1

RAINS RETREAT DHAMMA PRACTICE 2021

From 28th July to 20th October
Every Wednesday: From 7:30pm to 8.45pm
(At DKBS & over the ZOOM)

HOMAGE TO THE BUDDHA

Namo Tassa Bhagavato Arahato Sammā Sambuddhassa
Namo Tassa Bhagavato Arahato Sammā Sambuddhassa
Namo Tassa Bhagavato Arahato Sammā Sambuddhassa

Homage to Him, the Blessed One, the Exalted One, the Fully Enlightened One

SALUTATION TO THE BUDDHA

Iti pi so Bhagavā, Arahaṃ, Sammāsambuddho, Vijjācaraṇa sampanno,
Sugato, Lokavidū, Anuttaro purisa dammasārathi, Satthā
devamanussānaṃ, Buddho, Bhagavā ti.

Thus indeed is the Blessed One: He is the Exalted One, Fully Enlightened One,
endowed with Clear Knowledge and Virtuous Conduct, Sublime, the Knower of
the Worlds, the Incomparable leader of men to be tamed, the Teacher of gods
and men, Enlightened and Blessed.

SALUTATION TO THE DHAMMA

Svākkhāto Bhagavatā Dhammo, Sandiṭṭhiko, Akāliko, Ehipassiko,
Opanayiko, Paccattaṃ veditabbo viññūhi ti.

The Dhamma of the Blessed One is perfectly expounded; to be seen here and
now; not delayed in time; inviting one to come and see; onward leading to
Nibbana; to be known by the wise, each for himself.

SALUTATION TO THE SAṄGHA

Supaṭipanno Bhagavato sāvakasaṅgho, Ujupaṭipanno Bhagavato
sāvakasaṅgho, Ñāyapaṭipanno Bhagavato sāvakasaṅgho,
Sāmīcipaṭipanno Bhagavato sāvakasaṅgho,

Yadidaṃ cattāri purisayugāni aṭṭhapurisa-puggalā, Esa Bhagavato

Sāvakasaṅgho, Āhuneyyo, Pāhuneyyo, Dakkhineyyo, Añjalikaraṇīyo,
Anuttaraṃ puññakkhettaṃ lokassā ti.

The Noble disciples of the blessed one, have entered on the good way; The Noble
disciples of the blessed one, have entered on the straight way; The Noble disciples
 2

of the blessed one, have entered on the right path; The Noble disciples of the
blessed one, have entered on the proper way;

That is to say – the four pairs of Men, The eight types of persons; The Sangha of
the blessed one, Is fit for gifts – fit for hospitality – fit for offerings And fit for
reverential salutation, As the incomparable field of merits for the world.

Etena sacca vajjena sotthi te hotu sabbadā!

By the firm determination of this truth,
may you be well!

Etena sacca vajjena sabba rogo vinassatu!

By the firm determination of this truth,
may you be healthy!

Etena sacca vajjena hotu te jayamangalaṃ!

By the firm determination of this truth,
may joyous victory be yours!

DHAMMACAKKAPPAVATTANA SUTTA
The Discourse on Setting in Motion the Wheel of Truth
(Saṃyutta Nikāya)

Evaṃ me sutaṃ,
Ekaṃ samayaṃ Bhagavā Bārāṇasiyaṃ viharati Isipatane Migadāye. Tatra
kho Bhagavā pañcavaggiye bhikkhū āmantesi:

Thus have I heard:

On one occasion, the Blessed One was living in the Deer Park at Isipatana (the
Resort of Deers) near Bāranasi. Then He addressed the group of five monks:

Dve me bhikkhave antā pabbajitena na sevitabbā. Yo cāyaṃ kāmesu

kāmasukhallikānuyogo hīno, gammo, pothujjaniko, anariyo,
anatthasaṃhito. Yo cāyaṃ attakilamathānuyogo, dukkho, anariyo,
anatthasaṃhito.

O monks, these two extremes ought not to be practised by one who has gone forth
from the household life. (What are the two?) There is addiction to indulgence of
sense-pleasure, which is low, coarse, the way of the ordinary people, unworthy,
and unprofitable; and there is addiction to self-mortification, which is painful,
unworthy and unprofitable.
 3

Ete te bhikkhave ubho ante anupagamma Majjhimā Paṭipadā Tathāgatena

abhisambuddhā cakkhukaraṇī, ñāṇakaraṇī, upasamāya, abhiññāya,
Sambodhāya, Nibbāṇāya saṃvattati.

Avoiding both these extremes, monks, the Perfect One (Tathāgata) has realized
the Middle Path; it gives Vision, gives Knowledge, and leads to Calm, to Insight,
to Enlightenment and to Nibbānā.

Katamā ca sā bhikkhave Majjhimā Paṭipadā Thatāgatena abhisambuddhā

cakkhukaraṇī, ñāṇakaraṇī, upasamāya, abhiññāya, Sambodhāya,
Nibbāṇāya saṃvattati?

O monks, and what is that Middle Path realized by the Perfect One which gives
Vision, gives Knowledge, and leads to Calm, to Insight and to Enlightenment and
to Nibbānā?

Ayameva ariyo aṭṭhaṅgiko maggo seyyathīdam: Sammā Diṭṭhi, Sammā

Saṅkappo, Sammā Vācā, Sammā Kammanto, Sammā Ājīvo, Sammā
Vāyāmo, Sammā Sati, Sammā Samādhi.

It is the Noble Eightfold Path, and nothing else, namely: Right Understanding,
Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right
Mindfulness and Right Concentration.

Ayaṃ kho sā bhikkhave Majjhimā Paṭipadā Tathāgatena abhisambuddhā

cakkhukaraṇī, ñāṇakaraṇī, upasamāya, abhiññāya, Sambodhāya,
Nibbāṇāya saṃvattati.

O Monks, this is the Middle Path realized by the Perfect One which gives Vision,
gives Knowledge, and leads to Calm, to Insight and to Enlightenment and to
Nibbānā.

Idaṃ kho pana bhikkhave Dukkhaṃ ariyasaccaṃ; jāti’pi dukkhā, jarā’pi

dukkhā, vyādhi’pi dukkho, maraṇaṃ’pi dukkhaṃ, appiyehi sampayogo
dukkho, piyehi vippayogo dukkho, yaṃ’pi’cchaṃ na labhati tam’pi
dukkhaṃ, Saṅkhittena pañcūpādānakkhandhā dukkhā.

“The Noble Truth of Suffering”, O monks, is this: birth is suffering, ageing is

suffering, sickness is suffering, death is suffering, association with the unpleasant
is suffering, disassociation from the pleasant is suffering, not to receive what one
desires is suffering – in brief the five aggregates of grasping are suffering.
 4

Idaṃ kho pana bhikkhave Dukkhasamudayaṃ ariyasaccaṃ; Yāyaṃ taṇhā

ponobhavikā nandirāgasahagatā tatratatrābhinandinī seyyathīdaṃ
kāmataṇhā, bhavataṇhā, vibhavataṇhā.

“The Noble Truth of the Origin (Cause) of Suffering”, O monks, is this: It is this
craving which produces re-becoming, rebirth accompanied by passionate greed,
and finding fresh delight now here, and now there, namely, craving for sense
pleasures, craving for existence and craving for non-existence.

Idaṃ kho pana bhikkhave Dukkhanirodhaṃ ariyasaccaṃ; Yo tassāy’eva

taṇhāya asesavirāganirodho, cāgo, paṭinissaggo, mutti, anālayo.

“The Noble Truth of the Cessation of Suffering”, O monks, is this: It is the

complete cessation of that very craving, giving it up, relinquishing it, liberating
oneself from it, and detaching oneself from it.

Idaṃ kho pana bhikkhave Dukkhanirodhagāmiṇīpaṭipadā ariyasaccaṃ;

Ayam’eva ariyo aṭṭhaṅgiko maggo seyyatthīdaṃ: Sammā Diṭṭhi, Sammā
Saṅkappo, Sammā Vācā, Sammā Kammanto, Sammā Ājīvo, Sammā
Vāyāmo, Sammā Sati, Sammā Samādhi.

“The Noble Truth of the Path leading to the Cessation of Suffering”, O monks, is
this: It is the Noble Eightfold Path, and nothing else, namely: Right
Understanding, Right Thought, Right Speech, Right Action, Right Livelihood,
Right Effort, Right Mindfulness and Right Concentration.

Idaṃ Dukkhaṃ ariyasaccan’ti me bhikkhave, pubbe ananussutesu

dhammesu, cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā
udapādi, āloko udapādi.

“This is the Noble Truth of Suffering.” Thus, O monks, with respect to things
unheard before, there arose in me the Vision, the Knowledge, the Wisdom, the
Insight, and the Light.

Taṃ kho panidaṃ Dukkhaṃ ariyasaccaṃ pariññeyyan’ti me bhikkhave,

pubbe ananussutesu dhammesu, cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā
udapādi, vijjā udapādi, āloko udapādi.

“This Suffering, as a Noble Truth, should be fully understood.” Thus, O monks,

with respect to things unheard before, there arose in me the Vision, the
Knowledge, the Wisdom, the Insight, and the Light.
 5

Taṃ kho panidaṃ Dukkhaṃ ariyasaccaṃ pariññātan’ti me bhikkhave,

pubbe ananussutesu dhammesu, cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā
udapādi, vijjā udapādi, āloko udapādi.

“This Suffering, as a Noble Truth, has been fully understood.” Thus, O monks,
with respect to things unheard before, there arose in me the Vision, the
Knowledge, the Wisdom, the Insight, and the Light.

Idaṃ Dukkhasamudayaṃ ariyasaccan’ti me bhikkhave, pubbe

ananussutesu dhammesu, cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā
udapādi, vijjā udapādi, āloko udapādi.

“This is the Noble Truth of the Cause of Suffering.” Thus, O monks, with respect
to things unheard before, there arose in me the Vision, the Knowledge, the Wisdom,
the Insight, and the Light.

Taṃ kho panidaṃ Dukkhasamudayaṃ ariyasaccaṃ pahātabban’ti me

bhikkhave, pubbe ananussutesu dhammesu, cakkhuṃ udapādi, ñāṇaṃ
udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“This Noble Truth of the Origin of Suffering should be eradicated.” Thus, O

monks, with respect to things unheard before, there arose in me the Vision, the
Knowledge, the Wisdom, the Insight, and the Light.

Taṃ kho panidaṃ Dukkhasamudayaṃ ariyasaccaṃ pahīnan’ti me

bhikkhave, pubbe ananussutesu dhammesu, cakkhuṃ udapādi, ñāṇaṃ
udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“This Noble Truth of the Origin of Suffering has been eradicated.” Thus, O
monks, with respect to things unheard before, there arose in me the Vision, the
Knowledge, the Wisdom, the Insight, and the Light.

Idaṃ Dukkhanirodhaṃ ariyasaccan’ti me bhikkhave, pubbe ananussutesu

dhammesu, cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā
udapādi, āloko udapādi.

“This is the Noble Truth of the Cessation of Suffering.” Thus, O monks, with
respect to things unheard before, there arose in me the Vision, the Knowledge,
the Wisdom, the Insight, and the Light.

Taṃ kho panidaṃ Dukkhanirodhaṃ ariyasaccaṃ sacchikātabban’ti me

bhikkhave, pubbe ananussutesu dhammesu, cakkhuṃ udapādi, ñāṇaṃ
udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
 6

“This Noble Truth of the Cessation of Suffering should be realized.” Thus, O

monks, with respect to things unheard before, there arose in me the Vision, the
Knowledge, the Wisdom, the Insight, and the Light.

Taṃ kho panidaṃ Dukkhanirodhaṃ ariyasaccaṃ sacchikatan’ti me

bhikkhave, pubbe ananussutesu dhammesu, cakkhuṃ udapādi, ñāṇaṃ
udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“This Noble Truth of the Cessation of Suffering has been realized.” Thus, O
monks, with respect to things unheard before, there arose in me the Vision, the
Knowledge, the Wisdom, the Insight, and the Light.

Idaṃ Dukkhanirodhagāmiṇīpaṭipadā ariyasaccan’ti me bhikkhave, pubbe

ananussutesu dhammesu, cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā
udapādi, vijjā udapādi, āloko udapādi.

“This is the Noble Truth of the Path leading to the Cessation of Suffering.”
Thus, O monks, with respect to things unheard before, there arose in me the
Vision, the Knowledge, the Wisdom, the Insight, and the Light.

Taṃ kho panidaṃ Dukkhanirodhagāmiṇīpaṭipadā ariyasaccaṃ

bhāvetabban’ti me bhikkhave, pubbe ananussutesu dhammesu, cakkhuṃ
udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“This Noble Truth of the Path leading to the Cessation of Suffering should be
developed.” Thus, O monks, with respect to things unheard before, there arose in
me the Vision, the Knowledge, the Wisdom, the Insight, and the Light.

Taṃ kho panidaṃ Dukkhanirodhagāmiṇīpaṭipadā ariyasaccaṃ

bhāvitan’ti me bhikkhave, pubbe ananussutesu dhammesu, cakkhuṃ
udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“This Noble Truth of the Path leading to the Cessation of Suffering has been
developed.” Thus, O monks, with respect to things unheard before, there arose in
me the Vision, the Knowledge, the Wisdom, the Insight, and the Light.

Yāva kīvañca me bhikkhave imesu catusu ariyasaccesu, evaṃ tiparivaṭṭaṃ

dvādasākāraṃ yathābhūtaṃ ñānadassanaṃ na suvisuddhaṃ ahosi, n’eva
tāvāhaṃ bhikkhave sadevake loke samārake, sabrahmake
sassamaṇabrāhmaṇiyā pajāya, sadevamanussāya anuttaraṃ
Sammāsambodhiṃ abhisambuddho paccaññāsiṃ.
 7

O monks, as long as my vision of true knowledge was not fully clear in these
three aspects – in these twelve ways, regarding the Four Noble Truths, I did not
claim to have realized the Perfect Enlightenment that is supreme in the world
inclusive of gods, mārās and brahmās and amongst the hosts of ascetics and priests,
gods and men.

Yato ca kho me bhikkhave imesu catusu ariyasaccesu, evaṃ tiparivaṭṭaṃ

dvādasākāraṃ yathābhūtaṃ ñānadassanaṃ suvisuddhaṃ ahosi, athāham
bhikkhave sadevake loke samārake, sabrahmake sassamaṇabrāhmaṇiyā
pajāya, sadevamanussāya anuttaraṃ Sammāsambodhiṃ abhisambuddho
paccaññāsiṃ.

But, O monks, when my vision of true knowledge was fully clear in these three
aspects – in these twelve ways, regarding the Four Noble Truths, then I claimed
to have realized the Perfect Enlightenment that is supreme in the world inclusive
of gods, mārās and brahmās and amongst the hosts of ascetics and priests, gods
and men.

Ñāṇañca pana me dassanaṃ udapādi. Akuppā me cetovimutti ayamantimā

jāti natthi’dāni punabbhavo’ti.

And there arose in me the Knowledge and Insight: “Unshakable is the deliverance
of my mind. This is my last birth, and now there is no more re-becoming –
rebirth.”

Idamavoca Bhagavā attamanā pañcavaggiyā bhikkhū Bhagavato bhāsitaṃ

abhinandun’ti.

Thus the Blessed One said, and the five delighted monks were glad and they
rejoiced at the Words of the Blessed One.

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato Koṇḍaññassa

virajaṃ, vītamalaṃ, dhammacakkhuṃ udapādi “Yaṃ kiñci
samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.”

When this Discourse was thus expounded there arose in the Ven. Kondaṭṭa the
passion-free (dustless), stainless vision of Truth (dhamma-cakkhu: in other
words, Ven. Kondaṭṭa attained sotāpatti, the first stage of sanctity, and realized):
“Whatever has the nature of arising, has the nature of ceasing.”

Pavattite ca pana Bhagavatā Dhammacakke, Bhummā devā

saddamanussāvesuṃ. Etaṃ Bhagavatā, Bārāṇasiyaṃ Isipatane Migadāye,
anuttaraṃ, Dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā,
 8

brāhmaṇena vā, devena vā, mārena vā, brahmuṇā vā, kena ci vā,
lokasmin’ti.

Now, when the Blessed One set in motion the Wheel of Truth, The Bhummāṭṭha
devās (earth deities) proclaimed: “The Matchless Wheel of Truth that cannot be
expounded by any recluse, brāhmana, devā, mārā, brahmā or any one in the world,
is set in motion by the Blessed One in the Deer Park at Isipatana near Baranasi.”

Bhummānaṃ devānaṃ saddaṃ sutvā Cātummahārājikā devā

saddamanussāvesuṃ…… Cātummahārājikānaṃ devānaṃ saddaṃ sutvā
Tāvatiṃsā devā saddamanussāvesuṃ.…… Tāvatiṃsānaṃ devānaṃ
saddaṃ sutvā Yāmā devā saddamanussāvesuṃ……. Yāmānaṃ devānaṃ
saddaṃ sutvā Tusitā devā saddamanussāvesuṃ……. Tusitānaṃ devānaṃ
saddaṃ sutvā Nimmāṇaratī devā saddamanussāvesuṃ…….
Nimmāṇaratīnaṃ devānaṃ saddaṃ sutvā Paranimmita Vasavattino devā
saddamanussāvesuṃ……. Paranimmita Vasavattīnaṃ devānaṃ saddaṃ
sutvā Brahma Pārisajjā devā saddamanussāvesuṃ……. Brahma
Pārisajjānaṃ devānaṃ saddaṃ sutvā Brahma Purohitā devā
saddamanussāvesuṃ……. Brahma Purohitānaṃ devānaṃ saddaṃ sutvā
Mahābrahmā devā saddamanussāvesuṃ……. Mahābrahmānaṃ devānaṃ
saddaṃ sutvā Parittābhā devā saddamanussāvesuṃ……. Parittābhānaṃ
devānaṃ saddaṃ sutvā Appamāṇābhā devā saddamanussāvesuṃ…….
Appamāṇābhānaṃ devānaṃ saddaṃ sutvā Ābhassarā devā
saddamanussāvesuṃ……. Ābhassarānaṃ devānaṃ saddaṃ sutvā
Parittasubhā devā saddamanussāvesuṃ……. Parittasubhānaṃ devānaṃ
saddaṃ sutvā Appamānasubhā devā saddamanussāvesuṃ…….
Appamānasubhānaṃ devānaṃ saddaṃ sutvā Subhakiṇhakā devā
saddamanussāvesuṃ……. Subhakiṇhakānaṃ devānaṃ saddaṃ sutvā
Vehapphalā devā saddamanussāvesuṃ……. Vehapphalānaṃ devānaṃ
saddaṃ sutvā Avihā devā saddamanussāvesuṃ……. Avihānaṃ devānaṃ
saddaṃ sutvā Atappā devā saddamanussāvesuṃ……. Atappānaṃ
devānaṃ saddaṃ sutvā Sudassā devā saddamanussāvesuṃ…….

Having heard the words of the Bhummāṭṭhadevās, all the Cātummahārājikā devās
proclaimed……Having heard the words of the Cātummahārājikā devās, the
Tāvatimsā devās proclaimed……Having heard the words of the Tāvatimsā devās,
the Yāmā devās proclaimed……Having heard the words of the Yāmā devās, the
Tusitā devās proclaimed……Having heard the words of the Tusitā devās, the
Nimmānaratī devās proclaimed……Having heard the words of the Nimmānaratī
devās, the Paranimmita Vasavattino devās proclaimed……Having heard the
words of the Paranimmita Vasavattino devās, the Brahma Pārisajjā devās
proclaimed……Having heard the words of the Brahma Pārisajjā devās, the
 9

Brahma Purohitā devās proclaimed……Having heard the words of the Brahma

Purohitā devās, the Mahābrahmā devās proclaimed……Having heard the words
of the Mahābrahmā devās, the Parittābhā devās proclaimed……Having heard the
words of the Parittābhā devās, the Appamānābhā devās proclaimed……Having
heard the words of the Appamānābhā devās, the Ābhassarā devās
proclaimed……Having heard the words of the Ābhassarā devās, the Parittasubhā
devās proclaimed……Having heard the words of the Parittasubhā devās, the
Appamānasubhā devās proclaimed……Having heard the words of the
Appamānasubhā devās, the Subhakinhakā devās proclaimed……Having heard
the words of the Subhakinhakā devās, the Vehapphalā devās
proclaimed……Having heard the words of the Vehapphalā devās, the Avihā
devās proclaimed……Having heard the words of the Avihā devās, the Atappā
devās proclaimed……Having heard the words of the Atappā devās, the Sudassā
devās proclaimed……

Sudassānaṃ devānaṃ saddaṃ sutvā Sudassī devā saddamanussāvesuṃ.

Etaṃ Bhagavatā, Bārāṇasiyaṃ Isipatane Migadāye, anuttaraṃ,
Dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā, brāhmaṇena vā,
devena vā, mārena vā, brahmuṇā vā, kena ci vā, lokasmin’ti.

Having heard the words of the Sudassā devās, the Sudassī devās proclaimed: “The
Matchless Wheel of Truth that cannot be expounded by any recluse, brāhmana,
devā, mārā, brahmā, or any one in the world, is set in motion by the Blessed One
in the Deer Park at Isipatana near Baranasi.”

Sudassīnaṃ devānaṃ saddaṃ sutvā Akaṇiṭṭhakā devā saddamanussāvesuṃ.

Etaṃ Bhagavatā, Bārāṇasiyaṃ Isipatane Migadāye, anuttaraṃ,
Dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā, brāhmaṇena vā,
devena vā, mārena vā, brahmuṇā vā, kena ci vā, lokasmin’ti.

Having heard the words of the Sudassī devās, the Akanitthakā devās proclaimed:
“The Matchless Wheel of Truth that cannot be expounded by any recluse,
brāhmana, devā, mārā, brahmā, or any one in the world, is set in motion by the
Blessed One in the Deer Park at Isipatana near Baranasi.”

Itiha, tena khaṇena, tena muhuttena, yāva brahmalokā saddo

abbhuggañchi ayañ ca dasasahassī lokadhātu saṅkampi, sampakampi,
sampavedhi. Appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma
devānaṃ devānubhāvan’ti.

Thus at that very moment, at that instant, the cry (that the Wheel of Truth is set
in motion) spread as far as Brahma realm, the system of ten thousand worlds,
 10

trembled and quaked and shook. A boundless sublime radiance surpassing the
effulgence of devās appeared in the world.

Atha kho Bhagavā udānaṃ udānesi “Aññāsi vata bho Koṇḍañño, aññāsi
vata bho Koṇḍañño’ti” Itihi’daṃ āyasmato Koṇḍaññassa
aññāKoṇḍaññotveva nāmaṃ ahosī’ti.

Then the Blessed One uttered this paeon of joy: “Verily Kondaṭṭa has realized;
Verily Kondaṭṭa has realized (the Four Noble Truths).” Thus it was that the Ven.
Kondanna received the name, ‘Anna Kondaṭṭa’ – Kondaṭṭa who realizes.

Etena sacca vajjena sotthi te hotu sabbadā!

By the firm determination of this truth,
may you be well!

Etena sacca vajjena sabba rogo vinassatu!

By the firm determination of this truth,
may you be healthy!

Etena sacca vajjena hotu te jayamangalaṃ!

By the firm determination of this truth,
may joyous victory be yours!

Ākāsaṭṭhā ca bhummaṭṭhā – Devā nāgā mahiddhikā

Puññaṃ taṃ anumoditvā – Ciraṃ rakkhantu Sāsanaṃ

Ākāsaṭṭhā ca bhummaṭṭhā – Devā nāgā mahiddhikā

Puññaṃ taṃ anumoditvā – Ciraṃ rakkhantu Desanaṃ

Ākāsaṭṭhā ca bhummaṭṭhā – Devā nāgā mahiddhikā

Puññaṃ taṃ anumoditvā – Ciraṃ rakkhantu maṃparaṃ

May all beings inhabiting space and earth, Devās and Nāgās of mighty powers,
Having shared these merits, Long protect – the Dispensation of the Buddha!
Long protect – the Teaching of the Buddha! Long protect – me and others!

Sādhu... Sādhu... Sādhu...