Supreme Maha Mantra Katha

Please Read for Understanding [ornamental divider: a wavy line with a twisted rope-knot at its center]

The Boundless Virtue of Mantra-Kathas and Numeral Yantras This book consists of mantra-kathas together with material on yantras. As for the mantra-kathas, those able to chant and memorize them for use are those who hold sincere faith and believe in their own mind that they can be used effectively. As for the yantras, which are popular with many people, because they have already been consecrated (pluk-sek), one need not memorize them the way one memorizes a mantra, and there is almost no restriction on carrying them on one's person. There is no need to perform a teacher-veneration (yok khru) ceremony — one need only ask to venerate (or "rent") it, and it can then be used according to the instructions. There is no concern over which day, month, or year of birth is auspicious before a sacred object can be carried for protection. There is no need for repeated chanting or recitation. Importantly, the yantra-master knows which numeral serves which purpose and which letter serves which purpose; he has inscribed them correctly in their proper places, already consecrated, with the numerals set down at an auspicious day and hour.

The Buddha Distributes Buddha-Mantras

In the Dhammapada Commentary, Volume 2, the account of the monks who took up insight meditation (vipassanā) relates: Story 1: Five hundred monks learned meditation subjects in the Teacher's presence and went to practice the Dhamma in a certain deep forest. They were tormented by spirits and came back stricken with fever, their hair fallen out. The Buddha bestowed on them a mantra to ward off spirits (this is the Karaṇīya-metta Sutta). Story 2: Monks went to develop meditation in a forest full of snakes; several were bitten and died. He bestowed on them a mantra to ward off snakes (the Khandha-paritta Sutta). Story 3: The Blessed One saw that Ven. Sāriputta and Ven. Moggallāna were gravely ill; he taught the "medicine of the Dhamma" (Buddha-mantra), namely the Seven Factors of Enlightenment (bojjhaṅga), and their illness eased and finally vanished, etc. Every teaching in Buddhism is: 1. Dīpā — an armour that guards against danger 2. Nāthā — a refuge to rely on 3. Patiṭṭhā — a shelter in times of suffering 4. Leṇā — a retreat for seeking peace Even the Buddhist chanting books are called books of chant — e.g. the Seven-Chronicle chants, the Twelve-Chronicle chants, the Royal-edition chants; even the book explaining the chanting rite is still called the "Mantra Rite" (mantra-phithī). In sum: the Buddha did not hand out yantras, but rather Buddha-mantras — not the mantras of Māra.

The Buddha Distributed Mantras, Then Bestowed Katha

The Buddha bestowed a mantra to ward off snakes, for example: • "Virūpakkhehi me mettaṃ …" — meaning: "I extend loving-kindness to the nāga-lord of the Virūpakkha clan …", so that all snakes will do me no harm. At the same time he gave a katha — a verse warning one to be heedful: • Appamādo amataṃ padaṃ — "Heedfulness is the path to the deathless." • Pamādo maccuno padaṃ — "Heedlessness is the path to death." • Appamattā na mīyanti — "The heedful do not die." • Ye pamattā yathā matā — "The heedless are as though already dead." (These are the opening verses of the Appamāda-vagga of the Dhammapada.)

The Story of Yantras in Relation to the Buddha

The Buddha declared in the Dukkha-nikāya of the Suttanta Piṭaka: "Saṭṭhānā bhikkhave viharatha, mā anāthā" — meaning: "Monks, dwell as those who have a refuge; do not dwell without a refuge" — that is, live protected by something good, because dangers are of two great kinds: (1) dangers we can see, which we may evade — and if we cannot evade them, we face them as a victor; (2) dangers we cannot see, such as those from ghosts and demons, or from black magic (khun-sai), or dangers that come while we sleep — for these one should have a protective object to keep one safe. Understand that when the Buddha proclaimed his teaching he did not act alone: besides the other disciples who came to help, there were two of foremost importance — 1. Ven. Sāriputta, foremost in wisdom, like a right hand, who helps deliver those who find the Dhamma hard to understand; 2. Ven. Moggallāna, foremost in psychic power — anyone hard to teach, a ruffian such as Nandopananda the Nāga-king, the Buddha assigned to Moggallāna to subdue or tame until his stubbornness was cured. It does not appear that the Buddha handed out yantras in any way.

There is a mystery held to be the inheritance and accumulated wisdom of the ancients, passed down by word of mouth: the lore of katha (magic) and charms (khrueang-rang). Those learned in charms in the Lanna kingdom relate that the people of the ancient realms of Suvarnabhumi held an animist belief fused with the Mantrayāna (tantric) strands of Buddhism and of Brahmanism-Hinduism, producing a distinctive belief-system expressed in the various systems of yantra-numerals (lek yan).

The Buddhist peoples of Suvarnabhumi — Cham-Mon, Khom-Khmer, Burmese, Tai Yai (Shan), Tai Khoen, Tai Lue, Lao, Malay, and Siamese — commonly share a culture bound up with incantation, katha, and charms. Those most expert in yantra-numerals were the monks: in ancient times they condensed the suttas into sacred letters arranged as grids or line-figures rendered as numerals, or as images tattooed or incised on cloth, skin, wood, metal, and so on — and used them to make votive tablets, Buddha images, and sacred objects, held to be holy and to possess protective power.

What is intriguing is another account holding that charms arose together with humankind itself, before thought and intellect had developed: when faced with danger from animals or nature, people feared death and ran seeking protection, and whatever seemed good they clung to as a refuge. Later scholars call this "the holding of khun-sai" — taking hold of a superior quality: what helps toward good is "white" khun-sai (white magic); what brings death or ruin is "black" khun-sai (the magic of Māra). The word sai derives from the Pali seyya, "more excellent, better" — as in akataṃ dukkaṭaṃ seyyo, "the evil deed is better left undone" — which, rendered in Thai as sai, means "more excellent, better."

— that is, to develop ever better forms, until humans of higher wisdom can transcend this khun-sai altogether. The Buddha completed the study of all four Vedas — the Ṛg-veda, Yajur-veda, Sāma-veda, and Atharva-veda — yet never proclaimed them to be the truth. Instead he boldly declared: "I have awakened to omniscience (sabbaññū) through four things that are genuine and excellent, not false — called…"

…the Four Noble Truths, namely: 1. Dukkha (suffering) — bodily discomfort, or decay and deterioration. 2. Samudaya (origin) — the cause that gives rise to suffering. 3. Nirodha (cessation) — extinguish the origin (the cause), and suffering ceases. 4. Magga (path) — the way leading to the cessation of suffering (it has eight branches). Just these four — no charm or amulet whatsoever.

The belief in incantation, katha, and the various yantra-numerals is a science of belief that has accompanied humankind since antiquity. One cannot say for certain from which people this esoteric branch originated, or who first devised it — but it can be said that in the ancient civilizations whose archaeological record survives for later study, such as Egypt, Greece, and Rome, all had a foundational belief in gods, deities, spirits, incantations, katha, and yantra-numerals — a universality shared across the world.

In the cultures of Asia, the civilization of the Aryans of the Indus valley and other ancient Indian groups likewise held this belief, developing it into great religions bound to supreme gods — Shiva and Narayana (Vishnu) in Hinduism. Even in Buddhism this belief in incantation appears — in the Mahayana school seemingly more prominently than in the Theravada.

Later, the culture of this Indian (Jambudvīpa) civilization travelled to the lands of Southeast Asia, through the spread of both Hinduism and Buddhism, shaping the thought and belief of the region's ethnic groups and becoming, ever since, distinctively local forms that persist to the present.

On another side of the great culture-origins — ancient Chinese civilization — there was likewise a belief in these yantra-numerals. The outward forms of the two main streams may differ in minor detail, but the conceptual system…

…or their essential heart resembles one another inseparably. That is: at the outset there is the idea of the cosmic center or cosmological diagram, together with myths recounting the powers of the great gods and the hosts of deities of primordial times. What is special about the yantra-numerals is precisely their demonstration of the relationship with — and the primacy given to — the four elements: earth, water, wind, and fire. Numerals stand as the "force" of the yantra diagram, and letters signify sacredness — blended seamlessly with newly arrived religious ideas and the group's original native beliefs.

In the Asian region there also arose a Southeast Asian integration — for example the Khmer, Burmese, and Mon, ancient cultural groups of the land called Suvarnabhumi, and the various Tai (Thai) groups such as the Tai Yai (Shan), Tai Yonok, Tai Lue, Tai Khoen, Tai Ahom, Tai Siam, and so on. All held Hindu and Buddhist ideas that developed into sacred yantra-numerals imbued with deep philosophy — faith, thought, belief, custom, and way of life bound together as a marvelous cultural inheritance from ancestor to descendant.

Considering the Buddhist foundation of belief in Thailand, one finds that in the Thai way of life, from birth to death, there is no small connection with saiyasat (occult) belief. Some may not stop to consider it, or may think saiyasat unbelievable, impossible in the real world — because saiyasat differs from science, which demands systematic proof.

…and reliable research procedures to support various theories. Yet looking back at one truth about saiyasat, incantation-katha, and yantra belief, we see that this branch of knowledge has remained immortal across hundreds and thousands of years. The essence of these precious marvels has been preserved and handed down in an unbroken stream of faith, rooted deep in the consciousness and customary life of the Thai people — as evidenced by yantra-numerals recorded in samut khoi (khoi-paper folding books), phap sa (mulberry-paper books), and bai lan (palm-leaf manuscripts), and by oral learning memorized mouth-to-mouth, "from teacher to pupil," with the heart's condition — "faith" (saddhā) — as the key factor.

Without proof convincing the learner it is truly as excellent as claimed, a pupil would hardly devote body and life to a teacher to study saiyasat. Many people, many lives, may have met mysterious, unbelievable events — harmed unto death by black-magic khun-sai, or inflicting suffering on an enemy through malice.

In truth saiyasat has both a white side — goodness — and a black side — wickedness — always coexisting. Where one binds, another must unbind; where there is a sky, there must be something above it. If the reader studies these matters thoroughly, one can affirm the immense development of belief in this domain. Thus, considered well and with discernment, these are hardly groundless, unreasoning things.

Viewed impartially, everything is fair. Taking another, most impartial view, we may see in what our ancestors devoted their intellect to devising something we can integrate into daily life — cultivating a sound understanding that lets us reasonably examine the profound philosophy embedded in the structure of the yantra-numerals. Studied deeply, it may yield answers revealing the evolution of the beliefs of the ancient Thai — beliefs sustained by the power of faith and by traces of religion that anchor the mind, expressed as the thought, belief, and faith of the Thai people throughout time. For the wise, erudite masters of old habitually wove the fine points of religious doctrine into potency and sacredness — an enticement drawing later generations to study, like a treasure-map (lai thaeng) leading people to the true essence of the religion, its highest point.

The Lanna Land: Another Origin of Charms The kingdom of "Lanna" has a long history — per town-legends or chronicles, myths, lore, and archaeological evidence showing their interrelations. One may reckon the origin of communities or ancient states arising along the major rivers, such as the Mekong, Kok, Ping, Wang, Yom, and Nan.

From around the 16th Buddhist century onward, into the historical period with inscriptional evidence — stone inscriptions, palm-leaf (bai lan), phap sa (books made of…

…mulberry paper) — mention many ancient cities in the Lanna region, e.g.: Yonok Nakhaphan Singhanawat Chaiburi Si Chang Saen (present-day Chiang Saen district, Chiang Rai); Hariphunchai (present-day Lamphun); Chaiyanarai (present-day Chiang Rai); Noppaburi Si Nakhon Phing Chiang Mai (present-day Chiang Mai); Phu Kam Yao (present-day Phayao); Alampang Khelang Nakhon (present-day Lampang); Mueang Yang and Woranakhon (present-day Tha Wang Pha and Pua districts, Nan); Nanthaburi Si Nakhon Nan (present-day Nan); Wiang Kosai Nakhon (present-day Phrae); and others.

These are examples of important cities in the long history of the Lanna kingdom, which flourished greatly in politics, governance, and religion. Its major religions — the heart of a diverse ancient art and culture — were: the spirit religion (animism), the original faith; Brahmanism, blended with spirit belief; and Theravada and Mahayana Buddhism. From these came a fusion of faith, thought, belief, culture, custom, and way of life — so intertwined that spirit-worship and Buddhism seem inseparable — rooted deep in every particle of the Lanna bloodline. This remains a mystery without ready explanation regarding saiyasat, white and black magic, hidden in the ancient Lanna communities by master adepts (chom khamang wet) who never revealed their true selves to anyone.

Love, Loss, Longing — the Most Popular Incantations The experienced elders relate that the extraordinary incantations of this mysterious Lanna land are in no way inferior to the saiyasat of any land on earth. However fierce and formidable a science or spell — one that once worked cannot be undone — the saiyasat healers of Lanna have again and again cured it completely. To the point of: making one live, or die; making one love and be infatuated by love-charms so it can scarcely be reversed; making people part, or return and reconcile as before. It is no hard matter for them to bring boundless prosperity — jewels, rings, silver and gold, all manner of wealth — through holy great-incantations; or to bring collapse, death, ruin, and suffering through every calamity — all by incantation-katha.

Many will have heard of the noble monks (ariya-sangha) of Lanna endowed with higher knowledge (abhiññā), such as Kruba Chao Sri Wichai, or "Kruba Sinlatham" as Lanna Buddhists call him — renowned in every direction for the merit and faith-power of the goodness he established on the Lanna land. This traces back to the noble Lanna monks of old, truly expert in the Magadha-Pali language, who composed countless Buddhist scriptures — a great treasure later generations study endlessly to this day.

For this reason, in the present age too, monks of excellent virtue have arisen who follow that good path — greatly revered by ordinary people, who call them "Kruba" or "Kruba Chao" to honor the dhamma-power of each such virtuous monk, per the belief that the Pali incantation-katha of the Perfectly Self-Awakened Buddha are…

…incantations more excellent than any others, bound to triumph over all black magic — though this too depends on how deeply the practitioner has reached the essence of the religion.

The Great Royal Teacher of "Ang": Worship by Fire The religious belief fused with the original native belief developed into the esoteric science this book discusses — and not only that: in the old Lanna royal court there were persons skilled in incantation-katha, as shown by a high court title called "Maha-rat-khru Ang." The word "ang" refers to incantation-katha whose rite involves worship by lamplight. That is, ang is one of the saiyasat disciplines of Lanna, drawing its beliefs chiefly from Burmese and Tai Yai (Shan) influence. Ang has many special virtues when its sacred rite is done correctly — worshipping the sacred great-yantra by lamplight (or worshipping a candle by its flame, later called bucha yan, "yantra-worship"). It confers excellent benefits: healing grave illness; matters of love — making people love or part; driving out ghosts, demons, and evil; summoning fortune, power, destiny, money and valuables; promoting well-being; and making oneself charming and well-liked — what is called maha-saneh or maha-niyom (great charm / great popularity), which everyone desires. Before the ang science entered Lanna, this branch was practiced in Burma or along the Thai-Burmese border. The ang science holds within itself both the power of evil and the power of good, according to how much wickedness or goodness lies in the practitioner's own subconscious.

Great Yantras and Their Transmission The great yantras and the potent, sacred rites of Lanna are handed down generation to generation, from teacher to pupil — who must be selected until one truly of outstanding qualities is found — among people of the same family: father to son, grandfather to grandchild, or as suits a worthy one of that bloodline to receive the transmission. It is believed that the script making a yantra sacred is the dhamma-script, called "tua mueang" (Tham Lanna), because since antiquity the Lanna inscribed the Buddhist teachings in the tua-mueang script, whose spelling follows Pali.

A further belief: the Pali language, which the Perfectly Self-Awakened Buddha chose as the vehicle for his teaching, is a sacred language. When inscribing it on palm-leaf, or writing it in phap sa or other books, one must not place those letters in a low or unfitting place. The Tham Lanna script is thus exalted, sacred, worthy only of reverence. Even throwing written dhamma-script into a rubbish bin is deemed wrong and most improper. The Lanna masters therefore used the Tham Lanna script for yantra-cloth and for inscribing sheets of brass, silver, gold, and nak (gold-copper alloy).

Even in the ang rite — which requires writing a yantra and making it into a candle-wick for worship — the rites vary in fine detail as the teachers prescribe, just as central Thai people favor the Khmer script for yantra rites. This may be because the Khmer language, besides drawing chiefly on Indian influence, also has a relationship…

…connected with the rites of Hinduism or Brahmanism, which give central importance to rites relying on incantation.

If one examines the Lanna yantra-cloth, the yantra grids use Burmese numerals chiefly — the Lanna call the Burmese numerals "hora" numerals, held best for saiyasat rites. For inscribing the Buddhist teachings, however, they use the "numerals within the dhamma" (lek nai tham), the specifically Lanna numerals. The reader will find these Burmese numerals on nearly every yantra-cloth in this book, because in early Lanna culture the Lanna received various beliefs from the land of Pagan (Bagan), which had flourished earlier; the Lanna then developed the yantra forms into their own distinctive style, fitting the beliefs of the various groups — the Tai Yonok, Tai Khoen, Tai Lue, and Tai Yai (Shan) dwelling in Lanna — seamlessly.

Tattooing Yantras on the Body — This Importance Yantras appear not only on mulberry paper, sheets of brass, gold, or nak, or written on cloth. Writing a yantra on such materials means it does not stay permanently on one's person; sometimes the owner leaves it at home or fails to carry a particular yantra along — and since a yantra has many benefits, in old times it was favored to tattoo the yantra onto one's own body, best of all.

Tattooing yantras on the body is popular throughout Southeast Asia — indeed this belief appears in every corner of the world.

Thus the Tai ethnic groups are another people who value it no less than others — one may say the image of yantra-tattooing is deeply bound up with the old Thai way of life, seemingly inseparable between the warrior-male and the yantras tattooed on his body, as readers will have seen in films of Thai national history today.

By the evidence for tattooing yantras on the bodies of Lanna men — the people of the upper North of Thailand — many murals in important temples show that Lanna men favored tattooing yantras over their bodies until it looked as if they wore black trousers or a full suit of clothes. Some elders relate that in old times they tattooed the legs in patterns from the waist down to the ankles, the torso front and back, the arms, even the fingers; some tattooed up to the neck and the crown of the head. This fashion was widespread among the Burmese and Tai Yai (Shan), who tattoo yantras no less than the Lanna.

Because any man who did not tattoo his legs and torso would be gossiped about as being like a woman — lacking the endurance to bear the tattoo needle's pain — and how could he then head a family? If he had no tattoos, he might as well wear a sarong like a woman. This was shameful for every young man in Lanna, who had to learn katha and incantations and approach a community master expert in yantra-tattooing to do the work — with a teacher's fee, called khan tang, as the tattoo-master set. Some patterns take many days each; tattooing the whole body may take months or years — for the tattoo is not only proof of a man's endurance…

…but is also the bearing upon one's body of incantations and yantras of miraculous power — for invulnerability (kong-kraphan chatri), great charm (maha-saneh), great popularity (maha-niyom), and the beauty within yantra patterns composed of letters, numerals, and various powerful animals — giving rise to pride in one's identity and confidence in society.

Although today the belief in yantra-tattooing in Lanna has declined greatly — owing to the technological progress entering Lanna communities and the changed duties of men, since the old courtship custom (aew sao) no longer exists because electric light has reached every people and village — this beautiful custom has sadly faded from Lanna society. This book will present examples of murals depicting Yonok-Lanna, Burmese, and Tai Yai (Shan) men tattooed over their bodies as described above, to aid the reader's understanding, as follows.

Katha are regarded as symbols of sacredness. Originally the ancients used katha as a skillful means to rouse the spirit and build self-confidence, founded on "faith" (saddhā) — and from that arose sacredness. As for reciting katha: the reciter must recite according to the original Pali-Sanskrit and ancient letters only — with no translation, because translation distorts the "sacred" wording, robs it of potency, and weakens it in both power and "force" (raeng). Therefore translating or paraphrasing a katha is simply not done. Whoever would use a katha should strictly keep the old tradition, training to recite it exactly per the original root text, pronouncing each word clearly as in the original — only then can it be used effectively. Importantly, before using any katha the practitioner should be endowed with high moral virtue and practice the Dhamma; only then can the "katha" be used to full effect. Before speaking of the innumerable extraordinary katha-incantations and great yantras, the compiler offers a supreme katha of Lanna for the noble reader to read and chant — bringing supreme blessing to yourself and your family — the katha of Kruba Chao Sri Wichai (Phra Kruba Sri Wichai, Sirivichayo), the great "meritorious one" (ton bun luang) of Lanna, as the beginning of receiving the great katha and yantras of this special book.

The Thirty Perfections (Barami 30 That), after the manner of Kruba Chao Sri Wichai (Grants benefit in right practice and good conduct, until merit and perfection arise, reaching happiness and prosperity.) [Pali, transcribed — recited untranslated per the tradition; glossed here for legibility:] Tāna pāramī sampanno, tāna upapāramī sampanno, tāna paramatthapāramī sampanno ("Endowed with the perfection of giving; endowed with the higher perfection of giving; endowed with the ultimate perfection of giving…")

[Pali, transcribed — recited untranslated per the tradition; glossed here for legibility, continuing the Barami 30 That litany begun on the preceding page:] Mettā mitrī karuṇā muditā upekkhā pāramī sampanno, iti pi so Bhagavā ("Endowed with the perfections of loving-kindness, amity, compassion, sympathetic joy, and equanimity — thus indeed is the Blessed One." This refrain repeats after every triad below.) Sīla pāramī sampanno, sīla upapāramī sampanno, sīla paramatthapāramī sampanno ("Endowed with the perfection of morality; endowed with the higher perfection of morality; endowed with the ultimate perfection of morality…") Nekkhamma pāramī sampanno, nekkhamma upapāramī sampanno, nekkhamma paramatthapāramī sampanno ("…of renunciation…") Paññā pāramī sampanno, paññā upapāramī sampanno, paññā paramatthapāramī sampanno ("…of wisdom…") Viriya pāramī sampanno, viriya upapāramī sampanno, viriya paramatthapāramī sampanno ("…of effort/energy…") Khantī pāramī sampanno, khantī upapāramī sampanno, khantī paramatthapāramī sampanno ("…of patience/forbearance…") Sacca pāramī sampanno, sacca upapāramī sampanno, sacca paramatthapāramī sampanno ("…of truthfulness…") [page folio marked ๖๐]

Adhiṭṭhāna pāramī sampanno, adhiṭṭhāna upapāramī sampanno, adhiṭṭhāna paramatthapāramī sampanno ("Endowed with the perfection of resolution/determination; endowed with the higher perfection of resolution; endowed with the ultimate perfection of resolution…") [refrain repeats: "Endowed with the perfections of loving-kindness, amity, compassion, sympathetic joy, and equanimity — thus indeed is the Blessed One."] Mettā pāramī sampanno, mettā upapāramī sampanno, mettā paramatthapāramī sampanno ("…of loving-kindness…") [refrain repeats] Upekkhā pāramī sampanno, upekkhā upapāramī sampanno, upekkhā paramatthapāramī sampanno ("…of equanimity…") [refrain repeats] Dasa pāramī sampanno, dasa upapāramī sampanno, dasa paramatthapāramī sampanno ("Endowed with the [full set of] Ten Perfections; endowed with the higher set of Ten Perfections; endowed with the ultimate set of Ten Perfections" — closing summary line of the Barami 30 That litany.) [refrain repeats] Buddhaṃ saraṇaṃ gacchāmi, namāmihaṃ. ("I go to the Buddha for refuge; I pay homage.")

Words of Homage to Phra Maha Upagutta

(Bestows protection and safety from harm, and brings good fortune, happiness, and prosperity.) Begin by reciting the Namo three times. [Pali/Thai invocation, transcribed — recited as chanted:] "Phra Maha Upagutto, Phra Maha Upakuttang, the great elder, [protector of] every person — the many people, the women. May my mind [be joined] with the Buddha's mind, [bringing] great fortune; [with] the Buddha's Dhamma, great gain; [with] the Buddha's Sangha…" [page folio marked ๖๑]

[continuing the homage to Phra Maha Upagutta:] "…of great truthfulness; may every kind of gain and blessing come to me. Upagutta, the great elder, beloved and revered by all, the recluse Upagutta — [I take] refuge, may [I] become supreme; may all suffering, all danger, and all sickness be destroyed by the power of the Buddha, the Dhamma, and the Sangha."

Words of Homage Asking for Fortune from Phra Upagutta

(Bestows protection and safety from harm, and brings good fortune, happiness, and prosperity.) [Pali/Thai invocation, transcribed — recited as chanted:] "Maha Upagutto, great fortune, the Buddha's fortune — [may it come] to every person, the many people, kings and officials, and women alike. Homage against thieves, with a loving mind; come, mind to mind, may I be dear to devas, brahmas, and humans alike; may every fortune come to me. Come, mind bound [to mine]; Upagutta the great elder, disciple of the Buddha, by whose power Māra was conquered; freed from danger, of great merit and glory, to devas as well as to humans; come, mind, may I be dear; bind this body [with protection] — thus I ask it."

Words of Homage to Phra Bua Khem

(Bestows protection and safety from harm, and brings good fortune, happiness, and prosperity.) Begin by reciting the Namo three times. [Pali/Thai invocation, transcribed — recited as chanted:] "Phra Bua Khem, the great elder — may every fortune come to me. Thus indeed is the Blessed One. The Buddha is victorious, the Dhamma is victorious, the Sangha is victorious." With loving-kindness, the great elder Chimphali — may every fortune come to me. [page folio marked ๖๒]

[closing line of the preceding spell — Pali/Thai formula, transcribed, recited as chanted:] "…victory; [obstacles] are struck down and destroyed; lord, [I] pay homage to the naga-king."

The Wish-Gem (Mani Chinda) Spell

(Bestows charm and great popularity; suited for trading and running businesses of every kind.) [Pali-style incantation, transcribed — recited untranslated per the tradition, invoking the cintāmaṇi "wish-fulfilling gem" as printed]

The Great Tan Spell

(Bestows invulnerability [khong kraphan] of the body.) [magical syllables, transcribed — recited untranslated per the tradition]

The Seat-Ward Spell

(Protects against black magic and harmful sorcery of every kind.) [Pali invocation, transcribed:] "Imasmiṃ ārāme gehe devatā sukhitā hotu." ("May the deities of this dwelling/monastery be happy.")

The Enemy-Destroying, Cabinet-Warding Spell

(Protects against black magic and harmful sorcery of every kind.) [magical syllables, transcribed — recited untranslated per the tradition]

The Lord-Opens-the-Mouth Spell

(Protects against black magic and harmful sorcery of every kind.) [magical syllables, transcribed — recited untranslated per the tradition] [page folio marked ๖๓]

The Golden Peacock Spell

(Bestows charm and great popularity.) [magical/Pali-style syllables, transcribed — recited untranslated per the tradition, invoking the golden Himavanta peacock]

The Male Owl Spell

(Bestows charm and great popularity.) [magical syllables, transcribed — recited untranslated per the tradition]

The Female Owl Spell

(Bestows charm and great popularity.) [magical syllables, transcribed — recited untranslated per the tradition]

The Charging Elephant Spell

(Bestows charm and great popularity.) [Northern-Thai (Kham Mueang) love-charm, transcribed and translated:] "Om, may [she] be at peace, dear sister — I shall enchant the elephant so it cannot slip free of its rattan tether; I shall enchant the buffalo so it cannot eat grass; I shall enchant the horse so it cannot look away; I shall enchant [my] lady so she cannot eat her rice; she cannot bear to stay away, but runs crying out for me. Come to me, my love — om, bound fast [by this charm]." [page folio marked ๖๔]

The Dog-Faced Charm Spell

(Bestows charm and great popularity.) [opening line, Pali-style, transcribed — recited untranslated per the tradition; the remainder in Northern-Thai (Kham Mueang), translated:] "…I am the lord of the dog-face, an old guardian who lies watching by nine posts, a withered leg, a fine-leaved banyan — I, the dog-face lord. I shall conjure it so that princes and lords tremble and bow to me; I shall conjure it into flowers so the lady cannot help but smell them; I shall conjure it into her hair so she cannot help but bind it up; I shall conjure it into rice so she cannot help but eat it; I shall conjure it into the very ground so she cannot help but tread it. Evening has come, she cannot bear to stay away, but runs crying out for me. Come to me, my love — om, bound fast [by this charm]."

The Charm of Fondness

(Bestows charm and great popularity.) [Northern-Thai love-charm, transcribed and translated:] "Om, fond one, love the fond lady I have shaped — embrace, kiss the cheek, smile, incline the head, become your husband. Old one, old one, old one whom the maker formed, old one whose oiled face draws [her] mind wild for me. Fondness, [come] to me."

The Nine-Petalled Lotus Spell

(Bestows charm and great popularity.) [magical syllables, transcribed — recited untranslated per the tradition; parenthetical note in the original: "a very powerful charm for popularity."] [page folio marked ๖๕]

The Spell to Subdue All Ghosts and Demons

(Protects against evil spirits of every kind.) Om, the Buddha is a bar of red-hot iron; om, the Dhamma is the flash of a spear and sword; om, the Sangha is the flash of a keen blade; om, the protective cord is the handle of forest-cut wood, tipped with sesame-blessed pins — I will shoot out the eyes of blind ghosts. Om, [I] strike the demon down; my nine tongues become thorns, my nine limbs become a great river. The golden naga-lord bids me come and curse — so I shall curse; having cursed, may you flee. The golden naga-lord bids me come and strike — so I shall strike; having struck, may you scatter. The golden naga-lord bids me come and kill — so I shall kill, killing only from necessity. Om, I strike down the demon.

The Great Tamarind-Leaf Purification Spell

(Cleanses and drives away every kind of evil and misfortune.) [Northern-Thai (Kham Mueang) ritual invocation, transcribed and translated as closely as the archaic dialect allows:] "Om, power granted to me by my teacher-masters — I shall invoke Grandfather Tamarind-leaf and Grandmother Tamarind-leaf. Once you dwelt high by the streams of heaven, at heaven's edge on the white plain; now you have come down to be a cleansing charm. Your leaves belong to the naga realm, your root to the black earth, your trunk to the heartwood soil. Great and small spirits run to wash and bathe the head [of the afflicted] with you, like the kumbhāṇḍa and gandharva of old. May every kind of evil serpent and wandering spirit fall away this very day, this very hour. Whatever fright of the wandering-soul kind has struck you, may it now be released and let go. Whatever black excrement-and-water curse has struck you, may it now be released and let go. Whatever black earth and rice-husk curse has struck you, may it now be released and let go. Whatever curse of filth left lying about the house has struck you, may it now be released and let go. Whatever curse of the wandering phi-pong ghost has struck you, may it now be released and let go. Whatever curse of the forest-edge ghost has struck you, may it now be released and let go. Whatever curse of one who died by hanging has struck you, may it now be released and let go. Whatever curse of the water-serpent ghost has struck you, may it now be released and let go. Whatever effigy-magic has struck you, may it now be released and let go. Whatever [curse] of a bent charm has struck you, may it now be released and let go. Whatever curse of the small yellow-black serpent has struck you, may it now be released and let go. Whatever curse of the spirits of great and small towns has struck you, may it now be released and let go. Whatever curse of twenty-three ill-spoken words has struck you, may it now be released and let go. Whatever…" [continues on the next page] [page folio marked ๖๖]

[continuing the Great Tamarind-Leaf Purification Spell from the previous page:] "…twenty-five [ill-spoken] words has struck you, may it now be released and let go. Whatever curse of one killed and dying a violent death has struck you, may it now be released and let go. Whatever curse of one who died in the forest and remained a wandering ghost has struck you, may it now be released and let go. Whatever curse of one killed at the forest's edge has struck you, may it now be released and let go. Whatever effigy-magic has struck you, may it now be released and let go. Whatever [curse] entered through a Lawa charm has struck you, may it now be released and let go. Whatever curse bound with a single strand of rope has struck you, may it now be released and let go. Whatever curse of misfortune from the striped snake has struck you, may it now be released and let go. Whatever curse of black tamarind-vine fibre has come upon you, may it now be released and let go. May every evil serpent that would infect you now be released and let go. May every evil serpent be driven off, cast out, and flee like a fowl. Om, homage to the Buddha; om, homage to the Dhamma; om, homage to the Sangha; may [all evil] be bound and swept away — svāhā."

The Royal Crown Mantra (Mongkut Klao Chao Yu Hua)

[Pali, transcribed — recited untranslated per the tradition:] "Iti pi so visese-i, isese-buddha-nāme-i, imenā buddhataṅ so-i, i-sotaṅ buddha-pīti-i." Recite it daily as a charm for loving-kindness and great popularity; consecrate water and wash the face with it daily to ward off illness, sickness, and every kind of black magic. If one wishes to gain fearsome power (tabo-decha) and command respect, recite it daily; it will bring radiance and grace, making one an object of goodwill to all people. Recite it, then spread loving-kindness to everyone; whoever thinks to do you harm will meet misfortune of their own making. Whatever one desires, recite this mantra eighteen times and it will come to pass exactly as wished. To induce a swoon (maha changngang) in another, recite this mantra eight times, and it will indeed induce a swoon. To cause great infatuation (maha laluai), recite it nine times. If elephants, horses, cattle, buffalo, or any fierce animal must be calmed, consecrate grass or fodder [and give it to them]; they will eat it, turn gentle, and grow fond of you. If a person is possessed by a malevolent spirit, consecrate rice and have them eat it, and the spirit will leave. If one wishes for a pleasing voice, consecrate beeswax and rub it on the lips, and consecrate a betel quid to chew before giving a sermon or leading chanting, and one will please all who hear. Consecrate face powder and consecrate a hair-tie, and one will gain radiance and grace, so that all who see will love that person. [page folio marked ๖๗]

Katha for Increasing Wealth

Sacred formula of Luang Pho Pan, Wat Bang Khanom, Sena District, Phra Nakhon Si Ayutthaya Province. Begin with the Namo, three times, three rounds. Buddha ma-a-u, namo buddhāya (recite 3 times). [Pali, transcribed — recited untranslated per the tradition; glossed here for legibility:] Vira-thayo vira-khonāyaṃ vira-hiṃsā vira-thāsī vira-thāsā vira-itthiyo, buddhassa māmīmāna buddhassa svāhom (a protective, wealth-drawing formula invoking "vira" epithets and the power of the Buddha). Recite in meditation before sleep, 3 rounds; on waking in the morning, 3 rounds. When placing food in the alms bowl, 1 round. Then recollect the virtues of the Triple Gem and of the Solitary Buddhas without fail. Apart from that, reciting daily will bring forth abundant wealth.

Katha of Great Fortune (The Great Millionaire)

[Pali, transcribed — recited untranslated per the tradition; glossed here for legibility:] Namāmīmā mahālābhā iti buddhassa suvaṇṇaṃ vā rajataṃ vā maṇi vā dhanaṃ vā bījaṃ vā atthaṃ vā patthaṃ vā, ehi ehi āgaccheyya na iti mīmā namāmihaṃ ("By the power of the Buddha, may gold, or silver, or gems, or wealth, or seed-capital, or goods, or provisions come, come here..."). Use to chant in meditation before sleep, 3 rounds, and on waking in the morning, 3 rounds. This is for calling forth wealth and fortune. It will bring forth wealth in a marvelous way.

Katha of Offering to Request Fortune

By your leave — I wish to invoke the Buddha, the Dhamma, and the Sangha; I wish to invoke the virtue of the Lord Chimphli [Sivali] today. May I obtain a radiant jewel, that it may shine brilliantly through my eyes, right now. Lord Chimphli, whose majesty and miraculous power are beyond all comparison, [grant this].

When the Blessed Buddha once went to visit his mother [in the Tāvatiṃsa heaven], he depended on the miraculous power and majesty of the Great Elder Chimphli [Sivali]. Wherever he journeyed to stay, devas and humans, without exception, came to make offerings unceasingly, in every such place. May the merit and glorious power of the Lord Chimphli come to be my refuge, right now. [Pali, transcribed — recited untranslated per the tradition; glossed here for legibility:] Itipiso bhagavā, Buddho jaya-mettā, Chimphli ca mahāthero lābha, lābhaṃ bhavantu me. Dhammo jaya-mettā, Chimphli ca mahāthero lābha, lābhaṃ bhavantu me. Saṅgho jaya-mettā, Chimphli ca mahāthero lābha, lābhaṃ bhavantu me. ("Thus indeed is the Blessed One, of victorious loving-kindness; Chimphli the Great Elder of fortune — may fortune come to be mine." Repeated invoking the Dhamma and the Sangha.)

Katha of Phra Chimphli (Phra Sivali)

(Recite this, then travel in any direction, and fortune will arise.) [Pali, transcribed — recited untranslated per the tradition; glossed here for legibility:] An extended invocation to Sivali the Great Elder, honored by yakkhas and devas, to whom homage is paid at all times; praised as bringing great fortune and constant well-being wherever he is honored — even, it says, in royal capitals where people of every kind gather; homage is paid at the Elder's feet, and by his power may all fortune be mine; homage always to the relics and Buddha-image enshrined with these virtues.

Sacred Katha of Phra Khawampati (Phra Kaccayana)

(For wealth and complete happiness) [Pali, transcribed — recited untranslated per the tradition; glossed here for legibility:] Dhammacakkaṃ padaṃ sutvā, bujjhitvā attaṃ padaṃ, santike arahā loke, lokānaṃ hitakāraṇā, tante Gavampati nāmatī, suloke supākaṭo, brahmaputto mahāthero, araho jeṭṭhako, munī n'atthi thero, samo Indā gandhabbā, asurā devā Sakko, brahmābhi pūjito. Namo buddhassa Gavampatissa, namo dhammassa Gavampatissa, namo saṅghassa Gavampatissa. Sukhā sukhaṃ varaṃ, dhammaṃ cakkaṃ pavaraṃ varaṃ. ("Having heard the words of the Wheel of the Dhamma and awakened to his own goal, he became an arahant near at hand in the world, for the benefit of all worlds; known by the name Gavampati, well renowned in the world; a Brahma's son, a great elder, a worthy one, foremost among them; a sage with no equal among elders, honored equally by Indra, the gandhabbas, the asuras, the devas, Sakka, and Brahma. Homage to the Buddha through Gavampati; homage to the Dhamma through Gavampati; homage to the Sangha through Gavampati. May there be happiness, excellent ease, and the excellent, supreme Wheel of the Dhamma.")

Seven-Day Fortune-Requesting Meditation Katha

[Table: Day to Recite | Katha] Recite Sunday, 6 rounds | [Pali, romanized + gloss:] "Simbali ca mahānāmaṃ, sabba-lābhā bhavissati, therassānubhāvena sadā honti piyaṃ mama" — "By the name of the great Simbali [Sivali], all fortune shall come to be; by the Elder's power, may I always be beloved." Recite Monday, 15 rounds | "Yaṃ yaṃ puriso vā itthī vā, dūrehi vā samīpehi vā, therassānubhāvena sadā honti piyaṃ mama" — "Whatever man or woman, whether far or near, by the Elder's power, may I always be beloved." Recite Tuesday, 8 rounds | "Simbali ca mahāthero...jaya-lābho mahālābho, sabba-lābhā bhavantu sabbadā" — "The great Elder Simbali...; victorious fortune, great fortune — may all fortune arise always." Recite Wednesday, 17 rounds | "Dattitthabhave-rājā piyā ca karotu me, ye saranti nirantaraṃ sabba-sukhā vahā" — "May the king be gracious to me; those who recollect continually, may they bring all happiness." Recite Thursday, 19 rounds | "Simbali ca mahāthero, yakkhadevābhipūjito...ahaṃ vandāmi sabbadā" — "The great Elder Simbali, honored by yakkhas and devas...I pay homage always." Recite Friday, 21 rounds | "Simbali ca mahāthero, devatānara-pūjito...mahālābhaṃ karotu me, lābhena uttamo hoti, sabba-lābhā bhavantu sabbadā" — "The great Elder Simbali, honored by devas and men...may he grant me great fortune; by fortune may I be supreme; may all fortune arise always." Recite Saturday, 10 rounds | "Simbali ca mahānāmaṃ, Indā Brahmā ca pūjitaṃ, sabba-lābhaṃ pasiddhi me, therassānubhāvena sadā sukhī piyaṃ mama" — "By the name of the great Simbali, honored by Indra and Brahma, may all fortune be accomplished for me; by the Elder's power, may I always be happy and beloved."

For the Seven-Day Fortune-Offering Katha, recite according to the day of recitation, not the day of one's birth — for example, recite on Monday "Yaṃ yaṃ puriso vā..." 15 rounds; recite on Wednesday "Dattitthabha..." 17 rounds. The full set should be recited together: the Fortune-Offering Katha + the Katha of Phra Sivali + the Katha of Phra Kaccayana + the day-appropriate Fortune-Meditation Katha.

Heart-Mantra of Phra Chimphli

[Pali, transcribed — recited untranslated per the tradition; glossed here for legibility:] Nasaliti, patisiddhi-lābhā, pasanna-cittā, sadā honti piyaṃ mama sabbe janā, bahu janā sabbā disā samāgatā, kāla-bhojanā, vikāla-bhojanā, āgacchanti piyaṃ mama. ("May success and fortune arise; may hearts be pleased and I always be beloved by all people; may many people gather from every direction, whether at proper mealtimes or improper times, and come to favor me.") (Recite diligently every day; it brings fortune in matters of food and livelihood. Meditate on it before going out to seek fortune, and fortune will be obtained.)

Katha for Venerating Phra Upakut

(To bring about fortune and protection from all calamity and danger) [Pali, transcribed — recited untranslated per the tradition; glossed here for legibility:] Upagutto ca mahāthero, sambuddhena viyākato, māraṃ ca mārabalaṃ ca, so idāni mahāthero namassitvā patiṭṭhito. Ahaṃ vandāmi idāneva Upaguttaṃ ca mahātheraṃ. Yaṃ yaṃ upaddavaṃ jātaṃ vidhaṃ seti asesato, mahālābhaṃ bhavantu. ("Upagutta the Great Elder, foretold by the Fully Enlightened One — who overcame Māra and Māra's host — that Great Elder, having been venerated, is now established. I now pay homage to the Great Elder Upagutta. Whatever calamity has arisen, may it be entirely dispelled; may great fortune arise.") Abbreviated form: Upagutto ca mahāthero, yakkhadevā narapūjito, sorahopajjayātimahi, mahālābhaṃ bhavantu me. ("Upagutta the Great Elder, honored by yakkhas, devas, and men — may great fortune be mine.")

Katha for Venerating Phra Phikhanet (Ganesha)

(Recite for success, to clear away obstacles, and for protection and safety) [Invocation, transcribed — recited untranslated per the tradition; glossed here for legibility:] Oṃ namo Phra Gaṇeśāya, namo namaḥ, gandha-māla, siddhā-hanaṃ kapa-mana, sammā-arahaṃ vandāmi, sammā-arahaṃ vandāmi, sammā-arahaṃ vandāmi. ("Om, homage to Lord Ganesha, homage, homage; with scented garlands, invoking accomplishment; I pay homage to the truly worthy one, I pay homage to the truly worthy one, I pay homage to the truly worthy one.") Abbreviated form: Oṃ śrī Gaṇeśāya namaḥ — "Om, homage to the glorious Ganesha."

The Great Chinabanchorn (Jinapañjara) Katha

(Recite this to protect against every danger) [Pali, transcribed — recited untranslated per the tradition; glossed here for legibility, verses 1–9 of the Jinapañjara gāthā:] "One who desires a child obtains a child; one who desires wealth obtains wealth. Having heard that right understanding of the body's true nature is dear to the devas — thus indeed is the Blessed One. Homage also to King Yama, King Vessuvaṇṇa; death is peace for the Worthy One, the Well-Gone One. Homage to the Buddha. 1. The Buddhas, arriving at the seat of victory, having conquered Māra together with his mount, having drunk the taste of the Four Noble Truths — these foremost among men. 2. The Buddhas beginning with Taṇhaṅkara, twenty-eight leaders in all, are every one established upon my head, these lords among sages. 3. Established on my head is the Buddha; the Dhamma in my two eyes; the Sangha, source of every virtue, established in my chest. 4. In my heart is Anuruddha; Sāriputta on my right; Koṇḍañña at my back; Moggallāna on my left. 5. In my right ear are Ānanda and Rāhula; Kassapa and Mahānāma both in my left ear. 6. Behind my head, like the radiant sun, sits Sobhita, endowed with glory, foremost among sages. 7. The Elder Kumārakassapa, the sage of eloquent speech, ever established at my mouth, a source of virtue. 8. Puṇṇa, Aṅgulimāla, Upāli, Nanda, and Sīvali — these five elders are as marks upon my forehead. 9. The remaining eighty great elders, the victorious disciples of the Victor — these eighty great elders, conquerors, sons of the Victor, blazing with the power of virtue, are stationed upon every part of my body."

[Pali, transcribed — recited untranslated per the tradition; glossed here for legibility, verses 10–15 of the Jinapañjara gāthā, continued from the previous page:] "10. The Ratana [Sutta] was in front of me; the Mettā Sutta on my right; the Dhajagga [Sutta] was behind me; the Aṅgulimāla [paritta] on my left. 11. The Khandha and Mora parittas, and the Āṭānāṭiya Sutta, formed a canopy above in the sky; the rest formed a surrounding wall. 12. The Victors, endowed with various excellences, adorned as a sevenfold rampart — against dangers arising from wind, bile, and the like, whether external or internal — 13. May all be entirely dispelled by the power of the boundless Victor, as I dwell performing my duties, always within the Fully Enlightened One's cage of protection. 14. May all those great, bull-like beings [the Buddhas] always protect me as I dwell in the middle of the Victor's Cage upon the earth. 15. Thus well-guarded and well-protected: victorious over calamity by the power of the Victors; victorious over enemies by the power of the Dhamma; victorious over dangers by the power of the Sangha; protected by the power of the true Dhamma, I go about within the Victor's Cage."

Katha of the Threefold Refuge in the Dhamma

(Luang Pu Chantha Thāwaro) (1) [Pali with interleaved Thai gloss, transcribed as printed:] "Itipiso bhagavā" — the Lord's command has come; "bhagavā yanti" — "Moggallāna yanti." (2) [Sealing-formula syllables, transcribed as printed:] "Buddhaṃ uet-at, Dhammaṃ uet-at, Saṅghaṃ uet-at, mat kīt uet-at, mat kan tan pit" — a mnemonic sound-formula invoking the Buddha, Dhamma, and Sangha to bind and seal against harm. (3) [Pali with interleaved Thai gloss, transcribed as printed:] "Itipiso visese-i, isesa buddhanāme, i-i-mena buddhataṅso, i-i-sotaṅ buddhapiti-i" — the skin: invoking the Lord Buddha, may it become my skin; the flesh: the Lord Dhamma, may it become my flesh; the bone: the Lord Sangha, may it become my bone. "Trīphet khongkhong isavāha savāsu savā-i buddhapiti-i, nama-a-umi nama-phatha namo buddhāya" — the Buddha blocks, the Dhamma shields, the Sangha seals. (4) [Pali, transcribed — recited untranslated per the tradition; glossed here for legibility:] "Sakkassa vajirāvudhaṃ, Vessuvaṇṇassa gadhāvudhaṃ, Āḷakassa dūsāvudhaṃ, Yamarājā nayanāvudhaṃ, sabbe yakkhā sabbe petā palāyanti" — "Sakka's thunderbolt weapon, Vessuvaṇṇa's mace weapon, Āḷaka's poison weapon, King Yama's weapon of the gaze — by these, all yakkhas and all hungry ghosts flee."

(Recollect the virtues of the Buddha, the Dhamma, and the Sangha, and happiness and prosperity will arise.)

The Bojjhaṅga Paritta

[Pali, transcribed — recited untranslated per the tradition; glossed here for legibility:] "The factors of enlightenment are: mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity — these the Sage rightly taught, he who sees all beings; when developed and cultivated they lead to direct knowledge, to Nibbāna, and to enlightenment. By the utterance of this truth, may there be well-being for you always. Once, the Protector, seeing the Elders Moggallāna and Kassapa sick and suffering, taught them the seven enlightenment factors; delighting in that teaching, they were freed from their illness in that very moment. By the utterance of this truth, may there be well-being for you always. Once, even the Dhamma-King himself, afflicted by sickness, had the Elder Cunda recite that same teaching to him with reverence; and, delighting in it, he rose up from that illness. By the utterance of this truth, may there be well-being for you always. The sickness of all three great sages was thus abandoned, struck down like a defilement by the path. By the utterance of this truth, may there be well-being for you always. Having attained the natural course realized in due sequence by these three great seers — by the utterance of this truth, may there be well-being for you always. Here ends the Bojjhaṅga Paritta, prefaced by the Aṅgulimāla Paritta; the Aṅgulimāla Paritta section is concluded."

(Recite this to protect against illness and disease; use it to make holy water, or recite it for a sick person to hear, to help them recover.)

Katha of the Deity's Crown (Unhis)

[Pali, transcribed as printed in two side-by-side columns — recited untranslated per the tradition; the two columns together form one continuous verse (this is the well-known Unhissavijaya protective verse), glossed here for legibility:] Atthi unhissavijayo, dhammo loke anuttaro — "There is the Victory of the Crown-protuberance, the Dhamma unsurpassed in the world," sabbasatta hitatthaya, tang tawang khanhahi thewate — "for the welfare of all beings; may you, O deity, take hold of it," parivaiche rachathanthe, amanut sakki pawake — "[protecting one] from royal punishment, from non-human beings, fire and flame," phayakkhe nake wisephute, akalamaranena wa — "from tigers, nagas and poisonous things, or from untimely death," sappasma maranamutto, thapetawa kalamaritang — "freed from every kind of death, excepting death by its natural time," tassewa anuphawena hotu thewo sukhi satha — "by that very power, may one ever be a happy deva," sutthasilang samathanang, thammang sucharitang chare — "having undertaken pure moral virtue, practicing the Dhamma rightly," tassewa anuphawena hotu thewo sukhisatha — "by that very power, may one ever be a happy deva," lakkhitang chintitangpusang, tharanang wachanangkhuru, paresang thesanang sukhawa — "noted, thought of and revered, upheld and recited with reverence, well taught by others," tassaayupawatthati — "thereby one's lifespan increases." (Chanted for one's own fate/horoscope.)

Vaṭṭaka Paritta (The Quail)

[Pali, transcribed as printed in two side-by-side columns — recited untranslated per the tradition; the columns together form one continuous verse (this is the famous Vaṭṭaka-jātaka fire-protection paritta), glossed here for legibility:] Atthi loke sīlaguṇo, saccaṃ soceyyanuddayā — "In this world there is the virtue of morality, of truth, of purity and compassion." Tena saccena kāhāmi saccakiriyamuttamaṃ — "By that truth I shall perform the supreme Act of Truth." Āvajjitvā dhammabalaṃ, saritvā pubbake jine — "Calling to mind the power of the Dhamma, remembering the Conquerors of old," Saccabalamavassāya saccakiriyamakāsahaṃ — "relying on the power of truth, I performed an Act of Truth:" Santi pakkhā apatanā, santi pādā avañcanā — "There are wings that cannot fly, there are feet that cannot walk;" Mātā pitā ca nikkhantā, jātaveda paṭikkama — "my mother and father have gone away — O fire-born one, withdraw!" Saha sacce kate mayhaṃ, mahāpajjalito sikhī — "As soon as I had made this Act of Truth, the great blazing flame" Vajjesi soḷasa karīsāni, udakaṃ patvā yathā [sikhī] — "withdrew sixteen karīsas, as fire does on reaching water." Saccena me samo natthi, esā me saccapāramī ti — "There is none equal to me in truth — this is my perfection of truth."

Angulimala Paritta

[Pali:] "Sister, since I was born of the Noble Birth, I do not recall having intentionally deprived any living being of life. By this truth, may you be well; may the womb be well." (three times) (Chanted, one sees good practice and right conduct, and attains virtue and goodness.)

Katha of the Great Elder Upagutta Binding Māra

[Pali:] "Upagutta the great elder, Upagutta the great elder — by the power that bound Māra's enmity, I now resolve upon this binding of the body." (Dispels and wards off evil things; brings about happiness and prosperity.)

Katha of the Thirty Perfections

[Pali:] "Thus [he attained] the thirty perfections; thus he arrived at omniscience; thus he attained Enlightenment; thus is his mind [purified]." (This is an abbreviated formula; it gives rise to meritorious perfection and to happiness and prosperity.)

Katha of the Great Moggallana for the Bones

[Pali, as printed — its exact sense is obscure in places, rendered here as faithfully as the wording allows:] "The Elder, having passed away upon the ground, as fine as an atom of the Blessed One; the bones of his own body, the flesh, the eye — may they wither away, may they wither away; the flesh and blood of the body." (This is a rite for sustaining one's own fate/life-span, bringing happiness and prosperity.)

Katha of the Great Elder Upagutta

[Pali, as printed — a formula proclaiming Upagutta the great elder, declared victorious by the Fully Enlightened One over Māra and Māra's forces, invincible, garuda-like, adorned with jewels, whose binding of the body becomes a jewel:] (This is a formula for warding off all Māras/demons.)

Sacred Katha of the Thirty Perfections

Endowed with the perfection of giving; endowed with the higher perfection of giving; endowed with the ultimate perfection of giving. Endowed with the perfection of loving-kindness, amity, compassion, sympathetic joy, and equanimity. Thus is the Blessed One (virtue, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, equanimity, benevolence). I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Sangha for refuge — I pay homage. (Chanted, it gives rise to loving-kindness and brings lasting prosperity and stability.)

Speaking of all the great yantras throughout the Lanna kingdom, they are vastly numerous — too many to count. There are many lineages of mantra-and-spell (khatha akhom) practice handed down over generations, whether lineages influenced by ancient Burma, by the Tai Yai (Shan), or even lineages that are the original wellspring of mantric lore native to Lanna itself — both in the Lanna royal capital, the city of Nopburi Si Nakhon Phing (Chiang Mai), where there were monks and kruba of moral discipline who practiced meditation strictly and were deeply learned in Pali, to the point of committing whole Pali scriptures to writing on countless subjects — thousands upon thousands of bundles of palm-leaf manuscripts — kept at temples and monasteries everywhere. Beyond this, in lands far removed from the royal capital — such as the city of Nanthaburi Si Nakhon Nan, present-day Nan province — there also survives a tradition of formidable and renowned mantric lore, all the more shrouded in mystery for its fearsome black magic. That is the northern territory of Nan: from the forest's edge up into the mountains rising from the great Doi Luang Phu Kha, the mighty source from which the Nan people trace their origin, as well as the ancient city of Yang, now within Tha Wang Pha district of present-day Nan province, and the city of Woranakhon, within Pua district of present-day Nan province. Besides this there are also Song Khwae district, Chiang Klang district, Thung Chang district, Chaloem Phra Kiat district, and Bo Kluea district, home to various peoples living together as if in a sacred land — such as the ancient Nan people, the Khmu, the Thin, and the Tai Lue, among others. These peoples of northern Nan are renowned for possessing mantric lore of the highest order. They also maintain, with strict observance, a tradition of spirit worship, in which people keep faith with the spirits and the spirits in turn keep faith with people — a belief that has developed into ritual mantras and yantra rites able to grant life or death exactly as the officiant wishes. And this holds true no matter

which corner of Lanna one looks to — belief in these matters still lies hidden there, whether openly displayed or kept concealed. This book has therefore gathered examples of extraordinary mantras and spells and various great and wondrous yantras as case studies, so that readers may gain knowledge and understanding of these mysterious matters, as well as of this superb lore which, having passed through the ages, was accepted by the ancestors of the Lanna people and handed down as a legacy for their descendants. As for the various mantric yantras and yantras presented here, their sacred power can arise from only one thing given in exchange: a heart of "faith" and "moral virtue." Even if someone's faith arises in the heart without needing any explanation — as though believing wholly, without a trace of doubt — the power of the mantras and great yantras will then reveal wondrous miracles for that person to behold in astonishment. Thus, besides gaining an understanding of the yantra rites according to Lanna belief, the reader will also become one who possesses these great yantras, which will grant their owner the power of the Buddha's perfections as armor guarding against every danger, along with all the sacred things dwelling within, bestowing virtue and goodness, granting blessings that bring the owner wealth, riches, and prosperity forever and always. From here on, then, examples of Lanna great yantras are offered for the reader's understanding, before the images of these sacred yantras appear in the following chapter.

The Horse-Mounting-the-Lady Yantra, Lord of Supreme Charm

The Horse-Mounting-the-Lady Yantra is a yantra that has existed within Lanna culture for a long time. No one has stated definitively since when it has existed, but it is believed to be a yantra that came by way of Burma and the Tai Yai, whose influence reached Lanna across various eras, and which has been passed down to the present day, because it is a yantra that grants, above all, the virtue of supreme charm. Among examples of the design that have been found, this type of charm-yantra is often shown in several forms, such as the Horse-Mounting-the-Lady Yantra, the Ox-Mounting-the-Lady Yantra, the Mouse-Drinking-the-Cat's-Milk Yantra, and the Ox-Drinking-the-Tiger's-Milk Yantra. These charm yantras seem to conceal within them lofty moral teachings and dhamma riddles. None of these yantras is intended as a form of obscenity; rather, the belief concerning fertility and abundance, expressed through depicting sexual union between man and woman, has existed since ancient Indian times, being the very first point of the arising of life and all things in the world. Thus the Horse-Mounting-the-Lady Yantra, or other horse yantras of Lanna, arose from the influence of religious belief developed into the science of wondrous great yantras. If anyone carries the Horse-Mounting-the-Lady Yantra to venerate, it is held to grant supreme charm, loving-kindness, and popularity — people everywhere will be fond of it. It is used for approaching and courting young women and the opposite sex, drawing them in, arousing infatuation and passion until they can scarcely see straight, becoming greatly beloved by the opposite sex. Even if one carries this yantra when approaching a lord or master, or approaching one's elders and superiors, one's employer will show one favor. Whether negotiating trade, meeting people, or conversing with them, one will be met with trust and will easily win people's goodwill.

If anyone wishes to carry it while applying for work, it is believed to bring very good results. Whoever carries it while offering goods for sale will receive patronage and grow wealthy, leading to prosperity and advancement, with rank, honor, jewels and gold piling up in abundance. Furthermore, it can be used well by both men and women. If the person who carries it is one of moral virtue and truthfulness, the results will be doubly good.

The Reflecting-Crow Yantra

Great Yantra for Protection Against Danger

Speaking of the name "Reflecting-Crow Yantra," it may be unfamiliar in yantra circles of central Thailand, but this Reflecting-Crow Yantra is very widely renowned in Lanna, being a yantra of exceedingly great power. Moreover, its method of creation is very difficult, since this yantra is made from the hide of a calf that was born and died still caught upon its mother's genitals — only such hide is considered most extraordinary. Most makers of this yantra wrap or coat it beautifully with lac resin. The Reflecting-Crow Yantra possesses supreme qualities, able to protect entirely against every kind of danger and misfortune; it may be said to be a yantra of invulnerability — one that guns cannot fire against, unable to cause any harm at all to its owner. In the past, the one renowned for making this kind of yantra was Luang Pu Khruba Chao Sum, a khruba monk of righteous practice and good conduct, filled with loving-kindness, able to make yantras of many kinds with extraordinary results, greatly renowned. At present, it has become very difficult to find a ritual officiant of such potency. There is a story

It is further told that making the Reflecting-Crow Yantra from the hide of a calf that died upon its mother's genitals, coated with this lac resin, gives it virtues so extraordinary they can scarcely be measured. It is believed that if anyone harbors ill intent toward us, against our own person, or intends to work black magic against us, a miracle occurs: the lac resin coating the Reflecting-Crow Yantra will crack and break open. When the owner realizes that danger is coming to them, they take the broken piece of resin and burn it in fire, and this brings about a reversal — causing the one who intended us harm through black magic to have that harm reflected back upon themselves at once. In the process of making this yantra, one must also write the names of those the yantra is meant to protect — for instance, writing the names of one's father, mother, wife, and children — and then keep the yantra safe at home. The power of the yantra will then be able to protect and guard all those whose names are inscribed within it as well.

The "Yant Nib" (folded/pinched yantra) is another special type of Lanna yantra that is highly popular. This yantra is made by inscribing yantra numerals onto a sheet of brass, silver, or gold, then folding the sheet inward upon itself in a pinching manner, with a red or yellow cord tied or threaded through it so it is suitable for carrying on one's person to various places. Anyone who wishes to own a Yant Nib goes to request one from a kruba (revered teacher-monk) skilled in mantras at a temple he trusts, asking him to perform the empowerment rite for it.

Kruba who are respected and trusted by people in various communities often make Yant Nib — a special yantra granting benefits of loving-kindness and popularity (metta mahaniyom) — to distribute or to be venerated on important occasions. Thus the Yant Nib is a yantra easier to obtain than other kinds. It is also popular among merchants and traders, or those who must conduct business with others, because it is believed the Yant Nib is a yantra of loving-kindness and popularity that makes trade prosper, with money and gold flowing in without cease.

Furthermore, Lanna men would carry a Yant Nib when going to court young women. Performing the Yant Nib-making rite correctly, according to the legends of the especially virtuous Lanna yantras, is important, because for the Yant Nib to achieve true effect one must also seek an auspicious time and date suitable for its making. Nowadays, anyone who wants one must seek out someone who can make this type of yantra correctly, in order to obtain the best results in both mahasane (charm) and mahaniyom (popularity).

Great and Valiant Heroes

Who Excelled Supremely in Mantras and Incantations

According to legends referencing the history of ancient Lanna, there is mention of a great hero powerful in mantras and incantations, learned in the arts of warfare and occult science and magic, endowed with wisdom and ability — namely Phaya Chueang (Phaya Chueang Thammikarat), also known by the name Khun Chueang. He is regarded as the greatest hero of the ancient realm of Phayao, according to the legend of Muang Phayao.

He was the eldest son of Khun Chom Tham, born in B.E. 1642. The royal astrologers prophesied that the young prince would become a Chakravartin king who would conquer as far as Jambudvipa. Later, in B.E. 1654, Phaya Chueang led his troops out to capture elephants in the forests of the territory of Muang Nan. Phaya Phala Thewa, lord of Muang Nan, seeing that Khun Chueang was a warrior of great merit, gave his daughter, Princess Chan Thewi, to be his consort.

Later, Phaya Chueang led his troops to capture wild elephants in the territory of Muang Phrae. Phaya Phrommawong, lord of Muang Phrae, likewise gave his daughter, Princess Kaeo Kasat, to be his consort. These events caused Phaya Chueang's fame to spread in every direction. Phaya Chueang ascended the throne in B.E. 1663. After reigning 8 years, in B.E. 1671, the Kaeo (Vietnamese) raised forces to attack Hiran Nakhon Ngoen Yang, governed by Khun Sing, a servant of Phaya Chueang. Phaya Chueang led the army of Muang Phayao to help drive the Kaeo forces back in defeat.

For this meritorious deed, Khun Sing then gave his royal daughter, Princess Ua Kham Khon Mueang, to Phaya Chueang. Phaya Chueang governed Muang Phayao in peace, until, reaching middle age, he came to think that the cities of the Kaeo and all the Khom-Kha peoples often raised forces to seize territory along the borders...

...always, causing trouble, and so he raised forces to suppress them, entrusting Muang Phayao to his son named Lao Ngoen Rueang to govern. He himself led the army of Muang Phayao to attack the kingdom of Lan Chang and the Kaeo cities, until he was able to bring the entire kingdom of Lan Chang and the entire Kaeo realm to become part of Muang Phayao.

On the battlefield, Phaya Chueang, supremely skilled in warfare and possessing powerful mantras and great yantras for his protection, could not be touched by any weapon on his body, not even once, even in battle. This gave him victory over all his enemies, so that he was able to expand his territory widely. Thus the honor and fame of Phaya Chueang spread among all the lords, so that the Ho king named Chao Rom Fa Kao Phiman came as chief to gather together at the district of Phu Thoet in the Kaeo territory, and together performed the coronation rite to install him as Phaya Chueang Thammikarat, to be Phraya Chakrarat of the Kaeo territory in B.E. 1697.

Afterward, he performed a royal marriage rite with Princess Ukaeo, daughter of the lord of Kaeo, and Phaya Chueang then reigned as king of the Kaeo realm. After reigning over the Kaeo realm four years, until B.E. 1691 [as printed], he consecrated his son Lao Ngoen Rueang to go and rule the city of Nakhon Ngoen Yang in succession. Legends and epics have appeared among the various ethnic groups of the upper Mekong river basin containing accounts of this great hero in their own local legends, such as the legend of Thao Hung–Thao Chueang, an epic of the Lao; and the legend of Chao Chueang Han of the Tai Lue of Sipsong Panna.

Phor Chao Nan Thip Chang, Deliverer of the City of Lampang

(An example of an episode from the pages of Lanna history, involving the use of mantras and incantations and of protective and invulnerability yantras by Nan Thip Chang, who had once been ordained and studied mantras until he became powerfully accomplished, and was able to successfully deliver the homeland.)

Between B.E. 2272–2275, that is, during the late Ayutthaya period, the land of Lanna Thai suffered hardship from harassment by the Burmese. The people lived in difficulty because food and wealth were scarce; fields, orchards, and rice paddies were seized by the Burmese; able-bodied men were conscripted to war — causing distress everywhere. At that time the Burmese had occupied Lamphun, Chiang Saen, and Chiang Rai. As for Chiang Mai, Chao Ong Kham (Ong Nok) attempted to gather forces to resist the Burmese, but Lampang at that time still had no ruling lord — only four town officials (khun mueang) keeping the city: Saen Nangsue, Saen Thep, Nai Ruean, and Chalay Noi. These four officials had no ability to fight the Burmese, because they were only intent on contending for power among themselves. The people's sufferings reached the ears of a Buddhist monk — for in that era monks were held to have the duty of giving counsel and to be men of knowledge, in whom the people placed great faith — namely, the monk of Wat Na Yang (Na Yap, located in Mae Tha district, Lampang province).

This monk was said to be powerfully accomplished in occult knowledge, learned in the magical arts, and widely known and famous. He had many devoted disciples. He therefore joined together with the monks of Wat Sam Kha and Wat Ban Fon, disrobing in order to deliver the homeland from the Burmese, then gathered people together and set himself up as independent — a thing the four town officials guarding Lampang were unable to suppress. When news of this rising in independence, banding together to fight the Burmese, reached Thao Mahayot, who was...

...the Burmese ruler occupying Lamphun, who then led his army to Lampang to suppress the monk who had disrobed, together with his followers.

Upon learning of the coming war, the abbots of Wat Na Yang, Wat Sam Kha, and Wat Ban Fon gathered their followers and went out to fight the army of Thao Mahayot of Lamphun without flinching. That battle raged fiercely into hand-to-hand combat at the district of Pa Tan. The forces of the abbot of Wat Na Yang could not withstand Thao Mahayot's army and broke and fled to Wat Phra That Lampang Luang. The Burmese pursued and surrounded them. Toward dawn, the abbot of Wat Na Yang gathered his remaining followers and fled the temple southward. Thao Mahayot's army caught up with them and fighting broke out again. The abbot of Wat Na Yang was struck by a bullet from the Lamphun forces between the eyebrows and fell. The left and right lieutenants who rushed to support him were both struck by bullets and fell as well. The lieutenant of Wat Ban Fon was struck at the corner of the eye; the lieutenant of Wat Sam Kha was struck at the knee. All three perished. As for the remaining people, seeing their leaders fall, they fled; those who could not escape in time were killed in great numbers by Thao Mahayot's soldiers. Having achieved victory, Thao Mahayot then led his army to encamp at Wat Phra That Lampang Luang, and ordered his soldiers to go out and collect taxes from the villagers, forcibly seizing goods, wealth, money, gold, and provisions to supply the army. Anyone who resisted was punished cruelly.

As for the women, they were seized and taken to serve as concubines for the soldiers and their commanding officers. Later, Thao Mahayot sought a way to take control of Lampang, devising a scheme to kill the four town officials of Lampang. He therefore sent Han Fa Maep, Han Fa Nam, and Han Fa Fuen, elite officers, hiding weapons, to go negotiate city affairs with the four officials of Lampang — Saen Nangsue, Saen Thep, Nai Ruean, and Chalay Noi — together with all the lesser lords. Of the town officials, the one who survived was Thao...

...Lin Kan; Chalay Noi and Nai Noi Tham, and the villagers fled to take refuge in various places such as Pratu Pha, Muang Long, Muang Chip, Muang Ta, Muang Mo, and Muang Chang.

Lampang at that time thus became a deserted city, with no one left living there, for fear the Burmese enemy would come to do harm. Later, there was a senior monk (Maha Thera) at Wat Phra Kaeo Chomphu (Wat Phra Kaeo Don Tao) who volunteered to suppress the Burmese. He consulted with lay relatives and disciples. The lay relatives asked him to remain at the temple for the time being, and to consult texts of the magical arts to find someone with the knowledge and ability to serve as leader of the villagers in his place. The Maha Thera of Wat Phra Kaeo Chomphu saw that Nan Thip Chang, a villager of Ban Khok Wua who worked as a forest hunter, living near Wat Si Lom, Lampang province (some versions say he was a villager of Ban Pong Yang Khok, Hang Chat district, Lampang province), was a man of intelligence and cleverness, brave, of strong physical ability, and skilled in the use of firearms — and so had him lead the force into battle against the Burmese.

But Nan Thip Chang feared that, once the homeland was delivered, there would be trouble over rulership of the city with the former ruling lord. He therefore asked for a pledge from the townspeople and the former ruling lord that, if the war were won, the city would be given over to him to rule. The townspeople all agreed together. Nan Thip Chang led a force of 300 men to surround Thao Mahayot's army at Wat Phra That Lampang Luang. By the time the force arrived it was already deep, silent night. Nan Thip Chang stationed men to watch over key points held by the Burmese, then secretly entered through the western water-drainage channel of Wat Phra That Lampang Luang (which still exists today), disguising himself as a letter-bearer from Lamphun carrying a letter said to be from Thao Mahayot's consort, and inquired of the soldiers as to who Thao Mahayot was. At that moment, Thao Mahayot, his trusted soldier, and his concubine were playing chess (mak ruk) in the Wihan Luang of Wat Phra That Lampang Luang.

Nan Thip Chang then pretended to hand over the letter, then stepped back to a suitable distance. He then shot Thao Mahayot dead with a gun as he sat at the chessboard; the bullet passed through and struck the iron railing enclosing the reliquary (a mark of which still remains today). Thao Mahayot's army broke and scattered, and many soldiers were killed. Nan Thip Chang escaped back out through the same drainage channel. The people of Lampang gave him the title Chao Thip Thep Bun Ruean. After the Burmese army had been driven out and defeated, the Maha Thera of Wat Phra Kaeo Chomphu, together with the citizens of the city of Nakhon Lampang (Muang La-khon), together held the ceremony of coronation water (murathaphisek) to install Nan Thip Chang as ruling lord of the city of Lampang, in B.E. 2275 (Chulasakkarat 1094), with the title Chao Phraya Sulawaruechaisongkhram. Chao Phraya Sulawaruechaisongkhram (Thip Chang) ruled Lampang for 27 years; in B.E. 2302 (Chulasakkarat 1121) he passed away, having lived to the age of 85 years in total. He had sons and daughters with Chao Mae Phimpa (Pim Pa), six children in all.

Pu Chao Sa-ming Phrai

Working a Love Charm in the Lilit Phra Lo

(An example of love-charm working through yantra and mantra ritual performed by Pu Chao Sa-ming Phrai, as it appears in the supreme Lanna literary work.)

Muang Suang and Muang Song were enemies. Phra Phuean and Phra Phaeng were enemies of Muang Suang, the city of Phra Lo. Thao Maen Suang, ruler of Muang Suang and father of Phra Lo, led an army to attack Muang Song, and killed Thao Phimphisathon, the lord of Muang Song. Thao Phichai Phitsanukon, father of Phra Phuean and Phra Phaeng, the children of the lord of Muang Song, is said to have had a consort named Daravadi, mother of Phra Phuean and Phra Phaeng. As for Muang Suang, Phra Lo came to rule the city in his father's place. Phra Lo's beauty was renowned and word of it reached Phra Phuean...

Phra Phaeng

Traces of a form dropped from heaven — a sight for people to behold and marvel His body... slender, entrancing waist... beautiful with royal glory (barami) His body is exceedingly beautiful in every part A face and form supreme in beauty across the three worlds, a form that captures the heart with its glory.

The beauty of Phra Lo was greatly renowned. Phra Phuean and Phra Phaeng became deeply infatuated, and so had Pu Chao Sa-ming Phrai work a love charm by making a flying betel-quid (mak bin), sending it flying to Phra Lo, where it fell upon his dais. Phra Lo, finding it strange, ate it, and was thereby bewitched — falling under the spell and becoming infatuated with Phra Phuean and Phra Phaeng, unable to remain in his own city any longer. He had to go out searching for Phra Phuean and Phra Phaeng even though he did not know who they were. By the power of love, Phra Lo came to live together with Phra Phuean and Phra Phaeng. As for Nai Kaeo, Nai Khwan, Nang Ruen, and Nang Roi, they too paired off with each other. When Thao Witsanukon learned of this, he graciously arranged a marriage ceremony for them. But there was a problem: the royal grandmother (Phra Chao Ya), who had been the consort of Thao Phimsathon — killed by Thao Maen Suang, Phra Lo's father — was greatly angered, and sent soldiers to kill Phra Lo. Phra Phuean and Phra Phaeng could not bear this and protected Phra Lo. In the end all three royals died together. As for Nai Kaeo, Nai Khwan, Nang Ruen, and Nang Roi, they killed themselves in turn. In sum, this is a tragedy, unlike most Thai literary works which end happily. Thao Phichai Witsanukon was greatly enraged that his grandmother had ordered them all killed, and so ordered the execution of his grandmother, who was his own stepmother/foster-mother. Afterward, reflecting according to Buddhist principles, he thought that to continue in this way could not go on, as there had been so much killing, and so he made peace with Muang Suang, the city of Phra Lo's lord, because the fruits of enmity are only malicious thoughts and killing, which brings no benefit to anyone.

The Horse That Coupled with the Woman: The Great Charm and Popularity Yantra

(A legend of a yantra for great charm and popularity, for prosperous trade, for being loved, for gaining access to senior patrons, and for bringing prosperity.)

According to legend, once, long ago, on the edge of a forest in the territory of the city of Varanasi in Jambudvipa, there lived an ordinary commoner family. The father was named Suttha, and the mother was named Sawadi. The two had a very beautiful daughter named Nang Ittha. Nang Ittha, in her early youth entering young womanhood, became renowned far and wide as being more beautiful than any other woman in that village district. She herself, however, paid no attention to any of the young men who sought to win her, because she was a woman of the greatest filial devotion to her father and mother, and so she helped with all the housework without any laziness.

Another of her main duties was that she had to look after a horse, which her family thought to keep for work and for traveling to various places, since her family lived far from the capital city and needed a horse for travel, so that goods and merchandise could be delivered quickly and on time.

This young horse was of extremely fine quality, with strong, well-developed muscles, and its manner was extremely endearing. Thus, as Nang Ittha tended to the horse in this way every day, she came to feel love for the young horse just as the love that a young man and young woman have for one another. As the days passed, the two of them became infatuated, and desire arose in both to engage in sexual union with each other, following the instinct that lay deep within their hearts, until this desire caused both the young horse and Nang Ittha to have a sexual relationship with each other so deep it was difficult to restrain. Every day she would go to find the spirited young horse, full of vigor, in order to satisfy their desire in a hidden place, out of sight.

...of many people. Even at night, when everyone else was fast asleep, the woman would secretly slip into the horse stable to satisfy an urge she could scarcely restrain. One day someone learned of conduct unlike anything a human being would do, and carried the whole story to the woman's father and mother. When the woman's father learned of these events, he secretly followed her to watch when she went to the stable, until he witnessed everything happening. He flew into a violent rage at the woman for having had carnal relations with the young horse. Not only did he scold and beat both the woman and the horse, he also killed the young horse on the spot, feeling deep shame before the people that his daughter had violated the moral conduct she was bound to observe. As for the woman, who had fallen deeply in love with the young horse, when she saw what had happened she was overcome with grief beyond measure, and in her despair could think of nothing to do about her beloved's life. She held her breath until she died on that very spot, dying to follow the young horse. From this legend, people came to make the "horse-that-mates-with-the-woman" (ma sep nang) yantra for the purpose of a great charm of love and popularity — to be adored and infatuated over by the opposite sex, and to be loved by people generally. Because the horse-and-woman yantra is a yantra that produces effects in the realm of lust, craving, and strong sexual passion, whoever possesses it will find it produces effects of sensual favor for them. If it is properly venerated and its rites correctly performed, this horse-and-woman yantra will yield results all the more excellent. For this reason this type of yantra became extremely popular in Lanna, and it came to be believed that whoever truly believed in it, with genuine faith of heart, would obtain everything according to their wishes in every respect.

Lanna Spirits: Reverence as Told by the Elders of Lanna

Since ancient times the people of Lanna have revered spirits as their principal religion, before the arrival of Buddhism around the 19th Buddhist century. According to historical evidence, King Kuena brought the Lankavamsa sect of Buddhism from Sukhothai a second time, in order to propagate it in the city of Chiang Mai, capital of the Lanna kingdom, named "Nopburi Si Nakhon Ping Chiang Mai." Nevertheless, belief in the religion of spirits has continued alongside Buddhism, the two existing as complementary opposites reconciled within Lanna culture down to the present day. As can be seen, almost every household in rural areas keeps a spirit shrine or altar to the ancestral spirits within its home. Every house has its house spirits and home spirits; every field has its field spirits; every village has its guardian village spirits; and even every town gate has its town guardian spirit — all comparable to spirits who serve as guardians of the settlement, keeping it cool and at peace. It is said that long ago in ancient times there lived the Lawa people, the original inhabitants who dwelt in Chiang Mai and were scattered throughout the land of Lanna. They would carry spirits packed into bamboo tubes to sell, tying cords at the mouths of the tubes that held the spirits, then announce that they had spirits for sale — whoever wished to buy one to keep was invited to come and purchase it. The Lawa said that the spirits they brought to sell were of many kinds, each kind bestowing different sorts of merit and benefit; whatever anyone obtained, the spirit would grant it to its owner to fulfill every wish. One class of spirit was called "phi ka." This class of spirit could bestow upon

...its owner an abundance of gems, rings, silver and gold. If the owner engaged in trade, the spirit would help the business prosper and be trusted by everyone; even in negotiating trade with anyone, the owner would get what they wished, gaining victory over enemies and trade rivals through the power of the spirit's constant help. But there was a condition: if this phi ka was not well cared for — if it was not fed blood and meat, or not venerated with raw offerings according to the vow sworn to it — the spirit would turn and harm its owner, causing death and utter ruin, and the lineage would have to carry this spirit onward forever. One class of spirit was called "phi mot." This phi mot is a spirit of healing and cure, bestowing peace and happiness upon a family and its relatives. Whenever someone in the family or lineage fell ill, the phi mot would descend to drive away illness and evil until it was entirely gone. The owner's family would then know only coolness and comfort, happiness and prosperity beyond measure — on condition that there must be annual worship, feasting, and ritual dance performed on schedule, so that family and relatives could gather together and the spirit could come to drive off evil from the descendants, as well as bestow blessings and watch over everyone so they remain at peace. One class of spirit was called "phi meng." This phi meng is a spirit believed in by the Meng-khabut (Mon) people, who believe this spirit bestows love and unity within the family and lineage, helping to support and uplift the family's prosperity, with money and gold flowing in without end. This has the same one condition as the phi mot — that it must be venerated with ritual dance and feasting offered to the phi meng, in the manner of gathering relatives to worship together each year at the auspicious time chosen by each lineage. When this is done, only goodness will arise

...according to every wish. So the townspeople and villagers vied with one another to buy the spirits the Lawa brought to sell, for varying sums of money as set — for example, 9 baht, 12 baht, 16 baht, 32 baht, and so on. Thereafter these spirits performed miracles for whoever bought and kept them: if the owner behaved well, kept moral precepts, and worshipped the spirit as required, prosperity would follow; but if the worship of the spirit was neglected, ruin and disaster would follow, with deaths occurring one after another. From that time on there arose a culture of spirit-worship and of paying "spirit fees" of various kinds. Whenever there was a wedding feast, a fine to be paid, or any other claim upon a person's rights, the spirit-fee of the lineage was taken as the basis for reckoning. Even today, as the value of money has risen progressively, the base spirit-fee must still be paid according to ancient custom, while the additional money claimed on top of it is a separate sum that must be given to the injured party. In time, belief in magical spells, mantras, and great yantras came to be entwined with matters concerning spirits. Whenever any undertaking was to be performed, there had to be an offering to the teacher's khan tang (ceremonial offering tray), or an offering to a khan tang presided over by a spirit — whether a teacher-spirit or some other sacred spirit that people revered and trusted. Mantras and yantra rites are symbols that mediate between humans and spirits, or between the human world and the world of the gods in heaven, so that they will bestow happiness and prosperity, and precious gems, rings, silver and gold, that we may live in full contentment. People therefore came to worship spirits and to make yantras in many different forms as things to help support and elevate their lives or fate. Making certain yantras connected with black magic requires, of necessity, drawing upon fierce and malevolent beings — yaksha, preta, phrai spirits, and various spirits of ferocious

...and potent nature, to serve as agents that help fulfill our wishes. The performance of rites in which mantras and yantras are the essential factors is, in this respect, like asking spirits for help: for example, rites must be performed in a cemetery with a living sacrifice offered, or rites performed at a three-way crossroads, or rites performed at sacred places such as the shrine of the village guardian spirit or the shrine of the town guardian spirit, and so on. All of the above, then, constitutes the legendary lore concerning spirits, magical mantras, and the great yantras of Lanna.

The Supreme Sacred Yantra

The elders of Lanna have passed down that the detailed study of numerical yantras has been transmitted for a very long time, regarded as the wisdom of the ancestors, taught and passed down across a long span of years, as attested by evidence recorded in mulberry-paper manuscripts and palm-leaf scriptures, referred to as "ancient documents." These can confirm the development of belief concerning numerical yantras — such things were not conceived at random without reason, even though nowadays they may be regarded as mere superstition, or some educators may view them as belonging only to folklore studies. This is because nowadays we have adopted the modern Western system of education, and so we have not undertaken deep analytical study sufficient to sum up the value and benefit of this discipline that our ancestors devoted their intellect to devising. Were we to study it analytically in depth, we might find answers that reveal the evolution of belief among ancient Thai communities living under religious tradition — it may have been a skillful means for leading people toward the Buddha's teaching, and may contain an essential core hidden as if wrapped in an outer husk. Numerical yantras and magical mantras of the early era were imbued with profound philosophy, capable of clearly expressing the teachings of Buddhism, as found in ancient scriptures such as the ancient Prajnaparamita Hridaya Sutra text. Before presenting the supremely sacred numerical yantra, may we invite everyone to read the "Offering Proclamation" (kham prakat sangwoei), which invokes the spirit of the Venerable Somdet Phra Phutthachan (Toh) and the teacher of the meditation instruction, at the rite of consecrating the sacred cloth yantras, 7 January 2493 (1950), at Section 5, Wat Kalyanamit, Thonburi.

"I raise my joined hands in reverent salutation to the Supreme Teacher, the Perfectly Enlightened Buddha, possessed of merit beyond compare and equal to none, who shows compassion to the multitude of virtuous beings, the Buddhist assembly, who rejoice with delight in the Buddha's virtue, forsaking sin and cultivating merit with faithful hearts. Furthermore, I offer reverent homage to the Dharma, vast and supremely excellent, possessed of virtue most sublime for the creatures who trust and follow it, that they may attain the three attainments — the attainment of human estate, and of heaven and Nirvana — protecting and guarding the practitioner from ever slipping and falling into the four states of woe. "Furthermore, I wish to offer in speech, mind, and intention my reverence to the Sangha of noble conduct, the Buddha's disciples of most excellent and supreme virtue, whose virtue of good practice inspires devotion from the very outset — by the power of this bowing and paying homage, [I invoke] the third of the sacred sets, the Triple Gem, of unsurpassed and most excellent virtue, as it is described, puñña mayā yaṃ ("whatever merit I have made"), together with meritorious deeds and righteous good conduct — may I, who offer this reverent invocation, cause these to be manifest in body, speech, and mind. May all misfortune and calamity be warded off, may every kind of danger flee far away; may auspicious blessing and abundant prosperity arise for this auspicious rite which I am about to perform on this occasion. "Furthermore, I wish to perform reverence in the manner of the teachers, proclaiming and inviting the deities who dwell in the various heavenly abodes throughout the entire threefold cosmos — beginning with the Four Great Kings of the four directions, Indra, Brahma, Yama, and the mighty and glorious Kala, lords of the heavenly mansions of the celestial city; as well as the yaksha and the gandharva of the higher realms, and the naga lords and deities dwelling in every place, on every land and waterway. "Also the tree-spirits throughout every tree-mansion, the Siam Guardian Deity, the guardian spirits of the towns and the pillar-spirits of the cities, of great and glorious power, who protect and preserve the sovereign realm of the kingdom of Thailand, that it may be free and far from the danger of hostile enemies.

"Listen well (suṇantu); I invite the deities to hear the words of my proclamation. At this present time, the Venerable Phra Maha known by the honorific Heng Itthajaro of Wat Kalyanamit is about to perform this special meritorious and auspicious undertaking — namely, the consecration of the sacred cloth yantras, an object of the highest sanctity, obtained from the ancient formula written down by the great elder, the Venerable Phutthachan (Phra Brahmaransi Thera), of ever-increasing ascetic power, that is, Somdet Phra Phutthachan (Toh) of Wat Rakhang Khositaram, whose renowned name resounds as one of the great and important elder monks of Thailand. "He recorded it in a mulberry-paper manuscript, according to the account of the Venerable Phra Dhammathaworn, who inherited it long ago from that same Venerable Somdet, and it was preserved down through the generations of disciples, up to the present Venerable Phra Dhammakiti, forming an exquisite manual of yantras, said to possess sacred virtues of many kinds, accomplished through the monastic residence of that Venerable Somdet, together with belief and reverence. With pure, honest, and upright sincerity, Venerable Maha Heng, perceiving the benefit of these virtuous qualities, made the effort to copy them onto cloth and had them printed and distributed to the virtuous men and women of every class and station whose hearts are firmly established in righteous conduct, so that they might keep them as objects of veneration to ward off danger, and to bring about well-being and victory according to their wishes. "And in order to bring about great power and great efficacy, chiefly for the growth of fame and fortune, the rite of consecration was accordingly established following the manner of the ancient teachers, and the deities of every place were invited to gather and assist, so that the sacred cloth yantras might succeed in fulfilling all wishes. A small ceremonial altar (san phiang ta) was set up according to the rite, together with a pig's head and bai sri offerings and food offerings, abundant and delectable, inviting all the deities to receive the offerings of reverence with joyful and delighted hearts, and thereafter to help dispel all dangers, and not to allow anything evil arising from sin and demerit to occur during this auspicious rite. "May you all help bestow happiness and well-being, prosperity, glory, and victorious power

...and stability; and Venerable Maha Heng bows in humble reverence, invoking the sublime and glorious spirit of the Venerable Somdet Phra Phutthachan (Toh Brahmaransi), long departed from this life, who yet dwells in whatever heavenly abode, who imparted this formula — I invite him to come and oversee this rite, so that the sacred cloth yantras may arise with true potency and efficacy, fulfilling the hopes of all who come to worship them. "And I also invite the spirits of the sacred teachers — namely the Venerable Phra Khru Palat Mit and the Venerable Ajarn Dam, men of the most excellent supernatural power; and the especially sacred spirit of the monk called the Venerable Phra Khru Wisutthiwong, a man of sharp intelligence, whose original name was Chaem, renowned far and wide, abbot of Wat Chai Thara, Chalong Khet subdistrict, who once in the past demonstrated his extraordinary powers to help Phuket, delivering the populace from a plague of hostile Chinese [raiders] — I invite him to this rite. "And I offer reverent homage, inviting the pure spirit of the sixteen venerable and accomplished elder monks, all of the most excellent and supreme rank among the Sangha of the vipassana insight lineage, who were formerly teachers of samatha-vipassana meditation, in the reign of the illustrious king of Rattanakosin, whom the great Thai sovereign appointed at that time — every one of them fully capable. "One was the Venerable Ajarn Fak of Wat Mahathat, and the Venerable Chinese Ajarn revered by the people, residing at the temple called Wat Phra Nakhon; the Venerable Ajarn Bua, renowned far and wide, of Wat Lamut Sida; another elder monk, called the Venerable Ajarn Cho, of shining renown, residing at Wat Bot Sangkharam; the Venerable Ajarn Chan, also renowned among all the people, of Wat Thong Bang Ramat in that era, with the eight jhanic absorptions firm and thoroughly mastered; another, the Venerable Ajarn Thong of Wat Sasaku, renowned for his vast knowledge; and the Venerable Ajarn Duang of Wat Bang Khun Phrom (Outer), who taught the practice of meditation with great vigor. "The Venerable Ajarn Palat Mueang of Wat Bang Chak was likewise widely famed for teaching the Dharma; and another, the Venerable Ajarn of Wat Arun Ratchawararam, was also accomplished

...renowned for teaching the five kinds of piti (rapture); Ajarn Chan of the vipassana side of Wat Sam Kliang, whose fame resounded widely; another, the Venerable Ajarn of Wat Mueang Inthraram, together with the Venerable Ajarn Nam of Wat Chang, were teachers who taught the way of piti with great skill; another, the Venerable Ajarn Kaeo of Wat Phra Non, was also famed for his skill in ranwasi [solitary ascetic practice]. "Another, the Venerable Ajarn Mi of Wat Sa Bua, was known throughout the whole city of Phetchaburi; the outstanding monk of Wat Bang Yi Khan was likewise an important master of spiritual attainment; another, the Venerable Ajarn of Wat Klang, possessed of vast and widely renowned knowledge; the Venerable Ajarn Chan, also sharp-witted, of Wat Bang Khaem in Nakhon Pathom, was famed for his excellence in goodness; and the Venerable Ajarn of Wat Khang Len was likewise strict and thoroughly expert with unwavering resolve. "Another, the Venerable Ajarn Kaeo of Wat Pak Nam, Samut Songkhram province, was also most excellent; together with the Venerable Ajarn Kham of Wat Ratchasit, accomplished in supernatural power and moral precepts; along with the capable Venerable Chinese Ajarn residing at Wat Mahathat, also most excellent; also the Venerable Ajarn Khuan of Wat Chetuphon, of excellent and extraordinarily potent virtue; another, the Venerable Ajarn Sang of Wat Ratchasit, also of good name; and the Venerable Ajarn of Wat Noi Sakai, renowned among the general populace. "Ajarn Da was also capable, of Wat Amphawan, whose monastery was called Hom Chui; also the Venerable Ajarn Chui of Wat Bang Khun Phrom Nok, thoroughly accomplished in samatha in every corner and detail; and the Venerable Ajarn Koet of Wat Saket, also renowned for his extraordinary virtue; together with the Venerable Ajarn Bun of Wat Pho, also famed throughout the whole country. "Also the Venerable Ajarn Ket of Wat Na Phra Men, the Venerable Ajarn Men of Wat Bang Wa, known to everyone in Phra Nakhon Si Ayutthaya, together with the Venerable Ajarn Bua of Wat Khanon, also renowned far and wide for great skill; and the Venerable Ajarn Chan, also famed, of Wat Phichai Thararam, Lopburi; the Venerable Ajarn Khong of this monastery, Wat Ratburana, expert in the solitary practice of samatha. "Also the Venerable Ajarn Ek of Wat Phaya Mueang, whose fame and renown resounded throughout

Pathum Thani. Another image [of a revered figure] that the people of the province call Chao Khun of Wat Phutthaisawan, of the old capital [Ayutthaya] — in that era he was truly esteemed, along with Phra Ajarn Kaeo, a capable master of Wat Thammusarat, Ayutthaya, who was renowned for his learning. The teacher residing at Wat Yannasen was also highly skilled and well versed in the Dhamma.

"Also Phra Ajarn Nak of Wat Tha Sabok was admired by people throughout Saraburi — forty-seven years of age, twenty-seven vassa [rains-retreats as a monk]. The deputy abbot [Palat] who came to Wat Bang Khan Taek possessed virtue, being of the first generation renowned by the name Krabue [Buffalo]; throughout Samut Songkhram none could rival him. Also the teacher residing at Wat Kaeo Fa, Samut Songkhram, was, as they say, excellent.

"Also Phra Ajarn Sri, residing at the monastery named Ban Laem, was widely renowned as exceptionally sharp and marvelous, paired with Phra Ajarn Ket of Wat Bang Khae, whose virtue was truly upright and good. Also the teacher at Wat Pak Ngam, Samut Songkhram, was likewise outstanding — there was Ajarn Rot ranked second, and Ajarn Rong of Ratchaburi, residing at the monastery named Wat Pho Ngam, whose name flourished and was renowned as excellent.

"Also Phra Ajarn Phet of Nakhon Pathom, Wat Suwan, was abundant and widely renowned. Also Phra Ajarn Phon of Phetchaburi — this Wat Phra Song Ong was truly formidable. Ajarn Sa of Wat Bang Sueak Nang was renowned far and wide for his learning, together with the teacher residing at Wat Dao Duengs, who was outstanding, foremost, with crowds of followers.

"Also Phra Ajarn Suk, residing at Wat Ko, was renowned specifically for piti-kammatthana [the meditation on rapture]; Wat Sangkhrachai was likewise expert — the teacher there was renowned and ever-flourishing. Also Phra Ajarn Rot of Wat Ban Kleung was outstanding, foremost in Ayutthaya; in samatha and vipassana meditation none could surpass him. Also Phra Ajarn Chu of Wat Pak Krachap had a good reputation, nothing hidden, fragrant and renowned. And Phra Ajarn Chun of Wat Lot Chong — his reputation resounded together with his virtue.

"Also Phra Ajarn Chun of Wat Krasang — his reputation and renown resounded outstandingly. Phra Ajarn Phet was likewise capable, at Wat Phra Si Rattana Mahathat, Lopburi, renowned...

...also outstanding in the art of consecrating/empowering charms, on par with Phra Ajarn Phuk of Wat Mae Klong, whose name resounded throughout the whole country.

"Also Phra Ajarn Ket of Wat Bang Noi — his reputation was in no way lacking, wholly excellent. Also Phra Ajarn Rot of Wat Khun Tra, Phetchaburi, was bold and widely renowned, paired with Phra Ajarn Mueang of Wat Tham Klaep; the people throughout the region around Phetchaburi said this master was outstanding, of distinguished virtue. Phra Khru Sri Panya Wisan Thera likewise had a good name, renowned continuously among the people of Prachin Buri.

"Also Phra Ajarn Rot of Wat Ngoen was expert, residing in Samut Prakan, renowned among the people. Also Phra Ajarn Ma of Wat Bang Khlo was renowned for his Dhamma in samatha [calm-abiding meditation]; in the duty of vipassana he was by no means lacking. Also Phra Ajarn Chui was thoroughly accomplished, residing at Wat Ko, a very skilled master. Phra Ajarn Nak of Lopburi, at the monastery named Wat Pak Ngam, had a resoundingly loud reputation, together with Phra Ajarn Thong of Wat Na Khok, a good man of renowned fortune, in Samut Songkhram province in the early era.

"Also Phra Ajarn Suk of Wat Khun Tra, a teacher of vipassana in Phetchaburi, was likewise renowned with an outstanding reputation. Chao Khun Phra Sangkharacha of Chanthaburi, of the forest-dwelling [aranyawasi] tradition, had a name as fragrant as musk. Phra Ajarn Chui of Chachoengsao, and Ajarn Bun, another master, told of from the same town. Next, at Wat Mahathat, Phra Khru Thammarat was likewise well versed in the fundamentals. Phra Ajarn Rak, a man of restraint [abhoga], in Phitsanulok province, was also outstanding.

"Phra Ajarn Phet of Chaiya, Wat Lang Suan, was also formidable and widely renowned. Phra Ajarn Phutthason, a capable master residing in Surat Thani province at Wat Don Maphrao, had a name renowned throughout the region. Also Phra Ajarn Thet of Wat Don Tako had a great reputation as one who had attained accomplishment, paired with Phra Ajarn Phet of the same monastery — both renowned and famous throughout Chumphon.

"In total, eighty names of elder monks [thera], experts in samatha and vipassana — we respectfully invite them to gather together with reverence and humility.

With this intention: to the spirits of every departed master, may you take your places in order of seniority, with Somdet Luang Pho To presiding. We invite Your Reverences into meditative absorption in solitude, to perform the rite of consecrating [pluk sek] the yantra cloths, so that they carry the virtue of protecting against calamity, and succeed in bringing benefit to whoever uses them as they wish — in both loving-kindness [metta] and invulnerability [khong kraphan] — against every kind of weapon; for virtuous persons of good moral conduct who do not commit theft or wrongdoing, to keep them free of all weapons and poisons of every kind, by the power the yantra cloth bestows, protecting and preserving them. For use in trade, may it bring prosperous results; and may it grant sacred power and influence to all pregnant women, that every woman may give birth easily, in comfort for everyone — by the power of the potent mantra-knowledge of every excellent teacher who has set this intention and been invoked here.

"Furthermore, Than Maha Heng, the host of this rite, respectfully bows in homage, inviting the spirits of the former abbots who once held sacred authority governing Wat Kanlayanamit, every one of them, to help rejoice in this ceremony and increase the sacred power of the yantra cloths, as has been recounted from the beginning, so that everything may be accomplished and succeed. And we invite the spirit of Chao Phraya Nikonbodin, builder of the temple, to come and help dispel all sickness, and to help rejoice in this ceremony, so that auspiciousness may arise as an accomplished result. Setting this resolve firmly in mind, may the yantra cloths display their miraculous power clearly and evidently, by the power of the truthful vow arising from the strict and devout mind of Than Phra Maha Heng. May it be so."

Part 4

Getting to Know and Learning the Lanna Dhamma Script

From the perspective of learning about cultural history, the Lanna kingdom refers to the land in the northern region of present-day Thailand, comprising the provinces of Chiang Rai, Chiang Mai, Phayao, Phrae, Nan, Mae Hong Son, Lamphun, and Lampang, as well as extending to Chiang Tung state within the territory of the Union of Myanmar, and the Sipsong Panna region within the territory of the People's Republic of China. The population within this region shares an extremely important common foundation, namely being of the Tai peoples (The Tai Races), who share similar linguistic foundations and customs and traditions in particular. What binds these peoples closely together is their shared belief in Buddhism. What links them into a common standard of knowledge, thought, and belief among the people is the use of the same script to record Buddhist scriptures, as well as scriptures recording various kinds of knowledge, owing to the fact that these documents were continuously copied — both in terms of continuous local copying and cross-regional copying.

The scripts that appear in the recording of various kinds of documents in the Lanna region may be found to number as many as 3 systems, namely: 1. Lanna Dhamma script (Akson Tham Lanna) — the script commonly used to inscribe Buddhist scriptures in general. 2. Tai Nithet script, or Khom Mueang script — commonly used to record poetic literature of the khlong type, and to inscribe palm-leaf manuscripts. 3. Fak Kham script — a script improved upon from the Sukhothai script, commonly used for works such as stone inscriptions.

Here we will speak of the Lanna Dhamma script alone. This "Lanna Dhamma script" is the name commonly used in academic contexts, but among the general populace it is called "Tua Mueang" [town/city letters] or "Akkhara Mueang" [town/city script]. From scholarly study, it may be concluded in summary that this script developed from the Mon script

...ancient [script] of the Hariphunchai kingdom in around approximately B.E. 1600, and its origins may possibly also be traced further back to the Brahmi script of King Ashoka of India.

This Lanna Dhamma script is commonly used for inscribing palm-leaf scriptures, which are Buddhist texts — there are approximately 2,000 differently named scriptures. In addition, it is also commonly used to record various kinds of knowledge in the form of notebooks made from the bark of the sa tree, called "phap sa" (pronounced in the Lanna language as "pap sa") or "phap nangsa" (read as "pap nangsa"), which served very well as textbooks or manuals for local Lanna scholars.

A suggested method for learning this type of script is: one should first learn to write the Lanna language, or Lanna Thai, until it is understood, and only then learn to use this script to record other languages, such as Pali and Sanskrit, for example.

Consonants Although the Lanna Dhamma script and the Thai script developed their standards from the same origin, the Lanna Dhamma script has distinctive features that differ from the characteristics of standard Thai script. What is clearly evident is that the shape of Lanna Dhamma letters is drawn in curved lines, which can be seen to correspond to the movement of the human hand in writing. In writing each letter, the writer places the hand face-down on the writing surface, then uses the thumb, index finger, and middle finger to hold the writing implement and draw the letters in curved lines. Lanna script, or "Tua Mueang", therefore has a curved and flexible character. Most Lanna Dhamma letters are wider than they are tall.

The consonants used in writing the Lanna language, arranged in order, are as follows:

[Table comparing Lanna script — standard Thai script — pronunciation]

[diagram: reference table for learning the Lanna consonants, showing each Lanna Dhamma letterform beside its standard-Thai-script equivalent and its pronunciation guide]

Header: Lanna script | Standard (central) Thai script | Reading Data rows (standard Thai letter / reading): ก (ko) / "ka" ข (kho) / "kha" ข (kho) / "kha" ค (kho) / read "ka" (with high tone mark) ค (kho) / "kha" ง (ngo) / "nga" จ (cho) / "cha" ฉ (cho) / read "sa" ช (cho) / read "cha" (with high tone mark) ฌ (cho) / read "cha" ญ (yo) / read "ya" ฎ (do) / read "la-ta" ฏ (to) / read "la-tha" ฏ (to) / read "ta" ฑ (tho) / read "ta" ต (to) / read "ta" ฒ (tho) / read "la-tha" ณ (no) / read "la-na" ต (to) / "ta" ถ (tho) / "tha" ท (tho) / read "ti" (with high tone mark) ธ (tho) / "tha" น (no) / "na" บ (bo) / "ba"

[Table comparing Lanna script — standard Thai script — pronunciation (continued)]

[diagram: continuation of the consonant reference table]

Header: Lanna script | Standard (central) Thai script | Reading Data rows (standard Thai letter / reading): ป (po) / "pa" ผ (pho) / "pha" ฝ (fo) / "fa" พ (pho) / "pha", read "pi" (with high tone mark) ฟ (fo) / "fa" ภ (pho) / "pha" ม (mo) / "ma" ย (yo) / read "ya" ฅ (kho) / read "ya" (with aspirated/glottal quality) ร (ro) / "ha" ฤ (ru) / read "li, loe, ue" ล (lo) / "la" ฦ, ฦๅ (lue) / read "lue, lue" (long) ว (wo) / "wa" ศ (so) / read "sa" ษ (so) / read "sa" ส (so) / "sa" ห (ho) / "ha" ฬ (lo) / "la" อ (o) / "a" ฮ (ho) / "ha"

The letters described above can be arranged according to the consonant-class (varga) system as follows:

[diagram: a boxed table arranging the Lanna consonants into the five traditional Pali/Sanskrit-derived consonant classes (velar, palatal, retroflex, dental, labial), each row headed by the standard Thai equivalents ก ข ค ฆ ง / จ ฉ ช ฌ ญ / ฏ ฐ ฑ ฒ ณ / ต ถ ท ธ น / บ,ป ผ พ ภ ม, plus a final row of unclassed consonants ย ร ล ว ส ห ฬ อ, with the matching Lanna Dhamma letterform shown under each]

In addition, a certain number of special letters have been added to the set of consonants, or "mother letters" [mae akkhara], for completeness in using these letters in the position of initial consonants, as follows:

[diagram: a boxed table of additional special consonants — ข ค ซ ป ฝ ฟ ฃ ฤ ฦ in the top row, ษ ศ ฮ หง หน หม หย หล หว in the second row — with the matching Lanna Dhamma letterform shown under each]

When all the letters are arranged together, they form the following complete set of consonants:

[diagram: a large boxed table showing the complete combined set of Lanna Dhamma consonants alongside their standard Thai equivalents]

Grouping of the Letters The Lanna Dhamma script is divided into 3 groups according to their base tone, as follows: a. High-class consonants (akson sung) — their base tone is at the level of the "chattawa" [rising/fourth] tone. There are 22 letters, namely:

[diagram: a boxed table listing the 22 high-class consonants — ก ข ข จ ฉ ฎ ฏ ต ถ ป / ผ ฝ ษ ศ ส ห หง หน หม หย / หล หว — with the matching Lanna Dhamma letterform shown under each]

B. Mid-class consonants: their base tone is the common (samanya) tone level. There are 9 of them, namely:

[Table, 2 rows x 4 columns, listing the mid-class consonants in Lanna script — the individual Lanna-script glyphs are small and cannot be confidently transcribed one by one [illegible]]

C. Low-class consonants: their base tone is the third (tri) tone level. There are 23 of them, namely:

[Table, 6 rows, listing the 23 low-class consonants in Lanna script — the individual Lanna-script glyphs are small and cannot be confidently transcribed one by one [illegible]]

From dividing the consonants into these 3 groups, the paired consonants can be seen clearly as follows:

[Table headed "High-class consonants" and "Low-class consonants" — roughly 17 rows pairing Lanna-script high-class and low-class consonants (each pair shown with its Lanna form and Thai equivalent) — the individual Lanna-script glyphs are small and cannot be confidently transcribed one by one [illegible]]

242

Vowels

The various vowels in the Lanna writing system are listed as follows:

[Table headed "Lanna script" | "Thai equivalent" | "Reading" | "Example" — roughly 22 rows, each giving a Lanna vowel form, its Thai equivalent, its name (e.g. mai kak, mai ka, mai kam, mai kam-rong, mai ki, mai ki, mai kue, mai kue, mai ku, mai ku, mai ke, mai ke, mai kae, mai kae, mai ko, mai ko, mai kao, mai koh, mai kor) together with example words mixing Lanna and Thai script — the Lanna forms and example words in the table are small and not all cells can be confidently transcribed [partly illegible]]

243

[Table, continued from the previous page, headed "Lanna script" | "Thai equivalent" | "Reading" | "Example" — roughly 14 rows of compound vowels and vowels used with Pali (mai koh, mai kua, mai kua, mai kua, mai kia, mai kia, mai kia, mai kuea, mai kuea, mai kuea, mai koe, mai koe, mai kai, mai kai), with notes such as "when there is a final consonant" / "when there is no final consonant" / "used with the Pali language", and example words — at the foot of the table there is explanatory text about the vowel ใ (ai mai muan), noting that it has not appeared much in ancient documents, and in more recent periods has not commonly been used, but that for the sake of completeness some propose it should be used with the following words — the Lanna forms and example words in the table are small and not all cells can be confidently transcribed [partly illegible]]

244

Examples of the use of the vowel ใ (ai mai muan) in the Lanna writing system

[Table, roughly 8 rows x 4 column-pairs, giving example words that use mai-muan ai in Lanna script alongside their Thai equivalents, e.g. glosses resembling: (fishhook), khrai, khrai (uncertain/probably), buem (swollen), sai (with gum), jai, chai (kind speech), various further gloss words such as bedding, cheua, chai/chai, dai, ta (organ), tai, nai, yai (rope/strand), phai (who), phai (tongs), sai, sai, wai (fast), sai, sai (walking), mai (adjust), mai, yai (large), sai — the Lanna forms in the table are small and not all cells can be confidently transcribed [partly illegible]]

245

Combining letters

1. Combining an initial consonant with a vowel

The first stage of combining letters is the combination of the initial consonant with a vowel in the Lanna form of the language. The letters used as initial consonants are the consonants of the consonant classes (varga), along with the special consonants added beyond the consonant classes, by a method of combination similar to that in standard Thai.

2. Combining an initial consonant, a vowel, and a final consonant

What is called a "final consonant" (tua sakot) is termed in Lanna "mit sai" [final-consonant marker]. For example, when "k" (ก) is the final consonant it is called "kor mit sai"; when "d" (ด) is the final it is called "dor mit sai"; when "m" (ม) is the final it is called "mor mit sai"; and so on.

The consonants used as final consonants, or as the final sound-unit of a word, follow the same pattern as in standard Thai, as in the following examples:

[Table, 3 rows: "mueang" written as [Lanna script]; "laek" written as [Lanna script]; "muk" written as [Lanna script] — the Lanna-script forms in the table cannot be confidently transcribed [illegible]]

3. The position of the vowel relative to the initial consonant and the final consonant

From the recitation formulas that describe how Lanna script is written, it can be seen that the vowel serves as the "mother" or receptacle of the consonant. That is to say, the vowels already have a fixed position within the declension of letters, or the "reciting of the letter-mother" (chaek mae akkhara); it is merely a matter of inserting the initial consonant into the designated position. This alone is considered to complete the declension of letters or the formation of a word according to the method. As for the final consonant, it is generally placed below the initial consonant, and the subscript ("leg") form of the letter is customarily used

246

...as the final consonant, except when there is already a vowel form located below the initial consonant; in that case the final consonant will appear behind the initial consonant and appear in its ordinary letter form.

Looking at present-day writing practice, it can be seen that in writing words with Lanna script, the position of the vowel appears on various sides of the initial consonant — that is, it may appear in front, behind, above, or below. Some vowels are composed so as to flank the initial consonant on both sides. The position in which the vowel form appears is also related to the position of the final consonant.

Vowel forms placed in front of the initial consonant

[Table, 5 rows, column headings: Lanna script | Thai equivalent | note — Row 1: [Lanna script] / i / final consonant is placed below the initial consonant Row 2: [Lanna script] / ae / final consonant is placed below the initial consonant Row 3: [Lanna script] / o / final consonant is placed below the initial consonant Row 4: [Lanna script] / ai / no final consonant Row 5: [Lanna script] / ai / no final consonant — the Lanna-script forms in the first column cannot be confidently transcribed [partly illegible]]

247

Vowel forms placed behind the initial consonant

[Table, 4 rows, column headings: Lanna script | Thai equivalent | note — Row 1: -a (short) / -a (short) / no final consonant Row 2: -a (long) / -a (long) / final consonant is placed below the initial consonant Row 3: -a (variant) / -a (variant) / no final consonant Row 4: [Lanna script] / -or- / final consonant appears behind the vowel form]

Vowel forms placed above the initial consonant

[Table, 8 rows, column headings: Lanna script | Thai equivalent (or note) | note on the final consonant's position — Row 1: nikkhahit sign / no final consonant Row 2: (part of the vowel -or) / no final consonant Row 3: reduced-form o vowel / final consonant is placed below the initial consonant Row 4: (part of the vowel -ua) / final consonant is placed behind the initial consonant Row 5: -i / i / final consonant is placed below the initial consonant Row 6: -i (long) / i (long) / final consonant is placed below the initial consonant Row 7: -ue / ue / final consonant is placed below the initial consonant Row 8: -ue (long) / ue (long) / final consonant is placed below the initial consonant — the Lanna-script forms in the first column cannot be confidently transcribed [partly illegible]]

Vowel forms placed below the initial consonant

[Table, 4 rows, column headings: Lanna script | Thai equivalent | note — all 4 rows repeat the same note: "final consonant is placed behind the initial consonant" — the Lanna-script and Thai-equivalent forms in the table are small and cannot be confidently transcribed [partly illegible]]

As for the final consonant belonging to this group of vowels, when the syllable belongs to the "mae kon" [-n final] class, requiring "n" (น) as the final consonant, even in manuscripts from roughly 2100 BE [c. 1557 CE] the letter ญ or "n" was used as the final consonant, but later it became customary to use ร, or "r", as the final consonant instead. Furthermore, the forms of Lanna vowels can combine together in several ways so as to serve as other vowel forms as well — for example เ–อ, or "sara uea", and so on.

Consonants that change form

Among the consonants of the Lanna dhamma-script system that appear in the position of an initial consonant, although their widths may differ somewhat, the heights of these consonants must always be equal. However, whenever these consonants do not appear in the position of an initial consonant, they take on a different size or shape, as follows:

1. A letter used as a final consonant positioned beneath the initial consonant, and having a curved or downward-facing ("cwam") shape, will be smaller than the letter as used for an initial consonant, by 80% [i.e. about 80% of the size].

2. A letter used as a final consonant positioned beneath the initial consonant, and having an upward-facing or open-topped shape, will not only be smaller than the initial consonant by roughly 20%, but it is also customary to extend the tail portion of that letter upward until it is level with the initial consonant — namely:

249

[Table, 7 rows, column headings: initial-consonant form | upward-facing final-consonant form | "changes to" | changed form — rows summarized as: m, n(a heavy nasal), th (heavy), m, s, th, kh — each letter's upward-facing final-consonant form changes into another shown form — the Lanna-script forms in the table are small and the exact resulting shapes cannot be confidently transcribed [partly illegible]]

3. Letters that change their shape into a subscript ("leg") form are:

[Table, 8 rows, column headings: initial-consonant form | consonant form | "changes to" | subscript form — rows summarized as: kh, n, b, ph, ph, m, y, o — each initial-consonant form changes into a subscript form (a consonant stacked beneath the line) — the Lanna-script forms in the table are small and the exact resulting shapes cannot be confidently transcribed [partly illegible]]

4. Letters that change form when serving another function are:

1. -ง (final ง): reduced to about a third of its normal size, then written with its tail curved open, called "mai king lai" (the flowing-branch mark). It is written above the consonant letter immediately before the one that is to be pronounced with final "ng".

2. ฝ: slightly modified at the tip of its tail. Used to write the ending of the third line (bat) of a four-line khlong-si-suphap verse, among others, pronounced "oe" or "hoey".

3. -ร (final ร): reduced to about a third of its size, written above a consonant to function as a karan/thanthakhat (silencing mark).

4. -ร transforms into [a Lanna reduced form of ร] used to mark a consonant so that its sound changes:

[Lanna cluster form] -กร is pronounced the same as ข [Lanna form for ข] [Lanna cluster form] -ขว is pronounced the same as ข [Lanna form for ข] [Lanna cluster form] -กร is pronounced the same as ค [Lanna form for ค] [Lanna cluster form] -คร is pronounced the same as ด [Lanna form for ด] [Lanna cluster form] -ทร is pronounced the same as ธ [Lanna form for ธ] [Lanna cluster form] -ปร is pronounced the same as ผ [Lanna form for ผ] [Lanna cluster form] -พร is pronounced the same as ภ [Lanna form for ภ] [Lanna cluster form] -สร is pronounced the same as สล [Lanna form for สล] [Lanna cluster form] -หร is used in writing certain archaic words; it is believed the original pronunciation had "h" leading "r", but it later came to be pronounced simply as "h".

5. -ล transforms into a letter that is "attached" (phuang) to certain letters by being reduced to the size of a final consonant, functioning jointly as the initial consonant of the word, and no longer pronounced as a /l/ cluster sound as in central Thai. The appearance of this letter form shows that the Lanna dialect has already lost this /l/ cluster sound.

6. -ล also transforms into -ว, written stacked below the initial consonant; in general writing this is often confused with ึ, which functions as an "attached letter" (tua phuang). But it was felt that the function of this letter should be made clear, so it has been assigned two functions, namely:

1. It appears at the end of a word functioning as a final consonant, for example "dat" is written as [Lanna script form].

2. It appears together with another consonant that is a leading letter, for example "sa-la" is written as [Lanna script form].

3. -สส, where the first letter is the final consonant and the following letter functions as the letter that follows it, as in writing Pali words and the like; the writing is adjusted to สส, called "double-chambered sa" (sa song hong).

Note: a consonant that changes form or appears in the position of this subscript letter may, in the old style of writing, also be used in the capacity of an initial consonant, for example: "thi nong" is written as [Lanna script form] "bo mi" is written as [Lanna script form]

Special letters In the system written with Lanna dhamma script, there are certain letters with special characteristics, for example:

[Lanna letter form] "na", for example [form] -nai, [form] -nam (water).

[Lanna letter form] "rue": in old-style writing, sometimes used in place of the vowel sign อี (i), for example [form] "luem" (to forget).

[Lanna letter form] read as "an wa" ("that which is"), from the Khmer word "ri" meaning "an wa" (if it is a Lanna word, read as "ri, li", meaning "slender, long and slender").

[Lanna letter form] "lae", used as a conjunction.

[Lanna letter form] "laeo" (already/then).

[Lanna letter form] "lae na".

[Lanna letter form] "oe, oe": equivalent to "hoe", commonly used to end the third line (bat) of a khlong-si verse, among other uses.

[Lanna letter form] "ao" (to take), used as a verb.

Marks Lanna script has a certain number of marks used to accompany words, to help the recording of Lanna sounds and language be clear and complete.

Mark | Called | Function

่ (mai yak / mai ek): written above a word to show that the word has a falling tone, i.e. written to mark a word using a high-class or mid-class consonant as its initial to produce the ek (low) tone, and written to mark a word using a low-class consonant as its initial to produce the tho (falling) tone.

๊ (mai kho chang): written above a word to show that the word has a rising sound, i.e. written to mark a word using a high-class consonant as its initial to fix the tone as half-tri, half-tho, and written to mark a word using a low-class or mid-class consonant as its initial to produce the tri (high) tone.

ั (mai sat): functions like the mai han akat vowel sign, and is written to mark a word so it is pronounced short, functioning like the mai tai khu sign.

์ (mai kak): written above a consonant in place of using "ก" as a final consonant.

-ะ (mai ka): besides functioning as the vowel "a", it also functions like mai tai khu — if it appears at the end of a word, it shows that the word must be pronounced short.

ั่ (ra ham): functions like a karan or thanthakhat (silencing mark).

ิ (mai kang): written on Pali words and the like, functioning like a nikkhahit.

่ (mai kong): the "o" vowel mark, written offset in front of the initial consonant.

๎ (mai sam / "the number two"): if written at the "end" of a consonant it functions like the mai yamok repeat-mark; but if written "above" two stacked consonant forms, the word is then pronounced as two syllables, for example สส is written as "sa-la", read "sa-la".

Numerals There are two systems of numerals used in writing Lanna script: horoscope numerals (lek hora), used to write quantities in documents generally, and dhamma numerals (lek nai tham), commonly used to write religious matters, most often in palm-leaf manuscript documents.

Thai numeral | Horoscope numeral | Dhamma-script numeral 1 | [Lanna form] | [Lanna form] 2 | [Lanna form] | [Lanna form] 3 | [Lanna form] | [Lanna form] 4 | [Lanna form] | [Lanna form] 5 | [Lanna form] | [Lanna form] 6 | [Lanna form] | [Lanna form] 7 | [Lanna form] | [Lanna form] 8 | [Lanna form] | [Lanna form] 9 | [Lanna form] | [Lanna form] 0 | 0 | 0

[diagram: a computer keyboard layout with Lanna script characters mapped onto each key]

Table of Lanna letters mapped to the keyboard Chart of Lanna letters compared to Thai letters (Thai-language mode)

For the letters in the upper-left position of every key, Shift must be pressed to type them.

[page number, in Lanna numerals: 255]

Why Do We Chant? [decorative flourish]

The Meaning of the Chanting Texts

1. Homage to the Triple Gem (Namaskara Ratanattaya): paying homage to venerate the Buddha, the Dhamma, and the Sangha.

2. Requesting the Precepts (Aratthana Sin): every time before practicing Dhamma, one should first receive the precepts. At the very least, during chanting and meditation one must not be breaking the precepts, so that one's precepts are pure. Precepts are the firm foundation of mindfulness (concentration/samadhi); mindfulness is the firm foundation of wisdom (insight/vipassana) — thus one will have precepts, concentration, and wisdom complete together.

3. Words of Apology (Kham Kho Khama): to ask forgiveness (ohasikam) toward the Triple Gem, one's teachers and preceptors, and sacred things.

4. Assembling the Deities (Chumnum Thewada): to invite the various devas, yakshas, gandharvas, and nagas to gather to listen to the Dhamma and to serve as witnesses to our good deeds. One should therefore chant aloud, so that even devas far away may hear, because even though devas have divine hearing, it still has a limited range. "Dhammassavanakalo ayam bhadanta" means "Now is the time for listening to the Dhamma." Therefore one should chant passages containing Dhamma content. When the devas have listened, they will grant us blessings. There are two beliefs about inviting devas to hear the Dhamma: one holds that having invited them, one must also formally send them off; but the belief held here is that once they have listened they will leave of their own accord, so one should chant the Karaniyamettasutta to bless the devas every time.

5. Homage (Namaskara): to pay respect to the Buddha.

6. Taking Refuge (Saranakhom): to resolve in one's mind to take the Buddha, the Dhamma, and the Sangha as one's refuge, there being no other refuge greater than this.

7. Sambuddhe: to pay homage to the Buddhas, who are extremely numerous in the aeons that have passed (3,584,992 of them); by the power of performing this act of reverence, may we be freed from all dangers.

8. Namokara Atthaka (the eight verses of Namo): reciting "Namo" is an act of homage to the Triple Gem for the sake of bringing blessings and good fortune. This verse is a royal composition of King Mongkut (Rama IV), who decreed: "Chanting it to make blessed water gives it especially great virtue."

Three especially important suttas of Dhamma from the Buddha's own mouth: • Dhammacakkappavattana Sutta — through it, Anna Kondanna became the first ordained bhikkhu. • Anattalakkhana Sutta — through it, the first arahants were attained, namely all five of the Pancavaggiya. • Adittapariyaya Sutta — through it, the three jatila (matted-hair ascetic) brothers together with a further 1,000 followers became arahants.

Together, enough arahant disciples were gained to begin spreading the religion further.

9. The Dhammacakkappavattana Sutta is an extremely important sutta, because it is the first sutta the Buddha taught two months after his enlightenment — the first sermon, delivered for the benefit of the five Pancavaggiya. The Dhamma content of this sutta has the following key points:

1. The two extremes that a monk should not indulge in: sensual indulgence, and self-mortification.

2. The Middle Way (Majjhima Patipada): the middle path that should be followed for the sake of enlightenment, namely the Eightfold Path.

3. The Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the practice leading to the cessation of suffering.

4. The matter of the Twelve Kinds of Knowledge (nyana) regarding the Four Noble Truths, which can confirm that the Buddha was one who awakened with truly supreme wisdom, able to help all humankind escape from the cycle of birth and death in samsara.

When the teaching was finished, Anna Kondanna gained the Dhamma-eye and immediately attained stream-entry (sotapanna); he asked to be ordained, becoming the first bhikkhu of the Buddhist religion. This made the Triple Gem — Buddha, Dhamma, and Sangha — complete for the first time. The Wheel of Dhamma began to turn from that moment, and a great wonder occurred: the devas beginning from the earth-dwelling deva realm cried out in joy, and it was heard on up to the Catumaharajika realm, echoing on up to the Akanittha realm, and the earth quaked across all three worlds (the sensuous world, the form world, and the formless world), as confirmation of the turning of the Wheel of Dhamma.

10. The Anattalakkhana Sutta: following that first sermon, the Buddha taught the Dhammacakkappavattana Sutta again, and the Pancavaggiya were ordained and attained stream-entry, all

5 monks all attaining it, and so the Buddha taught the Anattalakkhana Sutta, explaining the five aggregates (khandha) so as to reveal the true nature of impermanence (anicca), suffering (dukkha), and non-self (anatta): that they are not lasting, are not truly our self, cannot be made to conform to our wishes, and so should not be clung to lest suffering arise. As a result of teaching this sutta, all five of the Pancavaggiya attained arahantship together at once.

11. The Adittapariyaya Sutta: the Buddha taught this sutta to the three jatila brothers, who had formerly been ascetics of a fire-worshipping sect. He compared everything to being hot, as if on fire, so it would be easy to understand — showing that the Buddha taught according to the disposition of his listeners. The Buddha first preached to the eldest jatila brother together with his 500 followers, and all of them attained arahantship; they gave up fire worship and floated their fire-offering implements down the river. The middle brother, with his 300 followers, saw this and came to see what had happened; seeing that the elder brother had succeeded, he too asked to hear the teaching, and also attained arahantship and floated away his fire-offering implements. The third, youngest brother and his followers, seeing this, likewise asked to listen and likewise succeeded, making 1,003 arahants in total.

The essential meaning of the sutta is that everything is hot, as if on fire — hot because of the condition of birth, old age, sickness, death, grief, lamentation, physical and mental suffering, and distress — burning with the fire of the three defilements (kilesa), namely:

1. Greed (lobha): lust, desire, craving to acquire.

2. Hatred (dosa): anger, resentment.

3. Delusion (moha): infatuation, not truly knowing.

As long as human beings cannot manage this fire of defilement, it is as if they carry a blazing fire with them at all times. Once one understands this, weariness and non-attachment arise, allowing one to advance toward the cessation of suffering.

12. The Mahasamaya Sutta: each Buddha has only one Great Assembly (mahasamaya) in his lifetime. On that occasion, 500 arahants gathered together to attend upon the Buddha at once. The devas and non-human beings who ordinarily traveled about saw this as a good opportunity to pay homage to the Buddha and to as many as 500 arahants. The Buddha, using his divine eye, introduced the arahant disciples to them, telling what name each deva who came to attend had, what powers and glory they possessed, how large their retinue was — those of higher rank were placed closer, those of lower rank further out — so vast in number that

the last of them was as far away as the middle of the ocean — confirming that devas, Indra, Brahma, yakshas, and naga kings truly exist, since the Buddha himself introduced them. But praising or venerating devas alone cannot bring us to Nibbana; one must practice the Eightfold Path in order to enter Nibbana. When this text is recited, the devas are pleased to listen because each of them is named — it represents a great many devas gathering together, so this sutta has great merit-benefit (anisong, meaning the fruit of merit and goodness, benefit, and good result).

13. The Uppatasanti Scripture: this scripture has been widely known among the Lanna people since ancient times, called the "Great Santing Luang." It is a detailed chanting text that praises the names and virtues of the Buddha, the Dhamma, and the Noble Sangha of the past, present, and future, extending also to beings of virtue, power, and supernatural ability such as devas. It is recited to invoke good fortune, drive away evil, and dispel all hardship and trouble; to overpower the strength of enemies; to bring about peace; to serve as protection against non-human beings and yakshas; as a Dhamma to escape death before its appointed time; and whatever one desires, one will obtain. This scripture therefore has great merit-benefit for both the reciter and the listener.

This scripture contains 271 verses (gatha), praising: 1. The 28 Buddhas of the past (verses 1-58) 2. The 1 Buddha of the future (verse 59) 3. The Pacceka Buddhas (verses 60-61) 4. The 9 supramundane states (lokuttaradhamma) and the 1 scriptural teaching (pariyattidhamma) (verses 62-63) 5. The Sangha Jewel (verses 64-65) 6. The 108 senior elder monks (verses 66-171) 7. The 13 senior elder monks (verses 172-186) 8. The naga kings (verses 187-191) 9. Certain groups of hungry ghosts (preta) (verse 192) 10. The asuras (verses 193-194) 11. The devas (verses 195-235)

12. Brahma gods (verses 236-251) 13. Miscellaneous classes of beings, such as devas, yaksha, evil spirits (peesat), and vidyadhara (verses 252-253) 14. The power of the Triple Gem (verses 254-260) 15. The power of various devas (verse 261) 16. The power of Upabat Santi [pacification of ill omens/calamity] (verses 262-271)

The Noble Eightfold Path (right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) is the path of practice for the cessation of suffering. Reduced to its essentials it comes down to three: sila (morality), samadhi (concentration), and pañña (wisdom) — and it is the wisdom factor within this path that leads on to nirodha (cessation), that is, the extinguishing of avijja (ignorance), which in turn results in the extinguishing of craving and, in the end, the extinguishing of suffering.

14. Karaniya Metta Sutta. Chanted to bestow blessing upon the devas; it is a spreading of loving-kindness and goodwill toward the devas and toward all sentient beings, telling them that we come with good intent, bringing no harm or danger, so that the devas will do us no harm but instead respond with friendliness and watch over us so that we may dwell in peace.

Origin of the chant: In the time of the Buddha, a number of monks took leave of the Buddha to spend the rains retreat in a forest. The tree spirits (rukkha-devata) came down to the ground to pay their respects, thinking the monks would stay only briefly. But as the days went on it became inconvenient for them, and since they could not move to somewhere higher, they haunted the monks to frighten them so they could not stay. The monks went back to see the Buddha, who advised them to cultivate loving-kindness by reciting the Karaniya Metta Sutta. When the devas heard this sutta, loving-kindness arose in their hearts and they ceased haunting the monks.

15. Khandha Paritta. Chanted to protect and guard oneself against venomous creatures and other dangerous animals, by spreading loving-kindness to all poisonous creatures.

Origin of the chant: In the time of the Buddha, a monk was bitten by a snake and died. The Buddha then told a story from a past life: once, as an ascetic (tapasa), he had taught his disciples to spread loving-kindness to the four royal naga (serpent) clans, after which no one was ever bitten by any reptile, because all venomous creatures lived under the authority of the four naga-king clans. He therefore instructed the monks to spread loving-kindness to the four naga-king clans.

16. Mora Paritta. Chanted to ask blessing from the sun, the Buddhas, [those of] awakened wisdom, samana-brahmins learned in the Dhamma, and all liberated ones, asking them to come and protect against danger.

Origin of the chant: When the Bodhisatta was born as a golden peacock, he would recite this chant morning and evening to protect himself while going out to search for food. Because of it, a hunter who lay in wait for him for as long as 7 years was unable to catch him. Many years later, another hunter used a trick: he brought a hen peacock as a lure, which so distracted the peacock that he forgot to recite the Mora Paritta, and so he was caught.

17. Offering of Blessing to the Buddha. Reflecting on the virtues of the Buddha, the virtues of the Dhamma, and the virtues of the Sangha.

18. Buddhajayamangala Gatha. A chant concerning the Buddha's great victories, in which he subdued Mara by eight different means (patience, loving-kindness, psychic power, etc.). Reciting it regularly frees one from all dangers.

19. Homage to the Five Buddhas. An act of setting one's intention toward the five Buddhas of this aeon (kalpa), so that at the moment of death one will not forget or lose one's way, and so that one may again encounter the Buddha's teaching.

20. Spreading Loving-Kindness. Chanting with a mind in concentration; and since the chant expresses the Buddha's own teachings, merit naturally arises. One should therefore spread loving-kindness both to oneself (metta toward oneself) and to all sentient beings (the Brahma-viharas), so as to be free from suffering, to live at ease and in happiness, and to give up mutual enmity. Whoever has done any deed, whether meritorious or unwholesome, must receive the result of that deed; one should therefore diligently do good and accumulate merit.

21. Chinabanchon Gatha. Chanted to invite the 28 Buddhas and the 80 great disciples (asīti-mahāsāvaka), together with various protective paritta, to take up residence within one's body and all around oneself, so as to protect one from any accident or danger through the power of the Dhamma and Sangha. One who recites this gatha will feel truly safe.

22. Bojjhanga Paritta. Recited regularly to protect against sickness and to keep the mind bright and cheerful. Used to make blessed water or recited for a sick person to hear, to help them recover.

Origin of the chant: Once, when the elder Maha Kassapa and the elder Maha Moggallana were gravely ill, the Buddha went to visit them and taught it as a gift; when they heard it through, they recovered. Even when the Buddha himself was gravely ill, he had the elder Cunda [continued on next page]...

...recite it as an offering. The Buddha was pleased and said, "Very good," and he recovered from his illness at that very moment.

23. Vattaka Paritta. One who regularly recites this paritta will be protected from fire in every place they dwell; it is very popular, and is called the "quail chant."

Origin of the chant: Once, when the Bodhisatta was born as a quail, a forest fire broke out and spread rapidly. All the animals, including the parents of the little quail, fled. Seeing that the fire was about to reach the nest where he lived, the little quail made a solemn asseveration of truth (sacca-adhitthana) — this became the Vattaka Paritta — recalling the Buddhas of former ages, [saying]: "I have wings but cannot fly, I have feet but cannot walk; my parents have fled. Let the flames retreat!" At that very instant the flames withdrew and were extinguished immediately.

24. Angulimala Paritta. Recited over water to make blessed water for a pregnant woman to drink, or recited by the pregnant woman herself, so that she may give birth easily.

Practicing the Dhamma to Clear Karmic Debt

Principles 1. Good karma and bad karma cannot cancel each other out. Whatever karma one has created, one way or another, one must experience the result of that karma. 2. Only once karma has been eased and lightened can the making of great merit then help (giving, morality, meditation). 3. Once merit has been made, it must also be dedicated correctly.

Illnesses caused by karma, or a difficult life full of various obstacles, or failed business ventures, usually have their cause in breaking the Five Precepts, or in ingratitude. Practicing the Dhamma is not "fixing" karma, but rather making merit to pay off karmic debt.

Creating Great Merit 1. Dana (giving). This is giving in order to reduce stinginess, such as offering alms food, sangha-dana, vihara-dana (building a chedi, etc.), and dhamma-dana (printing and distributing Dhamma books, chanting books, etc.). Giving in order to seek forgiveness from one's karmic creditors must be commensurate with the level of the karma committed — for example, if one had an intentional abortion, one might build a Buddha image to offer to a temple, or undertake meditation practice.

2. Dhamma practice. This is the practice of the Eightfold Path within the Four Noble Truths, so that the inner mind gives rise to wisdom in the Dhamma — that is, right view in accordance with the true nature of the world: namely, that mind and body are by nature separate; the mind is the deathless reality (amata-dhamma) which does not perish, but wanders through the many great and small realms of existence, among the 9 states of becoming and 9 planes [as printed].

The body, meanwhile, is impermanent, is suffering, and cannot be commanded; it changes constantly and eventually decays. When the inner mind comes to know the true nature of the world in this way, weariness [with existence] arises and one will not be reborn again. And even if one has not yet reached the utter end of suffering (nibbana), the greed, hatred, and delusion that arise in the mind will gradually lessen and grow lighter.

The Eightfold Path, condensed, reduces to three: sila (morality), samadhi (concentration), and pañña (wisdom). Sila is the restraining of body, speech, and mind so that they are clean and pure. Sila is the firm foundation for mindfulness (samadhi). It has many levels: the Five Precepts, the Eight Precepts, the Ten Precepts, and the 227 monastic precepts. Being ordained as a monk in the Buddha's dispensation is considered to earn very great merit (the 227 precepts must be kept without blemish). Samadhi (tranquility meditation / samatha kammatthana). Pañña (insight meditation / vipassana kammatthana).

Basic Method of Meditation Practice

Samatha (Tranquility) Meditation • This is training mindfulness to keep pace with the mind — to know at each moment what the mind is thinking about, whether it is the object of meditation or something else. If one notices the mind thinking of something else, one stops that thought, then brings the mind back to the meditation object again. Repeat this until the mind stops thinking of anything but the meditation. • The meditation may use a meditation formula (e.g. "yub-nor, pong-nor" [rising-falling] or "Buddho"). If not using a formula, one instead follows the in-and-out breath — knowing at each moment whether one is breathing in or out. • Chanting is a device for anchoring the mind to one particular place, namely the chant itself. Contemplation of the meditation subject may begin once chanting is finished, or, if the mind already feels still while chanting, one may begin practicing right then — by observing whether breath is still present, breathing normally, merely observing the breath rather than controlling it. • If breath is still present but has become faint, this shows one is still within samatha meditation and the mind has not yet reached concentration — continue observing the breath. If that faint breath seems to disappear altogether, this shows samatha meditation is complete and the mind has entered concentration (samadhi).

Vipassana (Insight) Meditation • The next step is to observe the breath periodically to see whether the breath that has disappeared has returned yet. If not yet, keep observing periodically until it returns. When breath returns and is present again, that is the mind being raised up into vipassana. • Continue watching: note when the returning in-breath stops entering; watch the out-breath and note when it stops going out. Observing in this way is observing anicca (impermanence) — arising one moment, ceasing the next. • In samatha meditation one does not contemplate anything — seeing is merely seeing ("seeing, hmm"), paying no attention to or following any image. But in vipassana meditation one must contemplate rupa (form) and nama (mental phenomena): the breath itself is rupa; the felt sense of breathing in and out is nama; the felt sense arises together with the breath...

...together — meaning that rupa and nama arise together and cease together. • Contemplating rupa-nama by watching the breath in this way can be viewed as anicca (impermanence), dukkha (suffering), or anatta (not-self) — that is, the Three Characteristics (tilakkhana) themselves. Observe its impermanence: it constantly changes and cannot be commanded to go as we wish. Having breathed in, whether one wants to or not, one must breathe out; having breathed out, whether one wants to or not, one must breathe in. • When the mind's energy is spent, it reverts back to samatha meditation — that is, there is no breath, [the mind is] still; this is called "resting the mind." When breath returns, [the mind] rises into vipassana; this is called "the mind walking." It cycles back and forth like this, until the mind becomes good enough that the mind can teach itself.

Dhamma practice (sila, samadhi, pañña) is the way of building merit and spiritual perfection that is highest and greatest in Buddhism. It is great merit at little cost — it requires no investment of money, only firm determination and one's own effort.

What Is Chanting For?

There is often the question: what is chanting for? Even after chanting, [some] still do not understand; there are so many chants — which one is better to chant?

By original habit, the compiler [of this book] has chanted and paid homage to the Buddha since childhood, following her grandfather's example — beginning with reciting "Namo Tassa..." and then the verses of homage, "Arahaṃ sammā..."

Later, living in the capital city, she encountered many things in life, both happiness and suffering. But whenever she met with problems and obstacles she had nowhere to turn, nothing to hold onto — all she had was chanting before bed to ask blessings from the Buddha to protect and watch over her, and a feeling of reassurance would arise. At first she chose simple, short chants.

Later, someone recommended reciting the Chinabanchon Gatha, so she began reciting it after her regular chanting, reciting it until she knew it by heart. No matter where she traveled she would recite it for courage, believing that the power of chanting could calm her mind and lead her to encounter only good things. After that, someone gave her a small chanting book which also contained the "Yot Phra Kan Traipidok" chant, and she began reciting it alongside the others.

Eventually she had the opportunity to practice Dhamma at Sathira-Dhammasathan, and also had the opportunity to be ordained as a Buddhist nun (mae chi) twice, with the chance to perform morning and evening chanting services. Once she chanted, one thing that arose was an indescribable sense of ease — as if a wondrous power were working within her heart, letting her feel peace, concentration, and inner strength. Afterward she picked up several more chants, such as the Phahung verse (the Buddha's Victory over Mara) and the Bojjhanga Paritta.

Every morning, before beginning her daily activities, she would chant and pay homage to the Buddha and sit in meditation for one hour. She has practiced this way for almost ten years now.

After that she had the opportunity to enter Dhamma practice at Dhamma Thani, following the teachings of...

...of the Venerable Satya Narayan Goenka. Every morning she would have the opportunity to develop mindfulness through vipassana meditation, and to listen to his chanting in Pali, though with an Indian accent. Hearing it, interest and faith arose in her, and she wished to hear it in translation, so she obtained a cassette tape of the chants to listen to at home. She usually played it in the morning, since that was better than any other time for taking in his teachings and the peaceful, soothing sound of his voice.

If chanting is practiced regularly as a routine, it becomes a source of merit that lets us encounter only good things, good people, or those with whom we share karmic affinity — one comes to believe that such meetings are, in a sense, miraculous. Even meeting Ajarn Pipatpong Nor-khat is considered a matter of karmic affinity, because Ajarn Pipatpong passed down the ancient Lanna tradition of teacher-veneration rites (wai khru), which can be used to help those whose lives are full of suffering, and can dispel misfortune and turn it into good fortune.

Even though chanting can be long, difficult to read, and time-consuming, it is nonetheless a device for anchoring the mind in one place — the chant itself. Chanting is therefore considered an important form of samatha meditation in its own right — like fully recharging the mind's energy so it can then rise into vipassana. Once one is able to enter vipassana, the chances of wisdom in the Dhamma arising within oneself are much greater; the mind then comes to know, through wisdom in the Dhamma, that it has become liberated.

Every chant carries the Buddha's own virtue within it and has many benefits. Even if one occasionally chants incorrectly there is no need to worry — simply keep at it with determination and do not give up. After chanting, continue on to contemplate the meditation subject; whatever method suits a person, let them use that method. However one practices vipassana meditation, one must always begin from samatha meditation. If, after meditating, the mind is still restless, one should remedy this with chanting. As for meditation practice: "What is not there can be made to exist; what already exists can be increased" — meaning whoever has never practiced can begin right now, and whoever has not practiced enough can do more. The Buddha himself taught that in Buddhism there is nothing greater than developing mindfulness for oneself. The development of mindfulness gives rise to concentration, and is considered the first step of...

Practicing Vipassana Meditation

Once one practices in this way, one will have sila, samadhi, and pañña complete together. The mind loosens its grip of clinging and attachment, becomes free of suffering, and in the end will be liberated from the cycle of birth and death. Practicing meditation is therefore great merit that requires no investment of money, only an investment of effort and consistency.

May the merit of jointly creating this chanting book bring it about that all of you have eloquence in speech like Prince Sri Mahosot, have patient-hearted endurance like Prince Temiya, have wealth and abundance like the city of Sanchai, be at ease in every life and every existence, and attain the Four Paths, the Four Fruits, and the One Nibbana. May this be a supporting condition (paccayo hotu).

Homage to the Triple Gem

The Blessed One is the Worthy One, the Perfectly Self-Enlightened One; I pay homage to the Buddha, the Blessed One. (bow) The Dhamma is well proclaimed by the Blessed One; I pay homage to the Dhamma. (bow) The Sangha of the Blessed One's disciples has practiced well; I pay homage to the Sangha. (bow)

Requesting the Precepts

Venerable Sir, we ask for the Three Refuges together with the Five Precepts. For the second time, Venerable Sir, we ask for the Three Refuges together with the Five Precepts. For the third time, Venerable Sir, we ask for the Three Refuges together with the Five Precepts. 1. I undertake the training precept to abstain from killing living beings. 2. I undertake the training precept to abstain from taking what is not given. 3. I undertake the training precept to abstain from sexual misconduct. 4. I undertake the training precept to abstain from false speech. 5. I undertake the training precept to abstain from intoxicants that cause heedlessness.

Words of Apology

By your leave, Venerable Sir, may our transgressions be forgiven, whatever we have done out of foolishness, delusion, or unskillfulness. Venerable Sir, please accept our confession of transgression; hereafter we shall exercise restraint.

I ask forgiveness for any karmic offense against the Triple Gem, the Buddha's relics, the bodily relics, the relics of the Pacceka Buddhas, the relics of the Arahants, and all sacred relics, as well as my father and mother, teachers, preceptors, and instructors. If I have ever transgressed against them through bodily action, mental action, or verbal action, whether openly or in secret, whether intentionally or unintentionally, I ask forgiveness for this. May it not be held against me in anger; may it not become sin, karma, or enmity carrying on in succession.

Homage

Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. (recited three times)

Going for Refuge

I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Sangha for refuge. For the second time, I go to the Buddha for refuge. For the second time, I go to the Dhamma for refuge. For the second time, I go to the Sangha for refuge. For the third time, I go to the Buddha for refuge. For the third time, I go to the Dhamma for refuge. For the third time, I go to the Sangha for refuge.

Sambuddhe (Homage to the Fully Enlightened Ones)

I bow my head in homage to the twenty-eight Fully Enlightened Ones, together with the twelve hundred and the five hundred thousand [Buddhas], and to their Dhamma and Sangha, with devotion. By the power of this homage, having overcome all misfortunes, may countless dangers too be utterly destroyed.

I bow my head in homage to the Fully Enlightened Ones, fifty-five and twenty-four thousand and one million in number, and to their Dhamma and Sangha, with devotion. By the power of this homage, having overcome all misfortunes, may countless dangers too be utterly destroyed.

I bow my head in homage to the Fully Enlightened Ones, one hundred and ninety and forty-eight thousand and twenty million in number, and to their Dhamma and Sangha, with devotion. By the power of this homage, having overcome all misfortunes, may countless dangers too be utterly destroyed.

The Eightfold Homage (Namokāra Aṭṭhaka)

Homage to the Worthy One, the Perfectly Self-Enlightened One, the Great Seer. Homage here to his supreme Dhamma, so well proclaimed. Homage also to the great Sangha, pure in virtue and in view. Homage, well made, to the Triple Gem, begun with reverence. Homage also to the essence of these Three, transcending the base. By the power of this homage, may misfortunes depart. By the power of this homage, may there be well-being always. By the might of this homage, may I be full of vigor in every endeavor.

The Discourse on Setting the Wheel of Dhamma in Motion

Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī, in the Deer Park at Isipatana. There the Blessed One addressed the group of five monks:

'These two extremes, monks, should not be followed by one who has gone forth. What two? The pursuit of happiness in sense pleasures, which is low, vulgar, the way of the ordinary person, ignoble, and unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, and unbeneficial.

Avoiding both these extremes, monks, the middle way has been discovered by the Tathāgata, which gives rise to vision, gives rise to knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna.

And what, monks, is that middle way discovered by the Tathāgata, which gives rise to vision, gives rise to knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna?

It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

This, monks, is that middle way discovered by the Tathāgata, which gives rise to vision, gives rise to knowledge, and leads to peace, to direct knowledge, to enlightenment, to Nibbāna.

Now this, monks, is the noble truth of suffering: birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unloved is suffering, separation from the loved is suffering, not getting what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

Now this, monks, is the noble truth of the origin of suffering: it is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight now here, now there, namely: craving for sensual pleasures, craving for existence, craving for non-existence.

Now this, monks, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that very [craving],

of craving: the giving up and relinquishing of it, freedom from it, non-reliance on it.

Now this, monks, is the noble truth of the way leading to the cessation of suffering: it is this very Noble Eightfold Path,

namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

'This is the noble truth of suffering' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This noble truth of suffering is to be fully understood' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This noble truth of suffering has been fully understood' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This is the noble truth of the origin of suffering' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This noble truth of the origin of suffering is to be abandoned' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This noble truth of the origin of suffering has been abandoned' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This is the noble truth of the cessation of suffering' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This noble truth of the cessation of suffering is to be realized' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This noble truth of the cessation of suffering has been realized' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This is the noble truth of the way leading to the cessation of suffering' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This noble truth of the way leading to the cessation of suffering is to be developed' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

'This noble truth of the way leading to the cessation of suffering has been developed' — thus, monks, in regard to things unheard before, there arose in me vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light.

As long, monks, as my knowledge and vision of these Four Noble Truths as they really are, in their three phases and twelve aspects, was not thoroughly purified, I did not claim, monks, in this world with its devas, with Māra, with Brahmā, in this generation with its ascetics and brahmins, its princes and people, to have awakened to the unsurpassed perfect enlightenment.

But when, monks, my knowledge and vision of these Four Noble Truths as they really are, in their three phases and twelve aspects, was thoroughly purified, then, monks, I claimed in this world with its devas, with Māra, with Brahmā, in this generation with its ascetics and brahmins, its princes and people, to have awakened to the unsurpassed perfect enlightenment.

And the knowledge and vision arose in me: 'My liberation is unshakeable; this is my last birth; now there is no more renewed existence.'

This the Blessed One said. Elated, the group of five monks delighted in the Blessed One's words. Now while this discourse was being spoken, there arose in the Venerable Koṇḍañña the dust-free, stainless eye of Dhamma: 'Whatever has the nature to arise, all that has the nature to cease.'

And when the Wheel of Dhamma had been set in motion by the Blessed One, the earth-dwelling devas raised the cry: 'At Bārāṇasī, in the Deer Park at Isipatana, the unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, which cannot be stopped by any ascetic or brahmin, deva, Māra, or Brahmā, or by anyone in the world.'

Having heard the cry of the earth-dwelling devas, the devas of the Four Great Kings raised the cry. Having heard the cry of the devas of the Four Great Kings, the Tāvatiṃsa devas raised the cry. Having heard the cry of the Tāvatiṃsa devas, the Yāma devas raised the cry. Having heard the cry of the Yāma devas, the Tusita devas raised the cry. Having heard the cry of the Tusita devas, the Nimmānaratī devas raised the cry. Having heard the cry of the Nimmānaratī devas, the Paranimmitavasavattī devas raised the cry. Having heard the cry of the Paranimmitavasavattī devas, [abridged version:] the Brahmā-kāyika devas raised the cry* (see the note marked with an asterisk). [Full version:] the Brahmā-Pārisajjā devas raised the cry. Having heard the cry of the Brahmā-Pārisajjā devas, the Brahmā-Purohita devas raised the cry. Having heard the cry of the Brahmā-Purohita devas, the Mahā Brahmā devas raised the cry.

Having heard the cry of the Mahā Brahmā devas, the Parittābha devas raised the cry. Having heard the cry of the Parittābha devas, the Appamāṇābha devas raised the cry. Having heard the cry of the Appamāṇābha devas, the Ābhassara devas raised the cry. Having heard the cry of the Ābhassara devas, the Parittasubha devas raised the cry. Having heard the cry of the Parittasubha devas, the Appamāṇasubha devas raised the cry. Having heard the cry of the Appamāṇasubha devas, the Subhakiṇhaka devas raised the cry. Having heard the cry of the Subhakiṇhaka devas, the Asaññasatta devas raised the cry. Having heard the cry of the Asaññasatta devas, the Vehapphala devas raised the cry. Having heard the cry of the Vehapphala devas, the Aviha devas raised the cry. Having heard the cry of the Aviha devas, the Atappa devas raised the cry. Having heard the cry of the Atappa devas, the Sudassa devas raised the cry. Having heard the cry of the Sudassa devas, the Sudassī devas raised the cry. Having heard the cry of the Sudassī devas, the Akaniṭṭha devas raised the cry.

*'At Bārāṇasī, in the Deer Park at Isipatana, the unsurpassed Wheel of Dhamma has been set in motion by the Blessed One, which cannot be stopped by any ascetic or brahmin, deva, Māra, or Brahmā, or by anyone in the world.'

Thus in that very moment, that very instant, the sound soared up as far as the Brahmā world, and this ten-thousandfold world system shook, quaked, and trembled, and an immeasurable, glorious radiance appeared in the world, surpassing the divine majesty of the devas.

Then the Blessed One uttered this exclamation of joy: 'Koṇḍañña has indeed understood! Koṇḍañña has indeed understood!' And that is how the Venerable Koṇḍañña came to acquire the name 'Aññākoṇḍañña' [Koṇḍañña Who Has Understood].

The Discourse on the Characteristic of Non-Self

Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī, in the Deer Park at Isipatana. There the Blessed One addressed the group of five monks:

'Form, monks, is non-self. For if, monks, form were self, this form would not lead to affliction, and one could say of form: "Let my form be thus, let my form not be thus." But because form is non-self, form leads to affliction, and one cannot say of form: "Let my form be thus, let my form not be thus."

Feeling is non-self. For if, monks, feeling were self, this feeling would not lead to affliction, and one could say of feeling: "Let my feeling be thus, let my feeling not be thus." But because feeling is non-self, feeling leads to affliction, and one cannot say of feeling: "Let my feeling be thus, let my feeling not be thus."

Perception is non-self. For if, monks, perception were self, this perception would not lead to affliction, and one could say of perception: "Let my perception be thus, let my perception not be thus." But because perception is non-self, perception leads to affliction, and one cannot say of perception: "Let my perception be thus, let my perception not be thus."

Mental formations are non-self. For if, monks, mental formations were self, these formations would not lead to affliction, and one could say of formations: "Let my formations be thus, let my formations not be thus." But because formations are non-self, formations lead to affliction, and one cannot say of formations: "Let my formations be thus, let my formations not be thus."

Consciousness is non-self. For if, monks, consciousness were self, this consciousness would not lead to affliction, and one could say of consciousness: "Let my consciousness be thus, let my consciousness not be thus." But because, monks, [the sentence is cut off at the bottom of the page]

...consciousness is not-self. Therefore consciousness leads to affliction, and one cannot [rightly say] of consciousness: 'Let my consciousness be thus, let my consciousness not be thus.'

What do you think, monks: is form permanent or impermanent? — Impermanent, Venerable Sir. — And that which is impermanent, is it suffering or happiness? — Suffering, Venerable Sir. — And that which is impermanent, suffering, subject to change, is it fitting to regard it thus: 'This is mine, this I am, this is my self'? — No, Venerable Sir.

What do you think, monks: is feeling permanent or impermanent? — Impermanent, Venerable Sir. — And that which is impermanent, is it suffering or happiness? — Suffering, Venerable Sir. — And that which is impermanent, suffering, subject to change, is it fitting to regard it thus: 'This is mine, this I am, this is my self'? — No, Venerable Sir.

What do you think, monks: is perception permanent or impermanent? — Impermanent, Venerable Sir. — [same reasoning] — No, Venerable Sir.

What do you think, monks: are mental formations permanent or impermanent? — Impermanent, Venerable Sir. — [same reasoning] — No, Venerable Sir.

What do you think, monks: is consciousness permanent or impermanent? — Impermanent, Venerable Sir. — And that which is impermanent, is it suffering or happiness? — Suffering, Venerable Sir. — And that which is impermanent, suffering, subject to change, is it fitting to regard it thus: 'This is mine, this I am, this is my self'? — No, Venerable Sir.

Therefore, monks,

whatever form there is — past, future, or present; internal or external; gross or subtle; inferior or superior; far or near — all form should be seen as it really is, with right wisdom, thus: 'This is not mine, this I am not, this is not my self.'

Whatever feeling there is — past, future, or present; internal or external; gross or subtle; inferior or superior; far or near — all feeling should be seen as it really is, with right wisdom, thus: 'This is not mine, this I am not, this is not my self.'

Whatever perception there is — [same formula] — all perception should be seen as it really is, with right wisdom, thus: 'This is not mine, this I am not, this is not my self.'

Whatever mental formations there are — [same formula] — all formations should be seen as they really are, with right wisdom, thus: 'This is not mine, this I am not, this is not my self.'

Whatever consciousness there is — [same formula] — all consciousness should be seen as it really is, with right wisdom, thus: 'This is not mine, this I am not, this is not my self.'

Seeing thus, monks, the well-instructed noble disciple grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Being disenchanted, he becomes dispassionate; through dispassion he is liberated. In liberation there arises the knowledge: 'liberated.' He understands: 'Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

This the Blessed One said. Delighted, the group of five monks approved the Blessed One's words. Now while this exposition was being spoken, the minds of the group of five monks, through not clinging, were liberated from the taints.

The Fire Sermon (Adittapariyaya Sutta)

Thus have I heard. At one time the Blessed One was dwelling at Gaya, at Gayasisa, together with a thousand monks. There the Blessed One addressed the monks: 'Monks, all is burning. And what, monks, is the all that is burning?

The eye, monks, is burning; forms are burning; eye-consciousness is burning; eye-contact is burning; and whatever feeling arises conditioned by eye-contact — whether pleasant, painful, or neither-painful-nor-pleasant — that too is burning. Burning with what? Burning with the fire of lust, the fire of hatred, the fire of delusion. Burning, I say, with birth, with aging and death, with sorrows, with lamentations, with pains, with griefs, with despairs.

The ear is burning; sounds are burning; ear-consciousness is burning; ear-contact is burning; and whatever feeling arises conditioned by ear-contact... that too is burning, burning with the fire of lust, hatred, and delusion; burning with birth, aging and death, sorrows, lamentations, pains, griefs, and despairs.

The nose is burning; smells are burning; nose-consciousness is burning; nose-contact is burning; and whatever feeling arises conditioned by nose-contact... that too is burning, [with the same threefold fire and the same list of sufferings].

The tongue is burning; flavors are burning; tongue-consciousness is burning; tongue-contact is burning; and whatever feeling arises conditioned by tongue-contact... that too is burning, [with the same threefold fire and the same list of sufferings].

The body is burning; tangibles are burning; body-consciousness is burning; body-contact is burning; and whatever feeling arises conditioned by body-contact... that too is burning. Burning with what?

...burning with the fire of lust, the fire of hatred, the fire of delusion; burning with birth, aging and death, sorrows, lamentations, pains, griefs, and despairs.

The mind is burning; mind-objects are burning; mind-consciousness is burning; mind-contact is burning; and whatever feeling arises conditioned by mind-contact — whether pleasant, painful, or neither-painful-nor-pleasant — that too is burning, burning with the fire of lust, hatred, and delusion; burning with birth, aging and death, sorrows, lamentations, pains, griefs, and despairs.

Seeing thus, monks, the well-instructed noble disciple grows disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, disenchanted with whatever feeling — pleasant, painful, or neither — arises conditioned by eye-contact.

He grows disenchanted with the ear, with sounds, with ear-consciousness, with ear-contact, and with whatever feeling arises conditioned by ear-contact.

He grows disenchanted with the nose, with smells, with nose-consciousness, with nose-contact, and with whatever feeling arises conditioned by nose-contact.

He grows disenchanted with the tongue, with flavors, with tongue-consciousness, with tongue-contact, and with whatever feeling arises conditioned by tongue-contact.

He grows disenchanted with the body, with tangibles, with body-consciousness, with body-contact, and with whatever feeling arises conditioned by body-contact.

He grows disenchanted with the mind, with mind-objects, with mind-consciousness, with mind-contact, and with whatever feeling arises conditioned by mind-contact. Being disenchanted, he becomes dispassionate; through dispassion he is liberated. In liberation...

...there arises the knowledge: 'liberated.' He understands: 'Birth is ended, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'

This the Blessed One said. Delighted, those monks approved the Blessed One's words. Now while this exposition was being spoken, the minds of the thousand monks, through not clinging, were liberated from the taints.

The Great Assembly Discourse (Mahasamaya Sutta)

Thus have I heard. At one time the Blessed One was dwelling among the Sakyans, in the Great Wood at Kapilavatthu, together with a great Sangha of monks — about five hundred monks, all of them arahants. And from ten world-systems devas had, for the most part, gathered to see the Blessed One and the Sangha of monks. Then it occurred to the devas of the four groups of the Pure Abodes: 'This Blessed One is dwelling among the Sakyans, in the Great Wood at Kapilavatthu, together with a great Sangha of monks — about five hundred monks, all of them arahants — and from ten world-systems devas have, for the most part, gathered to see the Blessed One and the Sangha of monks. Suppose we too were to approach the Blessed One, and having approached, each recite a verse in the Blessed One's presence.'

Then those devas — just as a strong man might extend a bent arm or bend an extended arm — vanished from the Pure Abodes and reappeared before the Blessed One. Then those devas, having paid homage to the Blessed One, stood to one side. Standing to one side, one deva recited this verse in the Blessed One's presence:

'There is a great gathering in the forest; the hosts of devas have assembled. We have come to this gathering of the Dhamma to see the Sangha, unconquered.'

Then another deva recited this verse in the Blessed One's presence: 'There the monks are composed, they have made their own minds straight; like a charioteer holding the reins, the wise guard their faculties.'

Then another deva recited this verse in the Blessed One's presence: 'Having cut the post, cut the crossbar, having uprooted the indra-pillar, unshaken, they wander pure, stainless, well-tamed by the One with Vision — fine young nagas.'

Then another deva recited this verse in the Blessed One's presence: 'Whoever has gone to the Buddha for refuge will not go to the plane of misery; having laid down the human body, they will fill up the hosts of devas.'

Then the Blessed One addressed the monks: 'Monks, for the most part devas from ten world-systems have gathered to see the Tathagata and the Sangha of monks. Whatever arahants, perfectly enlightened ones, there were in the past —

for those Blessed Ones too, devas gathered together, at most, only as many as now for me.

Just as now for me — monks, whatever arahants, perfectly enlightened ones, there will be in the future, for those Blessed Ones too, devas will gather together, at most, only as many as now for me.

Just as now for me — I will tell you, monks, the names of the hosts of devas; I will make known, monks, the names of the hosts of devas; I will teach, monks, the names of the hosts of devas. Listen to this and attend carefully; I will speak.' 'Yes, Venerable Sir,' those monks replied to the Blessed One. The Blessed One said this:

'I will recite a set of verses, wherever the earth-bound [devas] are established, who dwell in mountain caves, resolute, composed, many, secluded like lions, overcoming fear, of bright mind, pure, serene-minded, undisturbed. Knowing there were more than five hundred [monks] in the forest at Kapilavatthu, the Teacher then addressed the disciples who delight in the Teaching: 'Hosts of devas have drawn near; perceive them, monks.' And they made effort, having heard the Buddha's Teaching; to them arose the knowledge, the vision of non-human beings. Some saw a hundred, then a thousand, then seventy [thousand]; some saw a hundred thousand non-human beings; some saw an unlimited number, so that all directions were filled. Having fully understood all that, the One with Vision, having surveyed [the assembly], the Teacher then addressed the disciples who delight in the Teaching:'

'They stood blazing in the forest at Kapilavatthu. Among them, the servants of the deceivers came — deceitful, crafty ones: Maya, Kutandu and Vetandu, Vitu and Vitata together, Candana and Kamasettha, Kinnughandu and Nighandu, Panada and Opamanna, Devasuta and Matali, Cittasena the gandhabba, Naharaja, Janosabha; Pancasikha also came, with Timbaru and Suriyavacchasa. These and other kings, gandhabbas together with their kings, rejoicing, approached the monks' assembly in the wood.

Then the naga-kings came: those of Nabhasa, of Vesali together with the Tacchakas; the Kambala and Assatara nagas came, the Payaga nagas with their kin, the Yamuna and Dhataraṭṭha nagas came, renowned; Eravana the great naga also came to the monks' assembly in the wood.

Those naga kings whom the divine birds of purified vision swiftly seize — flying through the air, they [the naga kings] reached the middle of the forest; Citra and Supanna are their names. At that time the Buddha gave safety to the naga kings from the Supannas (garudas); with gentle, coaxing words, the nagas and Supannas took the Buddha as their refuge.

Those conquered by the [Buddha's] vajra-hand, the asuras who dwell bound to the ocean, brothers of Vasava [Sakka], possessed of power, renowned; the Kalakanja asuras, greatly terrifying, the Danava asuras of fearsome speed: Vepacitti and Sucitti, and Paharada together with Namuci.'

'Seven thousand yakkhas dwelling on the earth at Kapilavatthu, powerful, radiant, comely, renowned, rejoicing, approached the monks' assembly in the wood.

Six thousand yakkhas of the Himalayas, of various forms, powerful, radiant, comely, renowned, rejoicing, approached the monks' assembly in the wood.

Three thousand yakkhas of Satagiri, of various forms, powerful, radiant, comely, renowned, rejoicing, approached the monks' assembly in the wood.

Thus these sixteen thousand yakkhas of various forms, powerful, radiant, comely, renowned, rejoicing, approached the monks' assembly in the wood.

Five hundred Vessamitta yakkhas, of various forms, powerful, radiant, comely, renowned, rejoicing, approached the monks' assembly in the wood.

Kumbhira of Rajagaha, dwelling at Vepulla, attended by more than a hundred thousand yakkhas — Kumbhira of Rajagaha also came to the monks' assembly in the wood.'

'The king who governs the eastern direction is Dhataraṭṭha, overlord of the gandhabbas, a great king, renowned. His sons too are many, named Inda, of great power, powerful, radiant, comely, renowned, rejoicing, approached the monks' assembly in the wood.

The king who governs the southern direction is Virulha, overlord of the kumbhandas, a great king, renowned. His sons too are many, named Inda, of great power, powerful, radiant, comely, renowned, rejoicing, approached the monks' assembly in the wood.

The king who governs the western direction is Virupakkha, overlord of the nagas, a great king, renowned. His sons too are many, named Inda, of great power, powerful, radiant, comely, renowned, rejoicing, approached the monks' assembly in the wood.

The king who governs the northern direction is Kuvera, overlord of the yakkhas, a great king, renowned. His sons too are many, named Inda, of great power, powerful, radiant, comely, renowned, rejoicing, approached the monks' assembly in the wood.

In the eastern quarter, Dhataraṭṭha; in the south, Virulhaka; in the west, Virupakkha; Kuvera in the north — these four great kings encompass the four directions on every side.'

[Continuing, mid-verse, a Pali chant enumerating hosts of devas assembling — apparently the tail end of a stanza begun on an earlier page not in this batch:] ...and the sons/troops of Bali, all named Verocana; having girded on the strength of their army, they came up together with [the sons of] Rāhu; "now is the moment, venerable ones" — [they came] to the monks' gathering-place in the forest.

The water-devas and the earth[-devas], and fire and wind likewise came. Varuṇa and the Vāruṇa-devas, and Soma together with Yasa, and the devas of the loving-kindness-and-compassion group came, glorious. These ten [hosts], in ten bodies, all of varied forms, possessed of psychic power, radiant, of fine form and glorious, rejoicing they approached the monks' gathering-place in the forest.

Veṇḍu and the Sahalī devas, and the unequalled pair of Yama-devas; the devas dependent on the moon came, escorting the moon; the devas dependent on the sun came, escorting the sun; having escorted the constellations, the gentle cloud-devas came; of the Vasu-devas the chief is Vāsava — Sakka, the ancient lord of cities, came. These ten, in ten bodies, all of varied forms, possessed of psychic power, radiant, of fine form and glorious, rejoicing they approached the monks' gathering-place in the forest.

Then the Sahabhū devas came, like flame at a mountain's fiery peak; the Ariṭṭhaka and the Roja [devas], shining like a mass of white blossoms; the Varuṇa [devas] together with the Dhamma-devas, the Accuta and the Anejaka, the graceful and lovely Suleyya [devas] came — the dwellers of Vāsava's realm came. These ten, in ten bodies, all of varied forms, possessed of psychic power, radiant, of fine form and glorious, rejoicing they approached the monks' gathering-place in the forest.

The Samāna and the Mahāsamāna [devas], the Mānusa and the finest of the Mānusa [devas]; the Khiḍḍāpadūsika came, and the Manopadūsika came; then the Haraya devas came, and those who are blood-hued; the Pāraga and Mahāpāraga devas came, glorious. These ten, in ten bodies, all of varied forms, possessed of psychic power, radiant, of fine form and glorious, rejoicing they approached the monks' gathering-place in the forest.

The Sukkā, the Karumhā, the Aruṇā came, together with the Veḷanasa; the Odātagayha, foremost among them, the discerning devas, came; the ever-intoxicated Hāragaja, the mingled ones, glorious; Pajjunna, the thunder-[deva], came, who rains down upon every quarter. These ten, in ten bodies, all of varied forms, possessed of psychic power, radiant, of fine form and glorious, rejoicing they approached the monks' gathering-place in the forest.

The Khemiya, Tusitā, Yāmā, and the glorious Kaṭṭhaka [devas]; the Lambitaka, the finest of the Lāma, the Jotināma, and the Āsavā; the Nimmānaratī came, and then the Paranimmita came. These ten, in ten bodies, all of varied forms, possessed of psychic power, radiant, of fine form and glorious, rejoicing they approached the monks' gathering-place in the forest.

These sixty deva-hosts, all of varied forms, came each according to name and lineage, together with whatever other similar beings there were — [coming to behold] the one free of the barrenness of [further] birth, who has crossed the flood, without taints, the great guide/elephant who overcomes delusion, like the spotless moon...

Subrahmā and Paramatta, and Sanaṅkumāra and Tissa — sons of the Powerful One, together they came to the gathering-place in the forest.

Presiding over a thousand Brahmā-worlds, the Great Brahmā stood forth — arisen, radiant, of magnificent form, glorious. Ten lords, each sovereign in his own right, came there; and among them, in their midst, came [one] resplendent, surrounded by his retinue.

And when all these had drawn near, Māra's army also advanced, [Māra crying]: "Bind the gods together with the Brahmās! Come, seize them, bind them, surround them on every side — behold Kaṇha's [the Dark One's] folly! Let them be bound by passion!"

So there the great commander [said]: "Let none of you release them!" — and striking with his hand, he sent forth the army of Kaṇha, like a monsoon rain-cloud, making a fearsome roar.

Then [Māra] turned back, thundering, flashing with lightning; but the Teacher, having fully understood all this, was undisturbed, not falling under [Māra's] sway; then the Teacher, the One with Vision, having observed it, addressed [the assembly]: "Māra's army has advanced — know this, monks: these are the disciples who delight in the Teaching."

And they [Māra's forces], having heard the Buddha's Teaching proclaimed, withdrew — free from passion, [the disciples] could not have even a hair of theirs stirred [by Māra]. All of them, having won the battle, gone beyond fear, glorious, rejoice together with the assembled beings — such were the disciples known to be. Thus it is said.

The Uppāta-santi Scripture

Opening of the Treatise (Ganthārambha)

May my homage be to that Blessed One, the Worthy One, the Perfectly Self-Awakened One.

[Pali verse, kept as printed: "สุทุททะโส อะยัง ธัมโม ... ตัสสะ ตัตถะ สุขา โรคะยะ โลสถิโย โหนติ สัพพะทา"] — This Dhamma taught by the Buddha for the benefit of the beings of the world is extremely hard to see. As for the Dhamma to be related below, it is a Dhamma able to bring about a noble peace, and able to bestow every kind of good fortune.

It is a means of pacifying every calamity, a means of protection against non-human beings and yakkhas, a means of holding back untimely death, a means of dispelling sorrow and disease.

It is a means of crushing the strength of enemies, a means of increasing victory for kings, a means of driving away all that is undesired — it is a noble Dhamma. I (the Elder Sīlavaṃsa Mahāthera) shall set forth these virtues just as they truly are.

Wherever there is one who speaks words praising the noble virtues of the Triple Gem with a confident heart, there happiness, ease, and well-being will belong to that person at all times.

1. [Pali verse: "ตัณหังกะโร มะหาวีโร ... สัพพะกามะ ทะโท สะทา"] — The Perfectly Self-Awakened Buddha Taṇhaṅkara, the very valiant one, who had compassion for all the beings of the world, who had cast off the craving that is the cause of wandering in the round of rebirth, who bestowed those things that...

...desirable, at all times.

2. [Pali verse: "สัพพาภิภู สัพพะวิทู ... สะทา โลตถิง กะโรตุ โน"] — Who overcame all things, who knew all things, who was the foremost teacher of all humans and devas, who had ended all taints — may he grant us well-being at all times.

3. [Pali verse: "วะระลักขะณะ สัมปันโน เมธังกะโร มะหามุนิ ... สุวัณณะคิริส้น นิโภ"] — The chief sage named Medhaṅkara, endowed with excellent bodily marks, possessed of radiance, of great splendor, shining like a golden mountain.

4. [Pali verse: "ทิพพะรูโป มะหากาโย ... มะหาสันติง กะโรตุ โน"] — Who had a form like the great Brahmā, whose body was endowed with the marks of a great man, who was a noble and mighty refuge, endowed with great compassion, the Teacher — may he grant us great peace.

5. [Pali verse: "มะหาโมหะตะมัง หันตะวา ... โลกานัญจะ หิตังกะโร"] — The Perfectly Self-Awakened Buddha named Saraṇaṅkara, who was a refuge, who had dispelled the darkness of ignorance, who worked for the welfare of the beings of the world — that is, devas, asuras, and human beings alike.

6. [Pali verse: "พะยามัป ประภาภิรุจิโต ... สะทา โลตถิง กะโรตุ โน"] — That same Buddha Saraṇaṅkara, resplendent with radiance spreading one fathom all around, whose body was as rounded as a banyan tree (his height equal to the span of his outstretched arms), whose lips were red like a ripe gourd-fruit at the banyan tree (the Burmese recension renders it: like a ripe banyan fruit) — may he grant us well-being at all times.

7. [Pali verse: "อะสีติ ระตะนุพเพโธ ทีปังกะโร มะหามุนิ ... ทวาทะสะ โยชะเน"] — The Perfectly Self-Awakened Buddha named Dīpaṅkara, whose body was eighty cubits tall, the great sage — his radiance spread out over a distance of twelve yojanas.

8. [Pali verse: "วัสสัสสะตะ สะหัสสานิ ฐัตตะวา โลเก วินายะโก ... สะทา โลตถิง กะโรตุ โน"] — [illegible — the line naming the Buddha here is unclear in the print] He was the Teacher who gave light to the world; may he grant us well-being at all times (one of the Buddhas of the Sāra kappa).

9. [Pali verse: "อัฏฐาสีติ หัตถุพเพโธ โกณฑัญโญนามะ นายะโก ... สัพพะปาระ มิตาคะโม"] — The Perfectly Self-Awakened Buddha named Koṇḍañña, whose body was eighty-eight cubits tall, the leader, unequalled by anyone in all good qualities, who had attained the state of possessing every perfection.

10. [Pali verse: "วัสสัสสะตะ สะหัสสานิ อายุ ตัสสะ มะเหสิโน ... สะทา โลตถิง กะโรตุ โน"] — The great sage who sought supreme virtue, whose lifespan was one hundred thousand years — may he release us from every danger, and grant us well-being at all times (four Buddhas of the Sāramaṇḍa kappa).

11. [Pali verse: "อัฏฐาสีติ ระตะนานิ อัจจุคคะโต ชุตินธะโร ... นะวุติ สะหัสสายุโก"] — The Perfectly Self-Awakened Buddha named Maṅgala, whose body was eighty-eight cubits tall, possessed of radiance, whose lifespan was ninety thousand years.

12. [Pali verse: "ฉัพพัณณะรังสิโย ทะสะสะหัสสะโลกะธาตุโย ... เอสะ โลตถิง กะโรตุ โน"] — His six-hued radiance spread over ten thousand world-systems; may he grant us well-being.

13. [Pali verse: "นะวุติ ระตะนุพเพโธ สุมะโน นามะ นายะโก กัญจะนา จะละสังกาโส นะวุติ สะหัสสายุโก"] — [verse continues onto the next page]

13. The Perfectly Self-Awakened Buddha named Sumana, whose body was ninety cubits tall, the leader, comparable to a golden mountain, whose lifespan was ninety thousand years.

14. [Pali verse: "อุเปโต พุทธะคุเณหิ สัพพะสัตตะ หิเตสะโก ... อาโรคะยัญจะ สุขัง สะทา"] — Endowed with all the Buddha-virtues, who sought the welfare of all beings of the world — may he grant us great peace, freedom from disease, and happiness at all times.

15. [Pali verse: "อะสีติ ระตะนุพเพโธ เรวะโต นามะ สัมพุทโธ ... สัพพะโลกุตตะโร มุนิ"] — The Perfectly Self-Awakened Buddha named Revata, whose body was eighty cubits tall, whose lifespan was sixty thousand years, superior to all beings of the world, who understood the whole world.

16. [Pali verse: "ตัสสะ สะรีเร นิพพัตตา ปะภามาลา อะนุตตะรา ... สะทา โลตถิง กะโรตุ โน"] — The incomparable garland of light arising from his body spread continually for a distance of one yojana — may he grant us well-being at all times.

17. [Pali verse: "โสภิโต นามะ สัมพุทโธ นะวุติสะหัสสา ยุโก ... พะหู โมเจติ ทุกขะโต"] — The Perfectly Self-Awakened Buddha named Sobhita, whose lifespan was ninety thousand years, who released a great many beings of the world from suffering in the great ocean, that is, the round of rebirth.

18. [Pali verse: "อัฏฐะปัญญา สะระตะนัง อัจจุคคะโต มะหามุนิ ... สะทา โลตถิง กะโรตุ โน"] — He whose body was fifty-eight cubits tall, the noble great sage, who made every quarter shine bright — may he grant us well-being at all times (three Buddhas of the Vara kappa).

19. [Pali verse: "อะโนมะทัสสี สัมพุทโธ เตชัสสี ทุระติกกะโม ... โอภาเสนโต สะเทวะเก"] — The Perfectly Self-Awakened Buddha named Anomadassī, whom no enemy could...

...come near — his body was fifty-eight cubits tall, and he made the human world together with the deva-world shine bright.

20. [Pali verse: "นิพพานะ ปาปะโก โลเก ... สุขิตา จะ มะยัง สะทา"] — He led the beings of the world to Nibbāna, and his lifespan was one hundred thousand years; may he grant us peaceful tranquility at all times; and further, may we ourselves be happy at all times.

21. [Pali verse: "ปทุโม นามะ สัมพุทโธ โลกะเชฏโฐ นะราสะโภ ... อาทิจโจวะ วิโรจะติ"] — The Perfectly Self-Awakened Buddha named Paduma, superior to all the beings of the world, whose body was fifty-eight cubits tall, who shone like the sun.

22. [Pali verse: "วัสสัสสะตะ สะหัสสานิ อายุ ตัสสะ มะเหสิโน ... สะทา โลตถิง กะโรตุ โน"] — He who sought supreme virtue, whose lifespan was one hundred thousand years; may that Buddha too, possessed of great compassion, grant us well-being at all times.

23. [Pali verse: "อัฏฐาสีติ ระตะนุพเพโธ นาระโท สัพพะกามะโท ... โยชะนัง ผะระเต ปะภา"] — The Perfectly Self-Awakened Buddha named Nārada, whose body was eighty-eight cubits tall, who granted every desirable thing; his radiance spread out for one yojana continually, day and night.

24. [Pali verse: "นะวุติวัสสะ สะหัสสานิ ฐัตตะวา โลเก วินายะโก ... โสปิ โลตถิง กะโรตุ โน"] — He instructed the beings of the world so as to free them from the suffering of the round of rebirth; his lifespan was ninety thousand years; may he grant us well-being (one Buddha of the Sāra kappa).

25. [Pali verse: "อัฏฐะปัณณา สะระตะโน ปะทุมุตตะโร มะหามุนิ ตัสสะ ปากะติกา รังสี ผะรันติ ทะวาทะสะโยชะเน"] — [verse continues onto the next page]

25. The Perfectly Self-Awakened Buddha named Padumuttara, whose body was fifty-eight cubits tall; his natural radiance spread out as far as twelve yojanas.

26. [Pali verse: "วัสสัสสะตะ สะหัสสานิ ฐัตตะวา โลเก มะตันทะโท ... โสปิ ปาเลตุ โน สะทา"] — He gave the deathless Dhamma, that is, Nibbāna; he lived in the world for one hundred thousand years; he freed the multitude of beings of the world from the defilements that bind; may he protect us at all times (two Buddhas of the Maṇḍa kappa).

27. [Pali verse: "อัฏฐาสีติ ระตะนานิ อัจจุคคะโต มะหามุนิ ... นะวุติสะหัสสายุโก"] — The Perfectly Self-Awakened Buddha named Sumedha, whose body was eighty-eight cubits tall, the noble great sage, whose lifespan was ninety thousand years.

28. [Pali verse: "ตัสสะ ปากะติกา รังสี ผะรันติ โยชะนัง สะทา ... ภะเยหิ วิวิเธหิ จะ"] — His ordinary radiance spread out for one yojana at all times; may that Buddha named Sumedha protect us from every kind of danger.

29. [Pali verse: "ปัญญา สะระตะนุพเพโธ สุชาโต นามะ นายะโก ... มะหาตะมะ วิโนทะโน"] — The Perfectly Self-Awakened Buddha named Sujāta, whose body was fifty cubits tall, the leader, whose complexion was like gold, exceedingly valiant, who dispelled the darkness, that is, delusion.

30. [Pali verse: "นะวุติวัสสะ สะหัสสานิ อายุ ตัสสะ มะเหสิโน ... สะทา โลตถิง กะโรตุ โน"] — May that Buddha named Sujāta, whose lifespan was ninety thousand years, possessed of great compassion, grant us well-being at all times (three Buddhas of the Vara kappa).

31. [Pali verse: "อะสีติ ระตะนุพเพโธ ปิยะทัสสี มะหามุนิ ... โลกัตถะ คะนายะโก"] — The Perfectly Self-Awakened Buddha named Piyadassī, whose body was...

...eighty cubits tall; he was a noble sage, the leader of the beings of the world toward Nibbāna; he lived for ninety thousand years.

32. [Pali verse: "โสปิ สัพพะคุณูเปโต สัพพะโลกะ สุขัปปะโท ... สัพพัง โลตถิง กะโรตุ โน"] — May that Buddha named Piyadassī, endowed with all good qualities, who gave happiness to the whole world, who dispelled every fault, grant us all well-being.

33. [Pali verse: "อะสีติ ระตะนุพเพโธ อัตถะทัสสี นะราสะโภ ... โลเก อัฏฐาสิ นายะโก"] — The Perfectly Self-Awakened Buddha named Atthadassī, whose body was eighty cubits tall, the noble one, the leader, who lived in the world for one hundred thousand years.

34. [Pali verse: "ตัสสะ ปากะติกา รังสี ผะรันติ โยชะนัง สะทา ... นาโถ โลตถิง กะโรตุ โน"] — His ordinary radiance spread out for one yojana continually, day and night, without break; may he, our refuge, grant us well-being.

35. [Pali verse: "ธัมมะทัสสี จะ สัมพุทโธ อะสีติ หัตถะมุคคะโต ... สะเทวา สุระมานุเส"] — The Perfectly Self-Awakened Buddha named Dhammadassī, whose body was eighty cubits tall, who outshone with his majestic power the whole world together with its devas, asuras, and human beings.

36. [Pali verse: "วัสสัสสะตะ สะหัสสานิ ฐัตตะวา โลเก มะหายะโส ... ภะยา รักขะตุ โน สะทา"] — He of great renown and a vast retinue, who lived in the world for one hundred thousand years, who freed all beings from danger; may he protect us from danger at all times (one Buddha of the Sāra kappa).

37. [Pali verse: "สิทธัตโถ นามะ สัมพุทโธ สัฏฐิ ระตะนะมุคคะโต ติภะเว โลตถิชะนะโก สะตัสสะหัสสะ อายุโก"] — The Perfectly Self-Awakened Buddha named Siddhattha, whose body rose sixty cubits, who brought well-being to the three worlds, whose lifespan was one hundred thousand years. [Verse and commentary continue beyond this page.]

37. The Perfectly Self-Enlightened Buddha named Siddhattha had a body sixty cubits tall; he brought about well-being in the three realms of existence; he had a lifespan of one hundred thousand years. 38. [Pali:] Saṃsāraṃ sāgaraṃ loke santāretvā sadevake / nibbāpesi ca so satthā sadā sotthiṃ karotu no. 38. May that Teacher named Siddhattha — who brought the multitude of humans, together with the hosts of devas, across the ocean, that is, the round of rebirth (saṃsāra), and to Nibbāna — grant well-being to us, his servants, at every rebirth. (In the Maṇḍa kappa, 2 Buddhas.) 39. [Pali:] Saṭṭhi ratanamubbedho tisso lokaggan āyako / anupamo asadiso atulo uttamo jino. 39. The Perfectly Self-Enlightened Buddha named Tissa had a body sixty cubits tall; he was the foremost leader of the world; there was no one to compare with him, no one equal to him, no one comparable to him; he was the highest one; he was the victor over all Māras. 40. [Pali:] Vassasatasahassāni āyu tassa mahesino / ārogyabañca mahāsukhaṃ hotu no tassa tejasā. 40. By the power of that Lord, the Buddha named Tissa, who had a lifespan of one hundred thousand years, may freedom from illness and excellent happiness be to us. 41. [Pali:] Aṭṭhapaññāsa ratano phusso lokaggan āyako / janambujaṃ vibodhento nibbāpento sadevake. 41. The Perfectly Self-Enlightened Buddha named Phussa had a body fifty-eight cubits tall; he was the foremost leader of the world; he caused the lotus, that is, the multitude of people, to bloom; he brought the multitude of humans, together with the hosts of devas, to Nibbāna. 42. [Pali:] Navuti vassasahassāni ṭhatvā loke mahāyaso / uddharanto bahū satte sadā sotthiṃ karotu no. 42. That Lord had great fame and a vast retinue; he dwelt in the world for ninety thousand years; he who led many beings out of the round of rebirth — may he grant well-being to us, his servants, at every rebirth. (In the Sāra kappa, 1 Buddha.)

43. [Pali:] Asīti ratanubbedho vipassī lokanāyako / pabhā nidhāvate tassa samantā satta yojane. 43. The Perfectly Self-Enlightened Buddha named Vipassī had a body eighty cubits tall; he was the leader of the beings of the world; his radiance spread out seven yojanas all around. 44. [Pali:] So pi devamanussānaṃ bandhanā parimocayi / asīti sahassāyuko nātho sotthiṃ karotu no. 44. May that Buddha named Vipassī, who had a lifespan of eighty thousand years, who is a refuge, who freed devas and humans from the bonds, that is, the defilements — grant well-being to us, his servants. (In the Maṇḍa kappa, 2 Buddhas.) 45. [Pali:] Sattatī hattha mubbedho sikhī nāmesa nāyako / pabhā nidhāvate tassa samantā yojanattaye. 45. The Perfectly Self-Enlightened Buddha who had a body seventy cubits tall — that Perfectly Self-Enlightened Buddha was named Sikhī; he was the leader; his radiance spread out three yojanas all around. 46. [Pali:] So pi atulaayo sambuddho sattatī sahassāyuko / karotu no mahāsantiṃ sukhitā ca mayaṃ sadā. 46. May that Buddha named Sikhī, who is without compare, who had a lifespan of seventy thousand years, grant excellent peace to us; furthermore, may we always attain happiness. 47. [Pali:] Vessabhū nāma sambuddho hemarūpa samūpamo / saṭṭhī ratanamubbedho saṭṭhī ca sahassāyuko. 47. The Perfectly Self-Enlightened Buddha named Vessabhū, whose complexion was like gold, had a body sixty cubits tall; he had a lifespan of sixty thousand years. 48. [Pali:] Brahmadeva manussehi nāgāsura tijehi vā / pūjito pi sadā nātho sadā sotthiṃ karotu no. 48. May that Buddha named Vessabhū, who is worshipped always by hosts of Brahmas, devas, humans, nagas, asuras and garudas, who is a refuge, grant well-being to us, his servants, at every rebirth in this Bhadda-kappa — 5 Buddhas (having already passed —

(...continued: having already passed) 3 Buddhas. 49. [Pali:] Cattārīsara tanubbedho kakusandho mahāmuni / tassa kāyā nicchāranti pabhā dvādasa yojane. 49. The Perfectly Self-Enlightened Buddha named Kakusandha had a body forty cubits tall; he was an excellent sage; radiance issued from his body and spread out twelve yojanas. 50. [Pali:] Cattārīsa sahassāni tassa āyu anuttaro / karotu so sadā nātho āyuṃ sukhaṃ balañca no. 50. May that Buddha named Kakusandha, who had a lifespan of forty thousand years, who is unrivalled, who is a refuge, grant long life, happiness and strength to us, his servants, at every rebirth. 51. [Pali:] Konāgamana sambuddho tiṃsahattha samuggato / tiṃsavassa sahassāni āyu tassa mahesino. 51. The Perfectly Self-Enlightened Buddha Konāgamana, whose body was thirty cubits tall, the seeker of great virtue, had a lifespan of thirty thousand years. 52. [Pali:] Dhammāmatena tappetā devasaṅghaṃ surālaye / mahītale ca janataṃ sadā sotthiṃ karotu no. 52. He satisfied the hosts of devas in heaven and the multitude of humans on the earth with the deathless Dhamma, that is, Nibbāna. May he grant well-being to us, his servants, at every rebirth. 53. [Pali:] Kassapo nāma sambuddho dhammarājā pabhaṅkaro / vīsatī hatthamubbedho vīsas sahassa-āyuko. 53. The Perfectly Self-Enlightened Buddha named Kassapa, who was a King of the Dhamma, who possessed radiance, had a body twenty cubits tall; he had a lifespan of twenty thousand years. 54. [Pali:] Anūpamo samasamo devasatthā anuttaro / karotu no mahāsantiṃ ārogyañca jayaṃ sadā. 54. He had no equal, no rival; he was the Teacher of the devas; he was supreme. May he grant excellent peace, freedom from illness, and victory to us, his servants, at every rebirth. (The present Buddha, 1.)

55. [Pali:] Aṭṭhārasahatthubbedho gotamo sakkayavaḍḍhano / sabbaññū sabbatilako sabbaloka sukhappado. 55. The Perfectly Self-Enlightened Buddha named Gotama had a body eighteen cubits tall; he was the one who exalted the Sakya lineage; he was omniscient; he was pre-eminent over all; he bestowed happiness on all the world. (The Buddhavaṃsa scripture states that his body was 16 cubits tall.) 56. [Pali:] Sambuddho sabbadhammānaṃ bhagehi bhāgyavā yuto / vijjācaraṇa sampanno lotthayā rogayaṃ dadātu no. 56. May the Perfectly Self-Enlightened Buddha named Gotama, who has awakened to all phenomena, who is endowed with merit, who possesses the highest perfection, who is complete with knowledge and conduct, grant well-being and freedom from illness to us, his servants. 57. [Pali:] Abbhatītā ca sambuddhā aneka satakoṭiyo / sabbaloka mabhiññāya sabbasattā nukampino. 57. Furthermore, the many hundred koṭis of Perfectly Self-Enlightened Buddhas who have already passed away, having realized the whole world with their knowledge, thereupon show compassion to all beings. 58. [Pali:] Sabbavera bhayātītā sabbaloka sukhappadā / sabbadosaṃ vināsentā sabbasotthiṃ karontu no. 58. Having transcended all enmity and danger, bestowing happiness on all the world, destroying all faults — may they grant well-being to us, their servants. (The future Buddha, 1.) 59. [Pali:] Anāgate ca sambuddho metteyyo devapūjito / mahiddhiko mahādevo mahāsantiṃ karotu no. 59. And in the future, the Perfectly Self-Enlightened Buddha named Metteyya, who will be worshipped by the hosts of devas, who possesses great power, who will be more excellent than all devas — may he grant excellent peace to us, his servants. (The Paccekabuddhas.) 60. [Pali:] Sabbe paccekasambuddhā nirodhajhāna nakovidā / nirālayā nirāsaṅkā appameyyā mahesayo. 60. All the Paccekabuddhas, who are wise in the attainment of cessation and the jhānas —

(...continued) and the attainments of jhāna, who are free from craving, who have destroyed aversion, whose virtue is beyond measure, who seek excellent virtue. 61. [Pali:] Dūre pi vineyye disvā sampattā taṅkhaṇena te / sandiṭṭhi kaphale katvā sadā santiṃ karontu no. 61. These Paccekabuddhas, having seen beings to be trained even from afar, go to their aid at that very instant, causing them to receive benefit swiftly. May they grant peace to us, their servants, at every rebirth. (The nine supramundane states and the one scriptural teaching.) 62. [Pali:] Svākkhātattā disampanno dhammo sapariyattiko / saṃsāra sāgarā loke tāreti jinagocaro. 62. The Dhamma, together with the scriptural teaching complete with virtue, being well-taught by the Buddha and so forth, is the object of the Buddha's mind, and is the cause by which beings of the world are carried across the ocean, that is, the round of rebirth. 63. [Pali:] Kilesa jālaviddhaṃsī visuddho buddhasevito / nibbānagamano santo sadā sotthiṃ karotu no. 63. May the exceedingly pure Dhamma, which habitually destroys the net of defilements, which is the Dhamma the Buddha cultivated, which is the excellent Dhamma that leads beings to Nibbāna, grant well-being to us, its servants, at every rebirth. (The Jewel of the Sangha.) 64. [Pali:] Sīlādiguṇasampanno saṅgho maggaphale ṭhito / jitindriyo jitapāpo dakkhiṇeyyo anuttaro. 64. The Sangha, endowed with virtues such as morality, established in the path and fruit, having conquered the faculties, having conquered evil, is the supreme worthy recipient of offerings. 65. [Pali:] Anāsavo parisuddho nirāsāso bhavābhave / nibbānagocaro santo sadā sotthiṃ karotu no. 65. May the Noble Sangha — free of taints, pure, free of longing for any form of existence great or small, whose mind is fixed on Nibbāna, who are true men — grant well-being to us, their servants, at every rebirth. (The 108 senior elders.) 66. [Pali:] Aññātakoṇḍaññatthero rattaññūnaṃ aggo ahu / dhammacakkābhisamayo sadā sotthiṃ karotu no. 66. The Elder Aññātakoṇḍañña was the foremost of the monks of long standing [in the Dhamma];

(...continued) he attained the state of stream-enterer through the Dhammacakkappavattana Sutta. May he grant well-being to us, his servants, at every rebirth. 67. [Pali:] Vappatthero mahāpañño mahātama vinindano / mahāsantikaro loke mahāsantiṃ karotu no. 67. The Elder Vappa, who has great wisdom, who dispels great darkness, that is, delusion, who brings about excellent peace in the world — may he grant excellent peace to us, his servants, at every rebirth. 68. [Pali:] Bhaddiyo bhaddasīlo ca dakkhiṇeyyo anuttaro / lokatthacarito thero sadā sotthiṃ karotu no. 68. The Elder Bhaddiya, of good virtue, a supreme worthy recipient of offerings, who acts for the welfare of the world — may he grant well-being to us, his servants, at every rebirth. 69. [Pali:] Mahānāmo mahāpañño mahādhammavidū suto / mahākhīṇāsavo thero mahāsantiṃ karotu no. 69. The Elder Mahānāma, of great wisdom, who has realized the excellent Dhamma, of renown, an excellent one whose taints are exhausted — may he grant great peace to us, his servants. 70. [Pali:] Assajitthero mahāpañño jitamāro jitindriyo / jitapaccattiko loke sadā sotthiṃ karotu no. 70. The Elder Assaji, of great wisdom, who has conquered Māra, who has conquered the faculties, who has conquered his enemies in the world — may he grant well-being to us, his servants, at every rebirth. 71. [Pali:] Anupubbikathaṃ sutvā yaso ekaggamānaso / aggadhammam anuppatto lotthayārogayaṃ dadātu no. 71. The Elder Yasa, having heard the gradual discourse, with mind made one-pointed, attained the supreme Dhamma — may he grant well-being and freedom from illness to us, his servants. 72. [Pali:] Catuvāsīka ca paññāsa therā gihilahāyakā / patvāna paramaṃ santiṃ sadā sotthiṃ karotu no. 72. And the 54 elders who were arahants, who had been companions of

(...continued) Yasa in his time as a householder — having attained the excellent Nibbāna, may they grant well-being to us, their servants, at every rebirth. 73. [Pali:] Ye tiṃsa bhaddavaggiyā rūpenātulavaṇṇino / khīṇāsavā vasībhūtā te karontu anāmayaṃ. 73. The thirty elders of the Bhaddavaggiya group, whose forms and complexions were incomparable, whose taints are exhausted, who are self-mastered, skilled in entering jhāna — may they grant freedom from illness to us, their servants. 74. [Pali:] Uruvelakassapo pi mahāparisānam uttamo / ṭhapito aggaṭṭhānamhi sadā sotthiṃ karotu no. 74. Even the Elder Uruvelakassapa, who is foremost among those with a large following, established in the foremost position — may he grant well-being to us, his servants, at every rebirth. 75. [Pali:] Yo nadīkassapatthero puññakkhetto anuttaro / sasaṅgho sīlasampanno sadā sotthiṃ karotu no. 75. Even the Elder named Nadīkassapa, an excellent field of merit, who has 300 monks as disciples and followers, complete with virtue — may he grant well-being to us, his servants, at every rebirth. 76. [Pali:] Dhammapajjalito santo yo thero gayākassapo / saṃyutto bhavanissane[ho] sadā sotthiṃ karotu no. 76. The Elder named Gayākassapa, who blazes with the Dhamma, who is peaceful, who has attained Nibbāna, which is free of craving for existence — may he grant well-being to us, his servants, at every rebirth. 77. [Pali:] Lokanāthaṃ ṭhapetvāna paññavantāna pāṇinaṃ / paññāya sāriputtassa kalaṃ nāgghati soḷasiṃ. 77. Among all wise beings, excepting the Buddha who is the refuge of the world, no being attains even a sixteenth part of the wisdom of Sāriputta. 78. [Pali:] Sāriputto mahāpañño paṭhamo aggasāvako / dhammasenāpati seṭṭho sadā sotthiṃ karotu no. 78. May Sāriputta, of great wisdom, the first chief disciple, the excellent General of the Dhamma, who is renowned as foremost in wisdom, grant well-being

(...continued) to us, his servants, at every rebirth. 79. [Pali:] Pādaṅgulikamattena vejayantapakampano / paṭhaviṃ mahatiṃ sabbaṃ samattho parivattituṃ. 79. That great elder who is able to make the Vejayanta palace (the palace of Indra) tremble with merely the tip of his toe, who is able to overturn the whole of this great earth — 80. [Pali:] Moggallāno mahāthero dutiyo aggasāvako / iddhimantānaṃ so aggo sadā sotthiṃ karotu no. 80. That great elder is named Moggallāna, the second chief disciple, foremost among those possessing psychic power — may he grant well-being to us, his servants, at every rebirth. 81. [Pali:] Mahākassapatthero pi uttattakanakasannibho / thutaguṇaggan[i]kkhitto tatiyo satthusāvako. 81. The great Elder named Kassapa, whose complexion was as radiant as pure refined gold, who was praised and placed foremost in the virtue of ascetic practices, was the third chief disciple of the Teacher. 82. [Pali:] Araññavāsābhirato paṃsukūladharo muni / sugatassāsanadharo sadā sotthiṃ karotu no. 82. He greatly delighted in dwelling in the forest, wore robes made of discarded cloth, was a sage who knew the world both within and without, who upheld the teaching of the Well-Gone One — may he grant well-being to us, his servants, at every rebirth. 83. [Pali:] Āpatti anāpattiyā satekicchāya kovido / vinaye aggan[i]kkhitto upāli satthuvaṇṇito. 83. The Elder Upāli, skilled regarding offences and non-offences, and regarding offences that can be remedied and those that cannot, whom the Teacher appointed as foremost in the Vinaya — 84. [Pali:] Vinaye pāramippatto vinayaggocaro muni / karotu no mahāsantiṃ lotthayārogayaṃ dadātu no. 84. He whom the Teacher praised, granting him foremost status in the [Vinaya] —

(...continued) upholding the Vinaya, who is restrained in body, speech and mind — may he grant excellent peace to us, his servants, and may well-being and freedom from illness be to us, his servants, at every rebirth. 85. [Pali:] Anuruddhamahāthero dibbacakkhunam uttamo / ñātiseṭṭho bhagavato lotthayārogayaṃ dadātu no. 85. The great Elder Anuruddha, foremost among those possessing the divine eye, the excellent kinsman of the Blessed One — may he grant well-being and freedom from illness to us, his servants. 86. [Pali:] Uccakulikānaṃ aggo bhaddiyo susamāhito / kāḷigodhāya putto ca sadā sotthiṃ karotu no. 86. The Elder Bhaddiya, foremost among those of high birth, of well-composed mind, the son of Lady Kāḷigodhā — may he grant well-being to us, his servants, at every rebirth. 87. [Pali:] Ānando buddhupaṭṭhāko saṅgītisādhusammato / bahussuto dhammadharo sadā sotthiṃ karotu no. 87. The Elder Ānanda (the attendant of the Buddha), who brought about the successful accomplishment of the [First] Council, of great learning, an upholder of the Dhamma — may he grant well-being to us, his servants, at every rebirth. 88. [Pali:] Kimilo sirisampanno mahāsukhasamappito / mahākhīṇāsavo jāto mahāsantiṃ karotu no. 88. The Elder Kimbila, complete with glory, endowed with great happiness, one whose taints are exhausted — may he grant great peace to us, his servants. 89. [Pali:] Bhaguvāsaṃ vasitvāna pasanno buddhasāsane / bhagu caraha[ṃ] patto sadā sotthiṃ karotu no. 89. The Elder Bhagu, who dwelt in devotion and reverence within the Buddha's teaching, who attained arahantship — may he grant well-being to us, his servants, at every rebirth. 90. [Pali:] Kulappasādajanako kāḷudāyī mahiddhiko / etadaggaṭṭhito thero sadā sotthiṃ karotu no. 90. The Elder Kāḷudāyī, of great psychic power, foremost among those monks who inspire

(...continued) faith in people — may he grant well-being to us, his servants, at every rebirth. 91. [Pali:] Seṭṭho dhammakathikānaṃ tiṇṇaṃ vedāna pāragū / puṇṇo mantāniyā putto thero sotthiṃ karotu no. 91. The Elder Puṇṇa, son of Lady Mantānī, foremost among those monks who are preachers of the Dhamma, who has mastered the three Vedas — may he grant well-being to us, his servants. 92. [Pali:] Bhāradvājo mahāthero sīhanādānam uttamo / ṭhapito aggaṭṭhānamhi sadā sotthiṃ karotu no. 92. The great Elder (Piṇḍola) Bhāradvāja, whom the Teacher established in the position of foremost among those monks who roar the lion's roar — may he grant well-being to us, his servants, at every rebirth. 93. [Pali:] Saṅkhittabhāsitamatthaṃ vitthārena vijānako / kaccāno bhavanissaneho thero sotthiṃ karotu no. 93. The Elder Kaccāyana, who is able to explain in detail the meaning of what the Buddha stated in brief, who is free of attachment to existence — may he grant well-being to us, his servants. 94. [Pali:] Lakuṇṭakabhaddiyo thero mañjussarānam uttamo / ṭhapito aggaṭṭhānamhi sadā sotthiṃ karotu no. 94. The Elder Lakuṇṭaka Bhaddiya, whom the Buddha established in the position of foremost among those monks with a sweet voice — may he grant well-being to us, his servants, at every rebirth. 95. [Pali:] Araṇavihārinaṃ aggo dakkhiṇeyyo anuttaro / subhūti bhūtadamano thero sotthiṃ karotu no. 95. The Elder Subhūti, who teaches the Dhamma to beings according to the Buddha's word, foremost among those monks who dwell without conflict, and the supreme worthy recipient of offerings — may he grant well-being to us, his servants. 96. [Pali:] Araññavāsīnaṃ aggo revato khadiravaniyo / vivekābhirato thero sadā sotthiṃ karotu no. 96. The Elder Revata, who dwells in the Khadira forest, who delights in seclusion, foremost among those monks who habitually dwell in the forest — may he grant well-being to us, his servants...

...at all times, forever.

97. "Jhāyīnaṃ uttamo thero Kaṅkhārevatanāmako, samādhimānakusalo sadā sotthiṃ karotu no" — May the foremost elder among meditators, named Kaṅkhārevata, skilled in concentration and jhāna, ever grant us safety. 97. The elder named Kaṅkhārevata is foremost among monks who habitually delight in entering jhāna; he is skilled in concentration and jhāna. May he grant safety to us all at all times.

98. "Soṇo ca Koḷiviso 'pi ārad-dhavīriyānam uttamo, pahitatto sadā thero, sotthiṃ phāsuṃ karotu no" — May Soṇa Koḷivīsa too, foremost of those with resolute energy, mind bent [on nibbāna], ever grant us safety and ease. 98. The venerable elder Soṇa Koḷivīsa, whose mind inclines toward nibbāna, is foremost among monks who have roused energy. May he grant safety and wellbeing to us all at all times.

99. "Kalyāṇavākkaraṇānaṃ Soṇo Kuṭikaṇṇo 'pi ca, aggoti vaṇṇito thero, sotthiṃ phāsuṃ karotu no" — May the elder Soṇa Kuṭikaṇṇa too, praised as foremost of those of beautiful speech, grant us safety and ease. 99. The venerable elder Soṇa Kuṭikaṇṇa, whom the Teacher praised as foremost among monks of pleasant speech (reciting the Dhamma in a sweet voice), may he grant safety and wellbeing to us all.

100. "Lābhīnam uttamo thero Sīvali iti vissuto, so rato paccayādimhi sadā sotthiṃ karotu no" — May the elder renowned as Sīvali, foremost of those who receive gifts, delighting in the requisites, ever grant us safety. 100. The elder named Sīvali, content with the four requisites, is foremost among monks who receive offerings. May he grant safety to us all at all times.

101. "Saddhādhimuttānaṃ aggo Vakkali iti nāmako, pāmojjabahulo thero sadā sotthiṃ karotu no" — May the elder named Vakkali, foremost of those devoted by faith, abounding in joy, ever grant us safety. 101. The elder named Vakkali, abounding in joyous confidence, is foremost among monks of faith. May he grant safety to us all at all times.

102. "Rāhulo Buddhaputto 'pi sikkhākāmānam uttamo, dāyādo sabbadhammesu mahāsantiṃ karotu no" — May Rāhula, the Buddha's own son too, foremost of those devoted to training, heir in all the Dhamma, grant us great peace. 102. Even the elder named Rāhula, who was the Buddha's son and heir in all the Dhamma, is foremost among monks devoted to training. May he grant peace...

...excellent, to us all.

103. "Saddhāya pabbajitvāna Raṭṭhapālo parakkamī, etadagge ṭhito 'va sadā sotthiṃ karotu no" — May Raṭṭhapāla, who went forth in faith and is of great energy, established as foremost, ever grant us safety. 103. The elder named Raṭṭhapāla, a man of great energy, is foremost among monks who went forth (ordained) through faith. May he grant safety to us all at all times.

104. "Kuṇḍadhāno mahāthero salākaṃ paṭhamaṃ gato, ṭhapito 'va ṭhānamhi sadā sotthiṃ karotu no" — May the great elder Kuṇḍadhāna, who is always first to draw the lot, established in that place, ever grant us safety. 104. The great elder Kuṇḍadhāna, who attained foremost rank in drawing lots, thereby holds the position of foremost among monks who draw lots together. May he grant safety to us all at all times.

105. "Paṭibhānavantānam pi aggoti Buddhavaṇṇito, Vaṅgīso arahā seṭṭho sadā sotthiṃ karotu no" — May the noblest arahant Vaṅgīsa, praised by the Buddha as foremost even among those of ready wit, ever grant us safety. 105. The arahant named Vaṅgīsa, the excellent one, was praised by the Buddha as foremost among monks of poetic eloquence. May he grant safety to us all at all times.

106. "Samantapāsādikānaṃ aggaṭṭhānamhi ṭhapito, Upaseno Vaṅgantaputto sadā sotthiṃ karotu no" — May Upasena Vaṅgantaputta, established in the foremost place among those all-around inspiring, ever grant us safety. 106. The elder Upasena Vaṅgantaputta was established by the Teacher in the position of foremost among monks with an inspiring following. May he grant safety to us all at all times.

107. "Dabbo Mallaputto thero senāsanapaññāpako, ṭhapito aggaṭṭhānamhi sadā sotthiṃ karotu no" — May the elder Dabba Mallaputta, arranger of lodgings, established in the foremost place, ever grant us safety. 107. The elder Dabba Mallaputta was established by the Teacher in the foremost position among monks who arrange lodgings. May he grant safety to us all at all times.

108. "Pilindavacchasamano devatānaṃ piyo ahu, ṭhapito aggaṭṭhānamhi sotthayārogayaṃ dadātu no" — May the ascetic Pilindavaccha, beloved of the devas, established in the foremost place, grant us safety and freedom from illness. 108. The elder Pilindavaccha was established by the Teacher in the position of foremost...

...among monks who are beloved of the devas. May he grant safety and freedom from illness to us all as well.

109. "Bāhiyo Dārucīriyo khippābhiññānam uttamo, karotu no mahāsantiṃ ārogyañ ca jayaṃ sadā" — May Bāhiya Dārucīriya, foremost of those of swift realization, ever grant us great peace, health, and victory. 109. The elder Bāhiya Dārucīriya is foremost among monks of swift enlightenment. May he grant excellent peace, freedom from illness, and victory to us all at all times.

110. "Kumārakassapatthero cittakathīnam uttamo, micchāvitakkupacchedo sadā sotthiṃ karotu no" — May the elder Kumārakassapa, foremost of those who speak with vivid eloquence, cutter-off of wrong thoughts, ever grant us safety. 110. The elder Kumārakassapa is foremost among monks who expound the Dhamma with brilliant variety, able to cut off wrong thoughts. May he grant safety to us all at all times.

111. "Paṭisambhidā pattānaṃ aggaṭṭhānamhi ṭhapito, Koṭṭhito arahā seṭṭho sadā sotthiṃ karotu no" — May the noble arahant Koṭṭhita, established in the foremost place among those who attained the analytical knowledges, ever grant us safety. 111. The arahant named Koṭṭhita, the excellent one, is foremost among monks who attained the four analytical knowledges. May he grant safety to us all at all times.

112. "Appābādho mahāthero appābādhānam uttamo, Bākulo arahā jāto sadā sotthiṃ karotu no" — May the great elder Bākula, born an arahant, foremost of those of little illness, ever grant us safety. 112. The elder Bākula, an arahant by virtue of having little illness, is thus foremost among monks of little illness. May he grant safety to us all at all times.

113. "Pubbenivāsavedīnaṃ aggoti Buddhavaṇṇito, Sobhito nāmaso thero sadā sotthiṃ karotu no" — May the elder named Sobhita, praised by the Buddha as foremost of those who know past lives, ever grant us safety. 113. The elder named Sobhita, whom the Buddha praised as foremost among monks who can recall past lives, may he grant safety to us all at all times.

114. "Mahākappinatthero 'pi bhikkhu-ovādako ahu, kusalo ovādadāne sadā sotthiṃ karotu no" — May the elder Mahākappina too, an instructor of monks, skilled in giving instruction, ever grant us safety...

114. Even the elder Mahākappina, an instructor of monks, is foremost in giving instruction. May he grant safety to us all at all times.

115. "Bhikkhunovādakānaṃ aggo Nandako iti vissuto, pāletu no sadā thero sotthiṃ phāsuṃ karotu no" — May the elder renowned as Nandaka, foremost of instructors of nuns, ever protect us and grant us safety and ease. 115. The elder named Nandaka is foremost among monks who instruct the bhikkhunīs. May he protect us all at all times, and grant safety and wellbeing to us all at all times.

116. "Indriyesu guttadvāro aggaṭṭhāne ṭhito ahu, Nandatthero vasippatto sadā sotthiṃ karotu no" — May the elder Nanda, guarded in the sense-doors, who attained mastery, established in the foremost place, ever grant us safety. 116. The elder Nanda, who attained mastery (skill in entering and emerging from jhāna attainments), is foremost among monks who guard the sense faculties. May he grant safety to us all at all times.

117. "Tejodhātukusalānaṃ aggaṭṭhānamhi ṭhapito, Sāgato nāmaso thero sotthiṃ phāsuṃ karotu no" — May the elder named Sāgata, established in the foremost place among those skilled in the fire element, grant us safety and ease. 117. The elder named Sāgata was established by the Teacher in the position of foremost among monks skilled in the fire element (the fire-kasiṇa, the meditation subject that takes fire as its object). May he grant safety and wellbeing to us all at all times.

118. "Saññāvivaṭṭakusalo padhāno bhāvanārato, Buddhasissо Mahāpantho mahāsantiṃ karotu no" — May Mahāpanthaka, the Buddha's disciple, skilled in the reversal of perception, energetic, delighting in meditation, grant us great peace. 118. The elder Mahāpanthaka, skilled in the reversal of perception (that is, insight meditation), is energetic and takes delight in meditation, a disciple of the Teacher. May he grant excellent peace to us all as well.

119. "Cūḷapanthakatthero 'pi manomayābhinimmito, ṭhapito aggaṭṭhānamhi sadā sotthiṃ karotu no" — May the elder Cūḷapanthaka too, who creates mind-made bodies, established in the foremost place, ever grant us safety. 119. Even the elder Cūḷapanthaka, whom the Teacher established in the foremost position among monks who can create many mind-made bodies, and in the foremost position among monks skilled in the reversal of mind (that is, skilled in jhāna attainments), may he grant safety to us all at all times.

120. "Paṭibhāneyyakānaṃ tu aggaṭṭhānamhi ṭhapito, Rādho thero mahāsotthiṃ karotu no anāmayaṃ" — May the elder Rādha, established in the foremost place among those of ready wit in exposition, grant us great safety and health. 120. The elder Rādha, whom the Buddha established in the foremost position among monks with insight into the teaching, may he grant excellent safety and freedom from illness to us all.

121. "Lūkhacīvaradharānaṃ bhikkhūnaṃ uttamo ahu, Moghajarāmahāthero mahāsantiṃ karotu no" — May the great elder Moghārāja, foremost among monks who wear coarse robes, grant us great peace. 121. The great elder Moghārāja is foremost among monks who wear shabby robes (that is, old, coarse, dull-colored robes). May he grant excellent peace to us all.

122. "Vimalo vimalapañño surūpo susamāhito, rajo na limpati khandhe mahāsantiṃ karotu no" — May Vimala, of stainless wisdom, handsome, well-composed, whose aggregates no dust of defilement stains, grant us great peace. 122. The elder Vimala, whose wisdom is free from stain, of handsome form, of settled mind, whose five aggregates are not smeared with even the dust-like taint of defilement, may he grant us great peace.

123. "Dhammapālo mahāpālo mahādhammadharo yati, mahākhīṇāsavo loke mahāsantiṃ karotu no" — May Dhammapāla, great protector, ascetic who bears the great Dhamma, a great one whose taints are destroyed in the world, grant us great peace. 123. The elder named Dhammapāla, protector of the excellent Dhamma, bearer of the excellent Dhamma, the great arahant in the world, may he grant excellent peace to us all.

124. "Cakkhupālo mahāthero padhāno sīlasaṃvuto, pahitatto mahākāyo mahāsantiṃ karotu no" — May the great elder Cakkhupāla, energetic, restrained in virtue, mind bent [on nibbāna], of great bodily form, grant us great peace. 124. The great elder Cakkhupāla, energetic, restrained in virtue, whose mind inclines toward nibbāna, of excellent bodily form, may he grant safety to us all.

125. "Sabbavera bhayātīto Nārado āsavakkhayo, mahāsantikaro loke sadā sotthiṃ karotu no" — May Nārada, who has passed beyond all enmity and fear, whose taints are destroyed, maker of great peace in the world, ever grant us safety. 125. The elder Nārada, who has passed beyond all enmity and danger and has destroyed the taints, brings about excellent peace in the world. May he grant safety to us all at all times.

126. "Buddhapūjāya nirato khīṇabhatti parāyaṇo, Saddhammasavaṇo thero sadā sotthiṃ karotu no" — May the elder Saddhammasavaṇa, delighting in honoring the Buddha, of unfailing devotion, ever grant us safety. 126. The elder Saddhammasavaṇa, who delights in honoring the Buddha and has utmost devotion to the Buddha, may he grant safety to us all at all times.

127. "Pacchimabhavasampatto Gotamo bhāvanārato, rāgakkhayam anuppatto sadā sotthiṃ karotu no" — May Gotama, who has attained his final existence and delights in meditation, having reached the extinction of lust, ever grant us safety. 127. The elder Gotama, who has reached his final existence, delights in meditation on the extinction of lust. May he grant safety to us all at all times.

128. "Senāsanesu sappāyaṃ laddhā jhānaṃ samārabhi, Godhiko buddhajhāyanto sadā sotthiṃ karotu no" — May Godhika, having found a suitable lodging and undertaken jhāna, meditating as a Buddha's disciple, ever grant us safety. 128. The elder Godhika, while striving for enlightenment, having found a suitable lodging, undertook the practice of jhāna; he is the one for whom the Buddha himself performed the cremation rites at the time of his parinibbāna. May he grant safety to us all at all times.

129. "Buddhe pasannamānaso Subāhu pañjalīkato, khīṇāsavo vasībhūto mahāsantiṃ karotu no" — May Subāhu, whose mind is devoted to the Buddha, who has paid homage with joined palms, whose taints are destroyed, a master, grant us great peace. 129. The elder Subāhu, whose heart is devoted to the Buddha, having paid homage with joined palms for 94 aeons, is an arahant with mastery of jhāna attainments. May he grant excellent peace to us all at all times.

130. "Vipassanāya pasuto Valliyo susamāhito, sato jhāyī vanevāsī sadā sotthiṃ karotu no" — May Valliya, devoted to insight, well-composed, mindful, a meditator dwelling in the forest, ever grant us safety. 130. The elder Valliya, devoted to insight meditation, of well-settled mind, mindful and possessed of jhāna, habitually dwelling in the forest, may he grant safety to us all at all times.

131. "Uttiyo vinayadharo atikkanto narāmare, dhārento antimaṃ dehaṃ sadā sotthiṃ karotu no" — May Uttiya, bearer of the Vinaya, who has surpassed gods and men, bearing his final body, ever grant us safety. 131. The elder Uttiya, who upholds the Vinaya, foremost among the assembly of humans and devas, who bears his final body (that is, having attained arahantship, with no further rebirth to come), may he grant safety to us all at all times.

132. "Vimalo virajojallo jāto Paṇḍarakeṭunā, Bimbisāraddhajo thero sadā sotthiṃ karotu no" — May the elder Vimala Koṇḍañña, born free of dust and stain, banner-bearer of Bimbisāra's line, ever grant us safety. 132. The elder Vimala Koṇḍañña, born as a son of King Bimbisāra, of pure and unblemished conduct, may he grant safety to us all at all times.

133. "Rammāraññaṃ vasitvāna bhāvento kusalaṃ bahuṃ, yogakkhemam anuppatto Sabhiyo santiṃ karotu no" — May Sabhiya, having dwelt in a delightful forest, cultivating much merit, having reached the security from bondage, grant us peace. 133. The elder Sabhiya, who dwells in a delightful forest, cultivates abundant merit, and has attained nibbāna, which is the exhaustion of the bonds (that is, the defilements that bind beings in saṃsāra). May he grant peace to us all.

134. "Pubbenivāsaṃ jānanto dibbacakkhuvisodhano, Nāgito arahattaṃ patto sotthayārogayaṃ dadātu no" — May Nāgita, who knows past lives, whose divine eye is purified, who has attained arahantship, grant us safety and freedom from illness. 134. The elder Nāgita, who can recall past lives and possesses a pure divine eye, has attained the state of an arahant. May he grant safety and freedom from illness to us all.

135. "Pātimokkhaṃ anuppatto Vijayo raññagocaro, lābhālābhī tathā-saṃsī sadā sotthiṃ karotu no" — May the great elder Vijaya, who has attained restraint by the Pātimokkha, whose resort is the forest, who speaks in praise according to what he receives, ever grant us safety. 135. The great elder Vijaya, who has attained the restraint of the Pātimokkha precepts, whose resort is the forest, who habitually speaks in praise according to whatever requisites he receives, may he grant safety to us all at all times.

136. "Taṇhājaṭaṃ vijaṭayitvā vaḍḍhemattavāna vipassanaṃ, Saṅgharakkhito mahāthero mahāsantiṃ karotu no" — May the great elder Saṅgharakkhita, having disentangled the thicket of craving and cultivated insight, grant us great peace. 136. The great elder Saṅgharakkhita, who clears away the thicket of craving and makes insight meditation flourish, may he grant excellent peace to us all.

137. "Araññavāsābhirato bhavanetisamūhato, dhammānaṃ pāramippatto Uttaro pātu no bhayā" — May Uttara, who delights in forest dwelling, who has uprooted the cord that leads to becoming, who has reached the far shore of the Dhammas, protect us from danger. 137. The elder Uttara, who greatly delights in dwelling in the forest, who has uprooted craving, the cord that leads to [renewed] becoming, and has reached the far shore of the Dhammas — that is, the path, the fruit, and nibbāna — may he protect us all and keep us free from danger.

138. "Pubbe puññāni katvāna pubbayogaṃ samārabhi, Usabho arahattaṃ patto sadā sotthiṃ karotu no" — May Usabha, having done merit in the past, undertaken his earlier striving, attained arahantship, ever grant us safety. 138. The elder Usabha, who performed meritorious deeds in past lives and undertook the preliminary practice that leads to the noble path, attained arahantship. May he grant safety to us all at all times.

139. "Samāpattiṃ samāpanno chaḷabhiñño mahiddhiko, Sivako Buddhajhāyanto sadā sotthiṃ karotu no" — May Sivaka, accomplished in attainments, possessed of the six higher knowledges, of great psychic power, meditating as the Buddha did, ever grant us safety. 139. The elder Sivaka, accomplished in meditative attainments, possessed of the six higher knowledges and great psychic power, contemplates craving just as the Buddha himself contemplated it. May he grant safety to us all at all times.

140. "Sattāriyadhano thero Dhaniyo dhammasāgaro, vantasaṃsāragamano sadā sotthiṃ karotu no" — May the elder Dhaniya, possessed of the seven noble treasures, an ocean of Dhamma, who has vomited out the wandering in saṃsāra, ever grant us safety. 140. The elder Dhaniya, who possesses the seven noble treasures, is like an ocean of Dhamma, and has purged out the defilements that are the cause of wandering in saṃsāra. May he grant safety to us all at all times.

141. "Pañcakkhandhe pariññāya bhāvayitvāna nibbutaṃ, pattavāna paramaṃ santiṃ Posiyo pātu no bhayā" — May Posiya, having fully understood the five aggregates, having cultivated the extinguished state, having attained supreme peace, protect us from danger. 141. The elder Posiya, who has fully understood the five aggregates, dwells in the attainment of the fruit of arahantship, and has entered supreme nibbāna. May he protect us and keep us free from danger.

142. "Upanissayasampanno Ujjayo Buddhamāmako, lokatthapasuto thero sadā sotthiṃ karotu no" — May the elder Ujjaya, endowed with the supporting condition, a devotee of the Buddha, devoted to the welfare of the world, ever grant us safety. 142. The elder Ujjaya, who is complete with the qualities that lead out of the round of rebirth, who reveres the Buddha most highly, and strives for the benefit of the world, may he grant safety to us all at all times.

143. "Buddhappasādasampanno pabbajī jinasāsane, Sañjayo nāmaso thero sadā sotthiṃ karotu no" — May the elder named Sañjaya, endowed with confidence in the Buddha, who went forth in the Conqueror's dispensation, ever grant us safety. 143. The elder named Sañjaya, who is endowed with confidence in the Buddha, and went forth (ordained) in the Buddha's dispensation, may he grant safety to us all at all times.

144. "Māraṃjayo mahāthero Ramaṇeyyo mahiddhiko, nibbānaninnacitto so sadā sotthiṃ karotu no" — May the great elder Māraṃjaya, of great psychic power, and the great elder Ramaṇeyya, whose mind inclines toward nibbāna, ever grant us safety. 144. The great elder named Māraṃjaya, who has great psychic power, and the great elder named Ramaṇeyya, whose mind inclines toward nibbāna, may they grant safety to us all at all times.

145. "Ubho pāpañ ca puññañ ca vītivatto anāsavo, Vīratthero arahatta patto sadā sotthiṃ karotu no" — May the elder Vīra, who has transcended both evil and merit, free of taints, having attained arahantship, ever grant us safety. 145. The elder Vīra, who has gone beyond both evil and merit, who is free of taints and has attained the state of an arahant, may he grant safety to us all at all times.

146. "Puṇṇamāsamahāthero paṃsukūladharo yati, pubbakiccaṃ vicinaṃ katvā mahāsantiṃ karotu no" — May the great elder Puṇṇamāsa, an ascetic who wears rag-robes, having completed his preliminary duties, grant us great peace. 146. The great elder Puṇṇamāsa, who wears rag-robes (paṃsukūla), having already accomplished his preliminary duties, may he grant excellent peace to us all.

147. "Pañcachinno pañcajaho pañcaputtaribhāvano, pañcasaṅgātigo thero sadā sotthiṃ karotu no" — May the elder who has crossed over the five bonds, having cut off five and abandoned five, cultivating the five higher [faculties], ever grant us safety. 147. The elder Pañcasaṅgātika, who has crossed over the five entangling hindrances, who has cut off the five lower fetters, who has abandoned the five higher fetters, and who cultivates the five faculties (faith, energy, mindfulness, concentration, and wisdom) ever more, may he grant safety to us all at all times.

148. "Pubbe rāgaṃ vicārento khīṇabhatti parāyaṇo, Pelaṭṭhasīso vaṃsadharo sadā sotthiṃ karotu no" — May Pelaṭṭhasīsa, who once pursued passion, now of unfailing devotion, bearer of the noble lineage, ever grant us safety. 148. The elder Pelaṭṭhasīsa, who once arranged sacrificial rites when he was a hermit-sage, who now offers devotion to the Buddha, and upholds the lineage of the noble ones (the noble lineage being contentment with one's robes, almsfood, and lodging, and delight in meditation), may he grant safety to us all at all times.

149. "Pañcuppannāni abhayo nikanti natthi jīvite, Ajito so mahāthero mahāsantiṃ karotu no" — Unafraid of the five [dangers] that have arisen, having no clinging to life, may that great elder Ajita grant us great peace.

149. The great elder named Ajita, who has no fear of the five dangers (danger from kings, from thieves, from fire, from flood, from wind) even as they arise, and who has no attachment to life, may he grant excellent peace to us all.

150. "Vivaṭṭanissaye puññe katvā sambuddhabhattimā, Kullatthero arahattaṃ patto mahāsantiṃ karotu no" — May the elder Kulla, devoted to the Fully Enlightened One, having performed merit that supports liberation, having attained arahantship, grant us great peace. 150. The elder Kulla, devoted to the Perfectly Self-Enlightened Buddha, who performed meritorious perfections having nibbāna as their support, attained the state of an arahant. May he grant excellent peace to us all.

151. "Vipassī dhammadāyādo thero Nigrodha-nāmako, nibbānagāmaṃ sandiṭṭho sadā santiṃ karotu no" — May the elder named Nigrodha, an heir of the Dhamma who practices insight, who has seen for himself the path leading to nibbāna, ever grant us peace. 151. The elder named Nigrodha, who habitually cultivates insight meditation, is an heir of the Dhamma, and has directly realized the Dhamma that leads to nibbāna. May he grant peace to us all at all times.

152. "Tisso vijjā anuppatto Sugandho nāma so arahā, sabbapāpaparikkhīṇo sadā sotthiṃ karotu no" — May the arahant named Sugandha, who has attained the threefold knowledge, entirely freed from all evil, ever grant us safety. 152. The arahant named Sugandha, who has attained the threefold knowledge, is one who has exhausted all evil. May he grant safety to us all at all times.

153. "Nandiyo saddhāsampanno jitakileso mahāthero, abhiññāpāramippatto sadā sotthiṃ karotu no" — May the great elder Nandiya, endowed with faith, who has conquered the defilements, who has reached the perfection of the higher knowledges, ever grant us safety. 153. The great elder Nandiya, who is endowed with faith, has conquered all defilements, and has reached the culmination of the higher knowledges, may he grant safety to us all at all times.

154. "Kilesā jhāpitā yena jitadhammarato so, kammāraputtavimalo sadā sotthiṃ karotu no" — May he by whom the defilements were burnt away, who delights in the Dhamma that conquers [Māra], the goldsmith's son Vimala, ever grant us safety. 154. The elder who was the son of a goldsmith, who delighted in the Dhamma that overcomes Māra, and conquered the defilements through the knowledge of the path — that elder was named Vimala. May he grant safety to us all at all times.

155. "Devaloke manussesu anubhutvā vibhūtiyo, Tissatthero mahābhūto mahāsantiṃ karotu no" — Having enjoyed splendors among devas and among humans, may the great elder Tissa grant us great peace.

155. Elder Tissa, having enjoyed prosperity in the deva-world and the human world, attained perfection as an excellent Arahant. May he bestow excellent peace upon us.

156. "Suvimutto mahānāgo tīhi vaṅgehi muttako / Sumaṅgalo mahāthero mahāsantiṃ karotu no." 156. The Great Elder Sumangala, who is freed from the defilements, an excellent Arahant, freed from defilement in body, speech, and mind alike — may he bestow excellent peace upon us.

157. "Niraggaso nirāsāso malakhīla visodhano / Vivekābhirato gutto sadā sotthiṃ karotu no." 157. The great elder named Gutta, who is free of the wedge that is ignorance, free of the defilement that is craving, who has purified himself of every stain, who delights in seclusion — may he grant us well-being at all times.

158. "Paviveka manuppatto girimānanda nāmako / Bhāvento kusale dhamme sadā sotthiṃ karotu no." 158. The elder named Girimananda, who cultivates wholesome states, having attained the three kinds of seclusion (bodily seclusion, mental seclusion, seclusion from the substrata of existence) — may he grant us well-being at all times.

159. "Buddhasāsanamāraddho samiddhi bhāvanārato / Samiddhiguṇasampanno sadā sotthiṃ karotu no." 159. Elder Samiddhi, who practices according to the Buddha's teaching, who delights in meditation, who is endowed with the qualities that are the cause of success — may he grant us well-being at all times.

160. "Ārādhitajino santo jotitthero mahārahā / Vimutto sabbasaṃsārā sadā sotthiṃ karotu no." 160. Elder Jotita, who has conquered craving and thereby found delight, who is at peace, an excellent Arahant, wholly freed from the round of rebirth — may he grant us well-being at all times.

161. "Senāsanāni pantāni sevanto phānamārabhi / Chaḷabhiñño mahācundo sadā sotthiṃ karotu no."

161(cont.). Elder Mahacunda, who dwells in secluded lodgings, and who has attained meditative absorption together with the six higher knowledges (abhiññā) — may he grant us well-being at all times.

162. "Channatthero sahajāto suṇanto jinasāsanaṃ / Yogakkhemamanuppatto sadā sotthiṃ karotu no." 162. Elder Channa, who was born together with the Buddha, having listened with faith to the Buddha's teaching, attained the state of security from the yoke (that is, Nibbāna) — may he grant us well-being at all times.

163. "Meghiyo buddhupaṭṭhāko jinabhattiparāyano / Micchāvitakkupacchedo sadā sotthiṃ karotu no." 163. Elder Meghiya, attendant of the Buddha, utterly devoted to the Buddha, who has cut off wrong thought, that is, wrong intention — may he grant us well-being at all times.

164. "Upavāṇo mahāthero mahākāyo mahārahā / Mahiddhiko mahātejo sadā sotthiṃ karotu no." 164. The Great Elder Upavana, of great stature, an excellent Arahant, of great psychic power, of great majesty — may he grant us well-being at all times.

165. "Saṅkicco corathamano sabbasaṃyojanakkhayo / Pālatu no sabbabhayā sotthayārogayaṃ dadātu no." 165. Elder Sangicca, who tamed five hundred bandits, who has ended all the fetters, that is, the defilements that bind beings within saṃsāra — may he protect us from every danger; may he grant us well-being and freedom from illness.

166. "Paṇhabyākaraṇe cheko mettājhānarato yati / Sopākopāyasampanno sadā sotthiṃ karotu no." 166. Elder Sopaka, a monk skilled in answering the Buddha's questions, who delights in jhāna endowed with loving-kindness, who possesses the means to attain the path and fruit — may he grant us well-being at all times.

167. "Khettasampattisampatto vaḍḍhamānova sotthinā / Sumano arahā jāto sadā sotthiṃ karotu no."

167. Elder Sumana, who was endowed with the right time and season for attaining the Dhamma, who grew up in well-being, and who became an Arahant — may he grant us well-being at all times.

168. "Piyo devamanussānaṃ sānutthero bahussuto / Mettājhāyī tamoghātī sadā sotthiṃ karotu no." 168. Elder Sanu, dear to devas and humans alike, greatly learned, habitually absorbed in jhāna endowed with loving-kindness, destroyer of the darkness that is delusion — may he grant us well-being at all times.

169. "Yo ca pubbe kataṃ pāpaṃ kusalena pidhīyati / Aṅgulimālo lo thero sadā sotthiṃ karotu no." 169. Whichever elder had once committed evil, but who has cut off unwholesome deeds through the noble path — that elder, named Angulimala — may he grant us well-being at all times.

170. "Vipassanādhurā yepi therā samathayānikā / Khīṇāsavā mahātejā mahātamavinodanā." 170. Whichever elders have made insight (vipassanā) their task, or the practice of calm (samatha) their vehicle — those whose taints are exhausted, of great majesty, dispellers of great darkness —

171. "Jhānikājhānikā yepi dhammābhisamayādayo / Sabbe sotthiṃ sadā dentu jayamārogayamāyu no." 171. And whatever elders have attained jhāna, or have not attained jhāna; whatever elders are marked by the realization of the noble truths — may all these elders who have been named grant us well-being, victory, freedom from illness, and long life at all times. (The thirteen senior nuns [therī])

172. "Rattaññuñaṃ bhikkhunīnaṃ gotamī jinamātucchā / Ṭhapitā aggaṭṭhānamhi sadā sotthiṃ karotu no."

172(cont.). Elder nun Gotami, the maternal aunt of the Buddha, whom the Buddha established in the position of foremost among nuns of long standing who know the night — may that Therī grant us well-being at all times.

173. "Mahāpaññānamaggaṭṭhā khemātherīti pakaṭā / Sāvikā buddhaseṭṭhassa sadā sotthiṃ karotu no." 173. The most excellent female disciple of the Buddha, known by the name Khema Therī, who dwells in the position of foremost among nuns of great wisdom — may that Therī grant us well-being at all times.

174. "Therī uppalavaṇṇā ca iddhimantīnamuttamā / Sāvikā buddhaseṭṭhassa sadā sotthiṃ karotu no." 174. Elder nun Uppalavanna, an excellent female disciple of the Buddha, foremost among nuns possessing psychic power — may she grant us well-being at all times.

175. "Vinayadharīnaṃ aggā paṭācārāti vissutā / Ṭhapitā aggaṭṭhānamhi sadā sotthiṃ karotu no." 175. The elder nun known by the name Patacara, whom the Buddha established in the position of foremost among nuns who uphold the Vinaya — may she grant us well-being at all times.

176. "Dhammakathikapavarā dhammadinnāti nāmikā / Ṭhapitā aggaṭṭhānamhi sadā sotthiṃ karotu no." 176. The elder nun named Dhammadinna, whom the Buddha established in the position of foremost among nuns who are preachers of the Dhamma — may she grant us well-being at all times.

177. "Jhāyikānaṃ bhikkhunīnaṃ nandātherīti nāmesā / Aggaṭṭhāne ṭhitā ahu sadā sotthiṃ karotu no." 177. The female disciple named Nanda Therī, who stood in the position of foremost among nuns who practice jhāna — may she grant us well-being at all times.

178. "Āraddhavīriyānaṃ aggā soṇātherītinamikā / Ṭhapitā tattha ṭhānamhi sadā sotthiṃ karotu no." 178. The elder nun named Sona, whom the Buddha established in that position, foremost among nuns who have roused energy — may she grant us well-being [continues on next page]

(continued) ...upon us at all times.

179. "Dibbacakkhukānaṃ aggā bakulā iti vissutā / Visuddhanayanā sāpi sadā sotthiṃ karotu no." 179. The elder nun known by the name Bakula, possessed of a pure eye, foremost among nuns who possess the divine eye — may she grant us well-being at all times.

180. "Kuṇḍalakesī bhikkhunī khippābhiññānamuttamā / Ṭhapitāyeva ṭhānamhi sadā sotthiṃ karotu no." 180. The nun named Kundalakesi, whom the Buddha established in the position of foremost among nuns of swift understanding — may she grant us well-being at all times.

181. "Therī bhaddakāpilānī pubbajātimanussarī / Tāsaṃyeva bhikkhunīnaṃ aggā sotthiṃ karotu no." 181. Elder nun Bhaddakapilani, who can recall former births, foremost among nuns who can recall former births — may she grant us well-being.

182. "Therī tu bhaddakaccānā mahābhiññānamuttamā / Jinena sukhadukkhaṃ sā sadā sotthiṃ karotu no." 182. Elder nun Bhaddakaccana (Princess Yasodhara), who shared joy and sorrow as a companion in perfections with the Victorious One (the Buddha), whom the Buddha established in the position of foremost among nuns possessing special higher knowledge — may she grant us well-being at all times.

183. "Lūkhacīvaradhārīnaṃ aggā kisāpi gotamī / Ṭhapitā aggaṭṭhānamhi sadā sotthiṃ karotu no." 183. Mother Kisagotami, whom the Teacher established in the position of foremost among nuns who wear coarse robes — may she grant us well-being at all times.

184. "Siṅgālamātā bhikkhunī saddhādhimuttānamuttamā / Karotu no mahāsantiṃ ārogayañca sukhaṃ sadā."

184(cont.). Nun Singalamata, most excellent among the nuns abundant in faith — may she grant us excellent peace, freedom from illness, and happiness at all times.

185. "Aññā bhikkhuniyo sabbā nānāguṇadharā bahū / Pālentu no sabbabhayā lokarogādisambhavā." 185. May all the other nuns, many of them, endowed with various virtues, protect us from every danger arising from grief and illness and the like.

186. "Sotāpannādayo sekkhā saddhāpaññāsīlādikā / Bhāgaso kilesadahanā sadā sotthiṃ karontuno." 186. The nuns who are trainees (sekkha), from stream-enterers upward, abounding in faith, wisdom, and virtue, who have burned away the defilements in part — may they grant us well-being at all times. (Naga kings)

187. "Sumano sumanacalo aravā eḷapattako / Campeyyo mucalindo ca kambalo bhujagissaro." 187. Sumana Nagaraja, Sumanacala Nagaraja, Aravala Nagaraja, Elapattaka Nagaraja, Campeyya Nagaraja, Mucalinda Nagaraja, Kambala Nagaraja — lords of the serpent kind.

188. "Kālanāgo mahākālo saṅkhapālo mahodaro / Maṇikaṇṭho maṇiakkhi nandanāgopanandako." 188. Kala Nagaraja, Mahakala Nagaraja, Sankhapala Nagaraja, Mahodara Nagaraja, Manikantha Nagaraja, Maniakkhi Nagaraja, Nanda Nagaraja, Upananda Nagaraja.

189. "Varuṇo dhataraṭṭho ca kuṅkuvilapalālako / Cittanāgo mahāvīro chabyāputto ca vāsukī." 189. Varuna Nagaraja, Dhatarattha Nagaraja, Kunkuvila Nagaraja, Apalalaka Nagaraja, Citra Nagaraja, Mahavira Nagaraja, Chabyaputta Nagaraja, Vasuki Nagaraja.

190. "Kaṇhāgotamo bhujagindo aggisikho tathā / Cūḷodaro ahicchatto nāgā erāpathādayo." 190. Kanhagotama Nagaraja, lord of serpents, likewise Aggisikha Nagaraja, and Thumasikha, Culodara, Ahicchatta — the naga kings, with Erapatha and the rest [continues on next page]

(continued) ...with Erapatha Nagaraja and the like, as their leaders.

191. "Āsīvisā ghoravisā ye sabbe nayanāvudhā / Jalaṭṭhā vā thalaṭṭhā vā pabbateyyā nadīcarā / Karontu no mahāsotthiṃ āyumārogiyaṃ sadā." 191. Whatever naga kings there are, of fierce venom (that is, venom that spreads swiftly), of dreadful poison, having their eyes as weapons, dwelling in the water or dwelling on land, dwelling in the mountains, or roaming in the rivers — may all those naga kings grant us excellent well-being, long life, and freedom from illness at all times. (Pretas)

192. "Nijjhāmataṇhikā petā usussatti ca lomakā / Maṃsapiṇḍādayo petā petā vemānikādayo." 192. Nijjhamatanhika pretas, Usulomaka pretas, Sattilomaka pretas, Mamsapinda pretas and the like, Vemanika pretas and the like — may all those pretas have happiness at all times; may they protect us from every danger at all times. (Asuras)

193. "Ye pahārādasambara-vepacittāsuragaṇā ca ye / Balayāsuragaṇā ca ye candāsuragaṇādayo." 193. Whatever hosts of asuras there are — the host of Paharada asuras, the host of Sambara asuras, the host of Bali asuras, the host of Vepacitta asuras, the host of Canda asuras, and the rest —

194. "Sabbe tepi mahātejā bhūtayakkhanivāraṇā / Karontu no mahāsotthiṃ ārogayañca jayaṃ sadā." 194. May all those hosts of asuras too, of great majesty, able to ward off spirits (bhūta) and yakkhas, grant us excellent well-being, freedom from illness, and victory at all times. (Devas)

195. "Ye yakkhā sattasahassā bhummā kapilavatthukā / Iddhimanto jutimanto vaṇṇavanto yasassino." 195. The seven thousand yakkhas who are earth-bound devas (bhūmma-deva) dwelling in the city of Kapilavatthu — possessing psychic power, radiant, of fine complexion, of great retinue —

196. "Sabbe tisaraṇā yakkhā mahesakkhā jutindharā / Karontu no mahāsotthiṃ ārogayañca jayaṃ sadā." 196. All those yakkhas (devas) who have taken the Three Refuges as their support, who are of great authority, bearers of splendor — may those yakkhas grant us excellent well-being, freedom from illness, and victory at all times.

197. "Chasahassā hemavatā yakkhā nānattavaṇṇino / Buddhapūjāya niratā sadā sotthiṃ karontu no." 197. The six thousand yakkhas (devas) dwelling on Mount Hemavata, of various complexions, devoted to the worship of the Buddha — may they grant us well-being at all times.

198. "Sātāgirā tisahassā yakkhā nīlādivaṇṇino / Nānāpabhāya sampannā sadā sotthiṃ karontu no." 198. The three thousand yakkhas (devas) dwelling on Mount Satagiri, of green and other complexions, endowed with various radiances — may they grant us well-being at all times.

199. "Vessāmittā pañcasatā yakkhā nānattavaṇṇino / Iddhimanto jutimanto vaṇṇavanto yasassino / Modamānā abhikkāmuṃ sadā sotthiṃ karontu no." 199. The five hundred yakkhas (devas) dwelling on Mount Vessamitta, of various complexions, possessing psychic power, radiant, of fine complexion, of great retinue, rejoicing, have come forth — may they grant us well-being at all times.

200. "Kumbhīro rājagahiko vepullassa nivesanaṃ / Bhiyyo naṃ satasahassaṃ yakkhānaṃ payirupāsati / So yakkhehi parivāro sadā sotthiṃ karotu no." 200. The deva named Kumbhira dwells in the city of Rajagaha; his mansion is the summit of Mount Vepulla. That lord is attended upon by many hundred thousand yakkhas. May Lord Kumbhira, attended by yakkhas, grant us well-being at all times.

201. "Purimañca disaṃ rājā dhataraṭṭho pasāsati / Gandhabbānaṃ adhipati mahārājā yasassi so." 201. The Great King named Dhatarattha rules over the eastern direction. He is the lord of the gandhabbas, a Great King of great retinue.

202. "Puttāpi tassa bahavo indanāmā mahabbalā / So rājā saha puttehi sadā sotthiṃ karontu no." 202. His sons too are many, named Inda, of great strength. May King Dhatarattha, together with his sons, grant us well-being at all times.

203. "Dakkhiṇañca disaṃ rājā virūḷho taṃ pasāsati / Kumbhaṇḍānaṃ adhipati mahārājā yasassi so." 203. The Great King named Virulhaka rules over the southern direction. He is the lord of the kumbhandas, a Great King of great retinue.

204. "Puttāpi tassa bahavo indanāmā mahabbalā / Virūḷho saha puttehi sadā sotthiṃ karotu no." 204. His sons too are many, named Inda, of great strength. May King Virulhaka, together with his sons, grant us well-being at all times.

205. "Pacchimañca disaṃ rājā virūpakkho pasāsati / Nāgānañca adhipati mahārājā yasassi so." 205. The Great King named Virupakkha rules over the western direction. He is the lord of the nagas, a Great King of great retinue.

206. "Puttāpi tassa bahavo indanāmā mahabbalā / Virūpakkho saha puttehi sadā sotthiṃ karotu no." 206. His sons too are many, named Inda, of great strength. May King Virupakkha, together with his sons, grant us well-being at all times.

207. "Uttarañca disaṃ rājā kuvero taṃ pasāsati / Yakkhānañca adhipati mahārājā yasassi so." 207. The Great King named Kuvera rules over the northern direction. He is the lord of the yakkhas, a Great King of great retinue.

208. "Puttāpi tassa bahavo indanāmā mahabbalā / Kuvero saha puttehi sadā sotthiṃ karontu no." 208. His sons too are many, named Inda, of great strength. May King Kuvera, together with his sons, grant us well-being at all times.

209. "Purimaṃ disaṃ dhataraṭṭho dakkhiṇena virūḷhako / Pacchimena virūpakkho kuvero uttaraṃ disaṃ." 209. King Dhatarattha stands guard over the eastern direction; King Virulhaka over the southern; King Virupakkha over the western; King Kuvera over the northern direction.

210. "Cattāro te mahārājā samantā caturo disā / Daddaḷhamānā aṭṭhaṃsu sadā sotthiṃ karontu no." 210. Those four Great Kings, blazing like lamps, stand in the four directions all around. May those kings grant us well-being at all times.

211. "Tesaṃ māyāvino dāsā āgu vañcanikā saṭhā / Māyā kuṭaṇḍu veṭaṇḍu vitucca vitubho saha." 211. The servants of those four Great Kings are all deceitful, treacherous tricksters — the servants named Kutandu, Vetandu, Vitucca, and Vitubha.

212. "Candano kāmaseṭṭho ca kinnumaṇḍu nimaṇḍu ca / Panādo opamañño ca devasūto ca mātali." 212. Those named Candana, Kamasettha, Kinnumandu, and Nimandu, and the devas Panada and Opamañña, and the divine charioteer named Matali — all of them have come to the assembly.

213. "Cittaseno ca gandhabbo naḷorājā janesabho / Varo pañcasikho ceva timbarū suriyavacchasā." 213. The gandhabba deva named Cittasena; the one named Naḷorāja; the one named Janesabha; the excellent one named Pañcasikha (who longs to win the deva-maiden Suriyavaccasa); the one named Timbaru; and the deva-maiden named Suriyavaccasa (daughter of King Timbaru).

214. "Ete caññe ca rājāno gandhabbā ca mahabbalā / Modamānā sadā sotthiṃ no karontu anāmayaṃ." 214. May these kings and the other gandhabba devas of great strength, who rejoice, who possess... [text continues on the next page, beyond this chunk]

[Preceding sentence, continued] ...the great host, rejoicing, may they grant well-being and freedom from disease to us at all times.

215. (Pali, as printed: มะหันตา นาคะสา นาคา เวสาลา สะหะ ตัจฉะกา กัมพะลัสสะตะรา จาปิ เมรุปาทะสิตา พะลา) The nagas dwelling in great numbers in the pool called Nagasa, together with the retinue of King Tacchaka, and the nagas dwelling in the city of Vesali, and the powerful naga-kings Kambala and Assatara, who dwell at the foot of Mount Meru —

216. (Pali: ยามุนา ธะตะรัฏฐา จะ สัพเพ นาคา ยะสัสสิโน เอราวะโณ มะหานาโค โน กะโรนตุ อานามะยัง) The nagas dwelling in the Yamuna river, and the naga named Dhatarattha, and all the glorious nagas with their great retinues, and the great naga-king Eravana — may they grant freedom from disease to us.

217. (Pali: มะหิทธิกา สุปัณณา เย นาคะราเช มะหัพพะเล คะเหตตะวา ชินะเขตเตวะ ปักขันทิงสุ นะภา พะลา เต พุทธะสะระณา สัพเพ โสตถิง กะโรนตุ โน สะทา) Whatever garudas of great power and might seize the mighty naga-kings within the very territory they have conquered, then fly off through the sky — may all those garudas, who take the Buddha as their refuge, grant well-being to us at all times.

218. (Pali: ปะฐัพพะยาโป จะเตโช จะ วาโย เทวา มะหิทธิกา อุปะจาเรนะ นิพพัตตา สะทา โสตถิง กะโรนตุ โน) May the devas named Earth, Water, Fire, and Wind, of great power, who arise through their own respective spheres, grant well-being to us at all times.

219. (Pali: วะรุณา วาระณา เทวา โสโม จะ ยะสะสา สะหะ เมตตากะรุณิกา สัพเพ สะทา โสตถิง กะโรนตุ โน) May the devas Varuna, Varana, and Soma, together with the devas Yasa, Metta, and Karuna, grant well-being to us at all times.

220. (Pali: ปัณณาสะโยชะนายาเม วิมาเน ระตะนามะเย ฐิโต ตะเม วิหันตะวานะ สุริโย โสตถิง กะโรตุ โน) [continues on the next page]

220. The sun-deity, who dwells in the solar palace built of jewels fifty yojanas in length, may he destroy darkness and grant well-being to us.

221. (Pali: จันโท สีตะกะโร โลเก ปะภายุชชะลิโตทะโย มะหันธะการะวิทธังสิ สะทา โสตถิง กะโรตุ โน) The moon-deity, who grants coolness to the world, shining forth radiant with light, whose nature is to dispel great darkness — may he grant well-being to us at all times.

222. (Pali: เวณฑุ จะ สะหะสี เทวา อะสะมา จะ ทุเว ยะมา จันทัสสูปะนิสา เทวา เทวา สุริยะนิสสิตา พุทธัสสะ มามะกา สัพเพ สะทา โสตถิง กะโรนตุ โน) The devas Vendu, Sahasi, Asama, and the twin Yama devas, the devas attendant on the moon-deity, the devas attendant on the sun-deity, and all the devas who venerate the Buddha — may they grant well-being to us at all times.

223. (Pali: นักขัตตานิ ปุรักขัตตะวา เทวา มันทะวะลาหะกา สักโก ปุรินทะโท เสฏโฐ สะทา โสตถิง กะโรนตุ โน) The devas who rely upon the constellations (the stars), the cloud-devas who cause the wind to arise, and the eminent Sakka Purindada, who once gave alms and was honored for it — may they grant well-being to us at all times.

224. (Pali: มะหันตา สะหะภู เทวา ชะละมัคคิสิขาริวะ อะริฏฐะกา จะ โรชา จะ อุมมาปุปผะนิภาสิโน) The excellent deva Sahabhu, blazing like a flame (or the devas Jalamaggi and Sikharij), the devas Arittha and Roja, whose radiance resembles the umma flower, that is, the water-hyacinth —

225. (Pali: วะรุณา สะหะธัมมา จะ อัจจุตา จะ อะเนชะกา สูเลยยะรุจิรา เทวา เทวา วาสะวะเนสิโน ทะเสเต ทะสะธา กายา สะทา โสตถิง กะโรนตุ โน) The devas Varuna, Sahadhamma, Accuta, Anejaka, Suleyya, Rucira, and Vasavanesi — may these ten kinds of devas grant well-being to us at all times.

226. (Pali: สะมานา มะหาสะมานา มานุสา มานุสุตตะมา ขิฑฑาปะโทสิกา เทวา เทวา มะโนปะโทสิกา) The devas Samana, Mahasamana, Manusa, Manusuttama, Khiddapadosika, and Manopadosika —

227. (Pali: อะถาปิ หะระโย เทวา เทวา โลหิตะวาสิโน ปาระคา มะหาปาระคา สัพเพ เทวา ยะสัสสิโน ทะเสเต ทะสะธา กายา สะทา โสตถิง กะโรนตุ โน) And also the devas Hari, Lohitavasi, Paraga, and Mahaparaga, all the devas endowed with retinues — may these ten kinds of devas grant well-being to us at all times.

228. (Pali: สุกกา กะรัมภา อะรุณา อาคุง เวฆะนะสา สะหะ โอทาตะคัยหา ปาโมกขา อาคุง เทวา วิจักขะณา) The devas Sukka, Karambha, and Aruna have come together with the deva Veghanasa; the foremost deva Odatagayha has come, and the deva Vicakkhana has come too.

229. (Pali: สะทามัตตา หาระคะขา มิสสะกา จะ ยะสัสสิโน ถะยะนัง อาคะปัชชุนโน โย ทิสาสะวะภิวัสสะติ) The deva Sadamatta, the deva Haragakha, and the glorious deva Missaka with their retinues have come; the deva Pajjunna, who causes rain to fall in every direction, has come.

230. (Pali: ทะเสเต ทะสะธา กายา สัพเพ นานัตตะวัณณิโน อิทธิมันโต ชุติมันโต วัณณะวันโต ยะสัสสิโน โมทะมานา ชินะทานา สะทา โสตถิง กะโรนตุ โน) All these ten kinds of devas, each with radiance of different colors, possessed of power, splendor, beauty, and retinues, rejoicing, granters of victory — may they grant well-being to us at all times.

231. (Pali: โลกะธาตุสะหัสเสสุ ทะสะสะเวจะ สะมันตะโต เทวาทะโย ปาณะคะนา สะทา โสตถิง กะโรนตุ โน) Throughout the ten thousand world-systems all around, may the multitudes of beings beginning with the devas grant well-being to us at all times.

232. (Pali: เขมิยา กัฏฐะกายา จะ โชตินามา มะหิทธิกา ลัมพีตะกา ลามะเสฏฐา สะทา โสตถิง กะโรนตุ โน) May the devas Khemiya, Katthakaya, the mighty deva named Joti, Lambitaka, and Lamasettha grant well-being to us at all times.

233. (Pali: ซะลัฏฐา จะ ถะลัฏฐัญเญ เทวากาสัฏฐะกาทะโย ยักขะคันธัพพะกุมภัณฑา ปิสาจา เย มะโหระคา เมตตะจิตตา จะ สัพเพ เต โสตถิง ผาสุง กะโรนตุ โน) Other devas as well — those dwelling in water, those on land, those in the sky and so forth — and yakshas, gandharvas, kumbhandas, pisacas, and all the naga-kings: may they all have hearts of loving-kindness and grant well-being and happiness to us.

234-235. (Pali: ตาวะติงสา จะ เย เทวา ยามา เทวา มะหิทธิกา ตุสิตา จะ มะหาเทวา นิมมานะระติโนมะรา / วะสะวัตตีสุ ระติโน สัพเพ เทวา สะวาสะวา พุทธะปูชายะ นิระตา สะทา โสตถิง กะโรนตุ โน) The devas of the Tavatimsa heaven, the mighty devas of the Yama heaven, the great devas of the Tusita heaven, of the Nimmanarati heaven, and of the Paranimmitavasavatti heaven — may all these devas as described, together with King Vasava (Indra), who delights in venerating the Buddha, grant well-being to us at all times. (Brahmas)

236. (Pali: พรัหมาโน ปาริสัชชา จะ เย จะ พรัหมะปุโรหิตา มะหาพรัหมา จะ สัพเพ เต ปะฐะมัชฌานะสัณฐิโน) The brahmas abiding in the first jhana are these: the Parisajja Brahmas, the Purohita Brahmas, and the Mahabrahma Brahmas.

237. (Pali: เมตตาวิหาริโน สันตา สัมพุทธัสสะ ปะรายะนา กะโรนตุ โน มะหาโสตถิง เสกขาเสกขะปุถุชชะนา) May all those brahmas, who dwell in loving-kindness, who are at peace, who take the Fully Enlightened One as their refuge, whether trainees, non-trainees (arahants), or ordinary worldlings, grant excellent well-being to us.

238. (Pali: ปะริตตาภัปปะมาณาภา พรัหมา จาภัสสะรา ตะถา พุทธะปูซายะ นิระตา ทุติยัชฌานะสัณฐิโน) The brahmas abiding in the second jhana who delight in venerating the Buddha are these: the Parittabha Brahmas, the Appamanabha Brahmas, and the Abhassara Brahmas.

239. (Pali: เมตตากะรุณิกา สัพเพ สัพพะสัตตะหิเตสิโน กะโรนตุ โน มะหาสันติง โสตถิมาโรคยะมายุวัง) May all the brahmas, whose nature is loving-kindness and compassion, who seek the welfare of all beings, grant us excellent peace, well-being, freedom from disease, and long life.

240. (Pali: ปะริตตะสุภาพรัหมาโน อัปปะมาณะสุภา จะ เย สุภะกิณหา จะ พรัหมาโน ตะติยัชฌานะสัณฐิโน) The brahmas abiding in the third jhana are these: the Parittasubha Brahmas, the Appamanasubha Brahmas, and the Subhakinha Brahmas.

241. (Pali: ปะภายะ ผะระณา โลเก พุทธะฌานะระตา สะทา อะหิงสา สัพพะสัตเตสุ สะทา สันติง กะโรนตุ โน) May those brahmas, who suffuse the world with radiance, who ever delight in Buddha-jhana, who are non-violent toward all beings, grant peace to us at all times.

242. (Pali: เวหัปผะลาปิ พรัหมาโน จะตุตถัชฌานะสัณฐิโน เสกขะปุถุชชะนาเสกขา สะทา สันติง กะโรนตุ โน) May the brahmas abiding in the fourth jhana, who are trainees, ordinary worldlings, or non-trainees, namely the Vehapphala Brahmas, grant peace to us at all times.

243. (Pali: สัมปัตติยา นะ หายันติ พรัหมาโน ชินะสาวะกา อะวิหานามะกา สัพเพ สะทา สันติง กะโรนตุ โน) The brahmas who are disciples of the Buddha do not fall away from their jhanic attainment, and for that reason are called the Aviha Brahmas. May all those Aviha Brahmas grant peace to us at all times.

244. (Pali: อะตัปปา นามะ พรัหมาโน จะตุตถัชฌานะสัณฐิโน พรัหมะวิหาริกา สัพเพ โสตถิง ผาสุง กะโรนตุ โน) [continues on the next page]

244. May all the Atappa Brahmas, who possess the divine abidings and dwell in the fourth jhana, grant well-being and happiness to us.

245. (Pali: สุทัสสา นามะ พรัหมาโน ภิรูปา ฌานะโภคิโน อะปุนาคะมะนา กาเม สันติง ผาสุง กะโรนตุ โน) May the brahmas named Sudassa, of beautiful form, who enjoy jhana, who will never again return to the sense-desire realm, grant peace and happiness to us.

246. (Pali: พรัหมะวิหาระสัมปันนา ชินะภัตติปะรายะนา พรัหมาโน สุทัสสี นามะ สะทา โสตถิง กะโรนตุ โน) May the brahmas named Sudassi, endowed with the divine abidings, who take devotion to the Victor (Buddha) as their refuge, grant well-being to us at all times.

247. (Pali: อะกะนิฏฐา จะ พรัหมาโน เสฏฐา สัพพะคุเณหิ จะ ปะหีนะภะวะนิสะเนหา สะทา โสตถิง กะโรนตุ โน) May the brahmas most excellent in every virtue, named Akanittha, who have abandoned all attachment to existence, grant well-being to us at all times.

248. (Pali: ปะฐะมารูปะพรัหมาโน สัพพะรูปะวิราคิโน ชินะภัตติระตา สัพเพ สะทา โสตถิง กะโรนตุ โน) May all the formless brahmas of the first (arupa) plane, who are free from all attachment to form, who delight in devotion to the Victor, grant well-being to us at all times.

249. (Pali: ทุติยารูปะพรัหมาโน เหฏฐาฌานะวิราคิโน ชินะภัตติระตา สัพเพ สะทา โสตถิง กะโรนตุ โน) May all the formless brahmas of the second plane, free from attachment to the lower jhana, who delight in devotion to the Victor, grant well-being to us at all times.

250. (Pali: ตะติยารูปะพรัหมาโน เหฏฐาฌานะวิราคิโน ชินะภัตติระตา สัพเพ สะทา โสตถิง กะโรนตุ โน) [continues on the next page]

250. May all the formless brahmas of the third plane, free from attachment to the lower jhana, who delight in devotion to the Victor, grant well-being to us at all times.

251. (Pali: จะตุตถารูปะพรัหมาโน เหฏฐาฌานะวิราคิโน ชินะภัตติระตา สัพเพ สะทา โสตถิง กะโรนตุ โน) May all the formless brahmas of the fourth plane, free from attachment to the lower jhana, who delight in devotion to the Victor, grant well-being to us at all times. (Combined category of beings)

252. (Pali: เวทเหปะระโคยาเน ชัมพูทีเป กุรุมหิ จะ เทวะยักขะปิสาเจหิ สัทธิง วิชชาธะราทะโย) May the knowledge-bearers (vidyadharas), together with the devas, yakshas, and pisacas in the continents of Videha, Aparagoyana, Jambudipa, and Uttarakuru —

253. (Pali: อากาสัฏฐา จะ พรัหมาโน ชะลัฏฐา จันตะลิกขะจา ทะวิปะทา ทะโย เย สัตตา สะทา โสตถิง กะโรนตุ โน) The sky-dwelling devas and brahmas, and beings beginning with the two-footed, who dwell in water or are born in the air — may they grant well-being to us at all times. (The power of the Triple Gem)

254. (Pali: มาระเสนะวิฆาตัสสะ ชินัสสะ สุขะฌายิโน เตโชพะเลนะ มะหะตา สะทา มังคะละมัตถุ โน) By the great power and majesty of the Victor, who destroyed Mara and his army, who abides in the bliss of jhana, may auspiciousness ever be ours.

255. (Pali: นานาคุณะวิจิตตัสสะ รูปะกายัสสะ สัตถุโน สัพพะเทวะมะนุสสานัง มาระพันธะวิโมจิโน เมตตาพะเลนะ มะหะตา สะทา มังคะละมัตถุ โน) By the great power of the loving-kindness of the Teacher, whose form-body is adorned with manifold virtues, who releases all devas and humans from the bonds of Mara, may auspiciousness ever be ours.

256. (Pali: สัพพัญญุตาทิกายัสสะ ธัมมะกายัสสะ สัตถุ โน จักขาทะยะโคจะรัสสาปิ โคจะรัสเสวะ ภูริยา เตโชพะเลนะ มะหะตา สัพพะ มังคะละมัตถุ โน) [continues on the next page]

256. By the great power and majesty of the Dhamma-body — the assemblage of qualities, chief among them omniscience — of the Buddhas, which is not an object of the eye and so forth, but is an object of wisdom alone, may all auspiciousness be ours.

257. (Pali: รูปะกายะสะทิสัสสะ นิมมิตัสสะ มะเหสิโน ธัมมัสสะ วัตถุโน สัคเค เทวานัง สุคะตา ปะติ เตโชพะเลนะ มะหะตา สะทา มังคะละมัตถุ โน) By the great power and majesty of the Buddha-image that was magically created to resemble his true form, standing in place of the Blessed One, the great seeker of virtue, when he taught the Abhidhamma to the devas in the Tavatimsa heaven, may auspiciousness be ours at all times.

258. (Pali: สิกขิตตะวา มานุเส เทวะ โมจะยิตตะวา สะเทวะเก สังขาเร ปะชะหันตัสสะ นิพพุตัสสะ มะเหสิโน มะหันเตนานุภาเวนะ สัพพะ มังคะละมัตถุ โน) By the great power of the Buddha, who trained humans and devas and freed them from the snare of Mara, who relinquished the formations and attained final Nibbana, may all auspiciousness be ours.

259. (Pali: จะตุราสีติสะหัสสะธัมมักขันธัสสะ เตชะสา นะวังคะสาสะนัสสาปิ นะวะโลกุตตะรัสสะ จะ สัพพะปาปะปะวาเหนะ สัพพะ มังคะละมัตถุ โน) By the power of the Dhamma's eighty-four thousand teaching-units, by the power of the nine-membered teaching, and by the power of the nine transcendent (lokuttara) states, which wash away all evil, may all auspiciousness be ours.

260. (Pali: มะหะโตริยะสังฆัสสะ ปุญญักเขตตัสสะ ตาทิโน ปะหีนะสัพพะปาปัสสะ สีลาทิกขันธะธาริโน มะหาเตชานุภาเวนะ สัพพะ มังคะละมัตถุ โน) By the great power and majesty of the noble Sangha, the excellent field of merit, unshaken by worldly conditions, who have abandoned all evil, who bear the aggregate of virtues beginning with morality, may all auspiciousness be ours. (The power of the various devas)

261. (Pali: ปาตาเล ภูตะลากาเส เทวะยักขะปิสาจะกา วิชชาธะรา จะ คันธัพพา นาคะกุมภัณฑะรักขะสา สัพเพสะมานุภาเวนะ สัพพะ มังคะละมัตถุ โน) By the power of the multitudes of devas, yakshas, and pisacas, knowledge-bearers, gandharvas, nagas, kumbhandas, and rakshasas, who dwell in the underworld, on earth, or in the sky, may all auspiciousness be ours. (The power of the Uppatasanti)

262. (Pali: อิจเจวะมุปปาตะสันติง โย วะเทยยะ สุเณยยะ วา วิเชยยะ สัพพะปาปานิ วุฑธัตตัญจะ ภะวิสสะติ) Whoever recites or listens to this Uppatasanti text as thus expounded shall overcome all evil, and shall flourish in the five virtues: longevity, beauty, happiness, strength, and eloquence.

263. (Pali: โสตถิกาโม ละภะ โสตถิง สุขะกาโม สุขัง ละภะ อายุกาโม ละภะยยายุง ปุตตะกาโม ละภะ สุเต) Whoever desires well-being shall obtain well-being; whoever desires happiness shall obtain happiness; whoever desires long life shall obtain long life; whoever wishes for a child shall obtain a child.

264. (Pali: นะ ตัสสะ โรคา พาเธนติ วาตะปิตตาทิสัมภะวะ อะกาละมะระณัง นัตถิ นะ เทโว วิสะโมสะเร) Diseases arising from wind, bile, and so forth shall not afflict that person; untimely death shall not befall him; malevolent deities shall not harass him in any way.

265. (Pali: นะ จุปปาตะภะตัง ตัสสะ โนปิ ปัตตะภะยัง ตะถา นัสสันติ ทุนนิมิตตานิ ปาปะกัมมัฏฐิตานิ จะ ทีฆะมายุ มะหาโสตถิง อาโรคะยัญจะ สะทา ภะเว) Misfortune and danger shall not come to him; bad omens and things arising from evil deeds shall perish; long life, excellent well-being, and freedom from disease shall ever be his.

266. (Pali: โย สุตวาปิ มะหาสันติง สังคามัง ปะวิเส นะโร วิชะเย เวริโน สัพเพ นะ สัตเถหะยะภิภูยะเต) [continues on the next page]

266. Whoever, having heard this excellent Uppatasanti text, enters the battlefield, that person shall not be touched by any weapon, and shall be victorious over every foe.

267. (Pali: สัพพะทา ละภะเต ปีติง วิปัตติง นาวะคาหะติ โรเคหิ นาภิภูยะเต สะวัตถุหิ วิวัฑฒะเต) He shall obtain joy at all times; misfortune shall not overtake him; he shall not be overcome by disease; he shall flourish in wealth and prosperity.

268. (Pali: ยัตระ เทเส วะโกวะกา พาฬหะกา รักขะสาทะโย อุปปาตะสันติโฆเสนะ สัพเพ ตัดถะ สะมันติ เต) Wherever fierce beasts, great and small, and rakshasas and the like dwell in forests and mountain wilds, all of them shall be pacified by the sound of the chanting of the Uppatasanti verses.

269. (Pali: ยะมุทธิสสะ วะเท สันติง สะชีวัญจาปะยะชีวังตัง โส มุจจะเต มะหา ทุกขา ปัปโปติ สุคะติง สะทา) Whoever recites the Uppatasanti text dedicating it to another, whether that person is living or deceased, that dedicated person shall be freed from great suffering and shall always attain a fortunate rebirth.

270. (Pali: เทวัฏฐาเน นาคะเร วา นิจจะมุปปาตะสันติยา ปาละกา เทวะราชาโน เตชะสิริวิวัฑฒะนา) The divine kings who ever guard sacred places or the royal city shall flourish in power and glory through this Uppatasanti text.

271. (Pali: ปะฐุพยาปาทิสัญชาตา อุปปาตา จันตะลิกขะชา อินทาทิชะ นิตุปปาตา ปาปะกัมมะ สะมุฏฐิตา สัพพุปปาตา วินัสสันติ เตชะสุปปาตะ สันติยาติ) Calamities arising from earthquakes and floods and the like, calamities arising from the sky, calamities arising from lunar eclipses and the like, and calamities arising from evil deeds — all such calamities shall be destroyed by the power of the Uppatasanti.

The Uppatasanti is concluded. End of the Uppatasanti. A mantra for quelling all calamities.