma
rightly and wrongly performed, then in the visible order of phenomena I
look after myself without hostility, without ill-will, without trouble,
happy’: this is the second confidence he has gained.

‘Sace
kho pana karoto karīyati pāpaṃ, na kho pan·āhaṃ – kassaci pāpaṃ cetemi.
A·karontaṃ kho pana maṃ pāpa·kammaṃ kuto dukkhaṃ phusissatī’ti:
ayam·assa tatiyo assāso adhigato hoti.

‘And if pāpa befalls
its doer, I do not intend any pāpa. Not having done pāpa kamma, how
would dukkha touch me?’: this is the third confidence he has gained.

‘Sace
kho pana karoto na karīyati pāpaṃ, ath·āhaṃ ubhayen·eva visuddhaṃ
attānaṃ samanupassāmī’ti: ayam·assa catuttho assāso adhigato hoti.

‘And
if pāpa does not befall its doer, then I consider myself pure in both
respects’: this is the fourth confidence he has gained.

Sa kho
so, bhante, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ
a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme ime
cattāro assāsā adhigatā honti.

Such an ariya·sāvaka,
Bhante, having a mind thus unhostile, having a mind thus unmalevolent,
having a mind thus unsoiled, having a mind thus pure, has gained these
four confidences in the visible order of phenomena.

Abhikkantaṃ,
bhante, abhikkantaṃ, bhante! Seyyathāpi bhante nikkujjitaṃ vā
ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya,
andhakāre vā tela·pajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti;
evam·evaṃ bhagavatā aneka·pariyāyena dhammo pakāsito. Ete mayaṃ, bhante,
bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhu·saṅghañca. Upāsake no,
bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate ti.

Excellent, Bhante, excellent, Bhante! Just as, Bhante, if one were to
set upright what was overturned, or to uncover what was hidden, or to
show the way to one who was erring, or to hold an oil lamp in the
darkness, [thinking:] ‘Those who have eyes will see visible forms’; in
the
same way, the Dhamma has been revealed by the Bhagavā in various ways.
So we, Bhante, go for refuge to the Bhagavā, to the Dhamma and to the
saṅgha of bhikkhus. Let the Bhagavā, Bhante, admit us as upāsakas having
gone for refuge from today on, for life.

 Bodhi leaf
Bodhi leaf

Notes

1. anussava: [anu+sava]
(lit: what is heard/learned along, what is in conformity with what has
been heard/learned) - ‘oral tradition’ (B. Bodhi) - ‘reports’ (Than. B.)
- ‘what has been acquired by repeated hearing’ (Soma Thera). B. Bodhi
writes about it: “generally understood to refer to the Vedic
tradition, which, according to the Brahmins, had originated with the
Primal Deity and had been handed down orally through successive
generations.”

The term is clearly used with the meaning of ‘report’ at MN 68:

Idhānuruddhā,
bhikkhu suṇāti: ‘Itthannāmo bhikkhu kālakato; so bhagavatā byākato
aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti
anussava·ssuto vā: ‘evaṃ·sīlo so āyasmā ahosi

Here, Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so
has died; it has been declared by the Bhagavā that he was established
in (final) knowledge.’ And he has seen that venerable one himself or he
has heard the report: ‘That venerable one’s virtue was thus

At
MN 76 are given as synonyms itihitiha·parampara and piṭaka·sampada
(’what has been transmitted dogmatically’, ‘what has been handed down in
a collection of texts’), both of which refer to traditions (see
following notes).

So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:

..idh·ekacco satthā anussaviko hoti anussava·sacco. So anussavena itihitiha-paramparāya piṭaka-sampadāya dhammaṃ deseti.

..a certain teacher is one who goes by a lore/tradition, who takes a lore/tradition
for the truth. He teaches a dhamma in conformity with what he has
heard, through what has been transmitted dogmatically, through what has
been handed down in a collection of texts.

In the context of the Kālāma Sutta, given the fact that the listeners
have been hearing mutually contradicting doctrines, it would be quite
logical that the first expression would refer directly to it, so ‘what you have heard said’ seems to be a satisfying rendering.

2. paramparā: [para+para]
(lit: ‘further-further’, or ‘another-another’ ie. one after the other,
successive) - ‘lineage of teaching’ (B. Bodhi) - legends (Than. B.) -
tradition
(Soma Th.). B. Bodhi writes about it: “‘lineage’, signifies tradition
in general, an unbroken succession of teachings or teachers.” However,
it may not be that simple.

It is obviously an idiomatic expression, which is not precisely
self-explanatory, which seems to be quite loose in meaning and to accept
a
relatively large panel of contexts. As an example, we find
bāhā·paramparāya in the Pārājika of the Vinaya Pitaka, and it means ‘arm
in arm’ (Pr 282):

sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.

Parampara·bhojana·sikkhāpada
is one of the Pātimokkha rules and refers to an ‘out-of-turn/extra
meal’, which Than B. sums up as follows: “The
term out-of-turn meal covers two sorts of situations: A bhikkhu has
been invited to a meal consisting of any of the five staple foods but
then either (1) goes elsewhere and eats another meal consisting of any
of the five staple foods at the same time as the meal to which he was
originally invited; or (2) eats a staple food prior to going to the
meal.”

In
the Parivāra of the Vinaya, the word ācariya·paramparā means obviously
‘lineage of teachers’, but this may belong to relatively late
literature.

At MN 83 ‘paramparā caturāsītirājasahassāni’ means
‘84000 successive kings’ (even though this sutta seems to be of
relatively late origin too).

And at MN 95 and 99, regarding the vedic hymns, it is said:

yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro
yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ
tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti
seyyathidaṃ..

among the brahman seers of the past, the creators of the hymns, the
composers of the hymns, those ancient hymns, sung, repeated, &
collected, which brahmans at present still sing, still chant, repeating
what was said, repeating what was spoken, ie..

And then, as a commentary to this situation:

Seyyathāpi (..) andhaveṇi paramparā·saṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati.

Just
as if (..) there would be a file of blind men attached one to another:
the first one does not see, the middle one does not see, and the last
one does not see.

So the word is clearly used here with a reference to an oral tradition
of blind repetition. This proves that there is indeed some ground for
the above mentioned assertion of B. Bodhi, and the interpretation of paramparā as a teaching that comes through a ‘lineage’.

We
find as well (as at MN 76) the compound itihitiha·parampara, which is
also usually associated with anussava and piṭaka·sampada (’what has been
transmitted dofmatically’, ‘what has been handed down in a collection
of texts’), and it seems that the simple parampara we have here is a
shortening of this term.

The reduplication itih·itiha (’thus-thus’) seems to refer to
dogmatism (’thus indeed it is!’), which would be consistent with early
exegesis: in the Cūḷaniddesa of the Khuddaka Nikāya (Nc 106), in an
explanation
of the expression ’sabbaṃ taṃ itihītiha’ (everything that is itihītiha)
all the terms of this passage are cited (itikirāya paramparāya etc.),
and the following explanation is added: ‘na sāmaṃ sayamabhiññātaṃ na
attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsū’ (they expounded the teaching
without having experienced it themselves, without having ascertained it
personally).

So according to the early exegesis, and keeping in
mind the examples found at MN 95 and 99, itih·itiha·param·para could
mean ‘what has been transmitted dogmatically’. And since the
reduplication param·para seems to emphasize the idea of transmission, it
would make sense in our case to render it as ‘what has been transmitted
[by a tradition]’.

3. iti·kira: [iti+kira]
(lit: ‘thus surely/one would expect’) - ‘hearsay’ (B. Bodhi) -
tradition
(Than. B.) - rumor (Soma Th.). B. Bodhi writes about it: ‘“Hearsay” (or
“report”; itikarā) may mean popular opinion or general consensus’,
but we may note the misspelling of the word that might be a source of
confusion.
This word does not appear in any other context, so we are left with a
semantical analysis and guesses. ‘General consensus’ seems to make
sense.

4. piṭakasampadāna: [piṭaka+sampadāna]
- ‘a collection of scriptures’ (B. Bodhi) - scripture (Than. B.) -
‘what
is in a scripture’ (Soma Th.). B. Bodhi writes about it: “‘a collection
of scriptures’ (piṭaka-sampadā) signifies any collection of religious
texts regarded as infallible.”
The term is quite self-explanatory. However, given the order of the
words in this compound, the emphasis seems to be rather on the last one.
And given the fact that at that time the knowledge was transmitted
orally (so
’scripture’ doesn’t seem quite appropriate), the rendering ‘what has
been handed down in a collection of texts’ seems more satisfying.

5. takka·hetu:
logical reasoning (B. Bodhi) - logical conjecture (Than. B.) - surmise
(Soma
Th.). The compound itself does not appear in any other context, so we
are again left with a semantic analysis. Takka means ‘thought,
reflection, reasoning, logic or butter-milk’. At DN 1 and MN 76, the
words takkī, and thereby takka, are explained as follows:

..idh·ekacco satthā takkī hoti vīmaṃsī. So takka·pariyāhataṃ vīmaṃs·ānucaritaṃ sayaṃ·paṭibhānaṃ dhammaṃ deseti.

..a
certain [individual] is a reasoner, an investigator. He teaches a
dhamma hammered out by reasoning/logical thinking, following lines of
investigation as they occur to him.

So takka seems to
be satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in
compounds, may mean ‘on account of–, for the sake of–, by reason of–, in
consequence of–’ etc. So finally takka·hetu could be rendered by ‘on
the basis of logical reasoning’.

6. naya·hetu:
inferential reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma
Th.). Once again, the compound itself does not appear in any other
context. Naya comes from nayati (=neti), which
means ‘to lead, guide, conduct, to take, carry (away)’, or ‘to draw (a
conclusion),
to understand, to take as’. The expression ‘nayaṃ neti’ means ‘to draw a
conclusion’. Naya·hetu seems to be satisfyingly rendered by ‘on the
basis of inference’.

7. ākāra·parivitakka: reflection on
reasons, reasoned reflection (B. Bodhi) - analogies (Than. B.) -
specious reasoning (Soma Th.). Ākāra
has quite a large panel of meanings: ’state, condition, property,
quality, attribute, sign, appearance, form, way, mode, manner, reason,
ground, account’. ‘Appearance’ seems to fit the context better than
‘reasons’. In that case, ākāra·parivitakka would mean ‘reflection on appearances’,
and would refer to theories such as the big bang theory, which is based
on observations of the seeming evolution of the apparent universe.

8. diṭṭhi·nijjhāna·kkhanti:
acceptance of a view after pondering it (B. Bodhi) - agreement through
pondering views (Than. B.) - bias toward a notion that has been
pondered
over [doesn’t seem quite appropriate] (Soma Th.). Nijjhāna·kkhanti is a
substantivation of the expression ‘nijjhānaṃ khamati’. The best way to
understand it is to see in which contexts it appears elsewhere:

SN 25.1

Cakkhuṃ..
mano anicco vipariṇāmī aññathā·bhāvī. (…) Yassa kho, bhikkhave, ime
dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati:
‘dhamm·ānusārī..’

The eye.. the mind is inconstant,
changeable, alterable. (…) One who, after pondering with a modicum of
discernment, has accepted that these phenomena are this way is called a
Dhamma-follower..

SN 55.24

Tathāgata·ppaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti.

The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.

So
it is clear that nijjhāna·kkhanti refers to an intellectual acceptation
that involves some moderate application of paññā, but which is not
enough yet to come to a definite conclusion. See the example of the
elephant footprints given at MN 27. Therefore, ‘agreement after
pondering views’ seems to be an appropriate rendering for
diṭṭhi·nijjhāna·kkhanti.

9. bhabba·rūpatā:
the seeming competence of a speaker (B. Bodhi) - probability (Than. B.)
- another’s seeming ability (Soma Th.). B. Bodhi and Soma Th. simply
follow the Aṭṭhakathā (older commentary). The Aṭṭhakathā, mentions a
speaker as being a bhikkhu, but that doesn’t fit the context of the
Kālāmas (who have been seeing ascetics of different origin), and there
is no mention of any speaker in this expression. The term appears only
once at Ud 70, in a very obscure verse (’mohasambandhano loko, bhabbarūpova dissati’)
out of which it is difficult to draw any clear conclusion, all the more
that the Aṭṭhakathā seems to take it rather as ‘bhavarūpova’.

Bhabba
means ‘able, capable, fit for, possible’, and is mostly used in the
latter sense. Rūpatā means ‘appearance, accordance, conformity’. Two
renderings seem to fit the context: ‘what seems possible’, ‘what seems
probable’. That might refer for example to choosing the most adequate
rendering for a translation.

Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 1 July 2010.
———oOo———
Published as a gift of Dhamma, to be distributed free of charge.

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–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these
dhammas are commended by the wise, these dhammas, when undertaken and
carried out, lead to welfare and sukha’, then, Kālāmas, having reached
them, you should dwell in them.” Thus has it been said, it has been said
considering this.
KALAMA SUTTA
Tarun Gautam
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29) Classical English,Roman,
https://www.buddha-vacana.org/sutta/anguttara/03/an03-066.html
AN 3.66 -
Kesamutti [aka Kālāmā] Sutta
  — To the Kālāmas of Kesamutti —

Thus have I heard:

On
one occasion, the Bhagavā, traveling on tour among the Kosalans with a
large saṅgha of bhikkhus, arrived at a town of the Kālāmas named
Kesamutti. So the Kālāmas of Kesamutti heard: ‘The samaṇa Gotama, bho,
the son of the Sakyas who has gone forth from the Sakyan family,
traveling on tour among the Kosalans with a large saṅgha of bhikkhus,
has reached Kesamutti. And it is that venerable Gotama, about whom such a
good reputation has spread: “surely, he is a Bhagavā, an arahant,
rightly and fully awakened, accomplished in vijjā and [good] conduct,
faring well, knowing the world, the unsurpassed leader of persons to be
tamed, teacher of devas and humans, a Buddha, a Bhagavā. He makes known
this world with its devas, with its Māras, with its Brahmas, with the
samaṇas and brahmins, [this] generation with rulers and peoples, having
experienced himself abhiññā. He teaches the Dhamma which is advantageous
in the beginning, advantageous in the middle, advantageous in the end,
with the [right] meaning and with the [right] phrasing; he reveals the
brahmacariya which is completely perfect and pure.” And seeing such an
arahant would be profitable.’
So the Kālāmas of Kesamutti approached
the Bhagavā; having approached, some of them paid respect to the Bhagavā
and sat down to one side; some of them exchanged friendly greetings
with the Bhagavā and, having exchanged friendly greetings and a cordial
talk, sat down to one side; some of them raised their joined hands in
salutation to the Bhagavā and sat down to one side; some of them
announced their name and clan and sat down to one side. Sitting to one
side, the Kālāmas of Kesamutti said to the Bhagavā:

– There are,
bhante, samaṇas and brahmans who come to Kesamutti. They expound and
extol their own doctrine, but they disparage, despise, treat with
contempt and debunk the doctrines of others. Then, bhante, some other
samaṇas and brahmans come to Kesamutti. They too expound and extol their
own doctrine, and they disparage, despise, treat with contempt and
debunk the doctrines of others. On account of that, bhante, there is for
us perplexity and vicikicchā: ‘Which then, of these venerable samaṇas
and brahmans say the truth, and which speak falsely?’

– Of
course, Kālāmas, you are perplexed, of course you are doubting.
Vicikicchā has arisen in you on account of a perplexing matter. Do not
go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala,
these dhammas are sāvajja, these dhammas are censured by the wise, these
dhammas, when undertaken and carried out, lead to harm and dukkha’,
then, Kālāmas, you should abandon them.

– What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?

– For his harm, bhante.

–
And this greedy person, Kālāmas, his citta being overcome, overpowered
by lobha, destroys life, takes what is not given, goes to the wife of
another, speaks falsely, and prompts others to do the same, which is for
his long term harm and dukkha.

– Indeed, bhante.

– What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?

– For his harm, bhante.

–
And this aversive person, Kālāmas, his citta being overcome,
overpowered by dosa, destroys life, takes what is not given, goes to the
wife of another, speaks falsely, and prompts others to do the same,
which is for his long term harm and dukkha.

– Indeed, bhante.

– What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?

– For his harm, bhante.

–
And this deluded person, Kālāmas, his citta being overcome, overpowered
by dosa, destroys life, takes what is not given, goes to the wife of
another, speaks falsely, and prompts others to do the same, which is for
his long term harm and dukkha.

– Indeed, bhante.

– So what do you think, Kālāmas, are these dhammas kusala or akusala?

– Akusala, bhante.

– Sāvajja or anavajja?

– Sāvajja, bhante.

– Censured by the wise or commended by the wise?

– Censured by the wise, bhante.

– If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?

– If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.

–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these
dhammas are censured by the wise, these dhammas, when undertaken and
carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon
them.” Thus has it been said, it has been said considering this.
Do
not go, you Kālāmas, by what you have heard said, nor by what has been
transmitted [by a tradition], nor by the general consensus, nor by what
has been handed down in a collection of texts, nor on the basis of
logical reasoning, nor on the basis of inference, nor by reflection on
appearances, nor by agreement after pondering views, nor by what seems
probable, nor by [the thought:] ‘The samaṇa is our revered teacher’.
Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala,
these dhammas are anavajja, these dhammas are commended by the wise,
these dhammas, when undertaken and carried out, lead to welfare and
sukha’, then, Kālāmas, having reached them, you should dwell in them.

– What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?

– For his welfare, bhante.

–
And this ungreedy person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.

– Indeed, bhante.

– What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?

– For his welfare, bhante.

–
And this unaversive person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.

– Indeed, bhante.

– What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?

– For his welfare, bhante.

–
And this undeluded person, Kālāmas, his citta not being overcome, not
overpowered by lobha, does not destroy life, does not take what is not
given, does not go to the wife of another, does not speak falsely, and
does not prompt others to do the same, which is for his long term
welfare and sukha.

– Indeed, bhante.

– So what do you think, Kālāmas, are these dhammas kusala or akusala?

– Kusala, bhante.

– Sāvajja or anavajja?

– Anavajja, bhante.

– Censured by the wise or commended by the wise?

– Commended by the wise, bhante.

– If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?

– If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.

–
This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you
have heard said, nor by what has been transmitted [by a tradition], nor
by the general consensus, nor by what has been handed down in a
collection of texts, nor on the basis of logical reasoning, nor on the
basis of inference, nor by reflection on appearances, nor by agreement
after pondering views, nor by what seems probable, nor by [the thought:]
‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for
yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these
dhammas are commended by the wise, these dhammas, when undertaken and
carried out, lead to welfare and sukha’, then, Kālāmas, having reached
them, you should dwell in them.” Thus has it been said, it has been said
considering this.

Such an ariya·sāvaka, Kālāmas, thus devoid of
abhijjhā, devoid of byāpāda, undeluded, sampajāna, (consistently) sata,
dwells pervading one direction with a citta imbued with mettā, likewise
the second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with mettā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will.

He dwells
pervading one direction with a citta imbued with karuṇā, likewise the
second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with karuṇā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will.

He dwells
pervading one direction with a citta imbued with muditā, likewise the
second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with muditā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will.

He dwells
pervading one direction with a citta imbued with upekkhā, likewise the
second, likewise the third, likewise the fourth; so above, below,
transversely, everywhere and in every respect, he dwells pervading the
entire world with a citta imbued with upekkhā, abundant, extensive,
boundless, devoid of hostility, devoid of ill-will.

Such an
ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind thus
unmalevolent, having a mind thus unsoiled, having a mind thus pure, has
gained four confidences in the visible order of phenomena:

‘If
there is another world, there is a fruit and result of kamma rightly and
wrongly performed, then at the breakup of the body, after death, I will
re-arise in a good destination, a state of happiness’: this is the
first confidence he has gained.

‘And if there is no another
world, there is no fruit nor result of kamma rightly and wrongly
performed, then in the visible order of phenomena I look after myself
without hostility, without ill-will, without trouble, happy’: this is
the second confidence he has gained.

‘And if pāpa befalls its
doer, I do not intend any pāpa. Not having done pāpa kamma, how would
dukkha touch me?’: this is the third confidence he has gained.

‘And if pāpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.

Such
an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind
thus unmalevolent, having a mind thus unsoiled, having a mind thus pure,
has gained these four confidences in the visible order of phenomena.

–
So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka, Bhante,
having a mind thus unhostile, having a mind thus unmalevolent, having a
mind thus unsoiled, having a mind thus pure, has gained four confidences
in the visible order of phenomena:

‘If there is another world,
there is a fruit and result of kamma rightly and wrongly performed, then
at the breakup of the body, after death, I will re-arise in a good
destination, a state of happiness’: this is the first confidence he has
gained.

‘And if there is no another world, there is no fruit nor
result of kamma rightly and wrongly performed, then in the visible order
of phenomena I look after myself without hostility, without ill-will,
without trouble, happy’: this is the second confidence he has gained.

‘And
if pāpa befalls its doer, I do not intend any pāpa. Not having done
pāpa kamma, how would dukkha touch me?’: this is the third confidence he
has gained.

‘And if pāpa does not befall its doer, then I
consider myself pure in both respects’: this is the fourth confidence he
has gained.

Such an ariya·sāvaka, Bhante, having a mind thus
unhostile, having a mind thus unmalevolent, having a mind thus unsoiled,
having a mind thus pure, has gained these four confidences in the
visible order of phenomena.

Excellent, Bhante, excellent, Bhante!
Just as, Bhante, if one were to set upright what was overturned, or to
uncover what was hidden, or to show the way to one who was erring, or to
hold an oil lamp in the darkness, [thinking:] ‘Those who have eyes will
see visible forms’; in the same way, the Dhamma has been revealed by
the Bhagavā in various ways. So we, Bhante, go for refuge to the
Bhagavā, to the Dhamma and to the saṅgha of bhikkhus. Let the Bhagavā,
Bhante, admit us as upāsakas having gone for refuge from today on, for
life.

1. anussava: [anu+sava] (lit: what is heard/learned along,
what is in conformity with what has been heard/learned) - ‘oral
tradition’ (B. Bodhi) - ‘reports’ (Than. B.) - ‘what has been acquired
by repeated hearing’ (Soma Thera). B. Bodhi writes about it: “generally
understood to refer to the Vedic tradition, which, according to the
Brahmins, had originated with the Primal Deity and had been handed down
orally through successive generations.”

The term is clearly used with the meaning of ‘report’ at MN 68:

Here,
Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; it
has been declared by the Bhagavā that he was established in (final)
knowledge.’ And he has seen that venerable one himself or he has heard
the report: ‘That venerable one’s virtue was thus

At MN 76 are
given as synonyms itihitiha·parampara and piṭaka·sampada (’what has been
transmitted dogmatically’, ‘what has been handed down in a collection
of texts’), both of which refer to traditions (see following notes).

So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:

..a
certain teacher is one who goes by a lore/tradition, who takes a
lore/tradition for the truth. He teaches a dhamma in conformity with
what he has heard, through what has been transmitted dogmatically,
through what has been handed down in a collection of texts.
In the
context of the Kālāma Sutta, given the fact that the listeners have been
hearing mutually contradicting doctrines, it would be quite logical
that the first expression would refer directly to it, so ‘what you have
heard said’ seems to be a satisfying rendering.

2. paramparā:
[para+para] (lit: ‘further-further’, or ‘another-another’ ie. one after
the other, successive) - ‘lineage of teaching’ (B. Bodhi) - legends
(Than. B.) - tradition (Soma Th.). B. Bodhi writes about it: “‘lineage’,
signifies tradition in general, an unbroken succession of teachings or
teachers.” However, it may not be that simple.

It is obviously an
idiomatic expression, which is not precisely self-explanatory, which
seems to be quite loose in meaning and to accept a relatively large
panel of contexts. As an example, we find bāhā·paramparāya in the
Pārājika of the Vinaya Pitaka, and it means ‘arm in arm’ (Pr 282):

sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.

Parampara·bhojana·sikkhāpada
is one of the Pātimokkha rules and refers to an ‘out-of-turn/extra
meal’, which Than B. sums up as follows: “The term out-of-turn meal
covers two sorts of situations: A bhikkhu has been invited to a meal
consisting of any of the five staple foods but then either (1) goes
elsewhere and eats another meal consisting of any of the five staple
foods at the same time as the meal to which he was originally invited;
or (2) eats a staple food prior to going to the meal.”

In the
Parivāra of the Vinaya, the word ācariya·paramparā means obviously
‘lineage of teachers’, but this may belong to relatively late
literature.

At MN 83 ‘paramparā caturāsītirājasahassāni’ means
‘84000 successive kings’ (even though this sutta seems to be of
relatively late origin too).

And at MN 95 and 99, regarding the vedic hymns, it is said:

among
the brahman seers of the past, the creators of the hymns, the composers
of the hymns, those ancient hymns, sung, repeated, & collected,
which brahmans at present still sing, still chant, repeating what was
said, repeating what was spoken, ie..

Just as if (..) there would
be a file of blind men attached one to another: the first one does not
see, the middle one does not see, and the last one does not see.

So
the word is clearly used here with a reference to an oral tradition of
blind repetition. This proves that there is indeed some ground for the
above mentioned assertion of B. Bodhi, and the interpretation of
paramparā as a teaching that comes through a ‘lineage’.

We find
as well (as at MN 76) the compound itihitiha·parampara, which is also
usually associated with anussava and piṭaka·sampada (’what has been
transmitted dofmatically’, ‘what has been handed down in a collection of
texts’), and it seems that the simple parampara we have here is a
shortening of this term.

The reduplication itih·itiha
(’thus-thus’) seems to refer to dogmatism (’thus indeed it is!’), which
would be consistent with early exegesis: in the Cūḷaniddesa of the
Khuddaka Nikāya (Nc 106), in an explanation of the expression ’sabbaṃ
taṃ itihītiha’ (everything that is itihītiha) all the terms of this
passage are cited (itikirāya paramparāya etc.), and the following
explanation is added: ‘na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ
dhammaṃ yaṃ kathayiṃsū’ (they expounded the teaching without having
experienced it themselves, without having ascertained it personally).

So
according to the early exegesis, and keeping in mind the examples found
at MN 95 and 99, itih·itiha·param·para could mean ‘what has been
transmitted dogmatically’. And since the reduplication param·para seems
to emphasize the idea of transmission, it would make sense in our case
to render it as ‘what has been transmitted [by a tradition]’.

3.
iti·kira: [iti+kira] (lit: ‘thus surely/one would expect’) - ‘hearsay’
(B. Bodhi) - tradition (Than. B.) - rumor (Soma Th.). B. Bodhi writes
about it: ‘“Hearsay” (or “report”; itikarā) may mean popular opinion or
general consensus’, but we may note the misspelling of the word that
might be a source of confusion. This word does not appear in any other
context, so we are left with a semantical analysis and guesses. ‘General
consensus’ seems to make sense.

4. piṭakasampadāna:
[piṭaka+sampadāna] - ‘a collection of scriptures’ (B. Bodhi) - scripture
(Than. B.) - ‘what is in a scripture’ (Soma Th.). B. Bodhi writes about
it: “‘a collection of scriptures’ (piṭaka-sampadā) signifies any
collection of religious texts regarded as infallible.” The term is quite
self-explanatory. However, given the order of the words in this
compound, the emphasis seems to be rather on the last one. And given the
fact that at that time the knowledge was transmitted orally (so
’scripture’ doesn’t seem quite appropriate), the rendering ‘what has
been handed down in a collection of texts’ seems more satisfying.
5.
takka·hetu: logical reasoning (B. Bodhi) - logical conjecture (Than. B.)
- surmise (Soma Th.). The compound itself does not appear in any other
context, so we are again left with a semantic analysis. Takka means
‘thought, reflection, reasoning, logic or butter-milk’. At DN 1 and MN
76, the words takkī, and thereby takka, are explained as follows:

..a
certain [individual] is a reasoner, an investigator. He teaches a
dhamma hammered out by reasoning/logical thinking, following lines of
investigation as they occur to him.

So takka seems to be
satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in
compounds, may mean ‘on account of–, for the sake of–, by reason of–, in
consequence of–’ etc. So finally takka·hetu could be rendered by ‘on
the basis of logical reasoning’.

6. naya·hetu: inferential
reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma Th.). Once
again, the compound itself does not appear in any other context. Naya
comes from nayati (=neti), which means ‘to lead, guide, conduct, to
take, carry (away)’, or ‘to draw (a conclusion), to understand, to take
as’. The expression ‘nayaṃ neti’ means ‘to draw a conclusion’. Naya·hetu
seems to be satisfyingly rendered by ‘on the basis of inference’.

7.
ākāra·parivitakka: reflection on reasons, reasoned reflection (B.
Bodhi) - analogies (Than. B.) - specious reasoning (Soma Th.). Ākāra has
quite a large panel of meanings: ’state, condition, property, quality,
attribute, sign, appearance, form, way, mode, manner, reason, ground,
account’. ‘Appearance’ seems to fit the context better than ‘reasons’.
In that case, ākāra·parivitakka would mean ‘reflection on appearances’,
and would refer to theories such as the big bang theory, which is based
on observations of the seeming evolution of the apparent universe.

8.
diṭṭhi·nijjhāna·kkhanti: acceptance of a view after pondering it (B.
Bodhi) - agreement through pondering views (Than. B.) - bias toward a
notion that has been pondered over [doesn’t seem quite appropriate]
(Soma Th.). Nijjhāna·kkhanti is a substantivation of the expression
‘nijjhānaṃ khamati’. The best way to understand it is to see in which
contexts it appears elsewhere:

SN 25.1

The eye.. the mind
is inconstant, changeable, alterable. (…) One who, after pondering with a
modicum of discernment, has accepted that these phenomena are this way
is called a Dhamma-follower..

SN 55.24

The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.

So
it is clear that nijjhāna·kkhanti refers to an intellectual acceptation
that involves some moderate application of paññā, but which is not
enough yet to come to a definite conclusion. See the example of the
elephant footprints given at MN 27. Therefore, ‘agreement after
pondering views’ seems to be an appropriate rendering for
diṭṭhi·nijjhāna·kkhanti.

9. bhabba·rūpatā: the seeming competence
of a speaker (B. Bodhi) - probability (Than. B.) - another’s seeming
ability (Soma Th.). B. Bodhi and Soma Th. simply follow the Aṭṭhakathā
(older commentary). The Aṭṭhakathā, mentions a speaker as being a
bhikkhu, but that doesn’t fit the context of the Kālāmas (who have been
seeing ascetics of different origin), and there is no mention of any
speaker in this expression. The term appears only once at Ud 70, in a
very obscure verse (’mohasambandhano loko, bhabbarūpova dissati’) out of
which it is difficult to draw any clear conclusion, all the more that
the Aṭṭhakathā seems to take it rather as ‘bhavarūpova’.

Bhabba
means ‘able, capable, fit for, possible’, and is mostly used in the
latter sense. Rūpatā means ‘appearance, accordance, conformity’. Two
renderings seem to fit the context: ‘what seems possible’, ‘what seems
probable’. That might refer for example to choosing the most adequate
rendering for a translation.

Translated from the Pali by Thanissaro Bhikkhu.
 Access to Insight, 1 July 2010.

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Awakened One with
Awareness the crown prince of Shakya Kingdom in the Northern Prabuddha
Bharat introduced his religion as a revolt against the governance system
prevailing in a strongly stratified feudal society characterized by the
dominance rigid class and caste system Centralization of authority
based on tradition and coercive power, dependency, discrimination in the
distribution of resources, and status and dignity sustaining
exploitation in institutionalized forms legitimized by strong religious
belief system were the basic features of that governance system. This
system was generating sufferings of millions of downtrodden people
termed as Sudras or Dassha. Awakened One with Awareness realized the
sufferings of these people along with the common suffering of all human
beings during their impermanent life time. One day Awakened One with
Awareness would become the number one man in that system assuming
supreme power to steer the kingdom, he would become the head of that
governance system based on the prevalent Vedic values and norms, but it
was quite clear to him that it was not possible to ensure the salvation
of the oppressed human being materially and mentally within the existing
system of governance and/or by using the prevalent power structure.
The
power he inherited was externally exposed and exercised, bestowed on
him due to his position in the social structure where individual self
was uncounted and ignored. Awakened One with Awareness moved on to a
different way, he took individual as basic point of reference and basic
source of power, and lastly he explored a new way of life and new type
of power with a corresponding system of governance. His contemplative
intellectual ability with higher-level mental makeup helped him clearly
understand the evils of the state governance that left the crown,
palace, and his family in search of alternative system for the salvation
of all entities including human being. He took a declassed form, and
after being enlightened through a hazardous process, he revealed a new
lifestyle within new system of governance.