Daily Morning Chants
Anekajāti Pāḷi
Through Countless Births Text
Namo tassa Bhagavato Arahato Sammāsambuddhassa (3x)
Reverence to him, the Fortunate One, the Worthy One, the Perfect Sambuddha
Anekajātisaṁsāraṁ sandhāvissaṁ anibbisaṁ
Through countless births in saṁsāra I have wandered without finding
gahakārakaṁ gavesanto: dukkhā jāti punappunaṁ.
the housebuilder I was seeking: born and suffering again and again.
Gahakāraka diṭṭhosi! Puna gehaṁ na kāhasi:
o housebuilder, now you are seen! You will not build the house again:
sabbā te phāsukā bhaggā, gahakūṭaṁ visaṅkhataṁ,
all your rafters have been broken, and the ridgepole has been destroyed,
visaṅkhāragataṁ cittaṁ, taṇhānaṁ khayam-ajjhagā.
my mind has reached the unconditioned, and craving’s end has been achieved.
Iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati,
This being so, that is; from the arising of this, that arises,
yadidaṁ: avijjāpaccayā saṅkhārā,
that is to say: with ignorance as condition there are (volitional) processes,
saṅkhārapaccayā viññāṇaṁ,
with (volitional) processes as condition: consciousness,
viññāṇapaccayā nāmarūpaṁ,
with consciousness as condition: mind and body,
nāmarūpapaccayā saḷāyatanaṁ,
with mind and body as condition: the six sense spheres,
saḷāyatanapaccayā phasso,
with the six sense spheres as condition: contact,
phassapaccayā vedanā,
with contact as condition: feeling,
vedanāpaccayā taṇhā,
with feeling as condition: craving,
taṇhāpaccayā upādānaṁ,
with craving as condition: attachment,
upādānapaccayā bhavo,
with attachment as condition: continuation,
bhavapaccayā jāti,
with continuation as condition: birth,
jātipaccayā jarāmaraṇaṁ,
with birth as condition: old age, death,
sokaparidevadukkhadomanassupāyāsā sambhavanti,
grief, lamentation, pain, sorrow, and despair (all) arise,
evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Yadā have pātubhavanti dhammā
When (the nature of) things becomes really manifest
ātāpino jhāyato brāhmaṇassa,
to the ardent meditating brāhmaṇa,
athassa kaṅkhā vapayanti sabbā,
then all his doubts disappear,
yato pajānāti sahetudhammaṁ
since he knows (the nature of a) thing and its cause.
Iti imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati,
This not being so, that is not; from the ceasing of this, that ceases,
yadidaṁ: avijjānirodhā saṅkhāranirodho,
that is to say: from the cessation of ignorance, there is the cessation of (volitional) processes,
saṅkhāranirodhā viññāṇanirodho,
from the cessation of (volitional) processes, the cessation of consciousness,
viññāṇanirodhā nāmarūpanirodho,
from the cessation of consciousness, the cessation of mind and body,
nāmarūpanirodhā saḷāyatananirodho,
from the cessation of mind and body, the cessation of the six sense spheres,
saḷāyatananirodhā phassanirodho,
from the cessation of the six sense spheres, the cessation of contact,
phassanirodhā vedanānirodho,
from the cessation of contact, the cessation of feeling,
vedanānirodhā taṇhānirodho,
from the cessation of feeling, the cessation of craving,
taṇhānirodhā upādānanirodho,
from the cessation of craving, the cessation of attachment,
upādānanirodhā bhavanirodho,
from the cessation of attachment, the cessation of continuation,
bhavanirodhā jātinirodho,
from the cessation of continuation, the cessation of birth,
jātinirodhā jarāmaraṇaṁ,
from the cessation of birth, old age, death,
sokaparidevadukkhadomanassupāyāsā nirujjhanti,
grief, lamentation, pain, sorrow, and despair (all) cease,
evam-etassa kevalassa dukkhakkhandhassa nirodho hoti.
and so there is a cessation of this whole mass of suffering.
Yadā have pātubhavanti dhammā
When (the nature of) things becomes really manifest
ātāpino jhāyato brāhmaṇassa,
to the ardent meditating brāhmaṇa,
athassa kaṅkhā vapayanti sabbā,
then all his doubts disappear,
yato khayaṁ paccayānaṁ avedi.
since the destruction of causes has been understood.
Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,
This being so, that is; from the arising of this, that arises,
imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati,
this not being so, that is not; from the ceasing of this, that ceases,
yadidaṁ: avijjāpaccayā saṅkhārā,
that is to say: with ignorance as condition there are (volitional) processes,
saṅkhārapaccayā viññāṇaṁ,
with (volitional) processes as condition: consciousness,
viññāṇapaccayā nāmarūpaṁ,
with consciousness as condition: mind and body,
nāmarūpapaccayā saḷāyatanaṁ,
with mind and body as condition: the six sense spheres,
saḷāyatanapaccayā phasso,
with the six sense spheres as condition: contact,
phassapaccayā vedanā,
with contact as condition: feeling,
vedanāpaccayā taṇhā,
with feeling as condition: craving,
taṇhāpaccayā upādānaṁ,
with craving as condition: attachment,
upādānapaccayā bhavo,
with attachment as condition: continuation,
bhavapaccayā jāti,
with continuation as condition: birth,
jātipaccayā jarāmaraṇaṁ,
with birth as condition: old age, death,
sokaparidevadukkhadomanassupāyāsā sambhavanti,
grief, lamentation, pain, sorrow, and despair (all) arise,
evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so there is an origination of this whole mass of suffering.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
But from the complete fading away and cessation of ignorance, there is the cessation of (volitional) processes,
saṅkhāranirodhā viññāṇanirodho,
from the cessation of (volitional) processes, the cessation of consciousness,
viññāṇanirodhā nāmarūpanirodho,
from the cessation of consciousness, the cessation of mind and body,
nāmarūpanirodhā saḷāyatananirodho,
from the cessation of mind and body, the cessation of the six sense spheres,
saḷāyatananirodhā phassanirodho,
from the cessation of the six sense spheres, the cessation of contact,
phassanirodhā vedanānirodho,
from the cessation of contact, the cessation of feeling,
vedanānirodhā taṇhānirodho,
from the cessation of feeling, the cessation of craving,
taṇhānirodhā upādānanirodho,
from the cessation of craving, the cessation of attachment,
upādānanirodhā bhavanirodho,
from the cessation of attachment, the cessation of continuation,
bhavanirodhā jātinirodho,
from the cessation of continuation, the cessation of birth,
jātinirodhā jarāmaraṇaṁ,
from the cessation of birth, old age, death,
sokaparidevadukkhadomanassupāyāsā nirujjhanti,
grief, lamentation, pain, sorrow, and despair (all) cease,
evam-etassa kevalassa dukkhakkhandhassa nirodho hoti.
and so there is a cessation of this whole mass of suffering.
Yadā have pātubhavanti dhammā
When (the nature of) things becomes really manifest
ātāpino jhāyato brāhmaṇassa,
to the ardent meditating brāhmaṇa,
vidhūpayaṁ tiṭṭhati Mārasenaṁ,
he dwells dispelling Māra’s army,
suriyo va obhāsayam-antalikkhaṁ.
as the sun (dwells) lighting up the firmament.
Hetupaccayo, ārammaṇapaccayo, adhipatipaccayo,
Root condition, object condition, predominance condition,
anantarapaccayo, samanantarapaccayo,
preceding condition, prior condition,
sahajātapaccayo, aññamaññapaccayo,
arising together condition, mutuality condition,
nissayapaccayo, upanissayapaccayo,
support condition, strong support condition,
purejātapaccayo, pacchājātapaccayo, āsevanapaccayo,
arising before condition, arising later condition, habitual condition,
kammapaccayo, vipākapaccayo,
(intentional) deed condition, result condition,
āhārapaccayo, indriyapaccayo,
nutriment condition, faculty condition,
jhānapaccayo, maggapaccayo,
absorption condition, path condition,
sampayuttapaccayo, vippayuttapaccayo,
association condition, disassociation condition,
atthipaccayo, natthipaccayo,
presence condition, absence condition,
vigatapaccayo, avigatapaccayo ti.
disappearance condition, non-disappearance condition.
Jayaparittaṁ
The Success Safeguard
Jayanto Bodhiyā mūle Sakyānaṁ nandivaḍḍhano -
Succeeding at the root of the Bodhi tree he furthered the Sakyans’ joy -
evam-eva jayo hotu, jayassu jayamaṅgale!
so may you be successful, may you succeed with the blessing of success!
Aparājitapallaṅke sīse puthuvipukkhale,
Seated cross-legged and undefeated on the top of the world
abhiseke sabba-Buddhānaṁ, aggappatto pamodati.
which was consecrated by all Buddhas, he rejoices in the highest attainment.
Sunakkhattaṁ sumaṅgalaṁ suppabhātaṁ suhuṭṭhitaṁ,
(May there be) good planets, good blessings, good daybreaks, good gifts,
sukhaṇo sumuhutto ca suyiṭṭhaṁ brahmacārisu,
good moments, good instants and good sacrifices in the spiritual lives,
Padakkhiṇaṁ kāyakammaṁ, vācākammaṁ padakkhiṇe,
(May there be) favourable body-actions, favourable speech-actions
padakkhiṇaṁ manokammaṁ paṇidhi te padakkhiṇe.
favourable mind-actions, and favourable aspiration for you.
Padakkhiṇāni katvāna, labhantatthe padakkhiṇe,
And after making these favourable things, (may there be) favourable gains,
te atthaladdhā sukhitā viruḷhā Buddhasāsane,
and (with these) favourable gains (may there be) for you happy growth in the Buddha’s Dispensation,
arogā sukhitā hotha, saha sabbehi ñātibhi!
may you be well and happy, together with all your relatives!
Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,
sabba-Buddhānubhāvena sadā sukhī bhavantu te!
by the power of all the Buddhas may you be well forever!
Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,
sabba-Dhammānubhāvena sadā sukhī bhavantu te!
by the power of all that is Dhamma may you be well forever!
Bhavatu sabbamaṅgalaṁ, rakkhantu sabbadevatā,
May there be every blessing, and may all of the gods protect you,
sabba-Saṅghānubhāvena sadā sukhī bhavantu te!
by the power of the whole Sangha may you be well forever!
Paccavekkhaṇā
The Reflections (on the Requisites)
Paṭisaṅkhā yoniso cīvaraṁ paṭisevāmi,
With proper discernment I make use of the robe,
yāvad-eva sītassa paṭighātāya, uṇhassa paṭighātāya,
only to ward off the cold, to ward off the heat,
ḍaṁsamakasavātātapasarīṁsapasamphassānaṁ paṭighātāya,
to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and creeping things,
yāvad-eva hirikopīnappaṭicchādanatthaṁ.
only as a cover for the shameful parts. [1]
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevāmi,
With proper discernment I make use of almsfood,
neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya,
not for sport, or for showing off, not for ornament, or for adornment,
yāvad-eva imassa kāyassa ṭhitiyā yāpanāya,
but only to maintain this body, and to carry on,
vihiṁsūparatiyā brahmacariyānuggahāya,
to inhibit annoyance, and to assist in the spiritual life,
iti purāṇañ-ca vedanaṁ paṭihaṅkhāmi,
and so I will get rid of any old feeling,
navañ-ca vedanaṁ na uppādessāmi,
and not produce any new feeling,
yātrā ca me bhavissati, anavajjatā ca phāsuvihāro ca.
and there will be support for me, being blameless, and living comfortably. [2]
Paṭisaṅkhā yoniso senāsanaṁ paṭisevāmi,
With proper discernment I make use of a dwelling,
yāvad-eva sītassa paṭighātāya, uṇhassa paṭighātāya,
only to ward off the cold, to ward off the heat,
ḍaṁsamakasavātātapasarīṁsapasamphassānaṁ paṭighātāya,
to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and serpents,
yāvad-eva utuparissayavinodanapaṭisallānārāmatthaṁ.
only to dispel the trouble of the (varying) seasons, and so as to delight in seclusion. [3]
Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṁ paṭisevāmi,
With proper discernment I make use of the requisite of medicine for support when sick,
yāvad-eva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya
only to ward off oppressive feelings that have arisen
abyāpajjhaparamatāya.
and at least be free from oppression. [4]