Buddhist Library

Morning Chanting

Pali Language English Language

Arahaª samm›-sambuddho bhagav›. (Pali Language) The Blessed One is Worthy & Rightly Self-awakened.(English Language)

Buddhaª bhagavantaª abhiv›demi. I bow down before the Awakened, Blessed One.

(BOW DOWN)

Sv›kkh›to bhagavat› dhammo. The Dhamma is well-expounded by the Blessed One.

Dhammaª namass›mi. I pay homage to the Dhamma.

(BOW DOWN)

Supa˛ipanno bhagavato s›aka-saºgho The Saºgha of the Blessed One’s disciples has practiced well.

Saºghaª nam›mi. I pay respect to the Saºgha.

(BOW DOWN)

DEDICATION (by leader)

Yam-amha kho mayaª bhagavantaª sara˚aª gat› We have gone for refuge to the Blessed One,

(uddissa pabbajit›,) yo no bhagav› satth› (have gone forth on account of) the Blessed One who is our Teacher

yassa ca mayaª bhagavato dhammaª rocema. and in whose Dhamma we delight.

Imehi sakk›rehi taª bhagavantaª sasaddhammaª sas›vaka-saºghaª abhipOjay›ma. With these offerings we worship most highly that Blessed One together with the True Dhamma & the Saºgha of his disciples.

Handa mayaª buddhassa bhagavato pubba-bh›ganamak› raª karomase:
Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL)

Namo tassa] bhagavato arahato samm›-sambuddhassa. (THREE TIMES ) Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

Praise for the Buddha

(LEADER)

Handa mayaª buddh›bhithutiª karomase: Now let us give high praise to the Awakened One:

(ALL) [Yo so tath›gato] arahaª samm›-sambuddho, He who has attained the Truth, the Worthy One, Rightly Self-awakened,

Vijj›-cara˚a-sampanno sugato lokavidO, consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos,

Anuttaro purisa-damma-s›rathi satth› devamanuss›naª buddho bhagav›; unexcelled trainer of those who can be tamed, teacher of human & divine beings; awakened; blessed;

Yo imaª lokaª sadevakaª sam›rakaª sabrahmakaª, Sassama˚a-br›ma˚iª pajaª sadeva-manussaª sayaª abhinn›sacchikatv›pavedesi. who made known—having realized it through direct knowledge—this world with its devas, m›ras, & brahm›s, its generations with their contemplatives & br›hmans, their rulers & common people;

Yo dhammaª desesi ›di-kaly›˚aª majjhekaly›˚aª pariyos›a-kaly›˚aª; who explained the Dhamma fine in the beginning, fine in the middle, fine in the end;

S›tthaª sabyanjanaª kevala-paripu˚˚aª parisuddhaª brahma-cariyaª pak›esi:
who expounded the holy life both in its particulars & in its essence, entirely complete, surpassingly pure:

Tam-ahaª bhagavanta??abhipOjay›mi, Tam-ahaª bhagavantaª siras› nam›mi. I worship most highly that Blessed One, to that Blessed One I bow my head down.

(BOW DOWN)

Praise for the Dhamma

(LEADER)

Handa mayaª dhamm›bhithutiª karomase: Now let us give high praise to the Dhamma:

(ALL) [Yo so sv›kkh›to] bhagavat› dhammo, The Dhamma well-expounded by the Blessed One,

Sandi˛˛hiko ak›iko ehipassiko, to be seen here & now, timeless, inviting all to come & see,

Opanayiko paccattaª veditabbo vinnOhi: pertinent, to be seen by the observant for themselves:

Tam-ahaª dhammaª abhipOjay›mi, I worship most highly that Dhamma,

Tam-ahaª dhammaª siras› nam›mi. to that Dhamma I bow my head down.

(BOW DOWN)

Praise for the Saºgha

(LEADER)

Handa mayaª saºgh›bhithutiª karomase: Now let us give high praise to the Saºgha:

(ALL)

[Yo so supa˛ipanno] bhagavato s›aka-saºgho, The Saºgha of the Blessed One’s disciples who have practiced well,

Uju-pa˛ipanno bhagavato s›aka-saºgho, the Saºgha of the Blessed One’s disciples who have practiced straightforwardly,

N›ya-pa˛ipanno bhagavato s›aka-saºgho, the Saºgha of the Blessed One’s disciples who have practiced methodically,

S›mıci-pa˛ipanno bhagavato s›aka-saºgho, the Saºgha of the Blessed One’s disciples who have practiced masterfully,

Yadidaª catt›ri purisa-yug›ni a˛˛ha purisa-puggal› i.e., the four pairs—the eight types—of noble ones:

Esa bhagavato s›vaka-saºgho— That is the Saºgha of the Blessed One’s disciples—

fihuneyyo p›huneyyo dakkhi˚eyyo anjali-kara˚ıyo, worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,

Anuttaraª punnakkhettaª lokassa: the incomparable field of merit for the world:

Tam-ahaª saºghaª abhipOjay›mi, I worship most highly that Saºgha,

Tam-ahaª saºghaª siras› nam›mi. to that Saºgha I bow my head down.

(BOW DOWN)

Salutation to the Triple Gem & The Topics for Chastened Dispassion

(LEADER)

Handa mayaª ratanattayappa˚›a-g›h›o ceva

saªvega-vatthu-paridıpaka-p›˛han-ca bha˚›ase:

Now let us recite the stanzas in salutation to the Triple Gem together with

the passage on the topics inspiring a sense of chastened dispassion:

(ALL)

[Buddho susuddho] karu˚›maha˚˚avo,

Yoccanta-suddhabbara-n›˚a-locano,

Lokassa p›Opakilesa-gh›ako:

Vand›i buddhaª aham-›arena taª.

The Buddha, well-purified, with ocean-like compassion,

possessed of the eye of knowledge completely purified,

destroyer of the evils & corruptions of the world:

I revere that Buddha with devotion.

Dhammo padıpo viya tassa satthuno,

Yo magga-p››ata-bhedabhinnako,

Lokuttaro yo ca tad-attha-dıpano:

Vand›i dhammaª aham-›arena taª.

The Teacher’s Dhamma, like a lamp,

divided into Path, Fruition, & the Deathless,

both transcendent (itself) & showing the way to that goal:

I revere that Dhamma with devotion.

Saºgho sukhett›bhyatikhetta-sannito,

Yo di˛˛ha-santo sugat›ubodhako,

Lolappahıno ariyo sumedhaso:

Vand›i saºghaª aham-›arena taª.

The Saºgha, called a field better than the best,

who have seen peace, awakening after the one gone the good way,

who have abandoned heedlessness—the noble ones, the wise:

I revere that Saºgha with devotion.

Iccevam-ekant’abhipOjaneyyakaª,

Vatthuttayaª vandayat›hisaºkhataª,

Punnaª may›yaª mama sabbupaddav›

M›hontu ve tassa pabh›a-siddhiy›

By the power of the merit I have made

in giving reverence to the Triple Gem

worthy of only the highest homage,

may all my obstructions cease to be.

* * *

Idha tath›gato loke uppanno arahaª samm›-

sambuddho,

Here, One attained to the Truth, Worthy & Rightly Self-awakened, has

appeared in the world,

Dhammo ca desito niyy›niko upasamiko

parinibb›niko sambodhag›mı sugatappavedito.

and Dhamma is explained, leading out [of samsara], calming, tending

toward total Unbinding, going to self-awakening, declared by one who has

gone the good way.

Mayan-taª dhammaª sutv› evaª j›n›ma,

Having heard the Dhamma, we know this:

J›tipi dukkh› jar›pi dukkh› mara˚ampi dukkhaª,
Birth is stressful, aging is stressful, death is stressful,

Soka-parideva-dukkha-domanass’up›››i dukkh› sorrow, lamentation, pain, distress, & despair are stressful,

Appiyehi sampayogo dukkho piyehi vippayogo

dukkho yam-p’icchaª na labhati tampi dukkhaª.

association with things disliked is stressful, separation from things liked is

stressful, not getting what one wants is stressful.

Saºkhittena pancup›d›nakkhandh› dukkh›, In short, the five clinging-aggregates are stressful,

Seyyathıdaª: namely:

ROpOp›d›nakkhandho, the form clinging-aggregate,

VedanOp›d›nakkhandho, the feeling clinging-aggregate,

SannOp›d›nakkhandho, the perception clinging-aggregate,

Saºkh›rOp›d›nakkhandho,
the fabrication clinging-aggregate,

Vinn›˚Op››akkhandho.
the consciousness clinging-aggregate.

Yesaª parinn›ya,

Dharam›no so bhagav›,

Evaª bahulaª s›vake vineti,

So that they might fully understand this, the Blessed One, while still alive,

often instructed his listeners in this way,

Evaª bh›g› ca panassa bhagavato s›vakesu

anus›sanı,

Bahulaª pavattati:
many times did he emphasize this part of his admonition:

ROpaª aniccaª, Form is inconstant,

Vedan› anicc› Feeling is inconstant,

Sann› anicc›, Perception is inconstant,

Saºkh›r› anicc› Fabrications are inconstant,

Vinn›˚aª aniccaª, Consciousness is inconstant,

ROpaª anatt› Form is not-self,

Vedan› anatt›, Feeling is not-self,

Sann› anatt› Perception is not-self,

Saºkh›r› anatt›, Fabrications are not-self,

Vinn›˚aª anatt› Consciousness is not-self,

Sabbe saºkh›r› anicc›,
All fabrications are inconstant,

Sabbe dhamm› anatt›ti. All phenomena are not-self.

Te (WOMEN: T› ) mayaª,

Oti˚˚›ha j›iy›jar›mara˚ena,

Sokehi paridevehi dukkhehi domanassehi up››ehi,

Dukkh’oti˚˚›dukkha-paret›

All of us, beset by birth, aging, & death, by sorrows, lamentations, pains,

distresses, & despairs, beset by stress, overcome with stress, (consider),

“Appeva n›’imassa kevalassa

dukkhakkhandhassa antakiriy›pann›eth›i!”
“O, that the end of this entire mass of suffering & stress might be known!”

* (MONKS & NOVICES)

Cira-parinibbutampi taª bhagavantaª uddissa

arahantaª samm›-sambuddhaª,

Saddh› ag›rasm› anag›riyaª pabbajit›.

Though the total Unbinding of the Blessed One, the Worthy One, the

Rightly Self-awakened One, was long ago, we have gone forth in faith from

home to homelessness in dedication to him.

Tasmiª bhagavati brahma-cariyaª car›ma, We practice that Blessed One’s holy life,

(BhikkhOnaª sikkh›-s›jıva-sam›ann›) (fully endowed with the bhikkhus’ training & livelihood.) – NOVICES OMIT

THIS PHRASE.

Taª no brahma-cariyaª,

Imassa kevalassa dukkhakkhandhassa antakiriy›ya

saªvattatu.

May this holy life of ours bring about the end of this entire mass of suffering

& stress.

* (OTHERS)

Cira-parinibbutampi taª bhagavantaª sara˚aª gat›

Dhamman-ca bhikkhu-saºghan-ca,

Though the total Unbinding of the Blessed One, the Worthy One, the

Rightly Self-awakened One, was long ago, we have gone for refuge in him,

in the Dhamma, & in the Bhikkhu Saºgha,

Tassa bhagavato s›sanaª yath›-sati yath›-balaª

manasikaroma,

Anupa˛ipajj›a.

we attend to the instruction of the Blessed One, as far as our mindfulness

& strength will allow, and we practice accordingly.

S› s› no pa˛ipatti,

Imassa kevalassa dukkhakkhandhassa antakiriy›a

saªvattatu.

May this practice of ours bring about the end of this entire mass of suffering

& stress.

Reflection at the Moment of Using the Requisites

(LEADER)

Handa mayaª taºkha˚ika-paccavekkha˚a-p›˛haª

bha˚›ase:

Now let us recite the passage for reflection at the moment [of using the

requisites]:

(ALL)

[Pa˛isaºkh›yoniso] cıvaraª pa˛isev›i, Considering it thoughtfully, I use the robe:

Y›vadeva sıtassa pa˛igh››a, simply to counteract cold,

U˚hassa pa˛igh››a to counteract heat,

Æaªsa-makasa-v›t›tapa-siriªsapa-samphass›naª

pa˛igh››a,
to counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Y›vadeva hirikopina-pa˛icch›an’atthaª. simply for the purpose of covering the parts of the body that cause shame.

Pa˛isaºkh›yoniso pi˚˜p›aª pa˛isev›i, Considering it thoughtfully, I use alms food:

N’eva dav›a na mad›a na ma˚˜n›a na

vibhOsan›a,

not playfully, nor for intoxication, nor for putting on bulk, nor for

beautification,

Y›vadeva imassa k›yassa ˛hitiy›y›an›a

vihiªsuparatiy›brahma-cariy›uggah›a,

but simply for the survival & continuance of this body, for ending its

afflictions, for the support of the holy life,

‘Iti pur›˚an-ca vedanaª pa˛ihaºkh›i navan-ca

vedanaª na upp›ess›i.

[thinking,] ‘Thus will I destroy old feelings [of hunger] and not create new

feelings [from overeating].

Y›tr› ca me bhavissati anavajjat› ca ph›su-vih›ro

c›ti.’
I will maintain myself, be blameless, & live in comfort.’

Pa˛isaºkh›yoniso sen›anaª pa˛isev›i, Considering it thoughtfully, I use the lodging:

Y›vadeva sıtassa pa˛igh››a,
simply to counteract cold,

U˚hassa pa˛igh››a,

to counteract heat,

Æaªsa-makasa-v›t›tapa-siriªsapa-samphass›naª

pa˛igh››a,
to counteract the touch of flies, mosquitoes, wind, sun, & reptiles;

Y›vadeva utuparissaya-vinodanaª

pa˛isall›››’atthaª.

simply as protection from the inclemencies of weather and for the

enjoyment of seclusion.

Pa˛isaºkh›yoniso gil›a-paccaya-bhesajjaparikkh›raª pa˛isev›i,
Considering them thoughtfully, I use medicinal requisites for curing the

sick:

Y›vadeva uppann›naª veyy›b›dhik›naª

vedan›naª pa˛igh››a,

simply to counteract any pains of illness that have arisen,

Aby›pajjha-paramat›y›ti.
and for maximum freedom from disease.

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Sv›kkh›to bhagavat› dhammo.	The Dhamma is well-expounded by the Blessed One.
Dhammaª namass›mi.	I pay homage to the Dhamma.

Supa˛ipanno bhagavato s›aka-saºgho	The Saºgha of the Blessed One’s disciples has practiced well.
Saºghaª nam›mi.	I pay respect to the Saºgha.

Yam-amha kho mayaª bhagavantaª sara˚aª gat›	We have gone for refuge to the Blessed One,
(uddissa pabbajit›,) yo no bhagav› satth›	(have gone forth on account of) the Blessed One who is our Teacher
yassa ca mayaª bhagavato dhammaª rocema.	and in whose Dhamma we delight.
Imehi sakk›rehi taª bhagavantaª sasaddhammaª sas›vaka-saºghaª abhipOjay›ma.	With these offerings we worship most highly that Blessed One together with the True Dhamma & the Saºgha of his disciples.
Handa mayaª buddhassa bhagavato pubba-bh›ganamak› raª karomase:	Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

(ALL) [Yo so tath›gato] arahaª samm›-sambuddho,	He who has attained the Truth, the Worthy One, Rightly Self-awakened,
Vijj›-cara˚a-sampanno sugato lokavidO,	consummate in knowledge & conduct, one who has gone the good way, knower of the cosmos,
Anuttaro purisa-damma-s›rathi satth› devamanuss›naª buddho bhagav›;	unexcelled trainer of those who can be tamed, teacher of human & divine beings; awakened; blessed;
Yo imaª lokaª sadevakaª sam›rakaª sabrahmakaª, Sassama˚a-br›ma˚iª pajaª sadeva-manussaª sayaª abhinn›sacchikatv›pavedesi.	who made known—having realized it through direct knowledge—this world with its devas, m›ras, & brahm›s, its generations with their contemplatives & br›hmans, their rulers & common people;
Yo dhammaª desesi ›di-kaly›˚aª majjhekaly›˚aª pariyos›a-kaly›˚aª;	who explained the Dhamma fine in the beginning, fine in the middle, fine in the end;
S›tthaª sabyanjanaª kevala-paripu˚˚aª parisuddhaª brahma-cariyaª pak›esi:	who expounded the holy life both in its particulars & in its essence, entirely complete, surpassingly pure:
Tam-ahaª bhagavanta??abhipOjay›mi, Tam-ahaª bhagavantaª siras› nam›mi.	I worship most highly that Blessed One, to that Blessed One I bow my head down.

(ALL) [Yo so sv›kkh›to] bhagavat› dhammo,	The Dhamma well-expounded by the Blessed One,
Sandi˛˛hiko ak›iko ehipassiko,	to be seen here & now, timeless, inviting all to come & see,
Opanayiko paccattaª veditabbo vinnOhi:	pertinent, to be seen by the observant for themselves:
Tam-ahaª dhammaª abhipOjay›mi,	I worship most highly that Dhamma,
Tam-ahaª dhammaª siras› nam›mi.	to that Dhamma I bow my head down.

[Yo so supa˛ipanno] bhagavato s›aka-saºgho,	The Saºgha of the Blessed One’s disciples who have practiced well,
Uju-pa˛ipanno bhagavato s›aka-saºgho,	the Saºgha of the Blessed One’s disciples who have practiced straightforwardly,
N›ya-pa˛ipanno bhagavato s›aka-saºgho,	the Saºgha of the Blessed One’s disciples who have practiced methodically,
S›mıci-pa˛ipanno bhagavato s›aka-saºgho,	the Saºgha of the Blessed One’s disciples who have practiced masterfully,
Yadidaª catt›ri purisa-yug›ni a˛˛ha purisa-puggal›	i.e., the four pairs—the eight types—of noble ones:
Esa bhagavato s›vaka-saºgho—	That is the Saºgha of the Blessed One’s disciples—
fihuneyyo p›huneyyo dakkhi˚eyyo anjali-kara˚ıyo,	worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect,
Anuttaraª punnakkhettaª lokassa:	the incomparable field of merit for the world:
Tam-ahaª saºghaª abhipOjay›mi,	I worship most highly that Saºgha,
Tam-ahaª saºghaª siras› nam›mi.	to that Saºgha I bow my head down.

[Buddho susuddho] karu˚›maha˚˚avo, Yoccanta-suddhabbara-n›˚a-locano, Lokassa p›Opakilesa-gh›ako: Vand›i buddhaª aham-›arena taª.	The Buddha, well-purified, with ocean-like compassion, possessed of the eye of knowledge completely purified, destroyer of the evils & corruptions of the world: I revere that Buddha with devotion.
Dhammo padıpo viya tassa satthuno, Yo magga-p››ata-bhedabhinnako, Lokuttaro yo ca tad-attha-dıpano: Vand›i dhammaª aham-›arena taª.	The Teacher’s Dhamma, like a lamp, divided into Path, Fruition, & the Deathless, both transcendent (itself) & showing the way to that goal: I revere that Dhamma with devotion.
Saºgho sukhett›bhyatikhetta-sannito, Yo di˛˛ha-santo sugat›ubodhako, Lolappahıno ariyo sumedhaso: Vand›i saºghaª aham-›arena taª.	The Saºgha, called a field better than the best, who have seen peace, awakening after the one gone the good way, who have abandoned heedlessness—the noble ones, the wise: I revere that Saºgha with devotion.
Iccevam-ekant’abhipOjaneyyakaª, Vatthuttayaª vandayat›hisaºkhataª, Punnaª may›yaª mama sabbupaddav› M›hontu ve tassa pabh›a-siddhiy›	By the power of the merit I have made in giving reverence to the Triple Gem worthy of only the highest homage, may all my obstructions cease to be.

Idha tath›gato loke uppanno arahaª samm›- sambuddho,	Here, One attained to the Truth, Worthy & Rightly Self-awakened, has appeared in the world,
Dhammo ca desito niyy›niko upasamiko parinibb›niko sambodhag›mı sugatappavedito.	and Dhamma is explained, leading out [of samsara], calming, tending toward total Unbinding, going to self-awakening, declared by one who has gone the good way.
Mayan-taª dhammaª sutv› evaª j›n›ma, Having heard the Dhamma, we know this: J›tipi dukkh› jar›pi dukkh› mara˚ampi dukkhaª,	Birth is stressful, aging is stressful, death is stressful,
Soka-parideva-dukkha-domanass’up›››i dukkh›	sorrow, lamentation, pain, distress, & despair are stressful,
Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-p’icchaª na labhati tampi dukkhaª.	association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful.
Saºkhittena pancup›d›nakkhandh› dukkh›,	In short, the five clinging-aggregates are stressful,
Seyyathıdaª:	namely:
ROpOp›d›nakkhandho,	the form clinging-aggregate,
VedanOp›d›nakkhandho,	the feeling clinging-aggregate,
SannOp›d›nakkhandho,	the perception clinging-aggregate,

Saºkh›rOp›d›nakkhandho,	the fabrication clinging-aggregate,
Vinn›˚Op››akkhandho.	the consciousness clinging-aggregate.
Yesaª parinn›ya, Dharam›no so bhagav›, Evaª bahulaª s›vake vineti,	So that they might fully understand this, the Blessed One, while still alive, often instructed his listeners in this way,
Evaª bh›g› ca panassa bhagavato s›vakesu anus›sanı, Bahulaª pavattati:	many times did he emphasize this part of his admonition:
ROpaª aniccaª,	Form is inconstant,
Vedan› anicc›	Feeling is inconstant,
Sann› anicc›,	Perception is inconstant,
Saºkh›r› anicc›	Fabrications are inconstant,
Vinn›˚aª aniccaª,	Consciousness is inconstant,
ROpaª anatt›	Form is not-self,

Vedan› anatt›,	Feeling is not-self,
Sann› anatt›	Perception is not-self,
Saºkh›r› anatt›,	Fabrications are not-self,
Vinn›˚aª anatt›	Consciousness is not-self,
Sabbe saºkh›r› anicc›,	All fabrications are inconstant,
Sabbe dhamm› anatt›ti.	All phenomena are not-self.

Te (WOMEN: T› ) mayaª, Oti˚˚›ha j›iy›jar›mara˚ena, Sokehi paridevehi dukkhehi domanassehi up››ehi, Dukkh’oti˚˚›dukkha-paret›	All of us, beset by birth, aging, & death, by sorrows, lamentations, pains, distresses, & despairs, beset by stress, overcome with stress, (consider),
“Appeva n›’imassa kevalassa dukkhakkhandhassa antakiriy›pann›eth›i!”	“O, that the end of this entire mass of suffering & stress might be known!”

Cira-parinibbutampi taª bhagavantaª uddissa arahantaª samm›-sambuddhaª, Saddh› ag›rasm› anag›riyaª pabbajit›.	Though the total Unbinding of the Blessed One, the Worthy One, the Rightly Self-awakened One, was long ago, we have gone forth in faith from home to homelessness in dedication to him.
Tasmiª bhagavati brahma-cariyaª car›ma,	We practice that Blessed One’s holy life,
(BhikkhOnaª sikkh›-s›jıva-sam›ann›)	(fully endowed with the bhikkhus’ training & livelihood.) – NOVICES OMIT

Cira-parinibbutampi taª bhagavantaª sara˚aª gat› Dhamman-ca bhikkhu-saºghan-ca,	Though the total Unbinding of the Blessed One, the Worthy One, the Rightly Self-awakened One, was long ago, we have gone for refuge in him, in the Dhamma, & in the Bhikkhu Saºgha,
Tassa bhagavato s›sanaª yath›-sati yath›-balaª manasikaroma, Anupa˛ipajj›a.	we attend to the instruction of the Blessed One, as far as our mindfulness & strength will allow, and we practice accordingly.
S› s› no pa˛ipatti, Imassa kevalassa dukkhakkhandhassa antakiriy›a saªvattatu.	May this practice of ours bring about the end of this entire mass of suffering & stress. Reflection at the Moment of Using the Requisites

[Pa˛isaºkh›yoniso] cıvaraª pa˛isev›i,	Considering it thoughtfully, I use the robe:
Y›vadeva sıtassa pa˛igh››a,	simply to counteract cold,
U˚hassa pa˛igh››a	to counteract heat,
Æaªsa-makasa-v›t›tapa-siriªsapa-samphass›naª pa˛igh››a,	to counteract the touch of flies, mosquitoes, wind, sun, & reptiles;
Y›vadeva hirikopina-pa˛icch›an’atthaª.	simply for the purpose of covering the parts of the body that cause shame.

Pa˛isaºkh›yoniso pi˚˜p›aª pa˛isev›i,	Considering it thoughtfully, I use alms food:
N’eva dav›a na mad›a na ma˚˜n›a na vibhOsan›a,	not playfully, nor for intoxication, nor for putting on bulk, nor for beautification,
Y›vadeva imassa k›yassa ˛hitiy›y›an›a vihiªsuparatiy›brahma-cariy›uggah›a,	but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life,
‘Iti pur›˚an-ca vedanaª pa˛ihaºkh›i navan-ca vedanaª na upp›ess›i.	[thinking,] ‘Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating].
Y›tr› ca me bhavissati anavajjat› ca ph›su-vih›ro c›ti.’	I will maintain myself, be blameless, & live in comfort.’

Pa˛isaºkh›yoniso sen›anaª pa˛isev›i,	Considering it thoughtfully, I use the lodging:
Y›vadeva sıtassa pa˛igh››a,	simply to counteract cold,
U˚hassa pa˛igh››a,	to counteract heat,
Æaªsa-makasa-v›t›tapa-siriªsapa-samphass›naª pa˛igh››a,	to counteract the touch of flies, mosquitoes, wind, sun, & reptiles;
Y›vadeva utuparissaya-vinodanaª pa˛isall›››’atthaª.	simply as protection from the inclemencies of weather and for the enjoyment of seclusion.

Pa˛isaºkh›yoniso gil›a-paccaya-bhesajjaparikkh›raª pa˛isev›i,	Considering them thoughtfully, I use medicinal requisites for curing the sick:
Y›vadeva uppann›naª veyy›b›dhik›naª vedan›naª pa˛igh››a,	simply to counteract any pains of illness that have arisen,
Aby›pajjha-paramat›y›ti.	and for maximum freedom from disease.