Sinhala translation


Ven Madihe Pasha Mahnyaka Thera

English translation and Introduction


Bhikkhu Dhammavihr




 Mahamangala Sutta: The Great Collection of Success-Generators

Ratana Sutta: The Collection of Jewels

Metta Sutta: Collection on the Development of Loving Kindness



These written words about Buddhism which follow are meant for those who wish to take serious note about themselves and wish to correct their modes of living, if discovered to be out of alignment. You alone preside over your life. Who else could do that ? [Att hi attano ntho ko hi ntho paro siy]. On the basis of this maxim, the Buddhists are called upon to view their success and failure in life, their affluence and poverty, their joys and sorrows, all as products of their own doings and misdoings. Their correction therefore lies in one's own hands. Taman hisaa tama ata maya sevanella goes the saying in Sinhala. Your hands alone will ward off the sun's rays from falling on your head.

Common places of prayer and supplicaton, springing up like mushrooms all over the island, promising to meet demands of anybody from any faith, particularly in times of deaths and disasters, in loss and grief, and to have requests fulfilled through intermediary processes completely unmindful of religious loyalties, are undoubtedly freak phenomena of recent times. In any correct assessment of their role in society, they have to be relentlessly rejected as being neither fish nor fowl. They get reduced to nothing more than strategies of the market place, exploiting gullibility and selling unwanted goods at any low price. Like masked wrestlers in the ring, they need to be unmasked and exposed.

In presenting this miniature collection of three parittas, Mangala, Ratana and Metta [tun straya] in Pali text and in English translation, it is our endeavour to make clear that much of the good out of the parittas that one expects in situations of stress and strain would come to the reciter primarily through his acceptance of the teachings of the parittas as wholesome and effective, and his willingness to correct the mistakes in his own life style and to make the necessary adjustments to be in conformity with the Buddha word. Learn to integrate parittas to be part of your spiritual growth.

Even to young children of ten or fifteen years of age the Pali texts should offer no problem. If only the adults, i.e. those like parents or other family members near enough to them, would correctly and adequately instruct them with regard to their meaning, they would and could endeavour to soon associate the Sinhala [or English, whichever the children know better] meaning with the Pali word. But are our adults, well and truly, competent to do this ? Teach these concepts, not the Pali words, to your children and see them grow up within your perimeter.

Teach them concepts like Natthi me saraa aa Buddho me saraam vara : I have no other refuge to go to. The Buddha is my safe and gracious refuge. If you really know what you say, the younger cannot really miss it. When you talk about the Dhamma tell them about sandihiko akliko, i.e. the good results of the Dhamma, of its concepts like love [mett] and charity [dna] which are to be experienced here and now, without having to seek the help of some other to gather its harvest after death. Dhamma enriches and ennobles life in the human community. A hungry mouth fed and a loving word uttered, are all aspects of the living Dhamma. Show them its validity through the convincing example you set. That's the only way to reach them. Otherwise we would be enacting the same old drama like the seven born-blind men trying to speak of the shape of an elephant.

Desiring, and hopefully anticipating such results, we offer this collection of parittas, together with their English translation, requiring that they be constantly studied in their letter and the spirit, both by the parents and the children in the home. This alone would build up the necessary self-confidence and the true spirit of self-reliance. One must discover this to be considerably good home-work in any cultural milieu and the family must find the time to do them. The results would be astonishing and astounding. We do sincerely wish you success.

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Humans in their day-to-day life are invariably exposed to a great deal of insecurity, to a threatening amount of it from diverse sources. The world we live in, whether created by anyone [the Buddhists do not subscribe to this idea], or evolved by itself into its present status, are too full of disasters from its natural elements. The earthquakes of Japan, India or California, volcanic eruptions of Vesuvius or anywhere else, devastating floods of the Ganges in Bangladesh or Mississipi in the U.S.A. , or the cyclones in the Pacific or the Atlantic are threatening enough to make humans appear like helpless children. But the Buddhists are taught to view them as elemental disturbances and as part of the very structure of the universe.

Our own human bodies, over the possession of which we are overwhelmingly proud, hold out a very wide range of threats. Most of us are not sufficiently conscious of the fragility of our human bodies [pabhagura]. In a world of much advanced technology and incredibly fast moving objects like machines, motor vehicles and aircraft, human bodies which come too near them or are carried within them run the risk of being smashed on severe impact. Air-bags in automobiles which have now become a compulsory item in the manufacture of motor cars and crash-helmets for riders [including turbaned Sikhs] on countless models of motor bicycles are very naturally the outcome of a realization of this risk to fragile human bodies.

Today, the lack of smoothness in human relations, between individuals, nations and more recently even between ethnic groups everywhere has contributed to our witnessing brutal incidents of human massacres of defenseless men, women and children all over the world. Arrogant claims of political superiority, racial and ethnic supremacy are the total contributors to these, almost in all the continents of the world, whether they are graded as developed or less developed. These are areas in which the world owes it as a duty to provide to its people protection from aggressors and terrorists. Threats coming from these sources are far more unpredictable than the elemental ones where considerable research carried out internationally helps to avert disasters. This is why and where Buddhism fundamentally expects everyone to develop loving kindness or mett [Skt. maitr] to every other person, without any notions of difference or discrimination [metta ca sabba-lokasmi mnasa bhvaye aparima -- Metta Sutta or Karaniya Metta Sutta. Suttanipata vv. 143 - 152].

As for prosperity and well-being for humans, i.e. being prosperous, healthy and contented, this again is something which is very much in the hands of people themselves. People have to be wise and virtuous, energetic and enterprising. The Mangala Sutta [Suttanipata pp. 46 - 7] is virtually a complete prescription towards the achievement of this goal [Etdisni katvna sabbattha-m-aparjit sabbattha sotthi gacchanti = If all these items are put into perfect practice, one shall never suffer failure or frustration. One shall always be blessed and blissful. loc. cit.]. This sutta is a complete manual for building up a successful and stable life, without any need for supplication to a power besides oneself. It provides for a many tiered religio-cultural build-up by man for man.

Thus out of the three suttas or tun straya which constitute the major corpus of the Paritta Recital, Mangala and Metta which we have discussed so far, far from being benedictory or invocatory in themselves, are prescriptive in character in that they lay down, with meticulous care, all details as to how a Buddhist should build up his social and religious stature so that he may keep his head up while those around are falling [sabbattha-m-aparjit]. The Mangala Sutta spells this out in detail. It provides for a tremendous socio-cultural uplift.

The Metta Sutta, on the other hand, is religio-ethical in that it builds up one's personal character with a very high spiritual quality, i.e. if only one were to diligently practice and live up to the ideals prescribed therein. One who does so becomes indescribably successful firstly in his social life here. It is borne out by the presence of such adjectives with a prescriptive tone and emphasis like being 'efficient' [sakko], 'honest and upright' [uj ca sj ca], 'courteous and polite in speech' [suvaaco], 'gentle' [mudu], and ' humble' [anatimn]. At the same time, it also guarantees complete spiritual success for oneself in this very life. Such a one, it is said, will not come to lie in a mother's womb, literally [na hi jtu gabbha-seyya puna ' r 'et ti], i.e. be born in sasra any more. Our idea that this phrase implies the termination of life in sasra is supported by a similar usage in the Dhaniya Sutta [Sn.v. 29] where the Buddha says of himself as follows: Nha puna upessa gabbha-seyya .

We shall now endeavour to show through further scanning that the third of this triad, namely the Ratana Sutta uniquely stands out as our primary paritta or benedictory and invocatory chant. It uses the phrase ' May there be success and well-being by virtue of this truth ' [etena saccena suvatthi hotu] 3 times in the name of the Buddha, twice in the name of the Dhamma and 7 times in the name of the Sangha. It not only has a very valid basis on which to legitimize such a claim but also its phraseology etena saccena suvatthi hotu, in its very structure, indicates this. It fixes upon the Ratanattaya or the Holy Triple Gem as the basis for all invocations for personal well-being or svasti [Pali : sotthi or suvatthi]. It eulogizes and fixes upon the greatness and uniqueness of the Buddha, Dhamma and the Sangha, and on the strength of that invokes happiness and well-being on the supplicant [Idam ' pi buddhe...dhamme...saghe ratana panta etena saccena suvatthi hotu.]. This kind of esteemed trust in the tisaraa is accorded a very high position in the Buddhist scheme of salvation as is clear from the Dhammapada [vv.190 - 92] which refer to it as a sine qua non of Buddhist spiritual build up [Yo ca buddha ca dhamma ca sagha ca saraa gato... eta saraa gamma sabba-dukkh pamuccati].

It is such understanding with a depth of conviction which builds into oneself such self-confidence to withstand all assaults which come in life, physical and mental, coming both from within and without. It is not enough hearing from others, a chanting monk or a taped cassette, say that ' Nothing anywhere, in any world, equals the Buddha in his greatness ' [Ya ki ci vitta idha v hura v Saggesu v ya ratana patam Na no sama atthi tathgatena], but also feel it so within himself and breathe it out with his whole being to acquire that vitally essential built-in self-power. It equally applies to the Dhamma and the Sangha. As the Sutta eulogizes the Dhamma, feel within yourself the vibrancy of Khaya virgam amata pata Yadajjhag Sakyamun samhito [= that state of complete extinction and total detachment which the Buddha himself attained through his composure]. While the Sutta eulogizes the Buddha with three verses and uses two only for the Dhamma, it allocates seven verses for the eulogy of the Sangha. To the Buddhist, there could not be even a shadow [or avatr] of a fourth, human or divine, which he could eulogize. Entertaining such thoughts of worshipful objects outside the Ssana is said to reduce such a person to the level of a religious outcast or upsaka-cala, literally a pariah [...ito ca bahiddh dakkhieyya gavesati tattha ca pubbkra karoti...samanngato upsako upsaka-cadlo ca hoti upsaka-mala ca upsaka-patikitho ca. A.11.206]

We wish to give serious consideration to this. We have gained the conviction that Sangha constitutes the true discipleship in Buddhism. This is not to deny that many have gained higher reaches of spiritual uplift while being in the household. But undoubtedly it is not, in our opinion, the best nursery for spiritual germination or growth. Pabbajj truly epitomizes renunciation or nekkhamma. The Muni Sutta [Sn. vv. 207- 221] emphatically winds up saying that the lay disciple shall never equal or catch up with the monk who lonely meditates in the forest [Evam gih nnukaroti bhikkhuno Munino vivittassa vanamhi jhyato . Sn. v. 221]. Therefore we feel that the Ratana Sutta is making a definite bid, even within its invocatory structure as a paritta, to present with clarity the perfect would-be-arahant monastic model which all Buddhists should sincerely endeavour to emulate.

It is the personal possession of such understanding and the conviction gained thereby to live that way that insulates and safeguards the possessor from all harm. The statement that dhamma guards and protects him who lives by it [dammo have rakkhati dhammacri] is born out of this stand. Familiarity with parittas and their use in this way should serve as an ever active stabilizer in our lives.

Thus we feel that the regular chanting of these parittas, i. e. the three suttas or the tun straya as they are popularly called [Mangala, Ratana and Metta], could be used as a marvellous booster for the enhancement of peace and prosperity in the lives of people. The generative power for such a positive turn in one's life is already seen to be contained in the Mangala Sutta in its thirty-eight items of magala or blissful character traits [like gravo = respectfulness or nivto = gentleness of demeanour] and dignified patterns of behaviour [like mt-pitu-upahna = respectful attendance on one's parents or putta-drassa sagaho = diligent care of one's wife and children] which bolster the morale of family life and contribute to mutual build up of happiness in the home.

A family get-together [or even a joint inter-familial one] to chant these in collective unison in their homes could have a magical impact on any set of people who have even a modicum of religiousness or spirituality in them. Of course, the reciters must know what they are saying. They must be tutored in that. [We are in fact writing this little booklet of translation with an introduction to serve that purpose. It is for repeated reading and study. The chant of the parities in Pali, in a taped cassette, would perhaps soon follow.]. The benedictory power of all these parittas lie, we believe, more in the awareness and appreciation of their contents, and in the willingness of both the reciters and the listeners to be totally identified with the spirit of their contents. [The recital and the reciters in themselves would and should take a much less important place.]. There should be minimum ritual in these. The parittas are not mantras like the Gyatr in the Vedic texts. Nor should the reciters be looked upon like the Vedic priests of the category of Hotru or Adhvaryu [men with a magical potence in them].

We hold the view that it is not a day too early for the lay communities to rise to the occasion and make delightful domestic ceremonies out of these Paritta recitals like the Grhya- patya of the Vedic Aryans. We say delightful as we visualize the coherence which such activity could bring about within the membership of the family, the family in its much-desired extended version, including within its fold the in-laws and the grand- parents on both sides of one's parents - the mother and the father. They could make regular monthly religious functions of these in their homes, at least on the new moon days [active religious participation, if ever at all, now being mainly confined to the full moon days].

If one proceeds on these lines and restructures most of the religious activities more meaningfully, one would undoubtedly see a new wholesomeness emerging in the Buddhist communities. But unfortunately priest-manipulated ceremonies in worship and prayer have already put the lay community into an idle position of sitting back and listening only. They have been robbed of their initiative, without anybody ever realizing this, with more and more pjs being performed on their behalf , and of course by pjaka monks who unwittingly though have elevated themselves to the position of mediators between gods and men. Talismans with over-estimated claims and products of over-elaborated chants with divine mediations do regularly reach our public via regular advertising media. These do indeed stupefy a vast segment of our credulous people and keep them deep frozen away from and beyond any meaningful activity which could be reckoned as religiously or socially beneficial to any one.

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Mahamangala Sutta

The Great Collection of Success-Generators

[The text translated here is from the Suttanipata-PTS-p46-7]

Eva me suta: eka samaya bhagav svatthiya viharati jetavane anthapiikassa rme. Atha kho aatar devat abhikkantya rattiy abhikkantava kevalakappa jetavana obhsetv yena bhagav tenupasakami. Upasakamitv bhagavanta abhivdetv ekamanta ahsi. Ekamanta hit kho s devat bhagavanta gthya ajjhabhsi.

Thus have I heard. Once upon a time the Exalted One was dwelling in Sravasti at Jeta's Grove, in the monastery built by Anathapindika. On that occasion, when the night had far advanced, a deity of exceeding radiance, arrived in the presence of the Exalted One , illumining the Jeta's Grove in its entirety. On arrival there, the deity made an obeisance to the Exalted One and stood on one side. Thus standing on one side, the deity addressed the Exalted One in a verse.

1. Bah dev manuss ca magaln acintayu
kakhamn sotthna brhi magalamuttama.

Many gods and men did contemplate upon
As to what blissful things in life or success-generators are.
Wishing for their own total well-being, they did think so.
Tell us, O Lord, what the highest of these are.

2. Asevan ca blna paitna ca sevan
pj ca pjanyna eta magalamuttama.

Keeping away from unwise and unwholesome friends,
And seeking the company only of those who are wise,
Giving honour and service to those that are worthy recipients
These rank among the highest success-generators.

3. Patirpadesavso ca pubbe ca katapuat
attasammpaidhi ca eta magalamuttama.

Living in an appropriate area of residence,
With a record of good living in one's own past,
And with perfect mastery over one's own self --
These rank among the highest success-generators.

4. Bhusacca ca sippa ca vinayo ca susikkhito
subhsit ca y vc eta magalamuttama.

Vastness of learning and erudition, together with skills,
And perfect discipline in conduct,
And delightful propriety of speech --
These rank among the highest success-generators.

5. Mtpituupahna puttadrassa sagaho
ankul ca kammant eta magalamuttama.

Gentle care of one's mother and father,
And dutiful maintenance of one's wife and child,
Propriety and decorum in one's activities --
These rank among the highest success-generators.

6. Dna ca dhammacariy ca takna ca sagaho
anavajjni kammni eta magalamuttama.

Generosity and righteous living,
And courteous care of one's own kith and kin,
Blameless in one's own conduct --
These rank among the highest success-generators.

7. Arati virati pp majjapn ca saamo
appamdo ca dhammesu eta magalamuttama.

Restraint and departure from evil ways,
Abstinence from intoxicants and all drugs too,
Diligently active in the pursuit of goodness --
These rank among the highest success-generators.

8. Gravo ca nivto ca santuhi ca kataut
klena dhammasavaa eta magalamuttama.

Respectful and gentle in one's behaviour,
Contentment and a profound sense of gratitude,
Regular listening to the dhamma --
These rank among the highest success-generators.

9. Khant ca sovacassat samana ca dassana
klena dhammaskacch eta magalamuttama.

Forbearance and pleasantness of speech,
Meeting one's religious clergy,
Regular discussions on the dhamma --
These rank among the highest success-generators.

10. Tapo ca brahmacariya ca ariyasaccnadassana
nibbasacchikiriy ca eta magalamuttama.

Religious austerity and celibate living,
Realization of the Noble Truths,
Attainment of the goal of Nibbna --
These rank among the highest success-generators.

11. Puhassa lokadhammehi citta yassa na kampati
asoka viraja khema eta magalamuttama.

When battered by the realities of the world,
If one's mind never tends to tremble,
And it stays secure, griefless and stainless --
These rank among the highest success-generators.

12. Etdisni katvna sabbattha m-aparjit
sabbattha sotthi gacchanti ta tesa magalamuttaman'ti.

Having successfully accomplished all these,
Undefeated they are everywhere.
Success and serenity, they achieve everywhere --
This is their highest achievement of success.

Sn. vv. 258 - 269

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Ratana Sutta : The Collection of Jewels

[The text translated Suttanipata-PTS p 39-42]

1. Yndha bhtni samgatni
bhummni v yani va antaikkhe
sabbeva bht suman bhavantu
atho'pi sakkacca suantu bhsita.

Whatever beings are gathered together here,
Of the land below or of the skies above,
May they all be thoroughly pleased in mind,
And listen respectfully to what is being uttered now.

2. Tasm hi bt nismetha sabbe
metta karotha mnusiy pajya
div ca ratto ca haranti ye bali
tasm hi ne rakkhatha appamatt.

May all those beings therefore be attentive.Let them develop loving kindness towards the human progeny. They that bring them offerings by day and by night, Let the extra-terrestrial beings diligently keep watch over them.

3. Ya ki ci vitta idha v hura v
saggesu v yam ratana pata
na no sama atthi tathgatena
idam ' pi buddhe ratana pata
etena saccena suvatthi hotu.

Whatever thing of value there be here or elsewhere,
Or in the heavenly worlds whatever delightful treasure be.
There's nothing that matches with the Buddha, the Thus-Gone One.
This is a point of great merit in the Buddha.
May there be bliss by virtue of this truth.

4. Khaya virga amata pata
yadajjhag sakyamun samhito
na tena dhammena samatthi ki ci
idam ' pi dhamme ratana pata
etena saccena suvatthi hoti.

That termination, that detachment, that blissful deathlessness
Which the Sakyan Sage in his self-composure did attain.
There's nothing that equals that dhamma.
This is a point of great merit in the Dhamma.
May there be bliss by virtue of this truth.

5. Yambuddhaseho parivaayi suci
samdhin tena samo na vijjati
idam'pi dhamme ratana pata
etena saccena suvatthi hotu.

That state of tranquillity which the Buddha Supreme hailed
As being pure and uninterrupted in its fruition,
There is none to equal that state.
This is a point of great merit in the Dhamma.
May there be bliss by virtue of this truth.

6. Ye puggal aha satam pasatth
cattri etni yugni honti
te dakkhieyy sugatassa svak
etesu dinnni mahapphalni.
idam ' pi saghe ratana pata
etena saccena suvatthi hotu.

Those eight persons who have been praised by the virtuous,
They constitute four pairs.
Those disciples of the Well - Gone One
Are worthy of honour and offerings.
Gifts made unto them bear bounteous fruit.
This is a point of great merit in the Sangha.
May there be bliss by virtue of this.

7. Ye suppayutt manas dahena
nikkmino gotamassanamhi
te pattipatt amata vigayha
laddh mudh nibbuti bhujamn.
idam ' pi saghe ratana pata
etena saccena suvatthi hotu.

Those endowed with firmness of mind
Are setting forth within the dispensation of Gotama.
Having acquired immortality, they have reached their goal.
Obtaining it free, they enjoy that cessation.
This is a point of great merit in the Sangha.
May there be bliss by virtue of this.

8. Yathindakhlo pahavi sito siy
catbhi vtebhi asampakampiyo
tathpama sappurisa vadmi
yo ariyasaccni avecca passati.
idam ' pi saghe ratana pata
etena saccena suvatthi hotu.

Like the Indra's Pole firmly planted in the ground
Which the winds from the four quarters cannot assail.
I hold the man of virtue to be like unto that,
The one who penetratively sees the Noble Truths.
This is a point of great merit in the Sangha.
May there be bliss by virtue of this.

9. Ye ariyasaccni vibhvayanti
gambhrapaena sudesitni
kicpi te honti bhusappamatt
na te bhava ahama diyanti
idam ' pi saghe ratana pata
etena saccena suvatthi hotu.

They who nurture the Noble Truths,
Truths well expounded by him of Profound - Wisdom.
They, even through delays great or small,
Incur not an eighth birth in samsra.
This is a point of great merit in the Sangha.
May there be bliss by virtue of this.

10. Sahvassa dassanasampadya
tayassu dhamm jahit bhavanti
sakkyadihi vicikicchita ca
slabbata vpi yadatthi ki ci
cathapyehi ca vippamutto
cha cbhihnni abhabbo ktu
idam ' pi saghe ratana pata
etena saccena suvatthi hotu.

Together with his acquisition of correct vision,
Three hindering factors get eliminated.
Erroneous view of selfhood and sceptical doubt,
Holding on to rituals and vows, and whatever else there be.
Freed from the four states of degeneracy,
Such a one is incapable of committing the six grave crimes.
This is a point of great merit in the Sangha.
May there be bliss by virtue of this. .

11. Kicpi so kamma karoti ppaka
kyena vc uda cetas v
abhabbo so tassa paicchdya
abhabbat dihapadassa vutt.
idam ' pi saghe ratana pata
etena saccena suvatthi hotu.

Even though he commits an act of evil
Through thought, word or deed,
He is incapable of concealing it.
For it has been declared impossible
For one who has gained his vision.
This is a point of great merit in the Sangha.
May there be bliss by virtue of this.

12. Vanappagumbe yath phssitagge
gimhamse pahamasmi gimhe
tathpama dhammavara adesay
nibbagmi parama hitya
idam ' pi buddhe ratana paita
etena saccena suvatthi hotu.

Like unto a bush in the jungle that's in full bloom,
In the hot month of early Summer,
Such a lovely dhamma, a dhamma leading to Nibbana,
Out of highest compassion did the Lord preach.
This is a point of great merit in the Buddha.
May there be bliss by virtue of this.

13. Varo vara varado varharo
anuttaro dhammavara adesay.
idam ' pi buddhe ratana pata
etena saccena suvatthi hotu.

The Buddha who is supremely noble,
As the knower, the giver and bringer of what's noble,
Unsurpassed as he is, preached this excellently noble dhamma.
This is a point of great merit in the Buddha.
May there be bliss by virtue of this.

14. Kha pura nava natthi sambhava
virattacitt yatike bhavasmi.
te khabj aviruhicchand
nibbanti dhr yathyam padpo.
idam ' pi saghe ratana pata
etena saccena suvatthi hotu.

The past has been worn out. There's no more new genesis.
They are with detached thoughts for a future birth.
Their seeds are totally destroyed.
Their wishes and longings will never sprout again.
These great wise men will completely pass away,
Like the blowing out of the flame of this lamp.
This is a point of great merit in the Sangha.
May there be bliss by virtue of this.

15. Yndha bhtni samgatni
bhummni v yni va antaikkhe
tathgata deva-manussa-pjita
buddha namassma suvatthi hotu.

Whatever beings are gathered together here,
Of the land below or of the skies above,
Let us pay homage to the Buddha,
The Tathgata who is honoured by gods and men.
May there be success, security and prosperity.

16. Yndha bhtni samgatni
bhummni v yni va antaikkhe
tathgata deva-manussa-pjita
dhamma namassma suvatthi hotu.

Whatever beings are gathered together here,
Of the land below or of the skies above,
Let us pay homage to the Dhamma,
The Tathgata who is honoured by gods and men.
May there be success, security and prosperity.

17. Yndha bhtni samgatni
bhummni v yni va antaikkhe
tathgata deva-manussa-pjita
sagha namassma suvatthi hotu.

Whatever beings are gathered together here,
Of the land below or of the skies above,
Let us pay homage to the Sangha,
The Tathgata who is honoured by gods and men.
May there be success, security and prosperity. Sn. vv. 222 - 238

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Metta Sutta :

Collection on the Development of Loving Kindness

[The text translated from the Suttanipata - PTS p. 25 - 6]

1. Karayam atthakusalena
yan ta santa pada abhisamecca
sakko uj ca sj ca
suvaco c'assa mudu anatimn.

This is what should be done [karaya] by one who is skilled in achieving his own goal of peace and tranquillity [ya ta santa pada]. He should be efficient and competent, honest and upright, pleasant and polite in speech, gentle in demeanour. He should be modest and not arrogant.

2. Santussako ca subharo ca
appakicco ca sallahukavutti
santindriyo ca nipako ca
appagabbho kulesu ananugiddho.

He should be content and satisfied and be easily supportable. He should not be over involved, and be simple in his life-style. He should keep his sense faculties calmed. He should be wise but not too bold and daring. He should not be over-attached to households.

3. Na ca khudda samcare
ki ci yena vi pare upavadeyyu
sukhino v khemino hontu
sabbe satt bhavantu sukhitatt.

He should never resort to doing anything so mean whereby the rest of the wise world would reproach him. May all beings enjoy happiness and comfort. May they feel safe and secure.

4. Ye keci pabhtatthi
tas v thvar v anavases,
dgh v ye mahant v
majjhim rassak ' ukathl.

Whatever living [breathing] things there are, all of those that tremble and those that are steady and strong, whatever are long and large in size, medium, short, minute or massive.

5. Dih v yeva addih
ye ca dre vasanti avidre
bht v sambhaves v
sabbe satt bhavantu sukhitatt.

Those that are seen or are unseen, they that live near or afar. Those that have already come into being or await birth in any form. May all those living things be blissful and happy.

6. Na paro para nikubbetha
ntimaetha katthaci na ka ci
byrosan paighasa
nतamaassa dukkham iccheyya.

Let no one ever deceive another. Nor disparagingly look upon another anywhere. Either in anger or in hostility, let no people wish the unhappiness of one another.

7. Mt yath niya putta
yus ekaputtamanurakkhe
evam ' pi sabbabhtesu
mnasa bhvaye aparima.

Just as a mother her own son [child], her only son [child], guards him at the risk of her life, in the same manner towards all beings, let one develop thoughts of unbounded love.

8. Metta ca sabbalokasmi
mnasa bhvaye aparima
uddha adho ca tiriya ca
asambdha avera asapatta.

Loving unbounded thoughts, let one develop towards the whole world : above, below and across, unobstructed, without enmity and without hostility and rivalry.

9. Tiha cara nisinno v
sayno v yvat ' assa vigatamiddho
eta sati adiheyya
brahmameta vihra idha-m-hu.

Whether one is standing, moving or seated down, or reclining, as long as he is not fallen asleep, let him develop this mindfulness. In this Buddhist dispensation, they call it the highest mode of living.

1 0. Dihi ca anupagamma slav
dassanena sampanno
kmesu vineyya gedha
na hi jtu gabbhaseyya punar-et ti.

Without taking upon oneself dogmatic views, and being endowed with moral virtue and correct vision, and having gained control over one's greed for lustful pleasures, one comes not to be born in a mother's womb.

Metta Sutta vv. 143 - 152

Note : The Sinhala translation has been omitted from this page due to the fonts.

Source : http://www.metta.lk

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