Morning Chanting

Salutation to the Triple Gem

[ Ha꜓nda mayaṃ ratanattaya-paṇāma-gāthā꜓yo c’eva sa꜓ṃvega-parikittana-pāṭhañca꜕ bhaṇāmase ] [ No꜓w let us chant our salutation to the Tri꜕ple Gem and a passage to arouse u꜓rgency. ] Buddho su꜕suddho ka꜕ruṇā-maha꜓ṇṇavo The Bu꜕ddha, absolutel꜕y pure, with o꜓cean-like compa꜕ssion, Yo’ccanta꜕-suddhabba꜕ra-ñāṇa꜕-loca꜕no Possessing the꜕ clear sight of wi꜕sdom, Lokassa꜕ pāpūpa꜕ki꜓lesa꜕-ghāta꜕ko Destroyer o꜕f worldly self-corru꜓ption — Vandāmi꜓ buddhaṃ a꜕ha꜓m-āda꜕rena꜕ taṃ Devote꜓dly i꜕ndeed, that Buddha I꜓ re꜕vere. Dhammo pa꜕dīpo vi꜕ya tassa꜕ satthu꜕no The Teaching of the꜕ Lord, like a꜕ lamp, Yo magga꜓-pākāma꜕ta꜕-bheda꜕-bhinna꜕ko Illuminating the꜕ Path and its Fruit: the De꜕athless, Lokuttaro yo ca꜕ ta꜕d-attha꜕-dīpa꜕no That which is beyo꜓nd the condi꜕tioned world — Vandāmi꜓ dhammaṃ a꜕ha꜓m-āda꜕rena꜕ taṃ Devote꜓dly i꜕ndeed, that Dhamma I꜓ re꜕vere. Sa꜓ṅgho su꜕khettābhyati-khe꜕tta-sa꜓ññito The꜕ Saṅgha, the mo꜕st fertile gro꜓und for cultiva꜕tion, Yo diṭṭha꜓-santo su꜕ga꜕tānu꜕bodha꜕ko Those who have reali꜕zed peace, awakened after the꜕ Acco꜓mplished One, Lolappa꜕hīno a꜕ri꜓yo su꜕medha꜕so No꜓ble a꜕nd wise, all longing aba꜕ndoned — Vandāmi꜓ saṅghaṃ a꜕ha꜓m-āda꜕rena꜕ taṃ Devote꜓dly i꜕ndeed, that Saṅgha I꜓ re꜕vere. Iccevam-ekanta꜕bhi꜓pūja꜕-neyya꜕kaṃ vatthuttayaṃ vanda꜕ya꜕tābhi꜕saṅkha꜕taṃ This salutation should be꜕ made to tha꜓t which is wo꜕rthy. Puññaṃ ma꜕yā yaṃ ma꜕ma꜕ sabbu꜕padda꜕vā mā ho꜓ntu꜕ ve tassa꜕ pa꜕bhāva꜕-siddhi꜕yā Through the꜕ power of su꜕ch good ac꜓tion, may a꜕ll obstacles di꜓sa꜕ppear. Idha tathā꜓ga꜕to loke u꜕ppanno a꜕rahaṃ sammāsambuddho One who knows things as the꜕y are has come into꜓ thi꜕s world; and he is an A꜕rahant, a꜕ perfectly Awa꜓kened being, Dhammo ca꜕ desi꜕to niyyāni꜕ko u꜕pa꜕sa꜕miko pa꜕rinibbāni꜕ko sa꜓mbodha꜕gāmī su꜕ga꜕tappa꜕vedi꜕to Purifying the꜕ way leading o꜕ut o꜕f de꜕lu꜕sion, calming and di꜕recting to pe꜓rfect peace, and leading to enli꜕ghtenment — this Way he ha꜓s ma꜕de known. Ma꜓yan-taṃ dhammaṃ su꜕tvā evaṃ jānāma Having heard the꜕ Teaching, we kno꜕w this: Jātipi꜕ dukkhā Birth is du꜕kkha, Jarāpi꜕ dukkhā Ageing is du꜕kkha, Ma꜕raṇampi꜕ dukkhaṃ And death is du꜕kkha; So꜓ka-pa꜕rideva-dukkha꜕-domanass’u꜕pāyāsā꜓pi꜕ dukkhā So꜓rrow, lamenta꜕tion, pain, grief, and de꜕spair are du꜕kkha; Appiyehi꜕ sa꜓mpa꜕yogo dukkho Associ꜕ation with the꜕ di꜕sliked is du꜕kkha; Piyehi꜕ vi꜓ppa꜕yogo dukkho Sepa꜓ration from the꜕ liked is du꜕kkha; Yamp’iccha꜓ṃ na꜕ labhati tampi꜕ dukkhaṃ Not attaining one’s wi꜓shes is du꜕kkha. Sa꜓ṅkhittena pañcu꜕pādānakkha꜓ndhā dukkhā In brief, the꜕ five focuses of iden꜓tity are du꜕kkha. Seyya꜕thīdaṃ These are as fo꜕llows: Rūpūpādāna꜕kkha꜓ndho Attachment t꜕o form, Vedanūpādāna꜕kkha꜓ndho Attachment to fe꜓eling, Sa꜓ññūpādāna꜕kkha꜓ndho Attachment to perce꜕ption, Sa꜓ṅkhā꜓rūpādāna꜕kkha꜓ndho Attachment to mental formati꜓ons, Viññāṇūpādāna꜕kkha꜓ndho Attachment to꜕ sense-co꜓nsciousness. Yesaṃ pa꜕riññāya For the꜕ co꜕mplete understa꜓nding of this, Dha꜕ramāno so꜓ bha꜕gavā evaṃ ba꜕hulaṃ sā꜓va꜕ke vi꜕neti The꜕ Blessed One in꜕ his li꜓fetime frequently i꜕nstructed his disci꜓ples in just thi꜕s way. Evaṃ bhāgā ca꜕ panassa bha꜕gava꜕to sā꜓va꜕kesu a꜕nusā꜓sa꜕nī ba꜕hulā pa꜕vatta꜕ti In addition, he fu꜕rthe꜕r i꜕nstru꜕cted: Rūpaṃ a꜕niccaṃ Form is impe꜕rmanent, Vedanā a꜕niccā Feeling is impe꜕rmanent, Sa꜓ññā a꜕niccā Perce꜓ption is impe꜕rmanent, Sa꜓ṅkhā꜓rā a꜕niccā Mental formations are impe꜕rmanent, Viññāṇaṃ a꜕niccaṃ Sense-co꜓nsciousness is impe꜕rmanent; Rūpaṃ a꜕nattā Form is no꜕t-self, Vedanā a꜕nattā Feeling is no꜕t-self, Sa꜓ññā a꜕nattā Perce꜓ption is no꜕t-self, Sa꜓ṅkhā꜓rā a꜕nattā Mental formations are no꜕t-self, Viññāṇaṃ a꜕nattā Sense-co꜓nsciousness is no꜕t-self; Sa꜕bbe sa꜓ṅkhā꜓rā a꜕niccā All conditions are t꜕ransient, Sa꜕bbe dhammā a꜕nattā’ti There is no꜕ self in the cre꜕ated or the u꜕ncre꜓ated. Te ma꜓yaṃ otiṇṇāmha jāti꜕yā ja꜕rā-maraṇena All of us are bound b꜕y birth, ageing, a꜕nd death, So꜓kehi꜕ pa꜕ridevehi꜕ dukkhe꜓hi꜕ domanassehi꜕ u꜕pāyāsehi By so꜓rrow, lamenta꜕tion, pain, grief, and de꜕spair, Dukkho꜓tiṇṇā dukkha꜕-pa꜕retā Bo꜓und by dukkha and obstru꜕cte꜕d b꜕y du꜕kkha. Appeva nāmi꜓massa꜕ kevalassa꜕ dukkha-kkha꜓ndhassa꜕ anta꜕kiri꜓yā paññāyethā’ti Let us all a꜕spire to co꜕mplete fre꜓edom from su꜕ffering. Ci꜓ra꜓-pari꜕nibbutampi꜓ taṃ bha꜕gava꜓ntaṃ uddissa a꜕raha꜓ntaṃ sammāsambuddhaṃ Remembering the Ble꜕ssed One, the꜕ Noble Lord, a꜕nd Perfectly Enli꜓ghtened One, who long ago attained Pa꜕ri꜕ni꜕bbā꜕na, Saddhā a꜕gārasmā anagāri꜓yaṃ pabba꜕ji꜕tā We have gone forth wi꜕th faith from home to ho꜓melessness, Tasmi꜓ṃ bha꜕gavati brahma-ca꜕ri꜓yaṃ ca꜕rāma And like the Ble꜕ssed One, we practise the Ho꜓ly꜕ Life, Bhikkhū꜓naṃ/Sīladharā꜓naṃ si꜓kkhāsā꜕jīva꜕-samāpannā Being fully e꜕quipped with the꜕ bhikkhus’/nuns’ sy꜓stem of tra꜕ining. Taṃ no brahma-ca꜕ri꜓yaṃ imassa꜕ kevalassa꜕ dukkha-kkha꜓ndhassa꜕ anta꜕kiri꜓yāya sa꜓ṃva꜓tta꜕tu May this Ho꜕ly Life lead us to the꜕ end of this who꜓le mass of su꜕ffering. Ci꜓ra꜓-pari꜕nibbutampi꜓ taṃ bha꜕gava꜓ntaṃ saraṇaṃ ga꜕tā The Ble꜕ssed One, who long ago attained Parinibbā꜓na, is our re꜕fuge. Dha꜓mmañca sa꜓ṅghañca So too are the Dha꜓mma and the Sa꜕ṅgha. Tassa bha꜕gavato sā꜓sanaṃ yathā꜓-sati yathā꜓-balaṃ manasika꜕roma a꜕nupaṭipa꜓jjāma Attentively we fo꜓llow the pathway of that Ble꜕ssed One, with all of our mi꜓ndfulness a꜕nd strength. Sā꜓ sā꜓ no pa꜕ṭi꜓patti May then the cultiva꜓tion of this pra꜕ctice Imassa꜕ kevalassa꜕ dukkha-kkha꜓ndhassa꜕ anta꜕kiri꜓yāya sa꜓ṃva꜓tta꜕tu Lead us to the꜕ end of eve꜓ry kind of su꜕ffering.