Morning Chants
(早课 )
Vandanā (Homage 礼敬)
Namo tassa bhagavato arahato sammāsambuddhassa. (3
times)
礼敬世尊、阿罗汉、圆满自觉者。
Homage to that Blessed One, the Arahant and Perfect
Self-Awakened One.
Homage to 7 Buddhas / 礼敬七位佛陀
Vipassissa namatthu, cakkhumantassa sirīmato.
Sikhissapi namatthu, sabbabhūtānukampino.
Vessabhussa
namatthu, nahātakassa tapassino;
Namatthu
Kakusandhassa, mārasenāpamaddino.
Koṇāgamanassa namatthu, brāhmaṇassa vusīmato;
Kassapassa
namatthu, vippamuttassa sabbadhi.
Aṅgīrasassa namatthu, sakyaputtassa sirīmato;
Yo imaṃ dhammaṃ desesi
sabbadukkhāpanūdanaṃ.
Ye cāpi
nibbutā loke, yathā-bhūtaṃ
vipassisuṃ;
Te janā
apisuṇā, mahantā vītasāradā.
Hitaṃ devamanussānaṃ, yaṃ namassanti gotamaṃ;
Vijjā-caraṇa-sampannaṃ, mahantaṃ
vītasāradaṃ.
Namakkārānubhāvena hitvā sabbe upaddave
Anekā antarāyāpi vinassantu asesato.
愿礼敬Vipassi, 具眼的吉祥者! 愿礼敬Sikhi佛, 对一切生类的悲悯者!
愿礼敬Vessabhu佛, 纯净的苦行者! 愿礼敬Kakusandha佛, 击破魔军者!
愿礼敬Konāgamana佛, 婆罗门的完成者! 愿礼敬Kassapa佛, 一切处的解脱者!
愿礼敬光辉者, 具吉祥的释迦子!
寂灭世间者，曾如实观照；他们是不两舌之人，伟大的无畏者。
利益诸天与人，受礼敬的果德玛；明.行的具足者，伟大的无畏者。
所教导之法, 去除一切苦。
Homage to Vipassi (the Buddha) possessed of the eye (of wisdom)
and splendor.
Homage to Sikhi (the Buddha), compassionate towards all beings.
Homage to Vessabhu (the Buddha), free from all defilements and
possessed of ascetic energy.
Homage to Kakusanda (the Buddha), the conqueror of the host of
Mara.
Homage to Konagamana (the Buddha) who has shed all defilements,
and had lived the holy life.
Homage to Kassapa (the Buddha) who is fully freed from all
defilements.
Homage to Angirasa (the Buddha Gotama), the son of the Sakyas, who
is full of radiance, and who proclaimed the Dhamma that dispels all suffering.
Those in the world, who have extinguished (the flames of passion),
and have perceived through insight (meditation), things as they really are,
they never slander anyone; they are mighty men who are free from fear.
Gotama (the Buddha) dear to gods and men, endowed with knowledge
and virtue,[5] mighty and fearless, all do homage to him (homage be to him).
By the power of this veneration, may all
misfortunes and various dangers be utterly destroyed.
Buddhānussati (Virtues of the
Buddha 佛随念)
Itipi so
bhagavā Arahaṃ; Sammāsambuddho; Vijjācaraṇasampanno; Sugato
Loka-vidū; Anuttaro purisa-damma-sārathi; Satthā deva-manussānaṃ; Buddho Bhagavā’ti.
Buddhaṃ jīvita-pariyantaṃ saraṇaṃ gacchāmi
Ye ca Buddhā atītā ca;
ye ca Buddhā anāgatā
Paccuppannā ca ye
Buddhā; ahaṃ vandāmi sabbadā
Natthi me saraṇaṃ aññaṃ; Buddho me saraṇaṃ varaṃ
Etena sacca-vajjena;
hotu me jayamaṅgalaṃ
Uttamaṅgena vandehaṃ; pādapaṃsu-varuttamaṃ
Buddhe yo khalito doso;
Buddho khamatu taṃ mamaṃ
世尊即是：阿罗汉、等正觉、明行足、善逝、世间解、无上士调御丈夫、佛、世尊。
直至命终我归依佛陀。 我时刻皆礼敬
过去诸佛、未来诸佛以及现在佛。 我没有其它的归依，
佛陀是我至上的归依；以此真实语，愿我得到吉祥胜利。 我以头礼敬最上者足上之尘；若我对佛陀〔所作的〕一切错误与过失，愿佛陀原谅我。
Such is that Blessed One, the Worthy One, the Perfectly Self-Awakened
One, One fully possessed of wisdom and (excellent) conduct, One who has proceeded
by the good way, Knower of the [three] worlds, Unexcelled Trainer of tamable
men, Teacher of deities and men, The Awakened One, The Blessed One.
The
Buddhas in the past; the Buddhas in the future, and the Buddhas in the present,
~ I worship them every day! For me there is no other refuge; for me the Buddha
is the excellent refuge! By this declaration of the truth ~ may I have the
blessing of success! With my head I worship ~ the most excellent dust of his feet.
For any fault or wrong against the Buddha ~ may the Buddha forgive me for that!
Dhammānussati (Virtues of the
Dhamma法随念)
Svākkhāto
Bhagavatā Dhammo, Sandiṭṭhiko, Akāliko, Ehipassiko,
Opanayiko, Paccattaṃ
veditabbo viññūhī’ti.
Dhammaṁ jīvita-pariyantaṃ saraṇaṁ gacchāmi
Ye
ca Dhammā atītā ca; ye ca Dhammā anāgatā,
Paccuppannā
ca ye Dhammā; ahaṁ vandāmi sabbadā
Natthi
me saraṇaṁ aññaṁ; Dhammo me saraṇaṁ varaṁ
Etena
saccavajjena; hotu me jayamaṅgalaṁ
Uttamaṅgena vandehaṁ; Dhammañ
ca tividhaṁ varaṁ
Dhamme
yo khalito doso; Dhammo khamatu taṁ
mamaṁ
世尊所善说的法、现前可见、无过时的、请亲自来看、导向、为每个智者皆能证知的。
直至命终我归依法。 我时刻皆礼敬过去诸法、未来诸法以及现在诸法。 我没有其它的归依，法是我至上的归依；以此真实语，愿我得到吉祥胜利。
我以头礼敬三种3与最上之法；若我对法〔所作的〕一切错误与过失，愿法原谅我。
Well-expounded is
the Exalted One’s Dhamma, Visible here-and-now, Not delayed in time, Inviting of
inspection, Onward-leading, Is directly experience able by the wise’.
The Dhamma in the past, that which will
be Dhamma in the future, the Dhamma in the present, ~ I worship it every day!
For me there is no other refuge; for me the Dhamma is the excellent refuge! By
this declaration of the truth ~ may I have the blessing of success! With my
head I worship ~ the excellent threefold Dhamma. For any fault or wrong against
the Dhamma ~ may the Dhamma forgive me for that!
Saṅghānussati
(Virtues of the
Sangha僧随念)
Suppaṭipanno bhagavato sāvakasaṅgho,
Ujuppaṭipanno bhagavato sāvakasaṅgho,
Ñāyappaṭipanno bhagavato sāvakasaṅgho,
Sāmīcippaṭipanno bhagavato sāvakasaṅgho,
Yadidaṃ cattāri purisayugāni aṭṭha
purisapuggalā
Esa bhagavato
sāvakasaṅgho,
Āhuneyyo
pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo,
anuttaraṃ puññakkhettaṃ
lokassā’ti.
Saṅghaṁ
jīvita-pariyantaṃ saraṇaṁ gacchāmi
Ye
ca Saṅghā atītā ca; ye ca Saṅghā anāgatā,
Paccuppannā
ca ye Saṅghā; ahaṁ vandāmi sabbadā
Natthi
me saraṇaṁ aññaṁ; Saṅgho me saraṇaṁ varaṁ
Etena
saccavajjena; hotu me jayamaṅgalaṁ
Uttamaṅgena vandehaṁ; Saṅghañ
ca tividhottamam
Saṅghe yo khalito doso; Saṅgho khamatu taṁ
mamaṁ
世尊的声闻僧众是善於行道；世尊的声闻僧众是正直行道；世尊的声闻僧众是真实行道；世尊的声闻僧众是正当行道的；即四双八辈的世尊的声闻僧众, 是应供养、应供奉者、应施於者、
应合掌 ( 礼敬) 者，为世间无上的福田。
直至命终我归依僧。 我时刻皆礼敬过去僧、未来僧以及现在僧。 我没有其它的归依，僧是我至上的归依；以此真实语，愿我得到吉祥胜利。
我以头礼敬三种至上之僧；若我对僧〔所作的〕一切错误与过失，愿僧原谅我。
The community of the Exalted One’s disciples has
entered on the good way,
The community of the Exalted One’s disciples has
entered on the straight way,
The community of the Exalted One’s disciples has
entered on the true way,
The community of the Exalted One’s disciples has
entered on the proper way,
That is to say, the four pairs of men, the eight
types of persons, That is the community of the Exalted One’s disciples, Worthy
of gifts, Worthy of hospitality, Worthy of offerings, Whom should be respected,
The incomparable field of merit for the world.
The
Sangha in the past, the Sangha in the future, and the Sangha in the present, ~
I worship them every day! For me there is no other refuge; for me the Sangha is
the excellent refuge!
By
this declaration of the truth ~ may I have the blessing of success! With my
head I worship ~ the Sangha who are supreme in three ways. For any fault or wrong
against the Sangha ~ may the Sangha forgive me for that!
The Buddha’s First Utterance (正觉第一次自说语)
Anekajāti-saṃsāraṃ,
sandhāvissaṃ anibbisaṃ;
Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.
Gahakāraka
diṭṭhosi, puna gehaṃ na kāhasi;
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;
Visaṅkhāra-gataṃ cittaṃ, taṇhānaṃ khaya-majjhagā.
在生死輪迴當中，我尋找了許多世，
卻找不到造屋者。一再投生的確苦。
見到你了造屋者！你已不能再建屋。
你所有的椽已斷，你的橫樑已粉碎。
我心已證無為法。已經達到愛滅盡。
Through
the round of many births I wandered in samsara, seeking, but not finding, the
builder of the house. Suffering is birth again and again.
O,
house-builder! You are seen. You shall not build a house again. All your
rafters are broken. Your ridge-pole is shattered.
My
mind has attained the unconditioned, attaining the
destruction of craving.
(The above verse was
uttered by the Buddha immediately after His enlightenment.
House
=the body
Builder
of the house =craving, tanha.
Rafters
= defilements, kilesa
Ridge-pole
= ignorance, avijja)
Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ: Avijjāpaccayā saṅkhārā, saṅkhāra-paccayā viññāṇaṃ, viññāṇa-paccayā nāmarūpaṃ, nāmarūpa-paccayā saḷāyatanaṃ, saḷāyatana-paccayā phasso,
phassa-paccayā vedanā, vedanā-paccayā taṇhā, taṇhā-paccayā upādānaṃ, upādāna-paccayā bhavo, bhava-paccayā jāti, jāti-paccayā
jarāmaraṇaṃ sokaparideva-dukkha-domanassupāyāsā sambhavanti.Evametassa
kevalassa dukkhakkhandhassa samudayo hoti.
此有故彼有，此生故彼生：无明缘行；行缘识；识缘名色；名色缘六处；六处缘触；触缘受；受缘爱；爱缘取；取缘有；有缘生；生缘老、死、愁、悲、苦、忧、恼。 如是一切苦蕴的集起.
When this is, that comes to be. From the
arising of this comes the arising of that. That is to say:
From ignorance as a cause come
formations.
From formations as a cause comes consciousness.
From consciousness as a cause comes materiality&mentality.
From materiality&mentality as a cause comes the six sense base.
From the six sense base as a cause comes contact.
From contact as a cause comes feeling.
From feeling as a cause comes craving.
From craving as a cause comes clinging.
From clinging as a cause comes becoming.
From becoming as a cause comes birth.
From birth as a cause, then old age and death, sorrow, lamentation, pain,
distress, and despair come to arise. Such is the origination of this entire
mass of suffering.
Yadā have pātubhavanti dhammā
Ātāpino jhāyato brāhmaṇassa,
Athassa kaṅkhā vapayanti sabbā
Yato pajānāti sahetudhammaṃ.
当诸法明显呈现时，那么一切疑惑都会消失，因为他了知诸法的因缘。
When the phenomena becomes clear to the
ardent meditating brāhmaṇa (the holy
one), then all his doubts vanished as he sees the phenomena and its causes.
Iti imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ: Avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho,
phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho,
upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ
sokaparideva-dukkha-domanassupāyāsā nirujjhanti. Evametassa kevalassa
dukkhakkhandhassa nirodho hoti.
此无故彼无，此灭故彼灭：无明灭则行灭；行灭则识灭；识灭则名色灭；名色灭则六处灭；六处灭则触灭；触灭则受灭；受灭则爱灭；爱灭则取灭；取灭则有灭；有灭则生灭；生灭则老、死、愁、悲、苦、
如是一切苦蕴的熄灭。
When this is not, that does not come to
be.
From the cessation of this, comes the
cessation of that.
That is to say:
From the cessation of ignorance comes
the cessation of formations.
From the cessation of formations comes the cessation of consciousness.
From the cessation of consciousness comes the cessation of
materiality&mentality.
From the cessation of materiality&mentality comes the cessation of the six
sense base.
From the cessation of the six sense base comes the cessation of contact.
From the cessation of contact comes the cessation of feeling.
From the cessation of feeling comes the cessation of craving.
From the cessation of craving comes the cessation of clinging.
From the cessation of clinging comes the cessation of becoming.
From the cessation of becoming comes the cessation of birth.
From the cessation of birth, then old age and death, sorrow, lamentation, pain,
distress, and despair all cease. Such is the cessation of this entire mass of
suffering.
Yadā have pātubhavanti dhammā
Ātāpino jhāyato brāhmaṇassa,
Athassa kaṅkhā vapayanti sabbā
Yato khayaṃ paccayānaṃ avedi
对于热诚禅修的婆罗门，当诸法明显呈现时，那么一切疑惑都会消失，因为他体证灭尽它们的因缘。
When
the phenomena becomes clear to the ardent meditating brāhmaṇa
(the holy one), then all his doubts vanished as he experiences/knows the
destruction of the causes.
Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;
Imasmiṃ asati
idaṃ na hoti, imassa nirodhā idaṃ
nirujjhati, yadidaṃ:
Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso,
phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo,
bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ
sokaparideva-dukkha-domanassupāyāsā sambhavanti.Evametassa kevalassa
dukkhakkhandhassa samudayo hoti.
Avijjāya-tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho,
nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho,
vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho,
bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanasupāyāsā
nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。无明缘行；识缘名色；名色缘六处；六处缘触；触缘受；受缘爱；爱缘取；取缘有；有缘生；生缘老、死、愁、悲、苦、忧、恼。如是一切苦蕴的集起。
完全离欲无明灭则行灭；行灭则识灭；识灭则名色灭；名色灭则六处灭；六处灭则触灭；触灭则受灭；受灭则爱灭；爱灭则取灭；取灭则有灭；有灭则生灭；生灭则老、死、愁、悲、苦、
如是一切苦蕴的熄灭。
When this is, that comes to be. From the
arising of this comes the arising of that.
When this is not, that does not come to
be. From the cessation of this, comes the cessation of that.
That is to say:
From ignorance as a cause come
formations.
From formations as a cause comes consciousness.
From consciousness as a cause comes materiality&mentality.
From materiality&mentality as a cause comes the six sense base.
From the six sense base as a cause comes contact.
From contact as a cause comes feeling.
From feeling as a cause comes craving.
From craving as a cause comes clinging.
From clinging as a cause comes becoming.
From becoming as a cause comes birth.
From birth as a cause, then old age and death, sorrow, lamentation, pain,
distress, and despair come to arise. Such is the origination of this entire
mass of suffering.
But from the remainderless fading and
cessation of that very ignorance comes the cessation of formations. From the
cessation of formations comes the cessation of consciousness.
From the cessation of consciousness
comes the cessation of materiality&mentality.
From the cessation of materiality&mentality comes the cessation of the six
sense base.
From the cessation of the six sense base comes the cessation of contact.
From the cessation of contact comes the cessation of feeling.
From the cessation of feeling comes the cessation of craving.
From the cessation of craving comes the cessation of clinging.
From the cessation of clinging comes the cessation of becoming.
From the cessation of becoming comes the cessation of birth.
From the cessation of birth, then old age and death, sorrow, lamentation, pain,
distress, and despair all cease. Such is the cessation of this entire mass of
suffering.]
Yadā have pātubhavanti dhammā
Ātāpino jhāyato brāhmaṇassa,
Vidhūpayaṃ tiṭṭhati mārasenaṃ
Sūriyova obhāsayamantaḷikkhaṃ.
对于热诚禅修的婆罗门，
当诸法明显呈现时，
他击败魔军而稳立，
犹如太阳照亮天空。
When
the phenomena becomes clear to the ardent meditating brāhmaṇa (the holy one), then he dwells dispelling Mara’s
army, just like the sun that brightens up the sky.
% % %
24 Patthana (24
Conditional Relations) 二十四缘
Hetupaccayo, ārammaṇapaccayo,
Adhipatipaccayo, anantarapaccayo,
Samanantarapaccayo, sahajātapaccayo,
Aññamaññapaccayo, nissayapaccayo,
Upanissayapaccayo, purejātapaccayo,
Pacchājātapaccayo, āsevanapaccayo,
Kammapaccayo, vipākapaccayo,
Āhārapaccayo, indriyapaccayo,
Jhānapaccayo, maggapaccayo,
Sampayuttapaccayo, vippayuttapaccayo,
Atthipaccayo, natthipaccayo,
Vigatapaccayo, avigatapaccayo-ti.
因缘；所缘缘；增上缘；无间缘；相续缘；俱生缘；相互缘；依止缘；亲依止缘；前生缘；后生缘；重复缘；业缘；果报（异熟）缘；食缘；根缘；禅那缘；道缘；相应缘；不相应缘；有缘；无有缘；离去缘；不离去缘。
Root
condition; Object
condition; Predominance condition; Proximity condition; Contiguity condition; Conascence condition; Mutuality condition; Support condition; Decisive support condition; Prenascence condition; Postnascence condition; Repetition condition; Kamma condition; Result condition; Nutriment condition; Faculty condition; Jhàna condition; Path condition; Association condition; Disassociation condition; Presence condition; Absence condition; Disappearance
condition; Non-disappearance condition;
Khandha
Paritta (蕴护经)
Virūpakkhehi me mettaṃ, mettaṃ erāpathehi me;
Chabyāputtehi me mettaṃ, mettaṃ kaṇhāgotamakehi ca.
Apādakehi me mettaṃ, mettaṃ dipādakehi me;
Catuppadehi me mettaṃ, mettaṃ bahuppadehi me.
Mā maṃ apādako hiṃsi, mā maṃ hiṃsi dipādako;
Mā maṃ catuppado hiṃsi, mā maṃ hiṃsi bahuppado.
Sabbe sattā sabbe pāṇā, sabbe bhūtā ca kevalā;
Sabbe bhadrāni passantu, mā kañci pāpamāgamā.
Appamāṇo buddho, appamāṇo dhammo;
Appamāṇo saṅgho, pamāṇavantāni siriṃsapāni.
Ahi-vicchikā satapadī, uṇṇanābhī sarabū mūsikā;
Katā me rakkhā katā me parittā, paṭikkamantu bhūtāni;
Sohaṃ namo bhagavato, namo sattannaṃ sammāsambuddhānan-ti.
蕴护经
愿我对威卢跋有慈爱；愿我对伊拉跋有慈爱；愿我对剎标子有慈爱；愿我对黑瞿昙有慈爱。
愿我对无足众生有慈爱；愿我对两足众生有慈爱；愿我对四足众生有慈爱；愿我对多足众生有慈爱。
愿无足众生不伤害我；愿两足众生不伤害我；愿四足众生不伤害我；愿多足众生不伤害我。
愿一切有情、一切息生、一切众生都毫无遗漏地遇见幸运的事。愿他们不会遭遇邪恶的事
佛无量，法无量，僧无量。爬行类却有限量：蛇、蝎、蜈蚣、蜘蛛、蜥蜴、老鼠。
我做了护卫，我做了保护。愿那些（有害的）众生离开。我礼敬世尊；礼敬七位圆满自觉者。
Discourse on [Protection of] Aggregates
May I have loving-kindness towards the Virūpakkhas; May I have loving-kindness towards the
Erāpathas;
May I have loving-kindness towards the Chabyāputtas;
May I have loving-kindness towards the Kaṇhāgotamakas.
May I have loving-kindness towards footless beings; May I have
loving-kindness towards beings with two legs; May I have loving-kindness
towards beings with four legs; May I have loving-kindness towards beings with
many legs.
May footless
beings not harm me; May beings with two legs not harm me; May beings with four
legs not harm me; May beings with many legs not harm me.
May all being, all breathing things, all creatures (without exception)
meet with good fortune. May none of them com to any evil.
Infinite is the Buddha, Infinite is the Dhamma, Infinite is the Saṅgha.
Finite are creeping things: snakes, scorpions, centipedes, spiders, lizards,
rats.
I have made the protection, I have made the safeguard. May the
(harmful) beings depart. I pay homage to te Blessed One; homage to te seven
Buddhas (Vipassī Buddha,
Sikhī Buddha,
Vessabhū Buddha,
Kakusandha Buddha, Koṇāgamana
Buddha, Kassapa Buddha, Gotama Buddha)
四种省思文
Reflections on the Four
Requisites
Cīvara
(衣Robes)
Patisankhā yoniso cīvaraṁ patisevāmi,
Yāvadeva sītassa patighātāya,
Unhassa patighātāya,
Daṁsa-makasa-vātātapa-siriṁsapa-samphassānaṁ patighātāya, yāvadeva
hirikopina-paticchādanatthaṁ.
我如理省思所受用之衣，只是为了防御寒冷，为了防御炎热，为了防御虻、蚊、风吹、日晒、爬虫类的触恼，只是为了遮蔽羞处。
Reflecting wisely,
I wear the robe, only to protect myself from cold, heat, gadflies, mosquitoes,
wind and sun and creeping things; and also for the purpose of covering the
parts of my body that cause shame.
Pindapāta (食 物 Almsfood)
Patisankhā yoniso pindapātaṁ patisevāmi,
Neva davāya na madāya na mandanāya na vibhūsanāya,
Yāvadeva imassa kāyassa thitiyā yāpanāya,
Vihiṁsuparatiyā
brahma-cariyānuggahāya,
Iti purānañca vedanaṁ patihankhāmi,
Navañca vedanaṁ na uppādessāmi,
Yātrā ca me bhavissati, anavajjatā ca phāsu-vihāro
ca.
我如理省思所受用的食物，不为嬉戏，不为骄慢，不为装饰，不为庄严，只是为了此身住立存续，为了停止伤害，为了资助梵行，如此我将消除旧受，并使新受不生，我将维持生命、无过且安住。
Reflecting wisely I
use almsfood not for play, not for pride, not for beauty, not for fattening;
but merely for the sustenance and continuance of this body; to cease
discomfort; and to be able to practice the holy life, thinking “Thus I will destroy
old feelings (of hunger) and not create new feelings (from overeating). I will
maintain myself, be blameless, and live in comfort.”
Senāsana (住所 Lodgings)
Patisankhā yoniso senāsanaṁ patisevāmi,
Yāvadeva sītassa patighātāya,
Unhassa patighātāya,
Daṁsa-makasa-vātātapa-siriṁsapa-samphassānaṁ patighātāya,
Yāvadeva utuparissaya-vinodanaṁ patisallānārām'atthaṁ.
我如理省思所受用的坐卧处，只是为了防御寒冷，为了防御炎热，为了防御虻、蚊、风吹、日晒、爬虫类的触恼，只是为了免除季候的危险，而好独处（禅修）之乐。
Reflecting wisely I
make use of dwellings, only to protect myself from cold, heat, gadflies,
mosquitoes, wind and sun and creeping things; and as a protection from the
perils of weather conditions; and for the joy of seclusion.
Bhesajja (药 Medicine)
Patisankhā yoniso
gilāna-paccaya-bhesajja-parikkhāraṁ patisevāmi,
Yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ patighātāya,
Abyāpajjha-paramatāya.
我如理省思所受用的病者所需之医药资具，只是为了防御已生起的病苦之受，为了尽量没有身苦。
Reflecting wisely I make use of medicinal
requisites that are for curing the sick, only to counteract any afflicting
feelings (of illness) that have arisen and for maximum freedom from disease.
Blessings 祝福
Mahākāruṇiko nātho hitāya sabbapāṇinaṃ
Puretvā pāramī sabbā, patto sambodhi-muttamaṃ
Etena saccavajjena, hotu te jayamaṅgalaṃ.
Jayanto bodhiyā mūle, Sakyānaṃ nandivaḍḍhano
Evaṃ tvaṃ vijayo hohi, jayassu jayamaṅgale.
具有大悲的守护者，为了一切众生利益，圆满所有波罗蜜后，证得无上菩提解脱；藉着这真实的话语，愿你得到吉祥胜利。
在菩提树下胜利时，为释迦族增长喜悦；愿你也像那样胜利，得到胜利吉祥胜利。
Sabbītiyo vivajjantu, Sabbarogo vinassatu
Mā te bhavatvantarāyo, Sukhi dīghāyuko bhava
愿诸灾免离，愿诸疾消失；愿你无障碍，得快乐长寿！
May all distresses be averted,
may all diseases
be destroyed,
may there be no dangers,
may you be happy living long.
Abhivādanasīlissa niccaṁ vaddhā pacāyino,
Cattāro
dhammā vaḍḍhanti; āyu, vaṇṇo, sukhaṁ, balaṁ.
好樂敬禮者常尊於長老，四法得增長：壽Ÿ美Ÿ樂與力。
For one who habitually shows respect,
constantly respectful of elders, four states increase: age, beauty, happiness and strength.
Āyurārogya-sampatti,
saggasampatti-meva ca
Atho
Nibbānasampatti, iminā te samijjhatu.
願你獲得長壽，無病，投生於天界，體證涅槃，願此一切成就。
May you achieve these: long life & good
health, even (rebeirth in) heaven and realization of Nibbana.
Bhavatu
sabbamaṅgalaṁ, rakkhantu sabbadevatā,
Sabbabuddhānubhāvena sadā sotthi bhavantu te.
愿得诸吉祥，愿诸天守护；依诸佛威力，愿你常平安！
May there be every
blessing. May all heavenly beings protect you.
By the power of all the
Buddhas, may you always be well.
Bhavatu
sabbamaṅgalaṁ, rakkhantu sabbadevatā,
Sabbadhammānubhāvena sadā sotthi bhavantu te.
愿得诸吉祥，愿诸天守护；依诸法威力，愿你常平安！
May there be every
blessing. May all heavenly beings protect you.
By the power of all the
Dhammas, may you always be well.
Bhavatu
sabbamaṅgalaṁ, rakkhantu sabbadevatā,
Sabbasaṅghānubhāvena sadā sotthi bhavantu te.
愿得诸吉祥，愿诸天守护；依诸僧威力，愿你常平安！
May there be every
blessing. May all heavenly beings protect you.
By the power of all the
Sanghas, may you always be well.
Puratthimena
Dhataraṭṭho, dakkhiṇena Virūḷhako;
Pacchimena
Virūpakkho, Kuvero uttaraṃ disaṃ.
Cattaro te
mahārājā, lokapālā
yasassino
Tepi
amhe-nurakkhantu, arogena sukhena ca.
住在东方的 天王，住在南方的 天王，住在西方的 天王，住在北方的
天王。
这四大天王是世间的守护者，且拥强大的军队。愿他们保护我们健康与快乐。
There are
King Dhataraṭṭha in the east, King Virūḷhaka in the south, King Virūpakkha in the
west and King Kuvera in the north; these four Kings are the guardian spirits of
the world with large retinue. May they protect us so that we are free from all
diseases and be happy.
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Aspirations 發願
Iminā puñña-kammena
Mā me bāla-samāgamo,
Sataṁ samāgamo hotu
Yāva nibbāna-pattiyā.
愿以此功德令我不遇愚人，令我亲近智者直到我证悟涅槃。
By this meritorious act may I never meet with the foolish;
may I [only] meet with the wise up until I attain Nibbāna.
Idaṁ me puññaṁ āsavakkhayāvahaṁ hotu
愿我这份功德导向摧毁诸漏。
May this merit
of mine be conducive to the destruction
of the [mental] effluents.
Idaṁ me puññaṁ nibbānassa paccayo hotu
愿我这份功德成为证悟涅槃的助缘。
May
this merit of mine be a [supportive] condition [for the
realization] of Nibbana.
Mama puññabhāgam sabbasattānam bhājemi
Te sabbe
me samam puññabhāgam labhantu.
我把我的功德与一切有情分享，愿他们都平等地得到我的功德。
I share my merits done today with all beings.
May all beings get an equal share of those
merits.
Asking for forgiveness祈求宽恕
Kāyena vācā-cittena
Pamādena mayā kataṁ,
Accayaṁ khama me Bhante
Bhūri-pañña
Tathāgata.
于身口意，因我疏忽所造，请原谅我的过错，世尊──广慧、如来。
For any transgression I have committed through
heedlessness, by way of body, speech, or mind, please forgive me, Venerable
Sir, O greatly wise.
Kāyena vācā-cittena
Pamādena mayā kataṁ,
Accayaṁ khama me Dhamma
Sandiṭṭhika, akālika.
于身口意，因我疏忽所造，请原谅我的过错，佛法──當下可见、無時的。
For any transgression I have committed through
heedlessness, by way of body, speech, or mind, please forgive me, O Dhamma,
which leads on and timeless.
Kāyena vācā-cittena
Pamādena mayā kataṁ,
Accayaṁ khama me Saṅgha
Puññakkhetta
anuttara.
于身口意，因我疏忽所造，请原谅我的过错，僧伽──无上的福田。
For any transgression I have
committed through heedlessness, by way of body, speech, or mind, please forgive
me, O Sangha ~ unsurpassed field of merit.
Sādhu Sādhu Sādhu.
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