>For a long time in samsāra I lived united with you like your shadow. I was always faithful and supportive of you in all the different places we lived. However, women are frail and have little intellect. So you may at times find shortcomings [on my part]. But if you look with wisdom at each of these wrongs you will know that they did in fact help to strengthen your pāramitā (perfections or virtues needed to become a Buddha). Thus even wrongs done by me were in fact a source of benefit to you.

>Leaving out other times, it is said that I treated you harshly in our Kusa Jātaka [existence]. You were then born as King Kusa and I as Pabāvati. At a time when I was intoxicated by my own beauty you disguised yourself and threw elephant dung and horse shit at me and sat on your elephant and made mocking gestures and faces at me and taunted me. Then, even though I spoke abusively to you I did so in ignorance. Since there is no demerit in a non-volitional act I did no wrong.

>When you hid in the royal pond and grabbed my hand saying, “I am King Kusa” how could I believe that a king could have a face like that—one that shamed the full moon in its [flat] ugliness. You who, in a past birth, had looked enviously at a Paccēka Buddha when he was accepting an offering of flat cakes; because of that wrongful act you were born with an extremely repulsive face like a flat cake, terrifying all who saw it. “How can a king have a face like this? Surely it is a demon” I thought and mocked you as I would a demon. Therefore then too I was not to blame.

>Thereafter I took my retinue, left [you, my husband] King Kusa and returned to my [natal] home. That too was a result of a fervent wish I had made in my past. Therefore I was again not to blame. [Pabavati then goes on to state how her actions, though at the time abusive and hurtful were in fact beneficial to the Bōdhisattva in that it enabled him to cultivate the ten virtues necessary to become a Buddha. She lists them one by one.]

>“In that life, because of certain wrongs on my part, my husband in his devotion to me gave over his kingdom to his mother [in order to follow me] and in doing so perfected the virtue of Generosity (dāna pāramitā).

>After you had won my affection in that life, because of your great love for me, you never sought other women and so observed the Five Precepts (panca sīla), thereby perfecting the virtue of Moral Conduct (sīla pāramitā).

>In your devotion to me alone, in giving up your kingdom and traveling alone you perfected the virtue of Selflessness (nekkhamma pāramitā).

>Learning different crafts [and skills] in order to create objects just for me, you perfected the virtue of Knowledge (paññā pāramitā).

>In traveling four hundred leagues just to find me, you who lived the sheltered soft life of a king perfected the virtue of Effort (vīriya pāramitā).

>Moreover, you who were king of all Dambadiva, instead of thinking, ‘I will bring her back by force’ bore me no ill will or anger. You bore with patience my angry words and thereby perfected the virtue of Kindness (karunā pāramitā).

>“King Kusa, those who know how to make predictions will tell you that I will never be your wife. Your hope of getting me is like trying to get water to spring from a stone, or getting the wind to blow, or raising your hand to touch the moon. Do not expect to win me. Go back to your home,” I said, deceptively. You said, “As I am a man I will certainly make you my chief queen [some day]. I will not go back to my kingdom without you” and in speaking so adamantly—words that you then later made come true—you perfected the virtue of Truth (satya pāramitā).

>The [whirling] top you flung in one instant turned for fifteen hours and by your resolve you created various images of your forlorn love for me, for no other creature but me to see. So much so that even god Sakra’s heaven was moved. You thereby perfected the virtue of Resolve (adhittāna pāramitā).

>When seven enemy kings, ignorant of the kind of person you were, came seeking to marry [me] the chief queen of the king of all Dambadiva, you caught them and tied their hands with your shawl. But showing no anger at the time you let them go and even gave gifts of women. By that act you perfected the virtue of Compassion (maitri pāramitā).

>In all those situations, unshaken, still as the mountain Mēru, by all you achieved you perfected the virtue of Equanimity (upekkhā pāramitā).

---

>The woman who emerges from this text is not just the devoted wife and companion but a woman with a razor-sharp intellect who with almost legalistic acumen transforms negative material to make a positive case for herself. Each negative act she claims was beneficial in that it did propel the Bōdhisattva Kusa to perform the actions needed to fulfill each one of the Ten Perfections or dasa paramita.

---

An excerpt from the Pūjāvaliya (Garland of Offerings), a popular 13th-century Sinhala Buddhist Classic.

Source: Yasodharā, the Wife of the Bōdhisattva: The Sinhala Yasodharāvata (The Story of Yasodharā) and the Sinhala Yasodharāpadānaya (The Sacred Biography of Yasodharā) - Translated with an Introduction and Notes by Ranjini Obeyesekere

>The one who is happy and happily excellent, who has given up wholesome and unwholesome deeds,
Who found the deathless peace of the Deathless, who found the Matchless (nibbāna), and gives the Matchless (to others),
Who found the Refuge, and is the refuge for the world, the one without passions, who makes the passions fade,
The one without fear, who leads to that fearless place: I will revere (Lord Buddha), the Leader.

>Having body and limbs lovely to the eyes,
Endowed with a noble and sweet voice,
The receptacle of many measureless virtues:
I worship that incomparable One of Ten Powers.

>He who is Buddha, the bearer of steadfast knowledge,
Who underwent in the continual round of existence, both bodily
And mental suffering for the sake of the world:
I worship Him, who is a blessing for men and gods.

>He who has the thirty-two beautiful marks on his body,
Whose body shines with an effulgence of light,
Who possesses an ocean of wisdom, steadfastness, morality and virtue:
I worship that Sage who is in his final birth.

>Like a fresh sun rising in the morning,
With charming grace in the midst of those who strive,
Having a face like a full moon, lust-free:
I worship the omniscient Lord of Sages.

>Endowed with merit, at the root of the Bodhi tree
the Happy One, after defeating Māra and his army,
Awoke to Wisdom as the dawn broke:
I revere Him, the unbroken one, who defeated the (five) deaths.

>That one having the sword of undefiled knowledge that cuts off passion and so on,
Who holds up the shield known as mindfulness,
Who is adorned with the decoration of an ocean of morality: Him
I revere, the one endowed with noble knowledge and psychic power.

>That abode of sympathy, who (overcoming) difficulties everywhere,
And, overcoming the ocean of existence, attained the highest,
The well-composed Lord of the Three Worlds who is a benefit (to others):
I bow down to the measureless All-Seeing One.

>In this place and that place he accumulated a store of perfections,
He has attained the happy resting place of the virtuous,
And is the origin and source of happiness for men and gods,
I revere the noble Victor, who (overcame) the disrespectful fools.

>The Sage and skilful mariner ascended the ship of the Path-factors,
Grasped with the hand of knowledge the oar of exertion,
And crossed over the manifold ocean of existence:
I revere Him, who understood, abandoned distress and crossed over.

>He who fulfilled the thirty perfections equally,
Who, under the noble Bodhi tree, saw the Four Truths,
Attained the noble psychic powers, which benefit gods and men:
I bow down to the Victor, who stilled (rebirth in) the three (planes of) existence.

>Having the marks that arose because of hundreds of merits, passionless,
Superior like the sky, firm like (Mount) Meru,
Cool, like the lotus, endowed with morality,
who endures (like) the Earth: I bow down to the Victor.

>He who is the wise Buddha, like the sun shining in the day,
Resplendent, producing delight, while sitting on his stone throne,
Taught the Abhidhamma, which gives the happiness of safety,
to the gods: I always revere Him who is Matchless.

>He who has tender skin on his lotus feet,
Who is unconfused, not lacking (in knowledge) about the three worlds,
Who has attained the incomparable,
Who is unequalled and honoured by the whole world: I revere Him, the Lord.

>The Buddha with steady mind, who brought together men and gods,
Who, with the lustre of the light of wisdom destroyed the darkness (of ignorance),
He who greatly desires the welfare and benefit of men and gods, Him
I worship, the great compassionate (Buddha), with infinite knowledge.

>The deposit of all virtues, the Lord of Sages, who, after approaching
The Wood called Isipatana, the abode of those restrained,
And rolling the Dhamma-Wheel, which cut off unwholesomeness in that place:
I revere Him of incomparable beauty, who should be worshipped.

>Surrounded by the pure, brilliant with beautiful radiance,
The abode of many glories, endowed with guarded senses,
And beautiful marks beginning with the disk of the sun and the moon:
I revere with respect the Happy One, worshipped by gods and men.

>With the raft of the Path, he crossed over the waves and currents of delusion, anger and desire
The ocean of existences; the fearless one fully crossed over, and he established humanity’s
Shelter, safety and unequalled refuge, the one (true) haven:
I revere the King of the Dhamma, that field of merit, who gives the ultimate bliss.

>The Lord of Sages sitting at the root of the Kaṇḍamba tree, seeking the benefit of others,
Quickly wrought a wonder by scattering water and fire that was pleasing to the eyes,
Destroying the false net (of views), this miracle was not left undone by the Sage:
I worship Him, the praised origin of supreme delight, endowed with psychic power.

>That clever Sage, who is the rising dawn of compassion, having extensive knowledge,
Who leads over the watery ocean what are called lotuses with the noble rays of his Dhamma,
And Awakens the pure of heart in the pit of the three worlds, widely-renowned,
The one (wisdom) eye of the three worlds, who endured suffering: I revere Him, the Great Sage.

>That Victor who, in countless lives, gave both his children and wife, his limbs and life,
Without a clinging mind, for love of Awakening, to he who desired it,
And after the perfection of generosity fulfilled the others, like the perfection of virtue and so on,
And reached the Highest through their (inherent) power: I revere Him, the one (true) Island.

>The Great God above all gods, bearing his last body, having broken the (five) killers, unbroken (himself),
Who spread the light of wisdom on people, and attained Awakening on the noble victory seat,
Surrounded by brahmas and others, speaking with a noble voice, having given up low actions,
Greatly delighting the worlds: I always greatly revere Him, the Lord of Sages, the Lord of the (five) Sages

>The Buddha, having a form like the banyan tree, soft hands and feet, a voice like brahma, calves like an antelope,
And a foreskin that covers the organ, the Happy One, with steady feet,
Soft hair between the brows, the Happy One, straight-limbed (like) a brahma,
Having blue eyes, long heels, exquisite skin, whose taste buds are the very best,

>Having forty of the best teeth, even teeth, a full back between the shoulders,
Wheel-marked feet, unflawed teeth, He who defeated the killers, having high ankles,
Who, while standing, without bending, with both his soft hands, can touch his knees,
Whose body is round, the Victor, having eyelashes like an ox, the upper half of whose body is like a lion,

>Having seven fat areas, long fingers, the Happy One, with one hair to a vesicle,
Full white teeth, smooth, golden skin, with black hair on the top of his head,
The Sambuddha, having a broad tongue, then a lion-like jaw, webbed feet and hands,
Whose head has a crown, the Lord endowed with these (thirty-two) qualities: I revere Him, the Great Sage.

>The sound, “Buddha, Buddha” is extremely rare in the world, what to say of Buddhahood?
Therefore the wise and good, wishing for various sorts of benefit and happiness,
Desiring their (true) welfare, should always revere Him, who is fearless, worthy, honoured by gods and men,
The incomparable One of Ten Powers, who increases the happiness of the world.

>May I, through this merit in the future (become) subtle-minded, mindful, satisfied,
Clever, with wise and upright view, not lacking in energy, wealthy, generous,
Quick-witted, strong, resolute, living for others’ benefit, long-lived, healthy,
Rich, beautiful, famous, powerful, renowned, endowed with patience.

>In the here and now may I be faith, generous, glorious, detached,
Modest, having spiritual friends, delighting in the good, protecting the five precepts and so on,
With no desires, no anger, being upright in heart, having psychic power, immeasureable (qualities),
Praiseworthy, with loveable words, one who knows a good person’s virtue and may I be devoted (to the Triple Gem).

>Thus the wise one who recalls even one of the verses
Amongst the verses which indicate the characteristic virtues of the Lord

>Will be free from the four downfalls, accomplish a double welfare,
Destroy the net of misfortune, and be one who receives benefit and happiness,

>He will be master of men and gods, or rule the four continents,
And in his last body, with a white umbrella (over him), he will attain final knowledge,

>And, having mounted the vehicle of meditation, he will come by peace and good conduct.
Also in this existence (he will be) healthy, long-lived,

>Worshipped by the whole world, with a mind that greatly delights in meditation,
Dear to the people and pleasing: what to say of those who remember the (whole) collection (of verses)?

---

Source: Namakkārapāḷi translated by Ānandajoti Bhikkhu

Telakaṭāhagāthā is an ancient Pāli gāthā from the early Theravāda period in Sri Lanka, said to have been uttered by Kalyāṇiya Thera after King Kalyāṇi Tissa threw him into a cauldron of boiling oil, suspecting him of involvement in an intrigue with his queen.

Excerpt from "Verses of a Dying Arahant: A New Translation and Revised Edition of the Telakaṭāhagāthā" by Alastair Gornall and Aleix Ruiz-Falqués

>The dramatic events leading to the death of our author occurred in the reign of King Tissa (306–207 BCE) of Kalyāṇī (Kelaniya). His queen was conducting an affair with his banished brother Uttiya and was communicating with him via a secret messenger disguised as a Buddhist monk. The king found one of these messages, though he mistook the disguised youth as another monk from Kalyāṇī who visited the palace every day for alms.

>Enraged, the king ordered that the elder from Kalyāṇī should be boiled alive in a cauldron of oil. When the elder was thrown into the boiling cauldron by the palace guards, however, he hovered above it "like a royal haṃsa" and recited a hundred-verse poem. Upon uttering the last verse, he gained enlightenment and passed away.

>In the Sälalihiṇisandeśaya of Śrī Rāhula (v. 71), a later, fifteenth-century poem, there is mention of a temple that was built in Kalyāṇī to mark the spot where the saint was executed and which is described as a site of veneration for Buddhist pilgrims. It is due to this frame story that the work has become known as the Telakaṭāhagāthā, the "Cauldron of Oil Verses".

---

Telakaṭāhagāthā: Cauldron of Oil Verses

Homage to that Blessed One, Arahant, Perfectly Enlightened Buddha.

May the King of Lanka, who walks like a royal elephant, be victorious,
whose arms are charming, long, and stout like the body of a great serpent,
who is devoted to good conduct, an abode of virtues,
established in the Dhamma, free from anger, pride, and arrogance.

He who is honored by all worlds, an abode of compassion,
a mine of liberation, a full moon in the sky of the solar dynasty,
who has fully awakened to the entire vast ocean of knowable things,
bow down with your heads to that supreme sage, the best of the world.

That undefiled staircase to the abode of the devas,
a bridge for crossing the ocean of saṃsāra,
the safe path devoid of all fears of evil destinies,
always pay homage to that Dhamma expounded by the Sage.

That field of merit where, with serene hearts,
people, having given even a little, obtain immense results,
that Saṅgha, always highly praised by the Ten-Powered One,
always pay homage to that Saṅgha, the immeasurable field of merit.

By the great power and might of the Triple Gem,
the three worlds attain liberation;
there is no protection equal to the Triple Gem;
therefore, O people, always resort to that Triple Gem.

The King of Lanka, solely devoted to the welfare of others, without craving,
also keeps vigil through the night, an abode of compassion;
he awakens the world, desiring its welfare:
O awakened ones, practice the Dhamma!

O good friends, devoted to helping beings,
undistracted, are rare in this world.
Approaching the King of Lanka, who is rich in virtues, a good friend,
walk the Dhamma, free from defilement and heedlessness.

The Dhamma is the refuge of the three worlds, the supreme among tastes;
the Dhamma is the most precious gem among gems in the world;
the Dhamma is the cause for the destruction of suffering in the three existences;
O awakened ones, practice the Dhamma!

O people, overcome sleep, cultivate the immeasurable—
suffering, impermanence, and non-self here.
Abandon attachment to the body, which is like a decaying vessel;
O awakened ones, practice the Dhamma!

"I have no time today, I will do the Dhamma tomorrow"—
with such laziness here, in wholesome practices,
one is not able to be in the three times and the three worlds;
indeed, there is no man free from death.

Just as a clod thrown into the sky by someone
instantly reaches the ground due to its weight,
indeed, being born is the one and only reason here
for the world to always go to death, is it not?

Indeed, for a man falling from a mountain peak,
there is no cause for escape in between.
Indeed, beings in the three existences go to death;
abandon attachment to sensual pleasures and even to life.

Indeed, rain showers fall to the earth,
released from widespread cloud mouths like lightning flashes.
Similarly, people, amidst the terrible precipice of death,
indeed fall; no one in existences is permanent.

At the shore, mighty and forceful rows of waves
constantly come to destruction in the abode of waters.
Similarly, the lives of humans and devas
come to destruction in the terrible ocean of death.

Even though he is obstructed by excellent chariots, horses, and chief elephants,
and by powerful and armed warriors,
that bull of death always deceives the world,
and indeed strikes down the staff-like three worlds.

Behold! A lamp extinguished by a strong wind,
even if it has great brilliance, quickly comes to destruction.
Similarly, in the world, by the fierce wind of death,
the great lamp of human life quickly perishes.

Even great kings like Rama and Arjuna,
heroes who formerly conquered enemy hosts in battle,
they too, with bodies submerged in the fierce flood of death,
perished in the world. Who is free from death?

Wealth and the earth girded by oceans,
various attainments, and even beauty of form,
all these, and also friends, children, and wives—
who accompanies whom going to death?

Brahmas, Asuras, mighty hosts of gods,
Gandhabbas, Kinnaras, Mahoragas, and Rakkhasas,
they and all others, like moths with exhausted merit,
in the end fall into the flame of death's fire.

Those chief disciples like Sāriputta,
pure, always dispelling defilements, attained to supreme psychic powers,
they too were swallowed by the jaws of death,
and, like lamps struck by fire, came to an end.

Even the Buddhas, with pure and lovely eyes like lotus blossoms,
whose beautiful forms were adorned with the thirty-two marks,
the Lords of the world, who caused the destruction of all defilements,
were crushed by the great elephant called death.

He shows no compassion for the sick, nor for the aged,
nor for young children absorbed in play.
The great elephant king, death, constantly kills the world
like a forest fire ceaselessly destroying the entire forest.

The water in a pond does not become full,
nor does a fire become satisfied with much wood.
Likewise, having consumed even the entire three worlds,
O merciless death, you do not indeed find satisfaction.

Behold! The unfortunate world, overpowered by delusion, helpless,
falls into the terrible jaws of death.
The ignorant person finds delight in sensual pleasures
which are like the oscillating waves of a swing, comparable to a dream.

Even death alone is capable of striking down the three worlds;
how much more so when accompanied by merciless old age?
Who would desire life in these three existences,
when a person born is like a dream-like encounter?

Having seen this world constantly sick, fearful, sorrowful,
and overcome by anger, pride, delusion, and old age,
if one does not experience even a slight tremor,
then woe to that cruel person, woe to death!
Oh, oh! Do you not see death, wielding old age,
constantly afflicting the entire three worlds?
Why, O fearless ones, do you spend the night mercilessly?
Practice the Dhamma, which dispels defilements, always, diligently.

O people, cultivate this perception of death always in the world,
with self-restraint, for the avoidance of death, Māra.
Indeed, for such a person devoted to cultivation,
all craving rooted in the body is abandoned without remainder.

Old age pollutes beauty, which is dearer than anything;
a terrible disease takes away all strength from oneself.
O people, death destroys the very self, protected by various enjoyments;
what benefit is there in this existence?

Fallen into the wide mouth of the ocean of saṃsāra,
whose waves are diseases struck by the wind of kamma,
do not, do not be heedless; strive for liberation.
Indeed, heedlessness is the cause of suffering for humans.

Possessions, friends, children, servants, relatives,
wives who are like life itself, and also fields and property—
all these do not follow a person going from here to the other world,
just as good and bad kamma do in the world.

O people, in the ocean of existence, fleeting like lightning,
thrown by that great wind of past kamma,
the ship of the body indeed breaks apart in an instant;
hold onto the supreme essence of virtues in your hand.

This existence, even though protected in many ways, constantly breaks apart
here, like an unfired pot.
Practice the Dhamma, which is established in heaven;
Dhamma, well-practiced, gives results right here.

Always delighting in the beloved kingship of devas in heaven,
Even the wise, whose merits are exhausted, fall from us;
All happiness, in heaven and on earth, ends in separation.
Who, being wise, would find delight in the pleasures of existence?

The Buddha, with his assembly of disciples, the sole Lord of the world,
And the full moon, surrounded by a host of stars,
Even Sakka, whose lotus-feet are adorned by the crowns of devas,
Who among those born in the three realms is not like a lump of foam?

Even seeing the charming adornments, the beauty of youth and form,
And the association with dear ones, similar to oneself, as fleeting as lightning,
One still commits heedlessness, oh, you people deluded by ignorance,
Entangled in the lust for existence;

A son becomes a father; here a son becomes a mother's husband.
A woman sometimes becomes a mother, and a father a son.
Thus, the world of living beings always revolves,
In the truly ever-fickle spectacle of birth;

Having delighted previously amidst various blooming vines
And beautiful celestial maidens in the Nandanavana, even devas,
Oh, they sometimes experience suffering in the dense,
Extensive thorn-filled forests of silk-cotton trees;

Having eaten delicious food in golden vessels,
Foremost devas in heaven, endowed with great power,
They sometimes, dwelling in the abodes of hell, greedily
Swallow a glowing ball of iron;

Having enjoyed the entire earth as supreme human rulers,
And delightful divine happiness in heaven as lords of devas,
Sometimes they dwell on razor-sharp earth,
Or here, followed by great charioteers;

Having sported previously with celestial nymphs amidst the playfully diverse wave-garlands
And dances, attended by the crowns of great rulers of the earth, as excellent devas,
Accompanied by enchanting women,
They also fall into the most terrifying Vaitaraṇī river;

The blooming, luxuriant vines and fruit-laden,
Delightful and captivating Nandanavana forests,
The caves with lovely, full mouths of celestial nymphs,
And the peaks of Mount Kelāsa and Meru also come to destruction;

Possessions are like a swing, wind, fire, and waves;
Lives are as fleeting as a flash of lightning;
The body is like an illusion, a mirage, a water bubble.
Who would cherish attachment to life and prosperity?

What suffering is there not in dreadful existences?
Who among beings is not a vessel for such diverse suffering?
One is born, overcome by death, disease, and old age.
What good person, not a fool, would yearn for delight in existence?

Who would swallow a glowing iron ball,
Or in some way, with the palm of the hand,* a fearsome,
Endless arising of suffering, and a flowing of impurity?
What wise person would desire this body?

In the world, there is no fear equal to death for humans;
There is no suffering whatsoever equal to the pain of illness;
There is no disfigurement equal to old age.
Yet, oh, through delusion, one takes delight in the body;

It is coreless like a hollow plantain trunk or a banana tree,
One destroys oneself for one's own sake.
Even fostered, like an ungrateful bad friend,
The body does not follow one as time passes;

That self-existence, which is like a lump of foam, like a poisoned dart,
A dwelling place for water, wind, fire, earth, and snakes,
Like a dilapidated house, extremely frail,
Seeing this, how can a wise person find delight?

Life's duration approaches its end moment by moment;
Death, with the axe of old age in hand, follows to strike.
That past time does not return.
Is this suffering in existences truly inconceivable?

For one with a short lifespan, death is easy in existences;
For one with a long lifespan, there is old age and many calamities.
Thus, in existence, there is suffering in both ways.
Practice the Dhamma for the destruction of suffering;

Oh, for beings oppressed by the great fire of suffering,
Dwelling in the rounds of existence in the three worlds,
There is no time for heedlessness regarding wholesome conduct for all beings.
Oh, oh, cultivate supreme wholesome deeds;

Happiness is slight, like a drop of water on a blade of grass;
But suffering in the entire world is like ocean water.
Even that is a mere perception by nature.
Indeed, the entire three worlds are nothing but suffering;

Since the body does not follow one for one's own sake,
A fool performs various kinds of suffering here.
Indeed, the body is always a vessel of strife and impurity in the world.
One who delights in the body constantly encounters calamity;

Observe this body, a receptacle of excrement, a source of impurity, foul-smelling,
A abode of boils, sharp spears, poison, snakes, and diseases,
A dwelling place for old age and death,
Empty, ever devoid of substance, and contemptible;

Do not defile this existence, which is suffering, impermanent, and impure;
There is never anything permanent.
Oh, there is not even a little essence here.
Cultivate the Dhamma, which is the essence; abandon heedlessness;

In the five aggregates and these six sense-bases, which are like an illusion, a mirage,
A banana tree, a hollow plantain, a lump of foam, a wave of the Ganges,
And a water bubble,
There is no self. Who, not a fool, would deny this?

If the son of a barren woman, in a chariot made of a rabbit's horn,
Were to drive for a very long time, holding the shaft,
Then one might call the body, which is like the flame of a lamp, momentary,
A self, but it is far more fragile;

Just as a fool might drink the water of a mirage up to his neck
With a vessel made of water bubbles,
So, out of delusion, he would truly declare this body, which is devoid of essence like a banana tree,
To be a self;

Whoever desires to dwell in the water of a mirage with the flower of a fig tree,
That fool experiences weariness.
One destroys oneself for one's own sake;
There is never a self in this body;

Just as a person, thoroughly dissecting a banana tree,
Would not obtain even a little essence,
So too, in these five aggregates and six sense-bases,
Which are empty, one does not obtain any essence;

Without thread, there is nothing like cloth here;
Without a body, there is truly no being here.
The body is devoid of self-nature, subject to momentary dissolution.
What other self is there here on earth for the sake of a self?

Oh, seeing mirage water from afar,
A foolish deer rushes towards it, perceiving it as water.
Similarly, in this body, which is devoid of self-nature and appears distorted,
One develops craving through imagination;

In the body, which is devoid of self-nature and exists through imagination,
There is truly no self, just as there is no lightning within the sky.
Meditate, O devoted meditators, free from heedlessness,
On the perception of anattā for the eradication of all defilements;

This body, smeared with saliva, feces, blood, tears, and fat,
A receptacle of impurity, devoid of essence, detestable,
Beings always abandon it as repulsive,
Just like a pot filled with various impurities;

Even by bathing with all the water of the four oceans,
And applying supreme fragrance as vast as Mount Meru,
A person never attains purity.
Oh, what virtue, pray tell, do you see in existence?

That body itself is a repository of various impurities;
That body itself is subject to slaughter, bondage, and disease;
That body itself is a wound broken in nine places;
Without the body, there is no fearsome charnel ground;

If the internal parts, such as urine and feces,
Were to exit from the body and pass outside,
Would not mother and father become unkind and lose their affection?
What then of relatives, children, and wives?

Just as the body is a house for a multitude of worms with nine openings,
Mingled with flesh, bones, fat, blood, and foul-smelling,
Those who, having committed various evils here, nourish (it),
They are deluded by the nature of death – alas, indeed!

Like a boil, the abode of various diseases,
In the body ever filled with blood, urine, and faeces,
The man who delights in this (body), which will be devoured by dogs and jackals,
That fool will certainly grieve in the other world;

Oh, like a foam-ball, without essence,
Like an abode of excrement, ever repulsive in smell,
Like a den of vipers, full of fear, full of suffering,
The body ever oozes, like a broken salt-pot;

Just as a lotus born on earth is not despised,
Oh, even in mud mixed with impure water,
So too, good done for others, existing in the body,
Is never despised in this world;

As the body, which is excellent, full of thirty-two parts,
Is for the multitude of men and women in the world,
What purpose does it serve for the wise here?
Is it not, indeed, solely for the benefit of others?

Yet, by a very wise person, the body
Should always be carefully protected for a long time,
May one practice Dhamma for a long life, for while living,
Dhamma is indeed like a wish-fulfilling gem, oh!

Just as in milk, when medicine is well-prepared,
The power of the medicine shines forth with its essence,
So too, Dhamma practiced here in the world
Follows one departing from here to the other world, like a shadow;

Oh, just as a beautiful shadow of the well-formed body
Appears in a clear, bright mirror,
So too, having done supreme merit in the other world,
They become adorned, as it were, with that fruit;

So in the body, which is an abode of various sufferings,
Those deluded by the perception of happiness, under the sway of delusion and heedlessness,
Just as one licking honey from the sharp edge of a razor,
The foolish person certainly experiences great suffering;

In a state devoid of conceptual passion, the unintelligent person
Always experiences suffering. For the deluded one, this perception of happiness in the world,
Indeed, for the deluded one, a perception of happiness exists in this world.
What fruit does it bear when pondered?

Having gained all enjoyments, wealth, grain, and distinctions,
Oh, even one resembling the god of love in beauty,
If he meets with undesired death in youth,
He is indeed a man who harms others in the other world;

He becomes a beggar with a broken bowl in hand,
Shaven, threatened with hundreds of disparaging words,
Ever begging in the houses of enemies, wearing dirty rags,
The man who in the body steals the mind of another (his spouse) in the other world;

A woman never escapes the state of being a woman again,
A woman always becomes that man in the other world,
Who would transgress another's wife,
And always meets with many dreadful misfortunes;

He becomes wretched, foul-mouthed, dull-witted, unintelligent,
Always mute and unpleasant to behold,
Attaining incomparable suffering as a human being,
He who, being a foolish being, speaks false speech;

They become insane, devoid of shame and virtue,
Always wretched, prone to misfortune and sorrow,
Born with deformed bodies in various existences,
Like foolish ones who drank poison as if it were liquor;

Whatever evil deeds one has committed here,
For countless myriads of years,
Having received dreadful, incomparable suffering in the hells,
One also attains many various misfortunes here;

Nothing in all three worlds equals
The Triple Gem for bringing peace to the world;
By its great power, all evil vanquished,
May I always attain all happiness;

May all beings in all three worlds,
Friends, neutrals, foes, and all relatives,
Always be free from illness, fear, and sorrow,
May they attain all happiness and be joyful;

The body is like a broken pot full of excrement,
The body is always an abode of defilements and misfortunes,
The world thinks all happiness is found in the body,
The body is always an abode of death, sickness, and old age;

Death does not look upon beings as young, old, or child,
It always harasses them;
Whether standing, lying down, or walking,
I too am surely going to the mouth of death;

Thus, reflecting on this body, which is fraught with defects,
Always fix your minds upon it in your hearts,
Cultivate loving-kindness, the short reflection, the foulness, and mindfulness of death,
Diligent and restrained in self, devoted to meditation;

Having performed deeds of merit such as giving, which lead to happiness,
And having made their immeasurable fruits manifest here,
It should always be given for the welfare and happiness of others,
Oh, is that not indeed the essence held in hand?

Nothing in the world comes into being without a cause,
Just as sound is born from the cause of striking palms,
Thus, the world, distinguished by cause and effect,
Arises, ceases, and endures;

Just as ignorance is the cause of kamma,
Oh, through kamma one attains different kinds of birth;
Dependent on birth, beings always experience the suffering of old age, death, and so forth,
Beings always receive (this) throughout beginningless time; From time without beginning;

As kamma does not exist here due to the destruction of delusion, so too, from the cessation of kamma, there is no birth in existences;
From the cessation of birth, the suffering of old age, death, and so forth here,
All ceases, like a lamp by the wind;

"He who always sees the Dhamma-body of the Silent One here,
That man sees the Buddha," so he declared.
To behold the Buddha and the stainless Dhamma, the Lord of the three worlds,
Oh, strive to discern the nature of Dhamma;

Oh, like a sharply honed dart plunged into the heart,
Remove the three defects, stained with various defilements and impurities,
The receptacle of diverse misfortunes, disagreeable,
With the hook of wisdom;

All the worldly conditions do not shake
The mind, which is ever free from the dart of evil defilements,
Just as various objects such as forms, all together,
Do not shake the peak of Mount Meru touched by a great wind;

Just as the Lord of Sages, having crossed the deep ocean of perfections,
Understood the immeasurable suffering of saṃsāra and the subtle knowable,
Having destroyed the net of delusion,
Therefore, always practice supreme welfare for others;

Having abandoned the attained happiness of liberation for the sake of others,
He wandered through existences full of great fears;
Thus, always prioritizing the welfare of others,
The Dhamma was practiced by me for the benefit of the world;

Having attained the exceedingly rare human existence,
Free from all proliferation, and the fortune of the opportune moment,
Having known the Dhamma beneficial for the eradication of defilements,
What wise person would not continually practice the Dhamma?

Having attained the exceedingly rare time of the Buddha,
And likewise, the incomparable, liberating path of the good Dhamma,
And excellent spiritual friends and the fortune of discernment,
What intelligent person would not continually practice the Dhamma?

Thus, having well attained this exceedingly rare opportunity,
Free from the fault of stinginess, desiring welfare for both (self and others),
Endowed with faith and other virtues, always diligent,
Oh! Oh! Perform merit for the attainment of the Deathless;

---

Source: Telakaṭāhagāthā: Cauldron of Oil Verses

>He, who; for them, indeed;
The Teacher, for them; security, the giver;
He, the one who casts away contempt; for beings, indeed, may there not be;
He, having dispelled the world's blindness;
The Buddha, the Awakener of the lotus-like beings, indeed.

>The Victorious Sun, in the sky of the three existences;
May he illuminate the great darkness.

>Seeing the multitude of people immersed in saṃsāra, at the root of the Victorious One,
Wishing for omniscience,

>Abandoning the path of compassion, the aspiration for liberation;
He, the sage, who practiced with great compassion, I venerate him.

>My child, life, and wife, and also wealth, were given up.
The sage went for the sake of awakening, this is his loving-kindness.

>He, having abandoned his own body, and having given the highest gift;
Like the king of nāgas, he perfected the highest morality, the supreme sacrifice.

>As a king, having attained the path of renunciation, the best wisdom which dispelled ignorance;
As Vedehindo, supreme heroism; as Khantīvādī, supreme patience.

>He, as Sutasoma, the Tathāgata, the supreme resolution of Temiya;
As Ekabhugo, supreme loving-kindness; as Lomahaṃso, supreme equanimity.

>Having completed the ten perfections, which are very difficult, for supreme awakening;
He attained the essence of infinite Dhamma, I pay homage to him.

>Having abandoned the imperial sovereignty, which was acquired through benevolent actions;
He conquered Māra and his army on the earth, I pay homage to him.

>Then, the Victorious One, the source of supreme victory, of great benefit,
Meditated without blinking, I pay homage to him.

>He who, while walking, removed doubt, and walked on the jeweled promenade;
The creator of psychic powers, the Eye-possessing One, I bow to him.

>Then, the Buddha in the jeweled house, emitting six-colored rays;
He, who reflected on the Abhidhamma, revered by gods and humans, I venerate him.

>The hero who, near the banyan tree, experienced happiness, reflecting on the Dhamma;
He, who attained unique awakening with difficulty, I venerate that Sugata who resided near the banyan.

>Protected in solitude by the great Nāga Mucalinda,
From all pleasures;
He who experienced the bliss of liberation,
I venerate that conqueror of Māra, of incomparable wisdom.

>He, the compassionate one, who resided at the Rājāyatana tree,
Having partaken of the sublime food, the essence of excellent food;
The bearer of infinite virtues, who resided alone,
I venerate that Great Sage.

>The venerable, venerable victory banner,
The victorious, victorious excellent victory drink;
The lovable, lovable, well-purified, I pay homage to him;
The wise, wise one who attained equanimity.

>The Victorious One, having spent seven weeks,
Having gone back to the banyan tree;
Having arisen for the extremely subtle Dhamma,
He deliberated about preaching the Dhamma.

>Together with Brahmā, among the multitudes of gods,
Offering jeweled garlands like Mount Meru;
Having been implored, he gave his promise,
The Ten-Powered One, I pay homage for him to teach.

>Having gone to the Deer Park in Isipatana,
The Teacher taught;
The Discourse on the Turning of the Wheel of Dhamma, which explains the truths,
I pay homage to him, who then had six-colored rays.

>Having made a promise to the King of Magadha,
Having then gone to Rājagaha, he disciplined;
Beings afflicted with the disease of defilements, giving them the supreme medicine,
I pay homage to that Physician.

>In Kapilavatthu, the abode of the Sakyans, having shattered the pride of arrogance
With his psychic power;
He gave the Deathless Dhamma to his father and others,
I venerate the Lord of the Sakyans, the fearless seer.

>Anāthapiṇḍika, by name, having given up infinite wealth,
In the well-built monastery, he resided for the benefit of humanity,
Residing always for the benefit of people,
Sounding the drum of excellent Dhamma, I venerate him.

>Endowed with merit, with excellent marks,
Pure, a shining lamp;
A lamp for people, faultless, ever new and fresh,
I pay homage to the Sugata of ever new speech.

>The Muni-sun, by the rays of Dhamma, the lotus-like people;
Dispelled thick darkness and sloth, like the sun's heat;
He, the compassionate dawn, who enlightened them,
I pay homage to him, the cool sun of existence.

>He, the Lord of Sages, who shines in the middle of the sky like the moon,
Surrounded by a host of stars;
Surrounded by the noble assembly in the three existences,
I respectfully venerate that one of arisen splendor.

>The roots of the thirty Pāramitās are the primary roots,
The branches and twigs are the middle Jhānas, the body;
The leaves are the Buddha-eye, of him,
The flowers are compassion, the trunk is the path.

>The core is the Yamaka Pāṭihāriya, the pith is the Abhiññā;
The shoots are all supports, the bark is morality;
The remaining Dhammas are fruits like honey;
The rays are the skin, good conduct and characteristics.

>Many human and divine beings take shelter under his shade,
The seed of merit, widely spread and infinite, born from Dīpaṅkara Buddha, the conqueror of Māra;
The seed of merit, widely spread and infinite,
I venerate that unique and solitary Muni-tree.

>He who destroyed Māra, the rival of the tīrthiyas, and darkness,
Having established the city of Dhamma;
The gateway of sīla, the main gate,
The firmest stake of supreme faith.

>The vigilant gatekeeper, the platform of mindfulness,
The crossroads of knowledge and psychic power;
The dwelling place of the Dhamma-path, with the hall;
The Dhamma General, Sāriputta, is present there.

>The second disciple and chief priest,
The possessor of great dhutaṅga virtues, showing the excellent path;
The Vinaya expert, the Dhamma protector,
The Dhamma King, lord of the three existences.

>He is heard, he is heard everywhere, the balm for the virtuous,
He is measured, he is measured, the abode of infinite virtues, a refuge;
He is honored, he is honored by beings, the object of homage, whom I venerate;
In every existence, he is the auspiciousness of the three existences, the neck.

>Pleasing to the world, a delightful gem;
He who reached the end of the world, untouched by fear;
The banner of the world, dispeller of pride;
The teacher of the world, the highest object of offerings, I pay homage.

>The crown's foremost fruit, the eye's ointment,
The ear's ornament, the mouth's ornament;
The neck's adornment of psychic power, of incomparable flavor,
The action-knower, the two-part-knower.

>The waist's adornment, the middle knowledge,
The anointing of compassion, the ornament of endurance;
The faultless garment, unsurpassed,
That unique supreme sage, I pay homage to him.

>The excellent indicator of mindfulness, supreme wisdom like a thunderbolt,
The vehicle of good energy, the mountain of joy;
The supreme concentration like a householder's, the unwavering faith;
The equanimity like a thunderbolt, the seven factors of awakening.

>The four bases of psychic power, unparalleled,
Well-surrounded by kings who are free from defilements;
The pure assembly, pleasing to gods and humans;
I venerate the Wheel-turning Monarch, the Ten-Powered One.

>Concentration is extensively developed, the sixth mountain is mindfulness,
Energy is fifth, the middle life is excellent conduct and speech,
Third is right speech, second is supreme speech,
And initial thought is the seventh factor of awakening.

>The ocean, the source of various knowledges,
The refuge of those with great psychic power, free from mental defilements;
Radiant and beautiful with unfading splendor;
I pay homage to the Sugata, the King of cities like Meru.

>The ocean of jeweled Dhamma with the water of morality,
The waves of Abhiññā, the deep and firm banks of mindfulness;
The extensive knowledge, the noble refuge with pure water;
The eight wonderful and astonishing qualities, the imperturbable one.

>The confluence of many rivers, of one taste,
Difficult to approach, with boundless provisions;
I pay homage to that fortunate one who has many vessels,
The supreme ocean, the best river, of the two-footed one.

>He drew the bow of Pāramī virtue,
With incomparable sharp insight, from his mouth;
With the arrow of steadfast resolve, with the supreme sword,
Dispelled defilement, which is like the sky, with one penetrating thought.

>He who revealed the supreme path and the quiver,
That one of unique strength, the ornament of Dhamma, I venerate him;
I salute the Netti, the infinite knowledge, firm as a mountain,
the breath of the Omniscient One, the staff of psychic power.

>The excellent rain of austerities, faith as the good seed,
Intelligence as a yoke and plough, moral shame as a goad;
Well-composed tranquility as a rope, mindfulness as a pair of oxen,
Energy as a heavy load bearer, the foundation of truth.

>Whose vows are restraint, gentleness, and liberation;
Whose refuge averts great suffering;
Who is endowed with the fruit of immortality, rich in many essences—
That Sugata, the great farmer, I highly revere.

>Who, the chief of devas, in the city of Tāvatiṃsa, on an excellent seat,
To the devas, including his mother, taught the Abhidhamma;
Like a young sun playing on a mountain, for three months,
Taught the unsurpassed Dhamma; to that unconquered one, I bow down.

>Of great glory, revealing diverse wholesome things,
Who, in the land of the Kurus, possessed of immeasurable virtues, dispelled darkness;
Dispelling rival doctrines, for those dedicated to wholesomeness,
I bow to him who taught the Satipaṭṭhāna.

>With the bowl of samatha and the mindfulness of loving-kindness,
Possessing supreme and immeasurable intelligence, with effort leading to the end of saṃsāra;
Creator of all splendor, the lamp of the good Dhamma,
This illuminating teaching by the Victorious One, I salute.

>Having eliminated defilements, defilements eliminated and gone,
Beneficent and honored mind, mind honored and beneficent;
Causing liberation from existence, existence liberated and causing liberation,
Virtuous good people, good people of virtue.

>Adorned with the staff of excellent moral conduct, possessing perfect concentration,
Shining brightly with the limitless peak of knowledge,
The supreme jewel of the good Dhamma, the banner of the three worlds,
I worship him, endowed with the beauty of the eye-anointing ceremony.

>Discipline and method, method and discipline, immeasurable;
Victory and triumph, triumph and victory, incomparable;
To analyze and divide, not to divide and analyze, ineffable;
Uneven and even, even and uneven, I bow down.

>Supreme delight, delight supreme, of immeasurable qualities;
Attaining paths, paths attained, selfless;
Accumulating and collecting, not accumulating and not collecting, unblemished;
That which is done, not done, done, unmoving.

>Who, the Teacher, guides straight on the path to Nibbāna,
With the excellent chariot-driver and its leather wheel;
With moral shame as his sandals, Dhamma as his hearing,
Endowed with mindfulness and preventing suffering, with the banner of miracles.

>With unhindered vision, with well-restrained felloes and spokes,
With a powerful hub, with full-fledged knowledge of truths;
Adorned with wholesome deeds, free from pride and resentment,
Teaching with a non-harsh voice, rejoicing in protected sīla.

>Destroying latent tendencies, with intelligence as its forerunner, knowing the right time,
With intelligence as the charioteer, and with an unhesitating staff of psychic power;
Mindfulness as the goad, with the untamed horse of wisdom,
I bow to him, that incomparable caravan leader, the master of discipline.

>Who, with a blazing twin-miracle, annihilated the avarice of others' doctrines,
Who destroyed the misguided support of heretics caught in dualism;
Who performed the miracle of the jewel-promenade amidst many beings,
To him, the banner of victory, near the Kanthaka tree, I bow.

>Whose excellent lotus feet, adorned with circles, shone with nail-luster and dust,
Whose fingers and toes radiated beautiful splendor and nets of rays;
Whose supreme head the devas always adorned, and never adorned another,
To his extremely delightful head, even heretics bow down.

>Even one Buddha describing the qualities of the worthy one for a lifetime,
How can others describe them? A kalpa would quickly wear out;
But his infinite qualities would never be exhausted.
To that Omniscient One, the sole protector of all beings, I bow.

>With feet as lamps, eyes as pairs of birds, Dhamma-body as the trunk, mind as the elephant's head,
With the excellent head of speech as refuge, the path as the watering place, with an auspicious body;
Adorned with sīla, pure and free from existence, the wealth of seven types of steadfastness,
The supreme Lord, the elephant offering Nibbāna as food, I salute.

>He, the excellent navigator, the great protector, whose stern is the shore of Nibbāna, apprehending the tumultuous waves,
The ocean of saṃsāra, generating great fear, agitated by the waves of defilements;
Having placed the multitude of people, eager for liberation,
Onto the single supreme path, I respectfully revere that incomparable one.

>Whose body, shining with a fathom-wide aura of radiance and hundreds of auspicious marks,
Is adorned with a topknot of excellent splendor, the radiant lamp of the good Dhamma;
Whose light streams forth, pure and blazing, even to the present day—
To that Sākyan Sage, I worship as if to the full moon.

>Destroying the ultimate darkness, giving to those to be disciplined,
Making the forest of mental development fruitful, causing people to enjoy the three difficult things;
I bow to him, who with honor, dispels suffering, drawing men and gods to him,
With reverence, removing fear, like one who causes rain for the people.

>The Buddha, with a banyan-tree like figure, soft hands and feet, calves like an antelope's, voice like Brahma,
Whose private parts are concealed, the Sugata, with well-planted feet;
With soft, prominent hair between the eyebrows, the Sugata, with a body like Brahma's,
With blue eyes, long heels, delicate and blemish-free skin, praised with an excellent aura.

>With forty even teeth, with a beautiful palate, with a well-nourished subtle internal body,
Whose feet are marked with a wheel, with close-set teeth, with a lion's jaw (like Māra's elephant's tusk);
Standing upright, not bending, not touching his knees with his fearsome soft hands,
The Victorious One, with a rounded back, with eyelashes like a young bull, with the forepart of a lion's body.

>With seven broad places, with long fingers, the Sugata, with one hair in each pore,
With perfect white fangs, skin like gold, with blue hair between the eyebrows (ūrṇāroma);
The Perfectly Awakened One, with a thick tongue, with a lion's jaw, with webbed hands and feet,
The Lord, with a head like a turban—to that Great Seer, endowed with such qualities, I bow.

>With round, tapering, beautiful fingers, with ten high, blood-red nails,
With concealed ankles, even feet, a lion's chest, a gait like a swan;
With a right-turning auspicious mark, a perfectly round body, beautiful knees without prominent joints,
With a body full of auspicious marks, a deep navel, without a hole, with a right-turning hair-whorl.

>With broad arms like an elephant's trunk, with beautifully tapering and smooth limbs,
Without moles or spots, with a beautiful and pure body;
Possessing the strength of ten thousand million elephants, with a beautiful, high, golden nose,
With pure, blood-red gums and teeth, with smooth teeth, the refuge of the world.

>With pure, clear faculties, with rounded, high fangs, with blood-red lips, the Lord of gods and men,
That Sage with broad, beautiful jaws, with deep, straight, long, beautiful lines;
With a fathom-wide aura radiating from his body, perfectly complete and excellent, with broad, widespread beautiful eyes,
With five pure eyes, with curved, beautiful, excellent eyelashes, with a soft, delicate, hairless tongue.

>With a serene, smooth, brilliant, delicate, excellent, and pure body, endowed with immeasurable qualities,
With delicate, right-turning, blue hair, like collyrium, and with soft, delicate body-hair;
The Victorious One, with right-turning, delicate, fine, smooth, blue, untangled head-hair,
With an auspicious form, with smooth head-hair, born of a hundred well-accumulated wholesome deeds.

>With concealed collarbones, with a very beautiful head like a parasol, with long, beautiful ears,
With well-formed, fine, and graceful eyebrows, and with very long eyebrows;
With a fragrant body, with a topknot, and with a broad, beautiful, long forehead on his face,
With very subtle in-breaths and out-breaths, equal and balanced in Dhamma, I bow to him, adorned with a shining topknot.

>The appearance of a Buddha, the mere sound of which is exceedingly rare in the world,
Therefore, desiring various kinds of happiness for oneself and others, may the wise ones;
Go and stand firm in that refuge of devas and humans, the remover of obstacles,
The Buddha, who is like a single field of merit; may the virtuous incessantly pay homage.

>By the power of swift homage and praise offered to the Supreme Field, in this existence,
One is freed from the oppression of diseases, fears, and other dangers, endowed with happiness, wealth, and merit;
One will enjoy the supreme enjoyments of devas and humans, and the power of assisting others, and in the final existence,
One will achieve one of the three supreme enlightenments as desired, due to what was done.

>By this merit, may I be keen-witted, with pleasant speech, amiable,
Faithful, having good friends, gone for refuge, virtuous, given to generosity;
Endowed with shame and dread, very skillful, with unblemished conduct, resolute, truthful;
Learned, discerning, working for the welfare of self and others, with melodious voice, and handsome.

>May I be long-lived, healthy, born of a pure family, devoted to Dhamma, dispassionate;
Always diligent, grateful, very gentle and upright in mind, discerning virtue and so on;
May I live by the Dhamma, delighting in much wholesome action, with little anger, not greedy,
And may I do other such things, with the aspiration to attain the bliss of Nibbāna in the final existence.

>Who is exceedingly delightful, more than kings of kings,
Bearing a multitude of qualities, more than devas of devas;
Gone to the end of existences, more than Brahmas of Brahmas, to him,
I pay homage, more than Saṅghas of Saṅghas, with pure utterance.

>The Stainless, God of Men and Devas,
The Unshakeable, Refuge from fear;
The Unblemished, the Protector of the unprotected,
The Destroyer, the Restrainer, to him I humbly bow.

>The Sage with nails like polished copper, well-rounded, clean, beautiful fingers,
Like a lordly lion, a bull, a swan; with concealed, well-formed ankles and a long jaw;
With soft, downward-curving body hairs, a body brilliant with pure, stainless radiance,
Endowed with eyes delightful in five ways, and a sweet-smelling mouth with a prominent nose.

>With the strength of ten million elephants, with very red lips, with well-formed teeth,
With long, fine hairs on the eyebrows, and a soft, thin, red tongue;
With a head beautiful like an umbrella, adorned with excellent hair like a diadem,
To the supreme leader of sages, endowed with these minor characteristics, I bow my head.

>That Sage, by being far from all defilements, and by destroying the enemies of defilement,
The noblest man, honored in the three existences, whose mental defilements are limitless and without compare;
As a Muni (Sage), he knows the immeasurable knowledge (of Omniscience) that makes things defiled, so;
Endowed with conduct, possessing the three knowledges, eloquent, and a Sugata (Well-gone one) among people.

>That Knower of the Worlds, by understanding the three worlds completely, tames men incomparably,
He is the Guide, the Conqueror, the Instructor, the Leader of the caravan, helping beings cross the wrong paths;
He himself comprehends all four Noble Truths, and enlightens multitudes of beings, hence he is a Buddha,
Like the sun's rays, he illuminates the lotus, blossoming with the knowledge of the path.

>That Bhagavā (Blessed One) has broken defilements, by having vomited the three existences, by going to good people, by being served by them,
He has divided the excellent Dhamma into six parts, to be highly regarded;
Among beings, no one has qualities equal to him, his glory is immeasurable, shining brightly like a thundercloud,
He is the sole foundation for devas and humans, whose true fame is incomparable and unblemished.

>The appearance of a Buddha, what an exceedingly rare sound, even a mere mention, is found in this world,
Therefore, aspiring to all-knowing, various kinds of beneficial happiness, may the virtuous pay homage;
By this merit, in this life and hereafter, may they be free from visible fears, suffering, and afflictions, and attain auspiciousness,
Having enjoyed endless happiness and glory, they will be partakers of unsurpassable bliss, without defect.

>He, the Buddha, has feet adorned with wheels, soft hands and feet, firmly planted feet,
With antelope-like calves, skin like gold, and long heels, the Lord;
With his private parts concealed in a sheath, exceedingly fair skin, net-like hands and feet,
Endowed with prominent ankles, deep blue eyes, and long fingers and toes.

>When standing without bending, he touches both knees with his hands,
With a single hair in each pore, even teeth, and an upright hair between the eyebrows, black as collyrium;
With a Brahma-like straight body, a full voice, and seven convex places (on hands, feet, shoulders, and neck),
With a body like a banyan tree, a lion's jaw, and a lion's forepart.

>He has forty full teeth, an abundant tongue, beautiful, clear canines,
Fine, clear body hair, a well-rounded throat, and a full, rounded back;
The Sage, with a Brahma-like voice, with deeply set collarbones, and a head adorned with an uṇhīsa (topknot),
To that Lord of the world, adorned with thirty-two major characteristics, delightful and glorious, I pay homage.

---

Source: Mahāpaṇāmapāṭha: Great Obeisance Chant | Buddha-vandanā Gantha-saṅgaho

>Saddhaṃ sīlaṃ sutaṃ cāgaṃ, paññaṃ paṇḍitajātiko;
A person of wisdom, having accomplished faith, virtue, learning, generosity, and wisdom in the True Dhamma;

>Sampādayitvā saddhamme, devatāyo anussare.
should recollect the devas.

>Cātumahārājikā ca, tāvatiṃsā ca yāmakā;
The Cātumahārājika devas, the Tāvatiṃsa, the Yāmā;

>Tusitā ceva nimmānaratino vasavattino.
as well as the Tusita, the Nimmānarati, and the Vasavatti devas.

>Taduttariñca ye devā, dibbakāyamadhiṭṭhitā;
And the devas beyond them, who dwell in divine bodies;

>Tepi saddhādidhammesu, cirakālaṃ patiṭṭhitā.
they too have been established in virtues such as faith for a long time.

>Susamāhitasaṅkappā, dānasīladhurandharā;
With well-composed intentions, bearing the burden of giving and virtue;

>Dhammamaggamadhiṭṭhāya, hirottappapurakkhatā.
having taken the path of Dhamma, honored by shame and dread (hiri-ottappa).

>Taṃ lokamupapannāse, sassirīkaṃ parāyaṇaṃ;
They have arisen in that world, a glorious destination;

>Iddhimanto jutimanto, vaṇṇavanto yasassino.
endowed with psychic power, radiant, beautiful, and renowned.

>Dibbasampattisampattā, nānābhogasamappitā;
Endowed with divine blessings, supplied with various enjoyments;

>Pālento dīghamaddhānaṃ, anubhonti mahāsukhaṃ.
sustaining for a long time, they experience great happiness.

>Te sabbepi ca mayhampi, vijjanti anupāyino;
All those wholesome states of faith and others, known as divine qualities (devadhammā),

>Saddhādikusalā dhammā, devadhammāti vissutā.
are present and unfailing in me as well.

>Saddhammaguṇasampatti-dātā maṅgalanāyikā;
The giver of the blessing of the True Dhamma, the auspicious guide;

>Dullabhāpi ca me laddhā, saddhā sugatasāsane.
though rare, faith in the Fortunate One’s Dispensation has been obtained by me.

>Vajjopavādarahito, pāpakammaparammukho;
Free from fault and blame, averse to evil deeds;

>Parisuddhasamācāro, pasannāmalacetano.
of purified conduct, with a clear and unsullied mind.

>Niccamohitasotosmi,
I am always attentive,

>Tathāgatasubhāsite;
to the well-spoken words of the Tathāgata;

>Sutabhājanabhūto ca,
and am a receptacle of learning,

>Satimā susamāhito.
mindful and well-composed.

>Maccheramalanittiṇṇo, lobhakkhandhavimuccito;
I have transcended the defilement of avarice, released from the aggregate of greed;

>Opānabhūto lokasmiṃ, vissaṭṭhasukhayācano.
I am like a wellspring for the world, gladly soliciting happiness.

>Vatthuttayamahatte ca, hitāhitavinicchaye;
In the greatness of the three jewels, and in discerning what is beneficial and harmful;

>Paññā vatthusabhāve ca, tikhiṇā mama vattati.
and in the nature of things, my wisdom is sharp.

>Samārādhitasaddhammo, katapuññamahussavo;
I have fully cultivated the True Dhamma, and performed great festive merits;

>Devadhammasamiddhosmi, kalyāṇacaritākaro.
I am endowed with divine qualities, a source of noble conduct.

>Devatāhi samānohaṃ, guṇālaṅkārabhūsito;
I am equal to the devas, adorned with the embellishment of virtues;

>Hatthapattā ca deviddhi, nipphannā dibbasampadā.
divine power is at hand, divine blessings are accomplished.

>Devasāmaññamiccevaṃ, cintento guṇamattano;
Thus, reflecting on his own virtues, similar to those of the devas;

>Bhāveti guṇasampanno, devatānussatiṃ paraṃ.
the one endowed with virtues develops the supreme recollection of devas.

---

Source: Dasānussativibhāgo (Division of the Ten Recollections) - Nāmarūpaparicchedo (Manual of Discerning Mind and Matter) written by Ācariya Anuruddha (medieval Pali Commentator and Abhidhamma scholar)

>By Brahma, Vishnu, Shiva, Indra,
By battling dānavas, humans, nāgas, and lords of those seated on serpents;
Adorned by the radiant jewels on their crowns, like swarms of bees,
I bow down to the stainless, pure lotus feet of the Sage.

>Resembling a lotus pond, auspicious, and beautiful,
Radiant with light, surpassing the beauty of golden lotuses;
Worshipped by his royal father from ancient times,
I bow down to the stainless, pure lotus feet of the Sage.

>Worshipped by the moon god and sun god who sought refuge,
Bestowing longed-for happiness, purifying all beings;
Praised as lotuses that sprang forth on the earth itself,
I bow down to the stainless, pure lotus feet of the Sage.

>Seated fearlessly at the foot of a tree like an elephant's throne,
With fourfold energy firmly established on the seat of victory;
Defeating the army of Mara, like the victorious sun in the sky,
I bow down to him who vanquished the might of Namuci's banner.

>Who with his compassionate, loving speech conquered the battlefield,
Whose power of the ten pāramīs shook the earth and mountains;
Whose feet were bowed to by Girimekhala, the chief elephant, with his head,
I bow down to him, gladdened by humans and devas of the world.

>Whose heart was perfectly purified by the cessation of all defilements,
Who then knew all subjects within the range of his intellect;
Whose conduct was supramundane, encompassing the three worlds,
I bow down to the unconquered, peerless Arahant Sage.

>Whose face is like a lotus, sweet with soft speech like honey,
Whose pair of eyes resemble beautiful, expansive lotus leaves;
Whose forehead is pure and radiant like the rising sun's orb,
I bow down to the Chief Sage, free from fear and faultless.

>Whose soft, curling hair is charming like a dark cloud,
Whose boundless light radiates and illuminates the world;
Whose gait is graceful and charming like a joyful elephant,
I bow down to the peerless Foremost Sage, bestowing the Deathless.

>Whose words are infused with the essence of compassion, like ambrosia to the ear,
Whose fame fills the world, proclaimed by hundreds of praises;
The abode of an abundance of auspicious marks, pleasing to the mind,
I bow down to him whose face is like the risen, pure moon's orb.

>Like the moon to the pond of water lilies that are the minds of disciplined beings,
Comparable to a hundred rays that dry up the river of craving;
Served by sages free from darkness, bestowing happiness on those who look to him,
I bow down to him who is homeless, free from all bad destinations.

>Who endured all fears and terrors, a refuge free from fear for those who come,
Who bestows undecaying and deathless happiness, whose compassion is unrejected;
Whose firm feet are served by devotees,
I bow down to him who removes harm, whose feet are supremely stainless.

>Whose entire heart is pure, filled with the ambrosia of compassion,
Who tirelessly works for the welfare of countless beings, compassionate to the world;
Whose feet are served by hundreds of kings, renowned in the world,
I bow down to the stainless Sage, skilled in destroying defilements.

>Who subdued the minds of ascetics tormented by dissatisfaction and delight,
Who, by his own teaching, suppressed many tīrthiya ascetics;
Who endured the criticisms made by those of other doctrines,
I bow down to that supreme deity, the ascetic Gotama.

>Who is like a diamond abode, destroying the fears of those who seek refuge,
Constantly engaged in saving countless beings fallen into the ocean of existence;
Bearing on my head the pure, lotus-bud-like folded hands,
I bow down to the peerless Sage, free from all attachment.

>O Blessed One, whose mind is purified, free from defilements,
Who has crossed existence, constantly bestowing the happiness of the Deathless;
O Victor, ever striving, bowed down with supreme respect and reverence,
Adorn my head with the dust of your lotus feet.

>My mind, ever restless like a leaf shaken by the wind,
Corrupted by craving for existence, with unsubdued senses;
Afflicted by long-accumulated evil, enveloped in unchecked darkness,
Purify my heart, O excellent one, by the burden of your compassion.

>He who performed compassion for the merciless, guidance for the misguided, virtue for the virtueless,
Welfare for the malevolent, deeds never done by anyone else;
My heart delights exceedingly in you, O compassionate Victor, full of good ways and virtues,
The flawless one, whose conduct is devoted to the welfare of others.

>Though fallen into the danger of existence, your conduct for a long time
Was indeed equanimous in adverse conditions, fulfilling the ten pāramīs;
My heart, O compassionate Victor, constantly remembers your wisdom,
And delights in you, day and night, even in dreams.

>He gave what was extremely difficult to give, performed what was extremely difficult to do;
He endured what was extremely difficult to endure, indeed, the peerless treasury of compassion,
As my heart remembers your flawless virtues, O Sage,
It delights day and night, it delights in you constantly.

>He performed what was extremely difficult to perform, tamed what was extremely difficult to tame;
He gave what was extremely difficult to give, indeed, with a heart full of compassion;
As my heart remembers your flawless virtues, O Sage,
It delights day and night, it delights in you constantly.

>He went where it was extremely difficult to go, conquered what was extremely difficult to conquer;
He endured what was extremely difficult to endure, indeed, with an equanimous mind;
As my heart remembers your flawless virtues, O Sage,
It delights day and night, it delights in you constantly.

>Having fallen for a long time into hell, burning with fire like the dreadful fire of destruction,
My mind tormented by evil,
I did not remember even once to worship your lotus feet, O Father.
Forgive, O Gotama, charioteer of men, this transgression of mine.

>Having wandered for a long time in the animal realm with unsteady conduct,
My heart trembling with fear, tormented by extremely harsh killing;
I did not remember even once to worship your lotus feet, O Father.
Forgive, O Gotama, supreme among men, this transgression of mine.

>Having lamented for a long time in the realm of hungry ghosts,
My stomach parched by extreme hunger and thirst;
I did not remember even once to worship your lotus feet, O Father.
Forgive, O Gotama, supreme among bipeds, this transgression of mine.

>Having been born involuntarily and extremely corrupted by evil in the asura realm,
For a long time in dense darkness, my heart extremely distressed;
I did not remember even once to worship your lotus feet, O Father.
Forgive, O Gotama, supreme among ascetics, this transgression of mine.

>Having committed extremely heinous acts for a long time with my mind,
And having attained the non-percipient realm through samatha meditation;
I did not remember even once to worship your lotus feet, O Father.
Forgive, O Gotama, chief of ascetics, this transgression of mine.

>Having detested the countless evil deeds done by my body,
And having attained the formless realm, having developed samatha here;
I did not remember even once to worship your lotus feet, O Father.
Forgive, O Gotama, mighty ascetic, this transgression of mine.

>Devoid of the Triple Gem, with many accumulated evil deeds,
Born in other realms with conduct censured by the wise;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, Ocean of Compassion, this transgression of mine.

>Even if born among humans, a multitude with impaired faculties,
Distorted in body, hands, feet, etc., here suffering;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, Ocean of Wisdom, this transgression of mine.

>Devoid of properly cultivated wisdom and meditation, enveloped in darkness,
Averse to true insight even in pure wholesome deeds;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, Lion among Men, this transgression of mine.

>Though difficult to obtain on earth for a long time, not gaining the incomparable opportunity,
The birth of the sage, bringing well-being and happiness to humans and devas;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, Foremost of Speakers, this transgression of mine.

>With a cruel, merciless heart, ready for murder with sharp weapons,
Delighting in harming others, terrifying, like a sibling of Yama;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, Best of Sages, this transgression of mine.

>With a mind set on stealing others' property, full of deception,
Engaged in house-breaking and robbery with sudden violence;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, Bull among Sages, this transgression of mine.

>Puffed up with the pride of youth, with a confused heart,
Disgusted by pure good people, devoted to others' wives;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, Bearer of Compassion, this transgression of mine.

>Continuously consumed by liquor and fermented drinks, like a nāga-demon,
With behavior gone astray, devoid of respect and shame;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, Destroyer of Defilements, this transgression of mine.

>Squandering immeasurable wealth accumulated by father and grandfather,
A gambler who destroyed property, even his father's accumulation;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, Conqueror of Death, this transgression of mine.

>Speaking false and untrue words, causing separation among loved ones,
Clever at speaking harsh, utterly useless, and much babble;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, praised throughout the world, this transgression of mine.

>Continuously afflicted by coveting others' possessions,
Extremely discontent, devoid of seeing the results of actions;
I did not remember even once, O Father, to venerate your lotus feet,
Forgive, O Gotama, Ocean of Virtues, this transgression of mine.

>From existence to existence, repeatedly, for a long time, it is I
Who, with body, speech, and mind, have committed immeasurable and various evil deeds;
Forgive, O Gotama, Remover of Evil, these many evil deeds,
Grant me the auspicious, immutable, deathless state, freed from existence.

>In the womb, covered in darkness, filled with disgusting corpses,
In the mother's impure belly, a dwelling of many worms;
I lay, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Coming forth many times, falling headlong onto this path of birth,
Cut into a hundred pieces by doctors performing surgery;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Having come forth, afflicted by the painful sickness of the body, weak from birth,
Unable to speak or even know, devoid of intellect;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Even if born happy, beloved by people, dear to kin,
A child indulging in various games, then seized by illness;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Even in youth, bound by household ties, with immense wealth,
Suddenly seized by illness, separated from beloved wife and son;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Regarding the body as ageless, possessed by youthful vigor,
Then afflicted by old age, having not accomplished wholesome deeds;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Regarding the healthy body as permanent, indestructible, inflated with pride,
Averse to wholesome intentions, utterly powerless, struck down by illness;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Pondering one's own life as immortal, permanent, flawless,
Thus, puffed up with the pride of life, abandoning wholesome deeds;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Delighting in harming others, stealing wealth, committing adultery,
Seized by the king, subjected to many punishments and bonds, then struck down;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Fallen into the water of hell, tumbled from a mountain peak,
Seized by wild beasts, bitten by poisonous creatures;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Seized by demons angered by sorcery,
Having stumbled due to poison, sudden food, and other things;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Angry with myself and my family, devoid of wisdom,
Having stumbled immeasurably due to poison, throat-cutting, and other means;
I died, wandering in the forest of existence, without refuge,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Happy, devoted to honoring my father, beloved by my father,
Then deeply grieving at the death of my father;
I wept for a long time in the extremely difficult and harsh forest of existence,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Attending to my own mother, extremely respectful,
Then remembering her virtues and greatness at her death;
I wept for a long time in the extremely difficult and harsh forest of existence,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>Extremely respectful to teachers and revered ones, speaking pleasant and agreeable words,
Worshipping their feet, then deeply distressed by the death of teachers;
I wept for a long time in the extremely difficult and harsh forest of existence,
Be my refuge, O Fortunate One, for crossing the ocean of existence.

>I, having accumulated wealth in household life, full of delight,
at the death of beloved wife, son, and daughter, with unbearable grief,
I wept for a long time, in extremely unbearable distress in the entanglement of existence.
Be my refuge, O Blessed One, for crossing my ocean of existence.

>At the death of beloved elder and younger siblings, and two sisters,
and also at the death of my relatives, friends, and pupils, with intense sorrow,
I wept for a long time, in extremely unbearable distress in the entanglement of existence.
Be my refuge, O Blessed One, for crossing my ocean of existence.

>From seizures by kings, from plunder by enemies, and robbers,
from being swept away by river waters, and from being burned by raging fires,
I, with lost wealth, wept for a long time in the grip of suffering here.
Be my refuge, O Blessed One, for crossing my ocean of existence.

>Having fallen into the extremely difficult, perilous, and entangled straits of existence,
and having experienced immeasurable, long-enduring, unbearable suffering,
my heart, deceived by a mere trace of happiness, does not abandon the craving for existence.
Therefore, O treasury of compassion, remove this craving of mine entirely.

>As birth leads to death, so death leads to birth;
indeed, fear is certain for me in existence due to both.
Grant me that peaceful state, O giver of the Deathless, free from birth leading to death, and from death leading to birth,
that tranquil state, O Blessed One, free from all taints.

>Alas! Though my mind has long been trained, it is not free from craving;
it is afflicted by delight in existence, alas, it is beset by evil!
Therefore, O fearful one, protect me; be my refuge in existence,
O Blessed One, my ultimate refuge for crossing the ocean of existence.

---

Source: Kamalāñjali: Lotus Offering | Buddha-vandanā Gantha-saṅgaho (a collection of Pali devotional verses paying homage to the Buddha, Dhamma, Sangha)

>Cattāro ca paṭipannā, cattāro ca phale ṭhitā;
The four who are on the path, and the four who are established in the fruits;

>Esa saṅgho ujubhūto, paññāsīlasamāhito.
This Saṅgha is upright, endowed with wisdom and virtue.

>Palāpāpagato suddho, paṭipattipatiṭṭhito;
Pure, devoid of chaff, established in practice;

>Pariggahitasaddhammo, samiddhiguṇasobhito.
Having embraced the good Dhamma, adorned with excellent qualities.

>Pahīnāpāyagamano, pāpaklesavinissaṭo;
Whose going to the lower realms is abandoned, released from evil defilements;

>Paripanthasamucchedī, bhavacārakabhedako.
Cutting off obstacles, breaking open the prison of existence.

>Uttamadamathappatto, suvinīto mahesinā;
Having attained supreme taming, well-disciplined by the great seer;

>Vijjāvimuttivodāto, ājānīyapathe ṭhito.
Pure in knowledge and liberation, standing on the path of thoroughbreds.

>Sugatorasi sambhūto, sucidhammasirindharo;
Born of the Sugata's breast, bearing the splendor of the pure Dhamma;

>Paṭipāditasampatto, dhammasāsanasevito.
Having attained accomplishment in practice, served by the Dhamma-Sāsana.

>Bhayabheravanissaṅgo, jinatejānupālito;
Free from fear and terror, protected by the Conqueror's radiance;

>Moneyyapathasañcāro, sugatovādabhājano.
Traveling the path of silence, worthy of the Sugata's instruction.

>Appamādaparittāṇo, sīlālaṅkārabhūsito;
Protected by heedfulness, adorned with the embellishment of virtue;

>Cetosamādhisannaddho, paññāyudhasamujjalo.
Equipped with mental concentration, shining brightly with the weapon of wisdom.

>Ujumaggamadhiṭṭhāya, mārakāyappadālano;
Having undertaken the straight path, crushing the host of Māra;

>Aparājitasaṅgāmo, lalitodātavikkamo.
Whose battle is unconquered, whose pure heroism is graceful;

>Maccudheyyamatikkanto, bodhidhammappatiṭṭhito;
Having transcended the realm of death, established in the principles of enlightenment;

>Chaḷābhiññābalappatto, samārādhitasāsano.
Having attained the power of the six higher knowledges, whose Dispensation is well-fulfilled.

>Anubodhimanuppatto, pabhinnapaṭisambhido;
Having attained subsequent enlightenment, having developed the analytical knowledges;

>Sāmaññapāramippatto, toseti jinamānasaṃ.
Having attained the perfection of recluseship, he pleases the mind of the Victor.

>Nekākāravarūpeto, nānāsampattiphullito;
Endowed with various excellent qualities, blossoming with various attainments;

>Vipattipathanittiṇṇo, abhibuddhiparāyaṇo.
Having crossed the path of misfortune, whose ultimate refuge is enlightenment.

>Āhuneyyo pāhuneyyo,
Worthy of offerings, worthy of hospitality,

>Dakkhiṇeyyo sudullabho;
Worthy of gifts, very rare;

>Sadevakassa lokassa,
For the world with its devas,

>Puññakkhettamanuttaraṃ.
An unsurpassed field of merit.

>Yattha suddhimhi niddose, saddhābījaṃ patiṭṭhitaṃ;
Where the seed of faith is established in purity, without blemish;

>Accantaṃ paripāceti, sampattiphalamuttamaṃ.
It brings to full ripeness the supreme fruit of attainment.

>Yaṃ phalaṃ paribhuñjantā, vimuttirasasevanaṃ;
Consuming which fruit, partaking of the taste of liberation;

>Accantasukhitā dhīrā, bhavanti ajarāmarā.
the wise become exceedingly happy, ageless, and deathless.

>Taṃ phalaṃ patthayantena, saṅghānussatibhāvanā;
By one desiring that fruit, the development of the recollection of the Saṅgha;

>Bhāvetabbā paniccevamiti bhāsanti paṇḍitā.
should indeed be developed in this manner, say the wise.

---

Source: Dasānussativibhāgo (Division of the Ten Recollections) - Nāmarūpaparicchedo (Manual of Discerning Mind and Matter) written by Ācariya Anuruddha (medieval Pali Commentator and Abhidhamma scholar)

>Svākhāto tena saddhammo, sambuddhena satīmatā;
That good Dhamma, well-proclaimed by the perfectly enlightened, mindful one,

>Paccattapaṭivedhena, passitabbo yathārahaṃ.
Should be seen by personal realization, as it is appropriate.

>Taṇhādaliddanāsāya, manorathasamiddhiyā;
For the destruction of the poverty of craving, for the fulfillment of aspirations,

>Kālantaramanāgamma, paccakkhaphaladāyako.
Without waiting for another time, it gives immediate results.

>Upanissayavantānaṃ, "ehi passā"ti dassiyo;
To those who have the requisite conditions, it is shown with "Come and see!",

>Paccattameva viññūhi, veditabbo sabhāvato.
It is to be realized personally by the wise, according to its true nature.

>Sabbāsavasamugghātī, suddho sovatthiko sivo;
The destroyer of all defilements, pure, wholesome, auspicious;

>Pihitāpāyakummaggo, maggo nibbānapattiyā.
The closed evil path to hell, the path to the attainment of Nibbāna.

>Klesasaṃkaṭaduggamhā, dukkhakkhandhamahabbhayā;
From the treacherous forest of defilements, from the great danger of the mass of suffering,

>Khemantabhūmiṃ niyyāti, accantamanupaddavaṃ.
It leads to the peaceful land, utterly free from danger.

>Puññatitthamidaṃ nāma, maṅgalañca sivaṅkaraṃ;
This is indeed a ford of merit, auspicious and welfare-bringing;

>Hitodayasukhādhāna-mamatāhāramuttamaṃ.
The best sustenance for well-being, progress, happiness, and immortality.

>Avijjāpaṭaluddhāravijjānettosadhaṃ varaṃ;
The excellent medicine for the eye of wisdom, removing the cataract of ignorance;

>Paññādhāramidaṃ satthaṃ, klesagaṇḍappabhedakaṃ.
This teaching is the foundation of wisdom, cutting through the tumors of defilements.

>Caturoghanimuggānaṃ, setubandho samuggato;
It is an arisen bridge for those submerged in the four floods;

>Bhavacārakaruddhānaṃ, mahādvāro apāruto.
A wide-open great gate for those imprisoned in the prison of existence.

>Sokopāyāsaviddhānaṃ, paridevasamaṅginaṃ;
For those pierced by sorrow and lamentation, accompanied by wailing,

>Sallanīharaṇopāyo, accantasukhamīrito.
It is declared as the means of extracting the dart, bringing utmost happiness.

>Byasanopaddavāpeto, saṃklesamalanissaṭo;
Free from misfortune and danger, devoid of defilement and stain;

>Ujusammattaniyato, paṭipattivisuddhiyā.
Straight, right, and fixed, for the purification of practice.

>Suddhasīlaparikkhāro, samādhimayapañjaro;
Equipped with pure virtue, a cage made of concentration;

>Sammāsaṅkappacakkaṅgo, sammāvāyāmavāhano.
Its wheels are right thought, its vehicle is right effort.

>Satisārathisaṃyutto, sammādiṭṭhipurejavo;
Joined by the charioteer of mindfulness, with right view as its vanguard;

>Esa dhammaratho yāti, yogakkhemassa pattiyā.
This Dhamma-chariot proceeds towards the attainment of security from bondage (yogakkhema).

>Vipattipaṭibāhāya, sabbasampattisiddhiyā;
For warding off misfortunes, for the attainment of all prosperity;

>Sabbakhandhavimokkhāya, dhammaṃ desesi cakkhumā.
For the liberation from all aggregates, the Seeing One taught the Dhamma.

>Hitesī sabbapāṇīnaṃ, dayāpanno mahāmuni;
The well-wisher of all beings, full of compassion, the great sage;

>Dhammālokaṃ pakāsesi, cakkhumantānamuttamo.
Proclaimed the light of the Dhamma, the supreme one among those with eyes.

>Yaṃ dhammaṃ sammadaññāya, khemamaggappatiṭṭhitā;
Having rightly understood this Dhamma, established on the secure path,

>Pāpakāpagatā dhīrā, passaddhidarathāsayā.
The wise, free from evil, with their fears and anxieties calmed.

>Bhavayogā vinimuttā, pahīnabhayabheravā;
Released from the bonds of existence, with fear and terror abandoned;

>Accantasukhamedhenti, sotthipattā mahesayo.
The great seers, having attained security, reach utmost happiness.

>Tamevamuttamaṃ dhammaṃ, cintento pana paṇḍito;
The wise one, thus contemplating that supreme Dhamma,

>Bhāvetīti pakāsenti, dhammānussatibhāvanaṃ.
Is said to practice recollection of the Dhamma.

---

Source: Dasānussativibhāgo (Division of the Ten Recollections) - Nāmarūpaparicchedo (Manual of Discerning Mind and Matter) written by Ācariya Anuruddha (medieval Pali Commentator and Abhidhamma scholar)

>Saddhāpabbajito yogī, bhāventonussatiṃ pana;
How does a yogi, ordained by faith, meditating on recollection,

>Dasānussatibhedesu, bhāveyyaññataraṃ kathaṃ.
Meditate on any one of the ten kinds of recollections?

>Arahaṃ sugato loke, bhagavā lokapāragū;
The Arahant, the Sugata in the world, the Bhagavā, the traverser of the world,

>Vijjācaraṇasampanno, vimuttiparināyako.
Endowed with knowledge and conduct, the leader to liberation.

>Jeṭṭho sammābhisambuddho, seṭṭho purisasārathī;
The foremost, perfectly Self-Enlightened One, the supreme trainer of persons to be tamed,

>Satthā devamanussānaṃ, buddho appaṭipuggalo.
The Teacher of gods and humans, the Buddha, the incomparable person.

>Sabbalokahito bandhu, samattaratanālayo;
The benefactor of all the world, the kinsman, the abode of all jewels,

>Sattānamanukampāya, jāto nātho sivaṃkaro.
Born out of compassion for beings, the protector, the bringer of welfare.

>Cakkhumā titthakusalo, dhammassāmī tathāgato;
The Eye, skilled in the ford, the Lord of Dhamma, the Tathāgata,

>Maccudheyyavimokkhāya, paṭipādayi pāṇino.
Led beings on the path to release from the realm of death.

>Satthavāho mahāyoggo, maggāmaggayudhandharo;
The caravan leader, the great yogi, bearing the weapon of the right and wrong path,

>Sirisatthamadhiggayha, vicarittha mahāpathaṃ,
Taking up the excellent caravan, he wandered the great path.

>Anomo asamo dhīro,
The incomparable, the peerless, the wise one,

>Lokahītaparakkamo;
Striving for the welfare of the world;

>Sabbākāravaropeto,
Endowed with all excellent aspects,

>Accherabbhutapuggalo.
The wondrous and amazing person.

>Atthabhūto dhammabhūto,
He who has become the goal, who has become the Dhamma,

>Brahmabhūto mahāyaso;
Who has become Brahmā, the greatly renowned one;

>Ñāṇālokaparicchinna-
Whose entire sphere of knowledge is encompassed

>Ñeyyāsesapariggaho.
By the light of wisdom.

>Ānubhāvavasippatto, āsabhaṇḍānaniccalo;
Attained mastery over psychic power, unmoving, a noble elephant,

>Mahantamariyādoyamanantagatigocaro.
Having a great boundary, whose range is endless.

>Sabbā bhiññābalappatto, vesārajjavisārado;
Endowed with all supernormal powers, confident with all fearlessnesses,

>Sabbasampattiniṭṭhāno, guṇapāramipūrako.
The culmination of all accomplishments, the fulfiller of perfections of virtues.

>Appameyyo mahānāgo, mahāvīro mahāmuni;
Immeasurable, the great Nāga, the great hero, the great sage;

>Mahesī mahitācāro, mahāmaho mahiddhiko.
The great seer, of revered conduct, of great festival, of great psychic power.

>Sabbatthasiddhisañcāro, mahesīgaṇapūjito;
Whose journey is success in all things, worshipped by hosts of great seers;

>Rājādhirājamahito, devabrahmābhivandito.
Revered by kings of kings, adored by devas and Brahmās.

>Abhibhūya tayo loke, ādiccova nabhantare;
Having overcome the three worlds, like the sun in the sky,

>Virocati mahātejo, andhakāre pabhaṅkaro.
He shines with great splendor, a dispeller of darkness.

>Byāmappabhāparikkhitto, ketumālāhalaṅkato;
Encircled by an aura of a fathom, adorned by a garland of auspicious signs,

>Dvattiṃsalakkhaṇāsītianubyañjanasobhito.
Adorned with thirty-two major marks and eighty minor characteristics.

>Chabbaṇṇaraṃsilalito, ratanagghiyasannibho;
Radiant with six-colored rays, like a mound of jewels,

>Samiddhirūpasobhaggo, dassaneyyaṃva piṇḍitaṃ.
His form is splendid with beauty and prosperity, as if condensed to be seen.

>Phullaṃ padumasaṇḍaṃva, kapparukkhovalaṅkato;
Like a blooming lotus pond, adorned like a wish-fulfilling tree,

>Nabhaṃva tārakākiṇṇaṃ, uttamo paṭidissati.
Like the sky studded with stars, the Exalted One appears.

>Satthukappamahāvīraputtehi parivārito;
Surrounded by his disciples, great heroes like the Teacher,

>Sabbalokamahiddhāya, dhammarājā sayaṃvasī.
The Dhamma King, self-controlled, for the great welfare of all the world.

>Niddhotamalacandova, nakkhattaparivārito;
Like a spotless moon, surrounded by stars,

>Khattasaṅghaparibyuḷho, cakkavattīva sobhati.
Encircled by a multitude of warriors, he shines like a Wheel-turning Monarch.

>Iccānantaguṇākiṇṇamasesamalanissaṭaṃ;
Thus recollecting the Bhagavā, endowed with infinite virtues, devoid of all defilements,

>Sabbasampattidātāraṃ, vipattivinibandhakaṃ.
The giver of all prosperity, the remover of misfortunes,

>Dayāparamahorattaṃ, bhagavantamanussaraṃ;
Full of supreme compassion day and night,

>Bhāveti paññavā yogī, buddhānussatibhāvanaṃ.
The wise yogi practices recollection of the Buddha.

---

Source: Dasānussativibhāgo (Division of the Ten Recollections) - Nāmarūpaparicchedo (Manual of Discerning Mind and Matter)

>Saddhāya sīlavantesu, datvā dānaṃ yathārahaṃ;
Having given gifts appropriately to those endowed with virtue and faith;

>Niddhotamalamacchero, vivitto tamanussare.
having cleansed the defilement of avarice, he recollects that in solitude.

>Dānaṃ nidhānamanugaṃ, asādhāraṇamuttamaṃ;
Giving is a following treasure, an extraordinary and supreme act;

>Avināsasukhādhānaṃ, accantaṃ sabbakāmadaṃ.
a non-perishing source of happiness, granting all wishes completely.

>Kopadāhopasamanaṃ, maccheramalasodhanaṃ;
The appeaser of anger and resentment, the purifier of the defilement of avarice;

>Pamādaniddāvuṭṭhānaṃ, lobhapāsavimocanaṃ.
the awakening from the slumber of heedlessness, the release from the snare of greed.

>Cetovikāradamanaṃ, micchāmagganivāraṇaṃ;
The tamer of mental aberrations, the warder-off of the wrong path;

>Vittilābhasukhassādo, vibhavodayamaṅgalaṃ.
the delight in the gain of wealth and happiness, a blessing for prosperity and rise.

>Saddhādiguṇavodānaṃ, ajjhāsayavikāsanaṃ;
The purification of virtues like faith, the development of pure intention;

>Satācāraparikkhāro, tanucetovibhūsanaṃ.
the adornment of good conduct, the embellishment of a refined mind.

>Appamaññāpadaṭṭhānaṃ, appameyyena vaṇṇitaṃ;
The foundation of immeasurable states, praised immeasurably;

>Mahāpurisacārittaṃ, sapadānaṃ mahesinā.
the conduct of great men, accompanied by the traces of the great sage.

>Dhammādhigatabhogānaṃ, sārādānamanuttaraṃ;
The supreme extraction of essence from righteously acquired possessions;

>Mahattādhigamūpāyaṃ, lokasantatikāraṇaṃ.
the means to attain greatness, the cause for the continuation of the world.

>Atthakārī ca sammāhaṃ, pariccāgasamāyuto;
I am truly benevolent, endowed with generosity;

>Attano ca paresañca, hitāya paṭipannakā.
practicing for the welfare of myself and others.

>Ujumaddavacittosmi, kālussiyavinissaṭo;
I am of upright and gentle mind, free from ill-will;

>Pāpasaṃklesavimukho, pāṇabhūtānukampako.
averse to sinful defilements, compassionate towards living beings.

>Sīlavantapatiṭṭhosmi, kapaṇānaṃ parāyaṇo;
I am a support for the virtuous, a refuge for the poor;

>Buddhasāsanupaṭṭhāko, ñātimittopajīviko.
a supporter of the Buddha's Dispensation, a benefactor to relatives and friends.

>Dānavossaggasammukho,
Open to giving and relinquishing,

>Saṃvibhāgarato sukhī;
delighting in sharing, happy;

>Kapparukkhova phalito,
like a fruit-laden wish-fulfilling tree,

>Jāto lokābhivaḍḍhiyā.
born for the prosperity of the world.

>Pihitāpāyamaggosmi, maggadvāramapārutaṃ;
The path to the lower realms is closed off for me, the door to the path (of Nibbāna) is wide open;

>Sampattā sabbasampatti, daliddassa manāpikaṃ.
all blessings are attained, pleasing to the needy.

>"Saṃsāraddhānapātheyyaṃ, sabbadukkhavinodanaṃ;
"Provision for the long journey of saṃsāra, the dispeller of all suffering;

>Subandhaṃ mama sabbattha, gahito ca kaṭaggaho".
my strong bond in all respects, the attachment to craving is abandoned."

>Evaṃ dānaguṇaṃ nānappakārena vicintayaṃ;
Thus, reflecting on the virtue of giving in various ways;

>Bhāveti dāyakoyogī, cāgānussatibhāvanaṃ.
the yogi, the giver, develops the recollection of generosity.

---

Source: Dasānussativibhāgo (Division of the Ten Recollections) - Nāmarūpaparicchedo (Manual of Discerning Mind and Matter)

>Pañcasīlaṃ dasasīlaṃ, pātimokkhamuposathaṃ;
The five precepts, the ten precepts, the Pātimokkha, the Uposatha;

>Cātupārisuddhisīlaṃ, dhutaṅgaparivāritaṃ.
the fourfold pure conduct, accompanied by the Dhutaṅga practices.

>Evametesu yaṃ kiñci, samādāya rahogato;
Thus, having undertaken any of these, having gone to solitude;

>Tamānisaṃsaṃ guṇato, phalato ca vicintaye.
one should reflect upon its advantage in terms of quality and its result.

>Ādi cetaṃ patiṭṭhā ca, mukhaṃ pamukhamuttamaṃ;
This is the beginning, the foundation, the foremost and excellent entrance;

>Mūlaṃ kusaladhammānaṃ, pabhavaṃ paṭipattiyā.
the root of wholesome states, the source of practice.

>Sāsanotaraṇadvāraṃ, titthaṃ saddhammavāpiyā;
The door for entering the Dispensation, the ford of the well-taught Dhamma-pond;

>Pārisuddhipadaṭṭhānaṃ, maggo khemantapāpako.
the basis for purity, the path leading to security from danger (Nibbāna).

>Sādhu sikkhāsamādānaṃ, bāhusaccavibhūsanaṃ;
Good is the undertaking of training, the adornment of extensive learning;

>Ariyācāracāritta-mavaṇṇamalavajjanaṃ.
the noble conduct and deportment, free from blemish and fault.

>Kulaputtaalaṅkāro, pāpajallapavāhanaṃ;
The adornment of a noble son, the washing away of the dirt of evil;

>Anapāyi sugandhañca, mahāpurisasevitaṃ.
an unfailing fragrance, served by great men.

>Pacchānutāpaharaṇaṃ, pītipāmojjavaḍḍhanaṃ;
The dispeller of later remorse, the enhancer of joy and delight;

>Nekkhammabhāvanopetaṃ, pabbajjāvesasobhanaṃ.
endowed with the development of renunciation, the beauty of monastic life.

>Sopānaṃ saggalokassa, daḷhāpāyavidhānakaṃ;
The staircase to the heavenly realms, the firm barrier against lower realms;

>Anupaddavasampatti, samatthaguṇasūdanī.
the destroyer of misfortune, the might of accomplishing virtues.

>Klesapañjaravicchedi, vipattipathavāraṇaṃ;
The cutter of the cage of defilements, the warder-off of the path of calamity;

>Sotthikammasamuṭṭhānaṃ, asādhāraṇamaṅgalaṃ.
the arising of well-being, an extraordinary blessing.

>"Suladdhā vata me laddhā, saddhā sugatasāsane;
"Indeed, well-obtained is my faith in the Dispensation of the Fortunate One;

>Sīlaṃ me yassa kalyāṇaṃ, parisuddhamakhaṇḍitaṃ.
my virtue is indeed good, purified and unbroken.

>"Dullabho vata me laddho,
"Indeed, a rare and great gain,

>Mahālābho anappako;
no small acquisition, has been obtained by me;

>Yohamakkhalitācāro,
I, whose conduct is unblemished,

>Upaghātavivajjito.
am free from harm.

>"Dhammaṅkuritasantāno, mūlajātosmi sāsane;
"The lineage of Dhamma has sprouted, I am rooted in the Dispensation;

>Ujumaggaṃ samāruḷho, pihitā sabhayā disā.
I have ascended the straight path, all fearful directions are closed off.

>"Avañcā vata me jāti, āraddhā khaṇasampadā;
"Indeed, my birth is not in vain, the attainment of the opportune moment has been initiated;

>Patiṭṭhitomhi saddhamme, saphalaṃ mama jīvitaṃ".
I am established in the True Dhamma, my life is fruitful.”

>Itthaṃ nānappakārena, cintento guṇamattano;
Thus, reflecting on his own virtues in various ways;

>Sīlakkhandhassa bhāveti, sīlānussatibhāvanaṃ.
he develops the recollection of virtue for the aggregate of morality.

---

Source: Dasānussativibhāgo (Division of the Ten Recollections) - Nāmarūpaparicchedo (Manual of Discerning Mind and Matter)

>Lokappavatti cintetvā, maraṇānussatiṃ pana;
Having reflected on the course of the world, one should cultivate the remembrance of death;

>Bhāveyya sakamaccantaṃ, cintento maraṇaṃ kathaṃ.
Constantly reflecting on one's own death, saying: "How does death occur?"

>Animittamanaññātaṃ, maccānamidha jīvitaṃ;
The life of mortals here is unappointed, unknown;

>Kasirañca parittañca, tañca dukkhena saṃyutaṃ.
Full of hardship and brief, and it is conjoined with suffering.

>Appodakamhi maccheva, bandhamāne rudammukhe;
Like fish in shallow water, caught and crying out;

>Maccu gacchati ādāya, pekkhamāne mahājane.
Death carries them off, while the great multitude watches.

>Purakkhatvāva maraṇaṃ, jāyanti paṭisandhiyaṃ;
Having death in front of them, beings are born in renewed existence;

>Jātā puna marissanti, evaṃdhammā hi pāṇino.
Having been born, they will die again, for such is the nature of living beings.

>Yamekarattiṃ paṭhamaṃ, gabbhe vasati mānavo;
From the first night a human being dwells in the womb;

>Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattati.
He sets forth, as it were, and going on, does not turn back.

>Sattā maranti gabbhepi, jāyamānā ca dārakā;
Beings die in the womb, and as infants being born;

>Kumārā yobbanappattā, balappattā mahattarā.
Children attain youth, powerful ones become elders.

>Athāvassaṃ maranteva, jiṇṇā daṇḍaparāyaṇā;
Then even the aged who lean on a staff die;

>Sūrā puññabalatthāmā, nānābyādhinipīḷitā.
Warriors, those mighty in merit, afflicted by various diseases.

>Ajja suveti maraṇaṃ, pariyesati pāṇino;
For beings, death seeks them out today or tomorrow;

>Senā yuddhapayātāva, sabbe maccubhayākulā.
Like an army gone to battle, all are confused by the fear of death.

>Sattāratanalaṅkārā, caturiddhisamuggatā;
Even mighty Wheel-turning monarchs, adorned with the seven jewels,

>Cakkavattī mahātejā, rājamaṇḍalasobhino.
Endowed with the four psychic powers, resplendent in their royal retinue;

>Kappuṭṭhānamahāvātā, pātitāva mahāsilā;
Are struck down by strong winds at the end of an eon, like great rocks;

>Patanti maccuvikkhittā, paro cetāna mānavā.
Humans, beyond comparison, fall, scattered by death.

>Yepi dīghāyukā devā, vaṇṇavantā mahiddhikā;
Even those devas with long life, beautiful and mighty;

>Ānubhāvabalappattā, mahābhogasukhedhino.
Having attained power and strength, flourishing in great enjoyments and happiness;

>Tepi maccusamuddhattā, bhavanti bhayasaṃkulā;
They too, when swept away by death, become full of fear;

>Verambhakkhittapakkhīva, mādisesu kathāva kā.
Like birds scattered by the storm-wind (verambha), what then to say of beings like me?

>Accantarāyabahulo, maraṇāhitasambhavo;
This world, abundant in extreme dangers, with the rise of death;

>Niccaṃ cakkasamāruḷho, lokoyaṃ parivattati.
Constantly mounted on a wheel, revolves.

>Etthantare maraṇassa, vemajjhe mama vattato;
In this interval, while I am in the midst of death;

>Assāsepi avissaṭṭhe, jīvikā ce kathāva kā.
Even with unreleased breath, what then is life?

>Accheraṃ vata lokasmiṃ, khaṇamattampi jīvitaṃ;
Indeed, how wonderful it is in the world, that life for even a moment;

>Nissitopaddavaṭṭhāne, mahābyasanapīḷite.
Is dependent on a place of affliction, afflicted by great calamity.

>Addhuvaṃ jīvitaṃ nicca-maccantaṃ maraṇaṃ mama;
My life is impermanent, death is utterly constant for me;

>Sabhāvo maraṇanteva, viseso pana jīvitaṃ.
My nature is death, but life is an exception.

>Atthamārabbha gacchanto, ādiccova nabhantare;
Like the sun in the sky going towards its setting;

>Maraṇāyābhidhāvanto, vihāyāmi suve suve.
I go rushing towards death, day by day I waste away.

>Vajjhappatto mahācoro,
Just as a great thief, condemned to death,

>Niyyātāghātanaṃ yathā;
Is led to the place of execution;

>Maraṇāya payātohaṃ,
I am set on the path to death,

>Tathevamanivattiyo.
And cannot turn back.

>Ambujova vaṅkaghasto, tāṇaleṇavivajjito;
Like a lotus caught in the mouth of a serpent, deprived of protection and refuge;

>Niccaṃ maccuvasaṃ yanto, vissaṭṭho kimahaṃ care.
Constantly going under the sway of death, how can I wander about heedlessly?

>Ko me hāso kimānando,
What laughter for me, what joy,

>Kimahaṃ mohapāruto;
Why am I shrouded in delusion;

>Madappamādavikkhitto,
Scattered by intoxication and heedlessness,

>Vicarāmi niraṅkuso?
Do I wander unchecked?

>Handāhamārabhissāmi, sammāsambuddhasāsane;
Indeed, I shall strive in the Dispensation of the Perfectly Self-Enlightened One;

>Ātāpī pahitatto ca, hirottappasamāhito.
Ardent, resolute, composed with shame and fear of wrongdoing (hiri-ottappa).

>Paṭipattiparo hutvā, pāpadhammaniraṅkato;
Having become intent on practice, free from evil states;

>Nibbāpayāmi accantaṃ, sabbadukkhahutāvahaṃ.
I shall utterly extinguish the fire of all suffering.

>Itthaṃ panattano yogī, maraṇaṃ paṭicintayaṃ;
Thus, when a yogi reflects on his own death;

>Maraṇānussatiṃ nāma, bhāvetīti pavuccati.
He is said to cultivate Remembrance of Death (maraṇānussati).

>Tadetaṃ pana bhāvetvā, upacārasamāhito;
Having cultivated this, and being composed with access concentration;

>Nibbedabahulo hoti, appamādadhurandharo.
He becomes abundant in disenchantment, a leader in heedfulness.

>Micchādhammaṃ virājetvā, nandirāganirālayo;
Having abandoned wrong ways of living, free from craving and attachment;

>Sabbāsavaparikkhīṇo, pappoti amataṃ padaṃ.
Having destroyed all taints (āsava), he attains the deathless state.

---

Source: Dasānussativibhāgo (Division of the Ten Recollections) - Nāmarūpaparicchedo (Manual of Discerning Mind and Matter)

>Jātidhammā jarābyādhisokopāyāsabhañjite;
In phenomena subject to birth, old age, sickness, sorrow, and despair;

>Anicce dukkhenatte ca, nibbinnopadhisambhave.
in the impermanent, suffering, and non-self, in the disenchanted and conditioned arising.

>Virāgo ca nirodho ca, cāgo mutti anālayo;
Dispassion, cessation, relinquishment, release, non-attachment;

>Yoyamādānanissaggo, nibbānamiti vuccati.
this abandonment of clinging, is called Nibbāna.

>Upasantamidaṃ ṭhānamiti cinteti paṇḍito;
The wise one reflects: “This state is tranquil;

>Anupādānasaṃkliṭṭhamasaṅkhāramanāsavaṃ.
unclinging, unconditioned, stainless.”

>Appamāṇaṃ paṇītañca, sivaṃ paramamaccutaṃ;
It is immeasurable, refined, auspicious, supreme, immortal;

>Anantaguṇamaccanta-mavikāramanāmayaṃ.
of infinite virtues, utterly unchangeable, free from illness.

>Khemaṃ taṃ pārimatīra-mahāyanakaraṃ paraṃ;
It is secure, that other shore, the supreme vehicle;

>Tāṇaṃ leṇañca dīpañca, patiṭṭhānaṃ parāyaṇaṃ.
shelter, refuge, island, foundation, ultimate resort.

>Vaṭṭānubandhavicchedo, bhavataṇhāvisosanaṃ;
The severing of the cycle’s bond, the drying up of craving for existence;

>Sabbūpadhisamugghāto, dukkhanibbāpanaṃ sukhaṃ.
the eradication of all conditioning, the extinguishing of suffering, happiness.

>Sabbapāpavināsoyaṃ, sabbaklesavisodhanaṃ;
This is the destruction of all evil, the purification of all defilements;

>Sokopāyāsasantāpabhayabheravamocanaṃ.
the release from sorrow, despair, torment, fear, and terror.

>Palibodhasamucchedo, papañcaviniveṭhanaṃ;
The cutting off of all obstacles, the disentanglement from mental proliferation;

>Sabbasaṅkhārasamatho, sabbalokavinissaṭo.
the calming of all formations, released from all worlds.

>Pārisuddhikarā dhātu, bhavanissaraṇaṃ padaṃ;
The purifying element, the state of escape from existence;

>Uttamāriyasampatti, anomamamataṃ padaṃ.
the supreme noble attainment, the incomparable immortal state.

>Sabbathā bhaddamatulaṃ, nibbānamiti passato;
Thus perceiving Nibbāna as altogether good, incomparable;

>Upasamānussatīti, bhāvanāyaṃ pavuccati.
Remembrance of Peace is said to be cultivation.

---

Source: Dasānussativibhāgo (Division of the Ten Recollections) - Nāmarūpaparicchedo (Manual of Discerning Mind and Matter)

>The Teacher, dwelling in Jetavana, gave this discourse beginning with "Cutiṃ yo vedī" concerning Thera Vaṅgīsa.

>It is said that in Rājagaha there was a brāhmaṇa named Vaṅgīsa who, by tapping the skulls of dead people, knew, "This is the skull of one reborn in hell, this is of one in the animal realm, this is of one in the realm of hungry ghosts, this is of one in the human world, this is of one reborn in the divine world."

>The brāhmaṇas, thinking, "We can make a living relying on him," had him wear two red garments and, taking him, traveled through the countryside, telling people, "This brāhmaṇa named Vaṅgīsa taps the skulls of dead people and knows their place of rebirth. Ask him about the rebirth of your relatives."

>People, according to their means, gave ten, twenty, or even a hundred kahāpaṇas and asked about the rebirth of their relatives.

>They gradually reached Sāvatthī and took up residence not far from Jetavana.

>Having eaten their morning meal, they saw a large crowd going to hear the Dhamma, carrying perfumes and garlands, and asked, "Where are you going?" When told, "To the monastery to hear the Dhamma," they said, "What will you do by going there? There is no one like our brāhmaṇa Vaṅgīsa. He taps the skulls of dead people and knows their place of rebirth. Ask him about the rebirth of your relatives."

>The people said, "What does Vaṅgīsa know? There is no one like our Teacher!" When the others insisted, "There is no one like Vaṅgīsa," the discussion grew, and they said, "Come, now we shall know whether Vaṅgīsa or our Teacher knows better!" And taking those brāhmaṇas with them, they went to the monastery.

>The Teacher, knowing of their coming, had five skulls brought: four skulls of those reborn in the four realms—hell, the animal realm, the human world, and the deva world—and a skull of an Arahant. Having arranged them in order, when Vaṅgīsa arrived, the Teacher asked him, "Is it true that you know the place of rebirth of the dead by tapping their skulls?"

>"Yes, I know," he replied.

>"Whose skull is this?"

>He tapped it and said, "It belongs to one reborn in hell."

>Then the Teacher, giving his approval with "Excellent, excellent!" and having asked about the other three skulls, gave his approval in the same way each time Vaṅgīsa stated them correctly without error. Then, showing the fifth skull, he asked, "Whose skull is this?" He tapped that one too, but did not know the place of rebirth.

>Then the Teacher said to him, "What, Vaṅgīsa, don't you know?" When Vaṅgīsa replied, "Yes, I don't know," the Teacher said, "I know."

>Then Vaṅgīsa pleaded with him, "Please give me this mantra."

>"It cannot be given to one who has not gone forth," was the reply.

>Thinking, "If I acquire this mantra, I will be the foremost in the entire Jambudīpa," he sent those brahmins away, saying, "You all stay there for a few days; I will go forth." Having gone forth in the presence of the Teacher and received the higher ordination, he became known as Vaṅgīsatthero.

>Then the Teacher gave him the meditation subject of the thirty-two bodily parts and said, "Recite the preliminary practice for the mantra."

>As he was reciting it, he was asked by the brahmins from time to time, "Have you acquired the mantra?" He replied, "Wait a moment, I am acquiring it." In a few days, he attained Arahantship. When asked again by the brahmins, he said, "Friends, I am now unable to go."

>Hearing that, the bhikkhus reported to the Teacher, "Venerable Sir, this bhikkhu is declaring an attainment that is not real."

>The Teacher said, "Bhikkhus, do not speak thus. Now, bhikkhus, my son has become skilled in passing away and reappearance," and he uttered these verses—

>>"One who knows the passing away of beings, and their reappearance in every way;

>>who is unattached, well-gone, and awakened—that one I call a brāhmaṇa.

>>"Whose destination neither devas, gandhabbas, nor humans know;

>>one with destroyed defilements, an Arahant—that one I call a brāhmaṇa."

>Here, yo vedī means: the one who knows the passing away and reappearance of beings in every aspect, making them manifest; that one, being unattached, I call asattaṃ (unattached); being well-gone through practice, sugataṃ (well-gone); and being awakened to the Four Noble Truths, buddhaṃ (awakened)—this is the meaning.

>Yassā means: the one whose destination these devas and others do not know; that one, due to the destruction of the āsavas, is khīṇāsavaṃ (one with destroyed defilements); and due to being far from defilements, is arahantaṃ (an Arahant)—that one I call a brāhmaṇa—this is the meaning.

>At the end of the discourse, many attained the fruit of Stream-entry and other fruits.

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Source: Vaṅgīsattheravatthu: Dhammapada-aṭṭhakathā - The Story of Thera Vaṅgīsa