Daily Chants: Anekajati Pali – Pa-auk Tawya Meditation Center

Daily Morning Chants

Anekajāti Pāḷi

Through Countless Births Text

Namo tassa Bhagavato Arahato Sammāsambuddhassa. (3x)

Reverence to him, the Blessed One, the Worthy One, the Perfectly Self-Enlightened One.

Anekajātisaṁsāraṁ, sandhāvissaṁ anibbisaṁ.

Through countless births in saṁsāra I have wandered without finding.

Gahakāraṁ gavesanto: dukkhā jāti punappunaṁ.

While seeking the housebuilder, (I had received) jāti-dukkhā which is to be born again and again.

Gahakāraka diṭṭhosi! Puna gehaṁ na kāhasi:

O housebuilder, now you are seen! You will not build the house again:

sabbā te phāsukā bhaggā, gahakūṭaṁ visaṅkhataṁ,

all your rafters have been broken, and the ridgepole has been destroyed,

visaṅkhāragataṁ cittaṁ, taṇhānaṁ khayamajjhagā.

my mind has reached the Unconditioned, and craving’s end has been achieved.

(3 Times)

Iti imasmiṁ sati idaṁ hoti; imassuppādā idaṁ uppajjati,

This being so, that is; from the arising of this, that arises,

yadidaṁ: avijjāpaccayā saṅkhārā,

that is to say: with ignorance as condition there are (volitional) formations,

saṅkhārapaccayā viññāṇaṁ,

with (volitional) formations as condition: consciousness,

viññāṇapaccayā nāmarūpaṁ,

with consciousness as condition: mind and body,

nāmarūpapaccayā saḷāyatanaṁ,

with mind and body as condition: the six sense bases,

saḷāyatanapaccayā phasso,

with the six sense bases as condition: contact,

phassapaccayā vedanā,

with contact as condition: feeling,

vedanāpaccayā taṇhā,

with feeling as condition: craving,

taṇhāpaccayā upādānaṁ,

with craving as condition: attachment,

upādānapaccayā bhavo,

with attachment as condition: continuation,

bhavapaccayā jāti,

because of (kamma) becoming, birth (upapatti-bhava = aggregates which arise dependent on jāti),

because of becoming (kamma-bhava), birth (upapatti-bhava = aggregates which arise dependent on jāti),

jātipaccayā jarāmaraṇaṁ,

with birth as condition: old age, death,

sokaparidevadukkhadomanassupāyāsā sambhavanti.

grief, lamentation, pain, sorrow, and despair (all) arise,

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

and so there is an origination of this whole mass of suffering.

Yadā have pātubhavanti dhammā,

When (the nature of) things becomes really manifest

ātāpino jhāyato brāhmaṇassa.

to the ardent meditating brāhmaṇa,

Athassa kaṅkhā vapayanti sabbā,

then all his doubts disappear,

yato pajānāti sahetudhammaṁ.

since he knows (the nature of a) thing and its cause.

Iti imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati,

This not being so, that is not; from the ceasing of this, that ceases,

yadidaṁ: avijjānirodhā saṅkhāranirodho,

that is to say: from the cessation of ignorance, there is the cessation of (volitional) formations,

saṅkhāranirodhā viññāṇanirodho,

from the cessation of (volitional) formations: the cessation of consciousness,

viññāṇanirodhā nāmarūpanirodho,

from the cessation of consciousness: the cessation of mind and body,

nāmarūpanirodhā saḷāyatananirodho,

from the cessation of mind and body: the cessation of the six sense bases,

saḷāyatananirodhā phassanirodho,

from the cessation of the six sense bases: the cessation of contact,

phassanirodhā vedanānirodho,

from the cessation of contact: the cessation of feeling,

vedanānirodhā taṇhānirodho,

from the cessation of feeling: the cessation of craving,

taṇhānirodhā upādānanirodho,

from the cessation of craving: the cessation of attachment,

upādānanirodhā bhavanirodho,

from the cessation of attachment: the cessation of continuation,

bhavanirodhā jātinirodho,

from the cessation of (kamma) becoming: the cessation of birth (upapatti-bhava = aggregates which arise dependent on jāti),

from the cessation of becoming (kamma-bhava): the cessation of birth (upapatti-bhava = aggregates which arise dependent on jāti),

jātinirodhā jarāmaraṇaṁ,

from the cessation of birth: old age, death,

sokaparidevadukkhadomanassupāyāsā nirujjhanti.

grief, lamentation, pain, sorrow, and despair (all) cease,

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

and so there is a cessation of this whole mass of suffering.

Yadā have pātubhavanti dhammā,

When (the nature of) things becomes really manifest

ātāpino jhāyato brāhmaṇassa.

to the ardent meditating brāhmaṇa,

Athassa kaṅkhā vapayanti sabbā,

then all his doubts disappear,

yato khayaṁ paccayānaṁ avedi.

since the destruction of causes has been understood.

Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,

This being so, that is; from the arising of this, that arises,

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati,

this not being so, that is not; from the ceasing of this, that ceases,

yadidaṁ: avijjāpaccayā saṅkhārā,

that is to say: with ignorance as condition there are (volitional) formations,

saṅkhārapaccayā viññāṇaṁ,

with (volitional) formations as condition: consciousness,

viññāṇapaccayā nāmarūpaṁ,

with consciousness as condition: mind and body,

nāmarūpapaccayā saḷāyatanaṁ,

with mind and body as condition: the six sense bases,

saḷāyatanapaccayā phasso,

with the six sense bases as condition: contact,

phassapaccayā vedanā,

with contact as condition: feeling,

vedanāpaccayā taṇhā,

with feeling as condition: craving,

taṇhāpaccayā upādānaṁ,

with craving as condition: attachment,

upādānapaccayā bhavo,

with attachment as condition: continuation,

bhavapaccayā jāti,

because of (kamma) becoming, birth (upapatti-bhava = aggregates which arise dependent on jāti),

because of becoming (kamma-bhava), birth (upapatti-bhava = aggregates which arise dependent on jāti),

jātipaccayā jarāmaraṇaṁ,

with birth as condition: old age, death,

sokaparidevadukkhadomanassupāyāsā sambhavanti.

grief, lamentation, pain, sorrow, and despair (all) arise,

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

and so there is an origination of this whole mass of suffering.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,

But from the complete fading away and cessation of ignorance, there is the cessation of (volitional) formations,

saṅkhāranirodhā viññāṇanirodho,

from the cessation of (volitional) formations: the cessation of consciousness,

viññāṇanirodhā nāmarūpanirodho,

from the cessation of consciousness: the cessation of mind and body,

nāmarūpanirodhā saḷāyatananirodho,

from the cessation of mind and body: the cessation of the six sense bases,

saḷāyatananirodhā phassanirodho,

from the cessation of the six sense bases: the cessation of contact,

phassanirodhā vedanānirodho,

from the cessation of contact: the cessation of feeling,

vedanānirodhā taṇhānirodho,

from the cessation of feeling: the cessation of craving,

taṇhānirodhā upādānanirodho,

from the cessation of craving: the cessation of attachment,

upādānanirodhā bhavanirodho,

from the cessation of attachment: the cessation of continuation,

bhavanirodhā jātinirodho,

from the cessation of (kamma) becoming: the cessation of birth (upapatti-bhava = aggregates which arise dependent on jāti),

from the cessation of becoming (kamma-bhava): the cessation of birth (upapatti-bhava = aggregates which arise dependent on jāti),

jātinirodhā jarāmaraṇaṁ,

from the cessation of birth: old age, death,

sokaparidevadukkhadomanassupāyāsā nirujjhanti.

grief, lamentation, pain, sorrow, and despair (all) cease,

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

and so there is a cessation of this whole mass of suffering.

Yadā have pātubhavanti dhammā,

When (the nature of) things becomes really manifest

ātāpino jhāyato brāhmaṇassa.

to the ardent meditating brāhmaṇa,

Vidhūpayaṁ tiṭṭhati Mārasenaṁ,

he dwells dispelling Māra’s army,

suriyova obhāsayamantalikkhaṁ.

as the sun (dwells) lighting up the firmament.

Hetupaccayo, ārammaṇapaccayo, adhipatipaccayo,

Root condition, object condition, predominance condition,

anantarapaccayo, samanantarapaccayo,

preceding condition, prior condition,

sahajātapaccayo, aññamaññapaccayo,

arising together condition, mutuality condition,

nissayapaccayo, upanissayapaccayo,

support condition, strong support condition,

purejātapaccayo, pacchājātapaccayo, āsevanapaccayo,

arising before condition, arising later condition, habitual condition,

kammapaccayo, vipākapaccayo,

(intentional) deed condition, result condition,

āhārapaccayo, indriyapaccayo,

nutriment condition, faculty condition,

jhānapaccayo, maggapaccayo,

absorption condition, path condition,

sampayuttapaccayo, vippayuttapaccayo,

association condition, disassociation condition,

atthipaccayo, natthipaccayo,

presence condition, absence condition,

vigatapaccayo, avigatapaccayoti.

disappearance condition, non-disappearance condition

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