In addition to that, the ten benefits spelled out in the “Miththãnisansa Suthra” must be considered before comprehending the most popular & renowned Tri-Suthras namely, “Karaneīya Meththa Suthra”, “Rathana Suthra” and

“Mahã Maṅgala Suthra”.

In all these three Suthras, the Buddha has highlighted the value of promoting “Meththa” to overcome hurtful changes occurring in the humanistic system physically & emotionally due to

“Four Negative Energies” termed as “Chathu Dhathu” by the Buddha.

Those changes are, tightening {Patavi}; squeezing {Aapoo}; warming up {Thejo}; and vibrating {Wayoo} of the particles of the human system due to strong aspirations through attachments.

The teachings of the “Karaneīya Meththa Suthra” are totally devoted to explore three admirable scenarios to nobly practice,

promote and stabilise “Meththa” within.

In the first three verses of this Suthra briefly explains, the basic approach to improve “Meththa” and also the

techniques to be utilised in daily life to promote “Meththa”. The fourth & fifth verses of this Suthra are focused on the major notion of “Meththa”, defined & described as the elimination of strong aspirations or “Chethõ Vimukthiyã”.

Therefore, those verses are also dedicated to explain the framework of an intangible thought by elaborating

its formation, behavioural pattern, and other features.

To examine the negative role of a thought on “Meththa”,

the policy to be applied to overcome such negativities of a thought is explained in the remaining verses.

The way to proceed to maximise & stabilise the monumental virtue of “Meththa” in the interior of the system is examined and elaborated in those verses as well.

Finally, this Suthra indicates how this noble practitioner of “Meththa”

can attain the “Bliss of Nibbana” by improving serenity & tranquillity.

In “Rathana Suthra” the Buddha has explained how to overcome the effects of “Chathu Dhathu” by means of “Meththa”.

Those “Chathu Dhathu” have the potential, to release a massive hurtful energy mass,

in the form of a spherical of waves

towards the universe at various speeds in all directions.

In this Suthra, the Buddha systematically illustrated the path to follow, by gradually enhancing noble intellectuality [Buddha],

to maintain calmful neutral speed within.

Thus, such hurt free neutral speed [Dhamma] plus those noble intellectualities [Buddha] enable

to become a noble being or monk [Saṅgha],

by fully discarding the effects of “Chathu Dhathu”.

The “Mahã Maṅgala Suthra” instructs to overcome the spiritually inherited self-pride.

Once the self-pride spelled out in “Ten Fetters” {Dasa Sanyojana} as “Māna”, “Uddhachcha” and “Avijjā” activates,

the human system is compelled to move along the “Dependent Origination” {Patichcha Samuppado}, and thereby, system undergoes enormous sufferings.

Therefore, the Buddha urged to associate with “Wholesome Actions” and “Ten Perfections” instead of being with “Unwholesome Actions”, which are

eventually connecting towards “Five Hindrances” and “Ten Fetters”

before falling into the most dangerous path of

“Dependent Origination” {Patichcha Samuppado}.

A person adhering to that wise decision allows to lead one’s life towards impartiality or “Majjima Patipada”

by controlling and eliminating the hurtful effects of various fake & fictitious thoughts.

Thereby, the entire system of that person becomes free from all contaminants carrying & confronting by the possessions or sources of the outside world and especially the consequences of eight vicissitudes.

Meththãnisansa Suthra

Evaṅ Me Suthaṅ, Ekaṅ Samayaṅ Bhagavā Sāvatthiyaṅ Viharati Jethavane Anāthapiṇḍikassa Arāme.

Tathra Kho Bhagavā Bhikkhū Āmanthesi:

Thus, I heard {Evaṅ May Suthaṅ}: On one occasion {Ekaṅ Samayaṅ}, the Omniscient Buddha {Bhagavā} was dwelling {Viharathi} at “Jethavane” of Anāthapiṇḍika’s {Anāthapiṇḍikassa} Monastery.

There, the most fortunate {Tathra Kho} Omniscient Buddha {Bhagavā} addressed {Āmanthesi} the Ascetics {Bhikkhū}.

In the “Meththãnisansa Suthra” which is quite relevant to this particular practice of “Meththa” the Buddha has stated eleven benefits that a person could gain by promoting “Meththa”, and that Suthra is as follows:

Meththãya Bhikkhavè Chethõ Vimukthiyã Āsevithāya, Bhāvithāya, Bahuleī Kathãya, Yāneī Kathãya,

Vaththu Kathãya, Annuṭṭhithãya, Parichithāya, Susamāraddhāya Ekādasā Nisaṅsā Pāṭikaṅkhā, Kathame Ekādasa?

Ascetics {Bhikkhavè}, if a person decides to disregard or ignore {Vimukthiyã} the ideas {Chethõ} of receiving, acquiring and attaching onto various worldly possessions for one’s own happiness,

then that behaviour is termed as “Meththa” {Meththãya}.

If a person intends to receive {Lõbha} something from the outside world for happiness, then that person’s system slowly & surely leads to anger and aggression {Dõsha}. Thereby, this person becomes ignorant {Mõha} through blindness about the influential aspects on sufferings by the worldly possessions towards the humanistic systems.

According to the “Dasa Papa Kamma” or the Ten Defilements as mentioned in texts,

the combined effect of its three elements namely,

“Lõbha”, “Dõsha” and “Mõha” eventually leads to the advancement of excessive conceit & retaliation against anyone.

Thus, shouldn’t ruin one’s system by throwing it into “Mõha” via that path. Live with what you have got rather promoting strong attachments towards various things in the world.

If the process of the system is a bias or opposition towards anything, then painful thoughts would emerge.

Leave behind all possessions of the external world from your interior system and live the life to serve others with no expectations.

How to practice this noble virtue of “Meththa”?

Well, keep on checking whether one’s own actions, speech, thoughts are causing distress to others & oneself and if so, train the six senses to perform neutrally by realising the effects of strong attachments.

The Buddha requested the Ascetics to live their lives in the following manner:

Ascetcis, collaborate with “Meththa” – Āsevithāya; Associate and develop a skill on “Meththa” – Bhāvithāya;

Continually develop that skill on “Meththa” – Bahuleī Kathãya;

In all activities always move and be with “Meththa” – Yāneī Kathãya; Select “Meththa” as the only possession to be with – Vaththu Kathãya. Always follow all the characteristics of “Meththa” – Annuṭṭhithãya.

Without moving away, always reflect on “Meththa” – Parichithāya; and Promote “Meththa” to enhance serenity & tranquillity – Susamāraddhāya.

Thus, if one would gain the following eleven {Ekādasā} benefits {Nisaṅsā} through this practice of “Meththa”, then certainly, brings comfort to all beings.

Let us examine these practical benefits leading towards the Serenity and the Tranquillity.

Sukhaṅ Supathi – Sleeps comfortably & peacefully;

Sukhaṅ Paṭibujjhathi – Awakes comfortably & peacefully;

Na Pāpakaṅ Supinaṅ Passathi – Doesn’t experience any fearful dreams; Manussānaṅ Piyo Hothi – Such people promoting “Meththa” would win the hearts of all human beings possessing high qualities like Tranquillity; Amanussānaṅ Piyo Hothi – Such people promoting “Meththa” would also win the hearts of human beings not possessing high qualities like above; Devathā Rakkhanthi – The inherited controlling power of this person effortlessly support in its own system, to safeguard oneself at difficult times; Nāssa Aggivā Visaṅvā Satthaṅ Vā Kamathi – No injury from poison/fire; Thuvataṅ Chittaṅ Samādhiyathi – Disturbing thoughts would not emerge or appear in one’s own system and allow it to suffer the system severely;

Mukhavaṇṇo Vippaseīdathi – Always possesses a pleasant appearance as a result of sustaining noble qualities and their inherited unique attributes; Asammūḷho Kālaṅ Karothi – Inherits a habituality engraved and composed with “Meththa” when leaving the world, which brings serenity to system; Uththariṅ Appaṭivijjhantho Brahmalokūpago Hothi – Finally qualified to lead future lives with “Four Brahma Vihara” consists of four elements of

Meththa, Karuna, Muditha and Upekkha and they can be described as:

Meththa {Meththaṅ} – Carrying out all duties with very slight attachments towards everything that one associates with, from the outside world; Karuna – Continually promoting “Meththa” to obtain its highest morality; Muditha – The entire system is becoming considerably soothing & relaxing and thereby gradually tends to arise calmness and

peacefulness within significantly;

Upekkha – The impartiality or equanimity awakening & sustaining within and as a result of promoting Meththa, Karuna and Muditha, and thereby system tends to treat everyone equally, including oneself.

Meththãya Bhikkhavè Chethõ Vimukthiyã Āsevithāya, Bhāvithāya, Bahuleī Kathãya, Yāneī Kathãya,

Vaththu Kathãya, Annuṭṭhithãya, Parichithāya, Susamāraddhāya Ekādasā Nisaṅsā Pāṭikaṅkhā, Idamavocha Baghavā.

Aṭhṭhamaṅ Tħẽ Bhikkhū Bhagavatho Bhāsithaṅ Abhinandun’thi.

In view of the above it is clearly seen that in this Suthra the Omniscient Buddha has clearly stated the

real meaning of “Meththa” {Meththãya} to the Ascetics {Bhikkhavė}. It is revealed that “Meththa” is defined as, doing away {Vimukthiyã} with the aspirations {Chethõ} of entangling with worldly sources for happiness.

At the end, all {Tħẽ} the Ascetics {Bhikkhū} listening to this Suthra with great respect {Aṭhṭhamaṅ} and admiration,

felt that this Suthra is specifically preached {Bhāsithaṅ} by the Buddha {Bhagavatho} to each Ascetic,

to fulfil their individual {Abhinandun’thi} requirements.

——The End of the Meththãnisansa Suthra——

Miththãnisansa Suthra

In this Suthra the Omniscient Buddha indicated ten benefits that

a person could gain by not abandoning the competency of “Meththa” already established within and the advancement of that “Meththa” is clearly taught in “Meththãnisansa Suthra”.

Those benefits inherit within as the practice of “Meththa” progresses.

Through maintaining & stabilising “Meththa” within,

it would effortlessly become one’s trustworthy colleague to lead the life with that “Meththa” continually.

Let us examine the ten benefits gain from “Meththa” as stated in Suthra.

1. Pahūtha Bhakkho Bhavathī – Vippavuththo Sakāgharā Bahūnaṅ Upajeīvanthī – Yo Miththānaṅ Na Dūbhathī

Since, this person knows that the life moves from one incident or event to another, that is either towards the virtues or destructive situations {Vippavuththo}, there is no intention to proceed with this living to change its life pattern {Bhavathī} by strongly holding onto various {Pahūtha} sources {Bhakkho} of the external world.

This person also knows that most {Bahūnaṅ} of the items as well as people are required & helpful {Upajeīvanthī} to move along with this life {Sakāgharā}, and therefore, no intention to attach onto such elements forcefully or otherwise.

Such unique views and values are earned by that person {Yo} as a result of not {Na} weakening {Dūbhathī} and moving away

from that great virtue of “Meththa” {Miththānaṅ}.

Yaṅ Yaṅ Janapadaṅ Yāthī – Nigame Rājadhāniyo Sabbaththa Pūjitho Hothi – Yo Miththānaṅ Na Dūbhathī No matter where {Yaṅ Yaṅ} this person visits {Yāthī} either

a town {Rājadhāniyo}, small villages {Nigame} or large villages {Janapadaṅ} in any country,

that person will be treated with {Pūjitho} all necessities {Hothi}, such as comfort, convenience hospitality as well as with the friendliness by the people {Sabbaththa} in those places.

Such unique views and values are earned by that person {Yo} as a result of not {Na} weakening {Dūbhathī} and moving away

from that great virtue of “Meththa” {Miththānaṅ}.

3. Nāssa Chorā Pasahanthi – Nāthimañgñethi Khaththiyo Sabbe Amiththe Tharathi – Yo Miththānaṅ Na Dūbhathī

A thief {Chorā} would never {Nāssa} challenge {Pasahanthi} this person to steal the belongings of oneself, because that person believes nothing is under the custody of oneself, and

thereby, lives the life by means of the availabilities only.

Even though a thief steals something from this noble person, that person doesn’t consider that as a theft, because that person believes nothing in this world can be claimed or declared as one self’s own property.

Even the rulers {Khaththiyo} would tend to praise such noble people and therefore, they never accuse {Nāthimañgñethi} or

insult oneself intentionally or otherwise.

Also, able to associate {Tharathi} with all {Sabbe} aggressive {Amiththe} and harsh humans living in this world by treating them with this great spirituality of “Meththa”.

Such unique cordiality is earned by this person {Yo}

as a result of not {Na} weakening {Dūbhathī} and moving away from that great virtue of “Meththa” {Miththānaṅ}.

Ākkuddho Sagharaṅ Ethi – Sabbhāya Paṭinanditho Ñgāthīnaṅ Uththamo Hothi – Yo Miththānaṅ Na Dūbhathī This person’s life or physical actions {Sagharaṅ} do not cause

harm {Ākkuddho} to others {Ethi}, in any circumstance for any reason. Thus, this person can move around everywhere without fear or doubt.

This person is supported {Sabbhāya} by the leniency and empathy {Paṭinanditho} emerged through these qualities, and such compassionate actions, speech, and calmful living become once’s unconditional & trustworthy relatives {Ñgāthīnaṅ}.

Since this person possesses noble qualities and excellent character, everyone respects {Uththamo Hothi} this oneself with great honour.

Such unique attributes are earned by this person {Yo}

as a result of not {Na} weakening {Dūbhathī} and moving away from that great virtue of “Meththa” {Miththānaṅ}.

Sakkathvā Sakkatho Hothi – Garu Hothi Sagāravo Vaṇṇa Kiththibhatho Hothi – Yo Miththānaṅ Na Dūbhathī Whilst earning friendly services {Sakkatho Hothi} from others,

this person serves {Sakkathvā} others with the same spirit, causing no inconvenience to others.

By respectfully performing all activities, this person utilises all three behavioural patterns such as actions, speech and perceiving ideas to respect {Garu} and admire others with full of gratitude & honour.

As a result of possessing excellent and admirable noble qualities {Vaṇṇa}, this oneself becomes {Hothi} highly famous

{Kiththibhatho} in the society.

Such features are enhanced within that person {Yo}

as a result of not {Na} weakening {Dūbhathī} and moving away from that great virtue of “Meththa” {Miththānaṅ}.

6. Puūjako Labhathe Puūjaṅ – Vandakho Paṭivandanaṅ Yaso Kiththiñcha Pappothi – Yo Miththānaṅ Na Dūbhathī

This noble person assists {Puūjako} others to improve {Labhathe} virtues {Puūjaṅ} and thereby, gains reputability {Vandakho} as a result of admiring the spirituality and respecting the methodology

{Paṭivandanaṅ} of gaining “Meththa”.

Furthermore, oneself considers not harming others for any reason, as the best and most soothing, profitable and excellent donation that can be offered to the society. Thus, earns {Pappothi} the

fame {Kiththiñcha} of pleasant and refreshing qualities. The only hope of this noble person is to utilize the life to become righteousness and that universal virtue helps to acquire power {Yaso} to develop impartiality.

Such criteria are enhanced within that person {Yo}

as a result of not {Na} weakening {Dūbhathī} and moving away from that great virtue of “Meththa” {Miththānaṅ}.

Agghi Yathā Pajjalathi – Devathā’va Virochathi Siriyā Ajahitho Hothi – Yo Miththānaṅ Na Dūbhathī This person’s internal fiery & burning {Agghi} domain has already extinguished {Yathā} now. Life itself gets anxiously

illuminative {Pajjalathi} and shines {Virochathi}, because one’s life controls to its maximum {Devathā’va}, and

its actions are sparkling. Becoming a relaxing, pleasant {Siriyā} and soothing person as the internal system is quite capable of

moving away from external troublesome situations.

Such features are developed within that person {Yo}

as a result of not {Na} weakening {Dūbhathī} and moving away from that great virtue of “Meththa” {Miththānaṅ}.

8. Gāvo Thassa Pajāyanthi – Kheththe Vuththaṅ Virūhathi Puththānaṅ Phalamasnāthi – Yo Miththānaṅ Na Dūbhathī

The extensive investigations {Gāvo} carried out {Pajāyanthi} on “Meththa” by this person {Thassa} through one’s own process with the help of experiences acquired so far,

reveal the absolute truth {Vuththaṅ} of this process of life.

Furthermore, every action carried out {Kheththe} by this person would always bring {Vuththaṅ} fruitful {Virūhathi} and skilful results to gain “Meththa”.

These investigations are extended further to find out whether one’s system is freed or burdened from the external worldly possessions or sources.

Eventually, finds {Puththānaṅ} that the system is fully freed

from the worldly issues and prompted with that practice {Phalamasnāthi} to move towards serenity & tranquillity.

This person’s system is well protected from “Meththa” with the help of the supreme power that comes from that pragmatic experimental procedure.

Such gains are inculcated within that person {Yo}

as a result of not {Na} weakening {Dūbhathī} and moving away from that great virtue of “Meththa” {Miththānaṅ}.

9. Dharitho Pabbathātho Vā – Rukkhātho Pathitho Naro Chutho Pathiṭṭhaṅ Labhathi – Yo Miththānaṅ Na Dūbhathī

In respect of the enormously great energy and the powers of “Meththa”, this noble person is able to avoid {Chutho} hurtful incidents or situations. For example, this person escapes unhurt even if falls {Pathitho Naro} from a very high tree {Rukkhātho} or a huge rock {Pabbathātho Vā} which are normally used to hang onto {Dharitho}, to evade {Pathiṭṭhaṅ Labhathi} from sudden unanticipated, unforeseen and unexpected disastrous situations.

Such benefits are gained by that person {Yo}

as a result of not {Na} weakening {Dūbhathī} and moving away from that great virtue of “Meththa” {Miththānaṅ}.

10. Virūḷhamūla Santhānaṅ – Nigrodhamiva Mālutho Amiththā Nappasahanthi – Yo Miththānaṅ Na Dūbhathī

This “Meththa” is sturdily placed {Virūḷhamūla} in the interior {Santhānaṅ} of this noble person,

due to attachment free life towards worldly sources for happiness. As an example, that firm placement of “Meththa” in one’s interior, is similar to a huge Banyan tree {Nigrodhamiva} with

tough hanging roots onto the ground, and steadily remains in its position for

any frightening stormy {Mālutho} weather.

Since, all unique virtues mentioned here are instilled in the system of this person now, no possibility {Nappasahanthi} of

causing anger & hatred {Amiththā} within.

The aforementioned traits, qualities, attributes and values are to be earned by oneself, only through “Meththa”,

whereas one’s colleagues could not offer such an invaluable.

Such abilities are enhanced within that person {Yo}

as a result of not {Na} weakening {Dūbhathī} and moving away from that great virtue of “Meththa” {Miththānaṅ}.

——The End of the Miththãnisansa Suthra ——

Karaneīya Meththa Suthra

Introduction

Since the “Meththa” is declared or proclaimed as “Chethõ Vimukthiyã”

in the “Meththãnisansa Suthra”, or in other words, disregarding {Vimukthiyã} the aspirations & desires {Chethõ} of,

attaching towards the worldly sources for happiness, here the Buddha has elaborated how the thoughts are collaborating with such aspirations.

Furthermore, all human beings living in this world are continually undergoing changes in the particles of their own physical systems due to such aspirations and desires.

Thereby, those particles undergo considerable changes and they are categorised into four basic parts and they are namely, tightening, squeezing, warming up and vibrating.

They are termed by the Buddha as “Patavi Dhatu”, “Aapoo Dhatu”, “Thejo Dhatu” and “Wayoo Dhatu” respectively and

they are collectively termed as “Sathara Maha Bõōtha.

The influence of such “Sathara Maha Bõōtha” on thoughts is raised here.

Let us examine the formation of a thought through its five elements termed by the Buddha as Rŭpa, Vedanã, Sañgñā, Sañkhāra and Viñgñāna, before extensively examining this Suthra.

Rŭpa – The figurines of worldly sources such as animals, people, objects, situations, etc., are registered in the interior with the help of six senses of humans as “Upãdana Rŭpa”. These “Upãdana Rŭpa” can be recalled, recollected or re-investigated by zooming in, or zooming out, through the interior, when necessary, although they are false or fake images.

This registering process is ongoing and the Buddha described them as froth of a liquid. The term used for “Upãdana Rŭpa” by

the Buddha is “Penapindŭpama” means froth.

Vedanã – Are the sentimental emotions about such “Upadana Rŭpa” to check whether happiness can be obtained through them. Since these “Vedanã” are allowing & helping to identify these fake images of objects to register in the inner system, the Buddha described “Vedanã” as bubbles of froth and they are ready to break at any instant in their own. The term used for “Vedanã” by the Buddha is “Bubuloopama” or bubbles of that froth.

Sañgñā – Defined as the way of identifying or perceiving such “Upadana Rŭpa”, through the signals or pulses transmitted by the “Vedanã” into the inner human system.

Furthermore, “Sañgñā” is the combined effect of both “Upadana Rŭpa” (froth) and “Vedanã” (bubbles of that froth), and the term used by the Buddha to describe “Sañgñā”

is “Marichi-kŭpama” and that means a mirage or an optical illusion. That is to say that although, we identify and recognise the worldly possessions or sources through our six senses as true figurines, they are simply fantasies registering in the interior and fades away in no time, and allow the successive figurines to occupy that place for a while again.

Sañkhāra – Described as the formation of physical & emotional sensations within the humanistic system due to the confrontations

composed through blending of “Rŭpa”, “Vedanã” and “Sañgñā”, together in that successional sequential order.

These formations of physical and emotional sensations

within the system could be shaking and vibrating due to excitements, agitations, anxieties, quivering, trembling, etc.,

This “Sañkhāra” has the ability to influence the humanistic system to change its physical and emotional conditions prevailed just before that particular “Sañgñā” reaches the doorstep of the inner system or the interior.

The “Sañkhāra” subject to change at any time like all-natural phenomena.

That is to say that, “Sañkhāra” always rising and falling away due to their impermanency or “Anichcha” and

thereby they are unable to exist or live for a prolonged period of time.

By considering all these factors the Buddha termed “Sañkhāra”

as “Kada-lŭpama”. That means “Sañkhāra” is unique in its formation, existence as well as when it is dying out.

It is described as a coreless stem of a Banana tree which exists once only and has no reproducing power, and that means each thought

consists of only one “Sañkhāra”, and that will never repeat.

Viñgñāna – Is the outcome resulted from the combination of first four elements of a thought and as mentioned above and they are namely: Rŭpa, Vedanã, Sañgñā and Sañkhāra.

This outcome is expressed as change in awareness or

Viñgñāna [feeling the feelings].

That is an experience a human system is compelled to undergo consistently in this life.

Since this “Viñgñāna” [Change in Awareness] is made up of four fabricated elements namely,

“Froth” [Upadana Rŭpa], registered in the interior as fake figurines; “Bubbles of that froth ready to break away” [Vedanã], is an impression for a sentimental judgment about such fake figurines of worldly sources; “Mirage or optical illusion” [Sañgñā], produced by “Upadana Rŭpa” and “Vedanã” to perceive whether there is a possibility of

gaining happiness from them; and

“Stem of a coreless Banana tree” [Sañkhāra], the changes taking place physically & emotionally in the entire humanistic system confined

to the combined effect of “Upadana Rŭpa”, “Vedanã” and “Sañgñā”, the Buddha termed that “Viñgñāna” as “Mãyûpama” which means

it is just a “Myth”, or fictitious feelings emerged from the above said, “Upadana Rŭpa”, “Vedanã”, “Sañgñā” and “Sañkhāra”.

It pretends that something is existing, but nothing is there.

That means it is purely made up of four such fake & fictitious elements according to the cause & effect scenario in the interior.

The above stated “Sathara Maha Bõōtha” are expressed as

“Chathu Dhathu” by the Buddha and they transmit

“Four Negative Energies”, to the outside world every here and now, through all human systems.

Apparently, the effects of such formations are initiated by the fourth element of a thought namely “Sañkhāra”, and

it inevitably influences all human systems to change both physical & emotional processes

to worsen their situations in some occasions.

Karaneīya Meththa Suthra

1. Karaneīya Meththa Kusalēna

Yaṅ Thaṅ San Thaṅ Padaṅ Abhisamechcha

Sakko Ujū Cha Sūjū Cha – Sūvacho C’hassa Mudu Anathimānī Activate {Karanèya} an exercise to develop a skill {Kusalēna} to reduce “Lõbha”. That is refraining from uplifting aspirations & desires

on receiving various things of the worldly sources through strong attachments for happiness and that is termed as “Meththa”.

How such skills are developed?

Well, develop such a skill until you come to a stage

where your process of the system is capable enough to deal with the confronting {Abhisamechcha} figurines of the omens of worldly sources fairly lightly as well as softly {Yaṅ Thaṅ San Thaṅ Padaṅ}.

What are the benefits of paying soft attention towards sources of the world?

That enables to perform all actions straightforwardly {Sakko}, honestly {Ujū Cha}, steadily {Sūjū Cha}, humbly {Sūvacho} by oneself {C’hassa}. Thereby, the physical system of that person performs gently and softly {Mudu}. Such performance also helps to keep the entire system free from fearful sufferings.

If possible, strive to develop that softness of the system to its maximum {Anathimānī}. Since, each person possesses different rate of

speed within their respective system, there is no one fixed rate can be assigned or predicted to keep each system calm.

2. Santhussakhõ Cha, Subharõ Cha, Appakichchõ Cha, Sallahuka Vuththi,

Santhindriyo Cha Nipako Cha – Appagabbho Kulesu Ananugidho Here the Buddha is expressing & unfolding the benefits of developing softness and the gentleness within the system.

That allows to eliminate the prevailing burning sensations existing within from the past actions.

Since the stiffness of the particles of the physical system

has eased considerably, some sort of relief {Santhussakhõ Cha} is now enduring by this person.

Furthermore, emotionally the interior is experiencing unprecedented lightness {Subharõ Cha} and prevails more relaxed situation at present.

Thus, this person doesn’t consider day-to-day activities as a

burden {Appakichchõ Cha} to oneself and therefore now the strength & courage have improved quite well.

As a result of that improvement, this person is able to carry out all actions very lightly {Sallahuka} either professionally {Vuththi} or otherwise without hurting anyone.

The six senses of this person are well controlled {Santhindriyo Cha} now and performing calmly and the system doesn’t disturb with

anger {Nipako Cha} or hatred.

That is because the six senses of this person aren’t supporting {Ananugiddho} to produce and preserve {Appagabbho}

varied {Kulesu} speeds of thoughts within, as in the past.

3. Na Cha Khuddaṅ Samāchare Kiñchi Yena Viñgñū Pare Upavadeyyuṅ

Sukhino Vā Khemino Honthu Sabbe Saththā Bhavanthu Sukhithaththā

This person is living the life with harmony whilst associating {Samāchare} with the other people {Pare}, and that means there will be no {Na Cha} involvement {Khuddaṅ} in hurtful arguments whatsoever {Kiñchi} with the others which provoke {Yena} to produce {Upavadeyyuṅ}

unnecessary & unpleasant thoughts {Viñgñū}.

Therefore, no harm will be done to others from oneself and from others in return. As instructed above, if one cultivates, promotes and sustains “Meththa”, then that person becomes competently calm and compassionate {Sukhithaththā} to all.

Thereby, the system of that person turns free from burning sensations {Sukhino Vā}. That is because the system is now working to

eradicate and eliminate {Khemino} all {Sabbe} changes {Bhavanthu} that took place within the particles {Saththā} of the physical system, due to hurtful thoughts. Those thoughts are being produced from the confrontations {Honthu} of the figurines of omens of the worldly sources.

Ye Kechi Pāṇa Bhūthaththi Thasā Vā Thāvarā Vā Anavasesā Dīghā Vā Ye Mahantā Vā Majjhimā Rassakā Aṇuka Thūlā The effects of “Chathu Dhathu” on thoughts occur as follows:

Firstly, formation of some sort of a {Ye Kechi} lively {Pāṇa} thought commences, and that thought begins to gain its aliveness {Bhūthaththi}.

Then, that aliveness process {Thasā Vā} allows that thought to stabilise {Thāvarā Vā} gently its motion in its own, without leaving any active residues {Anavasesā} behind.

Next up, sustaining that motion or due to repetitively

being with the same thought over a long period of time {Dīghā Vā}, that stabilisation reaches its {Ye} peak {Mahantā Vā}.

Then the “feeling of the feelings” or “Viñgñāna” of a thought becomes effective once it reaches its highest level of stabilisation.

If this thought is related to some action, then it is impossible to prevent that occurrence.

For example, a rift with someone over a period of time can hurt that person at a later time. After carrying out that harmful act the strength of that {Ye} thought gradually neutralise {Majjhimā} and it reduces {Rassakā} further to a puny state {Aṇuka}. Finally, that thought reserves

in the interior of the system as a very tiny seed {Thūlā}.

Such course of action motivates to confess, immediately or after at a later date about a cruel action done by a person himself or herself.

5. Diṭṭhā Vā Yeva Adiṭṭhā Ye Cha Dūre Vasanthi Avidūre Bhūthā Vā Sambhavesī Vā Sabbe Saththā Bhavanthu Sukhithaththā

Although it seems {Yeva} that the thought has been disappeared {Adiṭṭhā}, it is still alive within the vicinity {Diṭṭhā Vā} of the interior of the system.

It also appears & disappears to insist that it is existing far

away {Ye Cha Dūre} from the human interior, yet it is living {Vasanthi} close by {Avidūre}. Although it undergoes such a process of

appearing & disappearing, it has the potential to regain and activate its abilities of “Chathu Dhathu” {Bhūthā Vā}.

However, that is not possible without triggering an already stabilised

“Upādana Rūpa” {Sambhavesī Vā} realated to such a seed of a thought.

This is how habitual actions are tied and acts faster, before the relapse. For example, a person who used to harm the life of oneself or other lives, may attempt on such actions, towards oneself or others at any moment.

The practitioner of “Meththa” does not allow such cruel situations to occur & dominate even though a

slight buildup of “Chathu Dhathu” through “Sañkhāra”.

That is to say, that person makes an honest effort to

prevent {Sukhithaththā} such formation of changes {Bhavanthu} of one’s own system due to all {Sabbe} hurtful and cruel {Saththā} thoughts in the interior caused by their fourth element of “Sañkhāra”.

6. Na Paro Paraṅ Nikubbetha Nāthimañgñetha Kaththachi Naṅ Kañchi Byārosanā Paṭighasañgñā Nāgñña Maññassa Dukkhamichcheyya

This person with noble qualities never {Na} creates dispute {Nikubbetha}, arguments or conflicts with others {Paro Paraṅ}.

Furthermore, this person does not {Kaththachi Naṅ} insult {Kañchi} other people with various mindsets {Nāthimañgñetha} at any occasions. Thus, the person who has devoted one’s entire life to promote “Meththa” will never be allowed to suffer {Dukkhamichcheyya}

through “Chathu Dhathu”.

Thereby, prevents all angry perceptions {Paṭighasañgñā} that could erupt as a result of foolish {Byārosanā} behavioural actions caused by

external inhabitants of the world.

This person who possesses brave & noble

intellectuality {Nāgñña Maññassa} does not attach towards such fake perceptions of worldly sources anymore.

That is by recognizing them as just simple messages or signals of omens of such sources.

7. Māthā Yathā Niyaṅ Puththaṅ Āyusā Ekapuththa Manurakkhe Evampi Sabbabhūthesū Mānasaṅ Bhāvaye Aparimānaṅ

Through the expertise & skills gained by this remarkable practice of “Meththa” one realises that there is nothing to gain from the world, other than being free from the world.

Thereby, that person finds the entire system is healing from all the fearful sufferings. Thus, this noble person takes all appropriate steps to free oneself from the world.

In what way?

As a mother {Māthā} sacrifices {Yathā Niyaṅ} all pleasures to save {Manurakkhe} the life {Āyusā} of her only {Ekapuththa}

son {Puththaṅ}. Further, this person is strongly determined & devoted to save this noble “Meththa” with immeasurable {Aparimānaṅ} perseverance & dedication {Mānasaṅ Bhāvaye}, even though {Evampi} oneself is about to lose all belongings {Sabbabhūthesū}.

8. Meththaṅ Cha Sabba Lokasmiṅ Mānasaṅ Bhāvaye Aparimānaṅ Uddhaṅ Adho Cha Thiriyañcha Asambādhaṅ Averaṅ Asapaththaṅ

The only policy of this person is to free the system by means of “Meththa” {Meththaṅ Cha} from all {Sabba} attachments towards figurines of worldly sources {Lokasmiṅ} and, highly {Aparimānaṅ} dedicated {Mānasaṅ Bhāvaye} to sacrifice even one’s own life.

As a result of living life in this manner, this person does not undergo any harassments, obstructions or hindrances {Asambādhaṅ}, impending from above {Uddhaṅ}, from below {Adho Cha} and

as well as from all other directions {Thiriyañcha}.

Therefore, it is clearly evident that there is nothing else in this world to oppose {Asapaththaṅ} or to get annoyed with {Averaṅ} in this life.

9. Tiṭṭhaṅ Charaṅ Nisinno Vā Sayāno Vā Yavāth’assa Vigathamiddho Ethaṅ Sathiṅ Adhiṭṭheyya Brahmametaṅ Vihāraṅ Idhamāhu

This noble person, who has fully grasped the benefits of the proficiency in “Meththa”, determine to preserve this virtue of “Meththa”

whilst being or engage in all postures.

Such postures are, standing {Tiṭṭhaṅ}, walking {Charaṅ}, sitting {Nisinno Vā}, lying down {Sayāno Vā} and until {Yavāth’assa} sleeping {Vigathamiddho}.

That is by establishing neutrality & impartiality {Sathiṅ} with {Ethaṅ} incomparable determination {Adhiṭṭheyya}, to live the life {Vihāraṅ} whilst purifying {Idhamāhu}the system to its the highest level, by discarding its residual impurities & contaminants. That is by accompanying the path of “Four Brahma Vihara” {Brahmametaṅ}, consists of four elements of Meththa, Karuna, Muditha and Upekkha and they are:

Meththa {Meththaṅ} – Carry out all actions & duties with minimal or slight attachment when associating with all the confronted

worldly sources or possessions through their figurines;

Karuna – Promote virtue of “Meththa” until it affirms within firmly;
- Muditha – Sustain that arising soothing calmness and peacefulness resulted from promoting “Meththa” and “Karuna” with

great determination & dedication; and

Upekkha – Finally treat everyone equally including oneself by utilizing the total impartiality or serenity & tranquillity

awakened through adhering to the instructions spelled out in the “Four Brahma Vihara”.

10. Diṭṭhiñcha Anupagamma Seīlavā Dassanena Sampanno Kāmesu Vineyya Gedhaṅ

Nahi Jāthu Gabbha Seyyaṅ Punarethīthi

All humanistic systems are continually generating “Upādana Rūpa”

through the following six senses or wombs of production {Gabbhaseyyaṅ} and they are:

Upādana Rūpa Through Eyes – By strongly entangling with figurines of the worldly sources, these Upādana Rūpa are created

and registered in the interior;

Upādana Rūpa Through Ears – By strongly entangling with figurines formed due to sounds, these Upādana Rūpa are created

and registered in the interior;

Upādana Rūpa Through Nose – By strongly entangling with figurines formed due to odor, these Upādana Rūpa are generated

and registered in the interior;

Upādana Rūpa Through Tongue – By strongly entangling with figurines formed due to tastes, these Upādana Rūpa are produced

and registered in the interior;

Upādana Rūpa Through Body – By strongly entangling with figurines formed due to touches, these Upādana Rūpa are prompted

and registered in the interior; and

Upādana Rūpa Through Brain – By strongly entangling with figurines formed due to rates of speeds, these Upādana Rūpa are

induced & stabilised in the interior.

All the actions of this noble person are taking place with great vision

{Diṭṭhiñcha}, by firmly establishing {Anupagamma} immaculate calmness {Seīlavā} within, as a result of

well controlled six senses through the noble quality of “Meththa”.

That establishment of calmness, enhances the ability {Sampanno} of this noble person to see and come to know the role of the worldly possessions on humans very clearly & transparently {Dassanena} as they really are.

What is the noble visual quality that can be secured by facilitating that transparency?

Effortlessly leaning towards the path of impartiality or

“Majjima Patipada”.

That is awakening of “Seela”, “Samadhi” and “Pañgñā” or noble intellectuality.

Here “Seela” means freeing the system from the hurtful influences of the various sources of the world by totally controlling the six senses of oneself.

Thereby, that system can associate “Kããma” with ease, by preventing any physical or emotional disturbances such as

vibrations and that ability is termed as “Samadhi”. Through such practices of “Seela” and “Samadhi”

the potentiality that cultivates to assess the true nature of the cause of fearful suffering in life is known as “Pañgñā”.

Therefore, attractions & retractions {Kāmesu} or “Kããma” on worldly sources are not emerging {Vineyya} in the interior {Gedhaṅ}

of this noble person, due to any incidents.

That is because, the system of this noble person treats all figurines that are confronting towards the six senses [or wombs] of oneself from worldly sources, just as signals only.

That is mainly due to the absence of strong attractions & retractions or “Kããma”.

Finally, this particular invaluable approach of this Suthra for total calmness by means of the virtue of “Meththa” has been endorsed by the Buddha through clearly expressing in the final verse of this Suthra as

“Nahi Jāthu Gabbha Seyyaṅ Punarethīthi”

That is, now the aptitudes {Seyyaṅ} of the six senses or wombs {Gabbha}, have become completely inoperative {Nahi},

to produce {Punarethīthi} hurtful thoughts as in the past by actively entangling with the figurines of the omens of the sources of the world.

Therefore, every here & now this noble person’s life moves towards the “Bliss of Nibbana!!!”

——The End of the Karaneīya Meththa Suthra——

Rathana Suthra

Introduction

According to the commentary, this extraordinary “Rathana Suthra”

was preached by the Buddha to the people of the city of “Vesali”.

In, this Suthra the Buddha specifies the method to awaken & utilize unique virtues, of the Triple Gem, namely, The Buddha, The Dhamma and

The Saṅgha, to promote serenity through “Meththa” by annihilating the “Chathu Dhathu”.

As previously stated, in “Karaneīya Meththa Suthra”,

the “Chathu Dhathu” have the potential to transmit its inherited

“Four Negative Energies” mutually amongst humans.

It is to say that, effects of various formations {Saṅkhāra} on the physical parts of the human systems due to “Chathu Dhathu”, are inevitably influenced all kinds of other systems of the humans living in various parts of the world as well.

When all the actions are taking place one after the other in a human process, a massive energy mass is released into the universe in the form of a spherical of waves at various speeds in all directions from the

interior or core of that human system.

Such process begins from the time we joined the universe as a living being.

Such waves of energies with various speeds carry the effects of Lõbha,

Dõsha and Mõha [stated in page 3] collectively, produced by various attachments or unwholesome actions.

Every here and now, these spherical of waves with Lõbha, Dõsha and Mõha, emanating from all humans, and such waves constantly colliding in the universe without warning.

Thereby, humans are confronted with three fearful situations and they are:

Fears due to dangerous, cruel and vicious actions of the people;
- Fears due to climatic changes such as strong torrential rains, dust storms, tornadoes, cyclones etc; and
Fears due to unexpected illnesses like contagious & other diseases.

The behavioural pattern of a person with very strong aspirations & expectations as well as carrying hurtful speeds within is

termed by the Buddha as “Amanussānaṅ”.

Such aspirations and speeds are not distributed by the outside world to the mankind. The right opposite of that hurtful behavioural pattern or in other words, the commendable noble behaviour with

impartiality is termed as “Manussānaṅ”.

They are created internally by the people as “Upādana Rūpa”

from the figurines of various sources of the world and they are fake & artificial images only.

Why this Suthra is named as “Rathana”?

The “Rathana” is the most precious pinnacle of this world and it is unparalleled and unique.

Remember the gold, jewels, houses & vehicles are not “Rathana”. Here the family members such as children, parents, siblings, etc., are also not considered as “Rathana”.

Tranquillizing or calming through soothing of all formations of one’s system subjected to various ongoing actions is termed as “Rathana”.

In other words, “Rathana” means illuminating soothing brightness within and disseminating that energy to all communities

of the vast universe through “Meththa”.

That is exactly what every being in this universe is desperately looking for.

However, if an expectation arises, the system pollutes & burns slowly.

Once that expectation or desire is fulfilled our system cools down.

If not, it will go on burning until the required amount of fuel is empty or the effect of “kāāma” diminishes and thereafter cools down in its own.

In both these occasions that thought of view may or not stay in the interior, and if it does, that presence is stored in a puny form.

Immediately after that situation another expectation arises and it also brings burning sensation into the system.

This burning sensation has its own power and also its own rate and both of these factors depend on the potency of that expectation or the desire.

Three collective categories of requirements are prescribed by the Buddha here to contain or extinguish those burning sensations of the human system, and they are, the Buddha, the Dhamma and the Saṅgha respectively.

The Buddha – accomplishment of the state of supreme serenity and tranquillity by means of gradual development & enhancement of

impartiality by means of the power of sound judgement of one’s own process of the system works with outside world,

The Dhamma – prescribes as the methodology and the path to establish and accomplish a neutral or natural speed by containing appropriate hurt free concepts through “Kalyana Dhamma” within the system

to live the life peacefully, and

The Saṅgha – the qualities that a person would gain to possess a noble behavioural pattern or “Manussānaṅ” by adapting to lead the life with such neutral or natural speed supported by such “Kalyana Dhamma” as well as impartiality or “Upekkha” together.

This Suthra prescribes the accurate process to become a “Unique Saṅgha”

or noble monk by annihilating the influences of inherited behaviour of “Chathu Dhathu” of humans.

It is only possible if one is prepared to adhere to the directives stated in this Suthra, and in that path towards “Unique Saṅgha” a set of achievements are to be fulfilled. Such achievements are based on the accomplishment of the qualities of the Buddha, the sustaining the “Dhamma” and,

the development of skills & attributes of the “Saṅgha, and

they are clearly explained & highlighted in this Suthra in an orderly manner.

As in verses 3, 4, 5 & 6, that person who promotes “Meththa” to overcome the effects of the “Chathu Dhathu”, realises the value of the intellectual advancement achieved through that practice and thereby, immediately refrain from repetitively encouraging on Lõbha, Dõsha and Mõha,

to calm down the system by maintaining neutral speed within.

That intellectual advancement and such neutral speed enable to prevent the particles of the system undergoing changes due to “Sañkhāra”,

and obtain a noble trait of a Saṅgha.

That is to say that person is awarded with a reward of

“Eight Stages of Arahanth Path” as a result of purifying the system by establishing “Samadhi” through impartiality.

As indicated in verses 7, 8 & 9, now this person’s policy is to reduce the rates of the speed of the interior and possess a free & calm life by complying with the Tri-Mode of Dispensation of the Buddha,

which comprises with examples, advices and instructions. Thereby, the traits of “Manussānaṅ” ripens & grasp the values of “Four Noble Truths”.

Thus, the effects of “Chathu Dhathu” on the particles of the physical system caused by the rooted seeds of thoughts

in the interior of system do not activate as in the past now.

Furthermore, that grasped “Four Noble Truths” is extensively investigated by this person and achieve the

noble intellectuality through that invaluable profound investigation. This nobly talented person who sacrifices his life for this purpose will be blessed with complete calm & peaceful departure

from this life through the “Path of Arahant”.

The verses 10 & 11 illustrates the following attributes of that noble person. As a result of the enormous visualising power enhanced through the above said qualities, this noble person realises that the changes that occurred

in the entire system due to various internal rates of speed in the past are being eased off now.

Also discovers that although one’s own system was under the threat of activities of the “Dasa Sanyojana”

[as described under “Rathana Suthra” in the next part] in the past, now every effort has been utilised to control six senses to overcome them.

Thereby, this person becomes considerably calmful & peaceful in day-to-day living by refraining from associating with unwholesome actions, speech and thoughts.

Since, this noble person knows the environmental behaviour quite well, able to confidently restrain the physical & emotional changes of

one’s own system to bring about calm.

Let us examine the messages provided by the Buddha in 12 and 13 verses of this Suthra.

In a forest, blossoming and appearing of flowers occur in a systematic way.

Such a situation does not occur in the hot summer because the ground surface is fairly hot.

Thus, like the flowers blossoming in a forest during the appropriate period, that person possesses “Saptha Bojjanga Dhamma” or

“Seven Factors of Enlightenment”,

and able to sustain the inner peace by maintaining the rates of speed of the system at a natural or normal state and enhance the noble intellectuality.

Furthermore, this noble person is rewarded with an award to continually perform this very life with that peace by eradicating

all unwholesome actions and safeguarding the “Kalyana Dhamma”

with compassionate speeds leading towards impartiality or “Upekkha”.

The 14th verse presents an outstanding & remarkable message

to the person who has been adhering to the instructions of this Suthra, from the beginning to the end.

Since the nature of the ancient or the previous process of change of this system is now declining & dying out,

the nine entities of the system refuse to generate hurtful thoughts.

That means no tendency towards neither likings nor dislikings even at a very smaller scale.

This noble person, who possesses calmness in the entire system physically as well as emotionally does not harm others or himself now, has achieved the “Supreme State of Saṅgha”.

This extraordinary calmful life continually performs invaluable service to the all living & nonliving beings with solidarity.

The final 15th, 16th and 17th verses, remind and emphasise the value of stages of the Triple Gem,

namely, The Buddha, The Dhamma & The Saṅgha.

Rathana Suthra

1. Yāneīdha Bhūthāni Samāgathāni Bhummāni Vā Yāniva Antalikkhe

Sabbeva Bhūthā Sumanā Bhavanthu Athopi Sakkachcha Suṇanthu Bhāsithaṅ

All those gathered here are dwelling closely {Samāgathāni}to themselves by clinging onto their own inherent as well as heritable {Yāneīdha} “Sathara Maha Bõōtha” {Bhūthāni} or “Four Negative Energies”.

Those negative & hurtful energies of “Sathara Maha Bõōtha” are transmitting towards the universe by each & every individual

from their bases {Bhummāni Vā} or interiors.

That process is capable enough to disperse such energies to {Yāniva} an immeasurable or infinite distance {Antalikkhe} of the universe.

At this moment, these “Sathara Maha Bõōtha” may have the potential to make considerable changes {Bhavanthu} to various systems.

Therefore, it is rather necessary to control that potential of all {Sabbeva}

“Sathara Maha Bõōtha” {Bhūthā} to calm down {Sumanā} all systems.

Then participate {Bhāsithaṅ} in this discussion {Sakkachcha} and listen to it attentively & quietly {Suṇanthu} with an open eye by leaving behind {Athopi} those hurtful effects of such “Sathara Maha Bõōtha”.

2. Thasmāhi Bhuūthā Nisāmetha Sabbe Meththaṅ Karotha Mānusiyā Pajāya

Divā Cha Raththo Cha Haranthi Ye Baliṅ Thasmāhi Ne Rakkhatha Appamaththā

To soothe the rough effects of those {Thasmāhi}

“Sathara Maha Bõōtha” {Bhuūthā} introduce hurt free concepts with no strong attachments to the entire {Sabbe}

internal community {Pajāya} of one’s humanistic process with great determination.

These strong attachment free concepts could only be promoted {Nisāmetha} through an undertaking {Karotha} which is

termed here as, a skill development exercise on “Meththa” {Meththaṅ}. Thereby, that internal community or the population {Pajāya} of one’s own process turn into “Manussānaṅ” {Mānusiyā} with noble qualities.

That skill development exercise on “Meththa” allows to gain impartiality by developing “Four Brahma Vihara” consists of four elements of Meththa, Karuna, Muditha & Upekkha and that procedure is as follows:

Meththa {Meththaṅ} – Carrying out all duties with slight attachment towards everything that you associate with, from the outside world;
- Karuna – Continually training “Meththa” to obtain its highest state;
  - Muditha – The entire system becoming considerably soothe and gradually tends to arise calmness and peacefulness significantly;
  - Upekkha – The impartiality or equanimity awakening within and thereby the system treats everyone equally including oneself.

Do away {Haranthi} with participating in activities such as {Ye} ceremonies of blessings, offerings, various rituals or other similar actions by hoping for various returns {Baliṅ} to eliminate the vibrative sufferings.

Instead develop a skill to promote “Meththa” in all activities that you involve in during day-time {Divā Cha} and night-time {Raththo Cha}. Thereby, such precious life releases soothing energies with free of Lõbha, Dõsha and Mõha to the universe and they are enormously beneficial to all.

Therefore, it is necessary to be with a skill development exercise on

“Meththa” without delay {Appamaththā} to develop & maintain

{Rakkhatha} that ability of “Meththa” on {Ne} internal community or population to liberate {Thasmāhi} the system from such hurtful formations of Lõbha, Dõsha and Mõha.

The methodology to develop the skills on “Meththa” is clearly and precisely described by the Buddha in the “Karaneeya Meththa Suthra”.

The remaining verses of this invaluable Suthra clearly elaborates that particular method to awaken & utilize unique virtues or

Triple Gem of The Buddha, The Dhamma & The Saṅgha, to accomplish the tranquillity by completely annihilating the “Sathara Maha Bõōtha or “Chathu Dhathu”.

3. Yaṅ Kiñchi Viththaṅ Idha Vā Huraṅ Vā Saggesu Vā Yaṅ Rathanaṅ Paṇīthaṅ

Na No Samaṅ Aththi Thathāgathena Idampi Buddhè Rathanaṅ Paṇīthaṅ – Ethena Sachchena Suvaththi Hothu

If a person {Yaṅ Kiñchi} truthfully engages {Viththaṅ} in this particular {Idha Vā} skill development {Huraṅ Vā} exercise to promote “Meththa”, would certainly be able to release illuminative

soothing {Paṇīthaṅ} energy like a gem {Rathanaṅ}.

That occurs through one’s system {Yaṅ} and generate & spread

calmness {Saggesu Vā} to all beings of the entire universe, in the form of a mass of a spherical of waves, at neutral speeds in all directions.

Furthermore, this person who obeys such instructions certainly realises that there is no any other {Na No} great, invaluable

and unparalleled {Samaṅ} level {Thathāgathena} of calmful intuition {Aththi} existing in this world or even in the whole universe.

Thereby {Idampi} that person recognises that particular intuition as the highest state of serenity or wisdom {Buddhè} that a human could ever experience in this planet.

Therefore, it brings illuminative soothing energy like a gem {Rathanaṅ} of equanimity {Paṇīthaṅ} to that particular person’s system.

Thus, {Ethena} the competences, skills and confidence acquired through trustworthy and honest {Sachchena} practices, with the help of invaluable instructions, would become the only reason {Hothu} to heal {Suvaththi} the systems of all humans from such fearful situations.

4. Khayaṅ Virāgaṅ Amathaṅ Paṇīthaṅ Yadajjhagā Sakkya Munīe Samāhito

Na Thena Dhammena Samaththi Kiñchi Idampi Dhamme Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

That already eliminated repetitive process {Virāgaṅ} of releasing a massive energy mass into the universe in the form of a spherical of waves at various speeds in all directions by means of Lõbha, Dõsha and Mõha, would not be allowed {Khayaṅ} to reoccur and harm the beings in the universe again.

That successful achievement is a wonderful {Paṇīthaṅ} privilege {Amathaṅ} to a life that strived hard to sustain calmness by promoting skills that lift noble intellectuality.

To do so the assistance of the above mentioned “Four Brahma Vihara”

is endorsed & employed and thereby, this system of the person tends to incline {Samāhito} towards the path were the

Blessed Ones’ {Sakkya Munīe} such as Arahanths’ {Yadajjhagā} have approached to attain the eternal calmness.

There is no {Na} any other method {Thena} to equate {Samaththi} it to this particular one {Kiñchi} and therefore, this method enables to

maintain the neutral speed {Dhammena} in the interior by means of “Kalyana Dhamma”. That enables to promote, propagate, enhance and sustain noble intellect within, through “Four Brahma Vihara”.

Consequently, all the doubtful views about this life could be eliminated gradually to bring about incomparable soothing feeling into that system. This know-how drives that person into the path of “Majjima-Patipada” or impartiality and enables to realise its power, value and the uniqueness.

There is no brightly illuminative gem {Rathanaṅ} as delightful {Paṇīthaṅ} as unique energy with neutral speed {Dhamme} stabilises within {Idampi}.

5. Yaṅ Buddha Seṭṭho Parivaṇṇayī Suchiṅ Samādhi Mānan Tharikaññamāhu Samādhi Nā Thena Samo Navijjathi Idampi Dhamme Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

If a person {Yaṅ} is prepared to purify {Suchiṅ} one’s own system systematically {Parivaṇṇayī} to bring about that great {Seṭṭho} intuition of the life process of intellectually sound tranquillity {Buddha} to one’s life, then that person would be able to proceed along this path which ultimately rewards the highest intuition or supreme impartiality, of “Samadhi”.

Thereby, able to reach {Tharikaññamāhu} its highest-level {Mānan} or in other words, eternal “Samadhi” or serenity & tranquillity.

Here it appears {Nā Thena} that there is no {Navijjathi} any other way to achieve that unique {Samo} and supreme impartiality {Samādhi}.

That {Idampi} soothing {Paṇīthaṅ} tranquillity develops by stabilization of neutral speed {Dhamme}within and such brightly illuminative

gem {Rathanaṅ} of an achievement is not {Navijjathi} realised in the past.

6. Ye Puggalā Aṭṭha Sathaṅ Pasatthā Chaththāri Ethāni Yugāni Honthi

Tħẽ Dakkhiṇeyyā Sugathassa Sāvakā Ethesu Dinnāni Mahapphalāni Idampi Saṅghe Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

Instead of searching for things from the outside world for happiness this {Ye} this person {Puggalā} is now prepared to live the life with the availability and adhering to the instructions provided in the above verses.

Thereby, able to awake impartiality or “Samadhi” by controlling six senses. Eventually, able to {Sathaṅ} achieve {Honthi} and consolidate {Pasatthā} the following Eight Noble Stages {Aṭṭha} that is {Ethāni}

four {Chaththāri} pairs {Yugāni} in short.

Furthermore, after totally controlled & purified the system from all unwholesome impurities, this noble person accomplishes

the Eight Stages of Arahanth Path and they are:

Sothapanna Magga – Sothapanna Phala – This noble person performs listening & preaching sessions, through one’s own interior, to broadly educate oneself, about the message of this Suthra, from the

very beginning up to this particular verse by paying full attention with great concern and scrutiny;

Sakurudaagami Magga – Sakurudaagami Phala – Thereby this person is getting prepared in all possible ways to adhere to the

instructions, advices and guidance to move along the prescribed path of this Suthra, purposefully, diligently and also with determination;

Anâagami Magga – Anâagami Phala – Once the system of this noble person has decided to move along the path prescribed in this Suthra, that firm & exceptional decision will not be reversed or called off to

move along a different path or elsewhere for any reason; and

Arahanth Magga – State of Arahanth – To reach the final destination of this very life or to achieve the state of

“Supreme & Noble Arahanthship” or an “Incomparable Blessed Human” {Manussānaṅ}, through overcoming the formation of cruel thoughts, this noble person preserves the most essential & invaluable characteristics & attributes of serenity & tranquillity to maintain the calmness and peacefulness throughout this very life.

Thereby {Tħẽ}, this particular person is rewarded with an award {Dakkhiṇeyyā} known as the extraordinary

Noble Monkhood {Sugathassa Sāvakā}.

It would be the highest achievement that a human being could reach in this life and that would eventually open the doors to eternal peace.

These are {Ethesu} great qualities {Mahapphalāni} resulting unparalleled discipline {Dinnāni} and they permit to improve the attributes of a “Saṅgha”. Thereby {Idampi} the continually growing traits of a

monk {Saṅghe} become a brightly illuminative gem {Rathanaṅ} and such virtues are appreciated {Paṇīthaṅ}.

7. Ye Suppayuththā Manasā Daḷhena Nikkāmino Gothama Sāsanamhi

Tħẽ Paththipaththā Amathaṅ Vigayha Laddhā Mudhā Nibbuthiṅ Bhuñjamānā Idampi Saṅghe Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

The genuine intention of this particular person {Ye}, who is being engaged in a new skill development activity {Suppayuththā} to reduce the

speed {Daḷhena} of the interior {Manasā} to its neutral level,

is to promote neutral concepts only, rather rely on intentions leading to fearful circumstances through Lõbha, Dõsha and Mõha.

To perform such tasks, this person truthfully utilises and rely only on the Tri-Fold Dispensation {Gothama Sāsanamhi} consists of advices, instructions through experiences of the Omniscient Buddha. Thus, this person realises that reduction {Nikkāmino} of high-speed in the interior is an elixir or essence {Amathaṅ} for the system to stay calm with peace.

By selecting that norm of reducing {Vigayha} high-speed in the interior as the only policy {Paththipaththā} to move along with this life,

this person {Tħẽ} gradually utilises all acquired experiences {Bhuñjamānā} to move away {Mudhā} from attachments.

Now the main purpose is to live a hindrance free {Nibbuthiṅ} life

to continually sustain & stabilise {Laddhā} that great serenity & tranquility. As a result of it, all the spiritual ambitions of this person begin to flourish.

Thereby {Idampi} the continually growing traits of a monk {Saṅghe} become a brightly illuminative gem {Rathanaṅ} and such virtues are recognised & appreciated {Paṇīthaṅ} by oneself.

8. Yathinda Keīlo Paṭhaviṅ Sitho Siyā Chatubbhi Vāthebhi Asampa Kampiyo

Tathūpamaṅ Sappurisaṅ Vadāmi Yo Ariyasachchāni Avechcha Passathi

Idampi Saṅghe Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

Now this person has acquainted with skills to reduce excessive speeds arise through the hidden {Yathinda} tiny {Keīlo} residual elemental thoughts {Sitho Siyā}.

Therefore, certainly be able to minimise and prevent the adverse and destructive vibrations {Kampiyo} of the entire system by eliminating {Asampa} the effects of

“Sathara Maha Bõōtha” {Chatubbhi}, explained above.

Thus, this particular noble {Sappurisaṅ} person develops {Vadāmi} one’s own system to refrain {Tathūpamaṅ} from

attractions & retractions towards the various substances of the world. Thus, this particular non-attachment policy with power, helps this person {Yo} to undoubtably {Avechcha} investigate the behavioural

patterns as well as the effects of worldly substances on one’s own system to comprehend, examine, and incorporate with {Passathi} the

“Four Noble Truths” {Ariyasachchāni}.

Thereby {Idampi} the continually growing traits of a monk {Saṅghe} become a brightly illuminative gem {Rathanaṅ} and

such virtues are recognised & appreciated {Paṇīthaṅ} by oneself.

9. Ye Ariya Sachchāni Vibhāvayanthi Gambheīra Paññena Sudesithāni

Kiñgchāpi Tħẽ Honthi Bhusappamaththā Na Tħẽ Bhavaṅ Aṭṭahamaṅ Ãdiyanthi Idampi Saṅghe Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

As a result of this particular incorporation this {Ye} particular person does engage in a comprehensive {Vibhāvayanthi} as well as

an extensive & intensive research investigation about the

“Four Noble Truths” {Ariya Sachchāni}.

Through it, one tries to develop the most dignified {Gambheīra} and distinguished noble intellectuality {Paññena} by performing speaking & listening sessions about the “Four Noble Truths” with

oneself {Sudesithāni} purposefully & continually.

That is to enhance the noble intellectuality to examine and explore the consequences as well as to overcome the cause & effect of “Sathara Maha Bõōtha”.

This {Tħẽ} enormous commitment {Honthi} of this person along with this invaluable ongoing practice, slowly but surely advise and instruct oneself about the effects of attachments and the value of “Kalyana Dhamma”.

Thus, this person knows that as slaves of craving through attachments, all living beings do not know where they are blindly heading for in their lives. There does only one truth exists in this universe and it is nothing other than the “Four Noble Truths”, and this noble person firmly teaches oneself.

Since this person has eliminated significant amount of sorrow and lamentation by promoting righteous practice, enables to develop that will-power to do away with such journeys that brought

unsatisfied outcomes in the past.

Thereby, that awareness or “Viñgñāna” {feeling the feelings} tends to fade away gradually from the system of that person quite well and enables to progressively gain the supreme noble intelligence.

This noble self-intelligence of this diligent and clever {Kiñgchāpi} person, develops quite strongly {Bhusappamaththā} until it reaches its peak.

Hence sees and becomes aware of the reality of the eighth stage {Bhavaṅ} and it doesn’t {Na} exist in this very life {Tħẽ} and

has only seven existences. Why?

Once that oneself reaches that eighth stage {Aṭṭahamaṅ} or the stage of Arahanthship, that system will be rejected by the entire universe. Why?

Any attachment & defilement free life is unacceptable to the universe.

As a result of this particular refusal, this noble system certainly able to attain {Ãdiyanthi} the state of “Piri-Niveema” [complete calmness] now to leave this universe forever by transmitting or spreading that

embedded spiritual power of the system to the universe.

10. Sahāva’ssa Dassana Sampadāya Tayassu Dhammā Jahithā Bhavanthi Sakkāya Diṭṭhi, Vichikichchithañcha Seīlabbathaṅ Vā’pi, Yadatthi Kiñgchi Chatūhapāyehi Cha Vippamuththo Cha Chābhi Thānāni Abhabbo Kāthuṅ

Idampi Saṅghe Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

Living is nothing but moving from present awareness to the next and so on, and those awarenesses do not prop up or come out suddenly.

It is necessary to have a process of someone to entangle and interact with something of this world to bring about such awarenesses or feelings.

Every here and now, the behavioural format of this humanistic system changes {Bhavanthi} physically & emotionally due to these awarenesses.

Although it is not visibly known to laymen,

the nobly human system with judgmatical invisible powers of

“Inherited Intellectual observable potential” or in terms of the Buddha,

“Yathā Bhuthaṅ Gnaāña Dassanaṅ”, can observe them easily.

As a result of being adhering to the instructions provided so far in this Suthra, that “Inherited Intellectual observable potential”

ability {Sampadāya} of this person activates quite efficiently & effectively

{Sahāva’ssa} and therefore, now able to see & examine {Dassana} the reasons behind for such changes.

That ability of seeing things as they are, enables this person to realise that the life proceeds from one awareness to another, and thereby,

this entire system undergoes {Jahithā} changes {Bhavanthi} physically and emotionally together.

Furthermore, detects that the cause for such change is to do with the higher internal speeds {Dhammā} generated through thoughts produced due to strong attachments on various {Tayassu} figurines of the worldly sources.

If that undertaking is allowed to proceed the following outcomes are eminent. Therefore, that know how, is utilises to its maximum to prevent and refrain {Vippamuththo} one’s own system from the following hurtful developments, and they are directly related to

“Dasa Sanyojana” [Ten Fetters as indicated in texts].

The “Sakkāya-Ditti” is the first element of “Dasa Sanyojana” and the rest of them are Vichikichchā, Sīlabbatha-Parāmāsa, Kāma-Rāga, Patiga, Rūpa-Rāga, Arūpa-Rāga, Māna, Uddhachcha and Avijjā and their combined effects are as follows:

Sakkāya-Ditti – The second word “Ditti” implies what a person intends to do or feel like doing with worldly objects or possessions,

once they are sighted and perceived through one or more senses. If someone believes that happiness could be achieved by entangling and strongly attaching with worldly objects, then that particular view

is termed as Sakkāya-Ditti. Since this ignorant view misleads the life towards bleakness and sorrowfulness.

It is also termed as unrighteous view or unethical view;

Vichikichchā – Is a distrust or doubt that prevails in the inner system of a person until that intention produced through Sakkāya-Ditti is fully materialised. Furthermore, such uncertainty disturbs the entire

humanistic system of that person physically & emotionally, whereby that life becomes full of confusion & suspicion;

Sīlabbatha-Parāmāsa – It is displaying a fake calmness by means of false and forged facial expressions or any other means of behaviour on one hand, and utilising cunning & shrewd strategies by a person on

the other, until those intended expectations emerged due to Sakkāya-Ditti is fulfilled successfully according to the wish. In other words, this particular person deliberately hides real & genuine emotions sparkling in the system to make sure such expectations are met by any means;

Kāma-Rāga – Repetitively performing the first three blended elements of Dasa Sanyojana, termly Sakkāya-Ditti, Vichikichchā and Sīlabbatha-Parāmāsa, individually as well as collectively favour

that desire of the intention to erupt strongly in the inner system.

Once again that repetitive step by step process is promoted, until those intended expectations are contented by gaining the anticipated outcomes satisfactorily.

This particular repetitive process is termed as Kāma-Rāga;

Patiga – The minuscules of a humanistic system endure considerable disorder, such as turbulent and vibrative shaking with a significant

speed due to the escalation of Kāma-Rāga, and that tension allows to buildup & encroach anger into the system. This particular transformation of Kāma-Rāga into anger is termed as Patiga, and the driving force of Kāma-Rāga towards Patiga is Sakkāya-Ditti;

Rūpa-Rāga – These Kāma-Rāga and Patiga combined together and repetitively recall Upadana Rupa [discussed above under the elements of a thought] of those worldly objects responsible for

providing the intentions of expectations.

Whilst that recalling process is taking place, the rate of Upadana Rupa running towards one or more senses of the humanistic system increases tremendously.

This particular behavioural pattern of the inner system of a person is termed as Rūpa-Rāga;

Arūpa-Rāga – Since these Upadana Rupa are fake, fictitious as well as impermanent, that process of Rūpa-Rāga could not maintain its

flow continuously, rather intermittently, whilst approaching and leaving the six senses of a humanistic system.

This particular process of such fake Upadana Rupa, leaving out of the inner system through its six senses is termed as Arūpa-Rāga.

It clearly indicates that both processes of Rūpa-Rāga and Arūpa-Rāga are respectively, approaching and leaving away from the six senses independently rather simultaneously;

Māna – This process of Rūpa-Rāga and Arūpa-Rāga produces a significant rate of speed of Upadana Rupa with a considerable

magnitude in the humanistic system.

That combined physical & emotional feelings related to that particular magnitude of the speed is termed as Māna.

Furthermore, people are compelled to excessively exhibit their abilities, achievements, possessions, etc., due to such Māna,

to boost and expose their pride at a very high level towards others;

Uddhachcha – The actions, verbal communications and the thinking pattern of a person vary according to the exacerbate aggravation of

Māna, quite dreadfully. Once that behavioural pattern of a humanistic system becomes uncontrollable and reaches beyond its managerial level due to Māna, then that uncompromising, stubborn and unbending state of the human system is termed as Uddhachcha;

Avijjā – Although the above-described interrelated elements of

“Dasa Sanyojana”, occur with no warnings,

they bring some sort of a temporary happiness to some.

That temporary happiness blinds the righteous view [opposite of Sakkāya-Ditti] of that person quite drastically and that damage is quite serious and consequential.

Which means, although the inner system relies on attachments towards worldly objects to bring about happiness, the reality of that belief is totally invisible & fake. Therefore, their final results or outcomes are bleak and sorrowful to the entire life.

The blind faith that insists the happiness is only available through outside worldly objects, situations, etc., is termed as Avijjā or ignorance to detect the real truth.

Therefore, that faith on Avijjā always invites more expectations with intentions to make that human system downhearted, miserable and depressed.

That means the main function of Avijjā is nothing but to search & collect Upadana Rŭpa through Sakkāya-Ditti and bring about physically & emotionally sorrowful, disastrous living conditions throughout this life to this calm loving living.

Furthermore, aforementioned process of “Dasa Sanyojana” commencing from the Sakkāya-Ditti {Sakkāya Diṭṭhi}, Vichikichchā {Vichikichchitañcha} and Sīlabbatha-Parāmāsa

{Seīlabbathaṅ Vā’pi}, etc., indicated in the above verse of this Suthra, eventually brings enormous sufferings to a life through

“Patichcha Samuppado” [termed in most texts as Dependent Origination and also cause & effect process] which begins with the last item of

“Dasa Sanyojana” namely, Avijjā.

Such sufferings could be unfolded by {Cha} born as beings of four categories {Chatūhapāyehi} with no legs, two, four and multiple legs. With the intention of liberating {Abhabbo} the system from the above indicated changes this noble person does not hesitate {Kāthuṅ} to wipe out or exterminate {Thānāni} the damaging effects of six {Cha} senses.

They are generally meant to act as thought producing organisations {Chābhi}. Therefore, this noble person would certainly be able to inactivate the effects of the last two elements of a thought namely, “Saṅkhāra” and “Vijñāna”. Those two items of a thought are responsible

for allowing the human beings to suffer tremendously.

Thus, {Idampi} the continually growing qualities of a monk {Saṅghe} become a brightly illuminative gem {Rathanaṅ} and such

virtues are recognised & appreciated {Paṇīthaṅ} by oneself.

11. Kiñgchā’pi So Kammaṅ Karothi Pāpakaṅ Kāyena Vāchā Uda Chethasā Vā Abhabbo So Thassa Paṭichchādāya Abhabbathā Diṭṭhapadassa Vuththā Idampi Saṅghe Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

Now this meritorious & praiseworthy person has developed all the necessary skills to recognise the unwholesome actions {Kammaṅ} and their consequences. What are they? Carrying out any action against impartiality or “Majjimapatipada” is said to be unwholesome and

they bring the system into disarray.

The previously involved unwholesome {Pāpakaṅ} actions {Kāyena}, unwholesome speech with various words {Vāchā} and {Uda} sorrowful thoughts {Chethasā Vā} with fluctuating speeds have been restrained.

Thus, restricted {Karothi} such changes, that could take place in the entire humanistic system physically & emotionally,

by this noble person {Kiñgchā’pi So} with ease.

Since {So} this person {Thassa} has come to know the influence of the environment towards one’s own system, does not behave in a way allowing {Paṭichchādāya} one’s system to undergo changes {Abhabbo}.

That enables this noble person to realise through appraisal to

see or observe {Diṭṭhapadassa} that the system has overcome {Vuththā} such sorrowful & unbearable changes {Abhabbathā}.

12. Vanappagubbe Yathā Phussi Thagge Gimhānamāse Paṭhamasmiṅ Gimhe Tathūpamaṅ Dhammavaraṅ Adesayi

Nibbāṇagāmiṅ Paramaṅ Hithāya Idampi Buddhè Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

As we all know, all of a sudden flower {Phussi} won’t blossom in the jungle or forest {Vanappagubbe}, however, such blossoming

occurs {Thagge} according {Yathā} to a particular sequential pattern of events in the environment.

During the hot summer {Gimhānamāse} such events do not occur because that earth surface or plane {Paṭhamasmiṅ} is excessively hot and

fiery {Gimhe}. Just as a flower bloom in a forest, if a person inclines {Adesayi} and adheres to the policy of neutrality or impartiality [Majjima Patipada] then only the entire system of that individual {Tathūpamaṅ} becomes extremely {Hithāya} calm.

Thus, this supremely pure and compassionate {Paramaṅ} noble human being is actively leading the life towards

the “Bliss of Nibbana” {Nibbāṇagāmiṅ}.

That is by sustaining neutral speed {Dhammavaraṅ} within the entire system by associating with the following

“Seven Factors of Enlightenment”.

That is also termed as “Saptha Bojjanga Dhamma” it means, seven {Saptha} components related to noble intellectuality {Bojjanga} promoted to maintain neutrality by containing neutral speed {Dhamma}

promoting concepts within, and they are:

Sathi Saṅbojjanga – If comfort brings to the system from

“Meththa”, then that person realises one’s system operates impartially, and that is said to be “Sathi”;

Dhamma Vichaya Saṅbojjanga – Since the system operates impartially & neutrally, nothing is contained in the system of this

person to produce high speeds within as in the past, then that state of the system is said to be “Dhamma Vichaya”;

Viriya Saṅbojjanga – That ability as well as capability acquired, only through a skill development exercise, by a person to sustain “Sathi”

as well as “Dhamma Vichaya” within is said to be “Viriya”;

Peīthi Saṅbojjanga – As a result of promoting “Viriya”, if a person becomes very pleased with the outcomes of this practice and that is said to be “Peīthi”. The attachments towards worldly sources reduce tremendously due to such gain. Furthermore, all living beings were

searching to experience such a pleasing state, in their lives over a long period of time as well as in the previous lives;

Passadhi Saṅbojjanga – The process of the system doesn’t attach & react with worldly sources positively or negatively as in the past

through one’s six senses now. Thereby, the particles of the system do not change through “Chathu Dhathu” to bring about disturbing outcomes and that is said to be “Passadhi”. It also prevents the suffering of the system from hurtful thoughts through “Viñgñāna”;

Samādhi Saṅbojjanga – Actions of the systems are free from strong attachments, and have the potential to associate with anything in a

relaxed and peaceful manner. Now this system is free from attractions & retractions and thus, it can be carried out actions without creating vibrations within and that ability is said to be Samādhi.

Since this person realises the life is moving along the noble path towards serenity, now state of the system is like an

undisturbed mass of still water mass and;

Upekkha Saṅbojjanga – This person does not expect any comfort from the external sources through the present actions.

Thus, the current actions are taking place quite smoothly and calmly. However, those services providing duties for the comfort of others, would continue. This is due to negligible amount of internal momentum or uneasy speed within. Even serves the others with no expectation, never let the them know about it. Reason for such outcome is that the system is completely free from expectations. Such absence of any expectation whatsoever is termed as “Upekkha”.

Thereby {Idampi} that person recognises that intuition as the highest state of noble intellectuality {Buddhè} that a human being could ever experience in this planet.

It brings the illustrative soothing energy like a brightly illuminative gem {Rathanaṅ} of equanimity {Paṇīthaṅ} to that person’s

own system as well as others.

13. Varo Varagññū Varado Varā Haro Anuththaro Dhamma Varaṅ Adesayi Idampi Buddhè Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

As a result of pragmatically adhering to the instructions of this Suthra, this person who has freed the system from all hurtful situations, such as actions, speech & thoughts, is confidently prepared to

promote {Varā} the calmness within.

Thereby, this intellectually & nobly sound person is now living the life with supremely distinguished {Anuththaro} and disturb free

neutral speed {Dhamma}, which has now {Varaṅ} been steadily induced {Adesayi} in that system.

Such calmful living of this person allows to completely move away {Haro} from the hurtful situation {Varado} towards hurt free situation of the entire system. Thereby, this nobly supreme person possessing qualities of “Manussānaṅ” is awarded {Varo} with a reward {Varagññū} to command the direction of the journey of this very life towards

the unparallel supreme “Bliss of Nibbana”.

Thereby {Idampi} this person cherishes the competency of that intuition as the highest noble state of wisdom {Buddhè} that a human could ever experience in this planet and therefore it brings brightly illuminative

gem {Rathanaṅ} of equanimity {Paṇīthaṅ} to that person’s own system.

14. Keyhīṇaṅ Purāṇaṅ Navaṅ Natthi Sam Bhavaṅ Vi Raththa Chiththā Ãyathike Bhavasmiṅ

Tħẽ Keyhīṇa Bījā Avirūḷbhich Chandā Nibbanthi Dhīrā Yathāyaṅ Padīpo Idampi Saṅghe Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

As in the past {Purāṇaṅ}, now the entire system of this noble person is not {Natthi} undergoing various {Sam} physical or emotional

changes {Bhavaṅ}. This is because presently the nine {Navaṅ} outlets of the physical body namely, two eyes, two ears, two nostrils, tongue, body and the brain are performing neutrally towards the signals of the figurines of omens of the worldly possessions.

Therefore, such changes in the system are completely cleared {Keyhīṇaṅ}.

Furthermore, the process of this noble person has no {Vi} tendency to produce thoughts {Chiththā} of burning sensations {Raththa} anymore.

Thus, the person {Tħẽ} who has completely depleted {Keyhīṇa} such changes in the system by controlling {Bhavasmiṅ} the senses {Ãyathike} of the system, doesn’t show even slight {Bījā} tendency {Avirūḷbhi} towards {Chandā} the worldly sources either positively or negatively.

This extremely calm {Nibbanthi}, wise, clever and noble {Dhīrā} person has now become a full-fledged or matured “Saṅgha” and possesses the

following qualities namely, Viyaktha, Vineetha, Vishāradha, Bahusrutha, Dhamma Dhara and Dhammanu Dhamma Patipanna, as spelled out in the “Saṅgha Sobenthi Suthra”

by the Omniscient Buddha and they are:

Life is totally devoted to do away with hunting the worldly sources for happiness. Such ability is acquired through continuous

investigation of one’s own process physically & emotionally, and that potential is said to be “Viyaktha” {Eloquent};

Able to control one’s own nine outlets of the system quite effectively by ignoring likings & dislikings towards worldly sources, and thereby

this person is able to stabilise calmness within and that ability is said to be “Vineetha” {Politeness};

Thereby, intelligent enough to become skilful with calmful righteous attitudes. It doesn’t mean that this person is skillful & educated

enough to know everything of the external world situations, instead, thoroughly equipped with the skills to save own life from fearful sufferings, and that is said to be “Vishāradha” {Scholarly};

Able to utilize such skills to free the world, as well as free from the world. Knows all the techniques to free oneself from the fake illusive

figurines that could get consolidated within. Thereby, get an opportunity to effectively & efficiently liberate this process of the system from unsatisfactory & sorrowful cycle of re-becoming or hurtful changes and that is “Bahusrutha” {Intellectualistic};

Totally living with seven factors of enlightenment leading to impartiality and able to continually maintain calmness by sustaining neutral speed within, and such noble ability is “Dhamma Dhara”

{association of calmful neutral speed}; and

True follower of the method spelled out in

“Seven Factors of Enlightenment”, commencing from Sathi [internal peace through “Meththa”] and ending at Upekkhā [serenity & equanimity] to gain the eternal peace & calmness.

That quality is “Dhammanu Dhamma Patipanna” {Life fully devoted to tranquillity}. Therefore, this {Idampi} Supreme Noble Being {Saṅghe} never {Yathāyaṅ} attempts to harm others intentionally or otherwise.

Thereby, effortlessly spreads {Paṇīthaṅ} compassionate generosity

{Padīpo} developed through the above qualities gained through the instructions of this Suthra and live the life with illuminative soothing energy, like a brightly illuminative gem {Rathanaṅ} dispensing

its’ light to all beings in the universe.

15. Yānīdha Bhūthāni Samāgathāni Bhummāni Vā Yāniva Anthalikkhe Tathāgathaṅ Deva Manussa Pūjithaṅ Buddhaṅ Namassāma Suvaththi Hothu

As explained in the previous parts, hurtful thoughts are repetitively arising through Lõbha, Dõsha and Mõha, in all human systems.

Thereby, “Sathara Maha Bõōtha” {Bhūthāni}, or “Chathu Dhathu”

always dominating {Yānīdha} the humanistic system.

As a result of that particular occurrence, a massive hurtful energy mass is released, from the core or the interior {Bhummāni Vā} of that person, to an {Yāniva} unimaginable distance {Anthalikkhe} of the universe

in the form of a spherical of waves at various speeds in all directions.

To control {Deva} and overcome such fearful & hurtful actions on everyone, it is quite imperative to develop & enhance the

status {Tathāgathaṅ} of inherited intellectual nobility {Buddha} to move one’s own process towards that venerable state {Pūjithaṅ} or “Manussānaṅ” {Manussa}.

To carry out above said task, it is necessary to enhance intellectuality {Buddha} and develop necessary effectively with great assurance & determination.

The following information provided by this extraordinary Suthra must be utilized with great confidence to fulfil that particular task successfully:

Involve in regularly promoting “Meththa” with the help of

“Four Brahma Vihara” consists of four elements of Meththa, Karuna, Muditha and Upekkha. In addition to it establish Seven Factors of Enlightenment, termed by the Buddha as “Saptha Bojjanga Dhamma”, within to gain the elite benefits to move the entire humanistic system towards “Upekkha” which enables to achieve the “Bliss of Nibbana”.

Thus, it leads to attain noble qualities known as “Buddhaṅ” and thus, that noble oneself would admire & respect that success achieved

by adoring & worshipping {Namassāma} that methodology of teachings, allowed {Hothu} to become nobly healthy {Suvaththi} & totally calmful.

16. Yānīdha Bhūthāni Samāgathāni Bhummāni Vā Yāniva Anthalikkhe Tathāgathaṅ Deva Manussa Pūjithaṅ

Dhammaṅ Namassāma Suvaththi Hothu

As explained in the previous parts, hurtful thoughts are repetitively arising through Lõbha, Dõsha and Mõha, in all human systems.

Thereby, “Sathara Maha Bõōtha” {Bhūthāni}, or “Chathu Dhathu”

always dominating {Yānīdha} the humanistic system.

in the form of a spherical of waves at various speeds in all directions.

To control {Deva} and overcome such fearful & hurtful actions on everyone, it is quite imperative to maintain & sustain the

state {Tathāgathaṅ} of inherited neutral rate of speed {Dhamma} by purifying the entire system from

contaminated containments to move one’s own process towards that venerable state {Pūjithaṅ} or “Manussānaṅ” {Manussa}.

To carry out the above said task to bring about a calmful system which truly sustaining neutral speed in all occasions in one’s own system

the information provided by this extraordinary Suthra must be utilized with great confidence.

That information includes the following:

Awakening of Seela, Samadhi and Paññā through the renowned

“Four Noble Truths”.

Here “Seela” means freeing the system from the hurtful influences of the various sources of the world by totally controlling one’s six senses.

Thereby, the system can lightly associate with “kāāma” without disturbing the entire humanistic system either physically or emotionally and that is “Samadhi”.

Through such practices of “Seela” and “Samadhi” the potential that develops to assess the true nature of the cause of suffering in life and to take appropriate decisions to overcome such sufferings, known as “Paññā”.

Such noble qualities certainly do not allow repetitive release of massive hurtful energy mass into the universe in the form of a spherical of waves at various speeds in all directions by means of Lõbha, Dõsha and Mõha, and harm the beings in the universe.

Thereby, it is quite possible to develop skills to sustain & stabilise harmonious neutral speed {Dhammaṅ} within the system and

set the entire system in peace.

As a result of such noble achievements this person would admire & respect that success achieved by worshipping {Namassāma} that methodology of teachings, allowed {Hothu} to become nobly healthy {Suvaththi} through that calmful speed.

17. Yānīdha Bhūthāni Samāgathāni Bhummāni Vā Yāniva Anthalikkhe Tathāgathaṅ Deva Manussa Pūjithaṅ Saṅghaṅ Namassāma Suvaththi Hothu

As explained in the previous parts, hurtful thoughts are repetitively arising through Lõbha, Dõsha and Mõha, in all human systems.

Thereby, “Sathara Maha Bõōtha” {Bhūthāni}, or “Chathu Dhathu”

always dominating {Yānīdha} the humanistic system.

in the form of a spherical of waves at various speeds in all directions.

As indicated above, after adhering & moving along the direction instructed in this Suthra, this noble person has now well controlled {Deva} that situation of releasing hurtful energy mass towards the universe through Lõbha, Dõsha and Mõha, by applying the “Four Brahma Vihara”,

the “Saptha Bojjanga Dhamma” and also, the Eight Stages of Arahanth Path.

Through such a precious life, this noble person releases to the universe soothing energies and they are beneficial to all kinds of living beings.

A life with no strong intentions is ready to associate with

“Meththa” & “Upekkha”.

Thereby able to reduce & free the system of oneself from its internal excessive speeds by minimizing attachments towards the

figurines of omens of worldly sources.

Thus, the expected free system is prepared to serve the outside world freely.

That ongoing service is inherited with this noble person’s life, who possesses invaluable qualities spelled out in the “Saṅgha Sobenthi Suthra”, as said above.

Thereby, eventually achieve the noble {Pūjithaṅ} state {Tathāgathaṅ} of

“Manussānaṅ” {Manussa} or unparallel behavioural state of a human.

Finally, this extraordinary noble person is leading the life with great determination and also with overconfident {Hothu} to bring about

everlasting calmness {Suvaththi} to one’s own humanistic system.

To do so, this noble person continually admires, respects and worships {Namassāma} the invincible and unbeatable competences, skills and expertise gained through the Buddha {Buddhaṅ},

the Dhamma {Dhammaṅ} and the Saṅgha {Saṅghaṅ}, which are extensively & intensively examined & elaborated in this unique Suthra.

Since the Omniscient Buddha possesses all the above said noble competences, skills and expertise, the Buddha reiterated that we all can enhance them, if we are prepared to move along that

instructed path with courage & determination.

Once a person begins to develop such competences, skills and expertise, as much as that oneself could, then the remaining or lacking part gradually becomes possible and that enthusiastic commitment termed as “Viriya” Since nothing could be gained by wishing, the Omniscient Buddha requested to pragmatically utilise this unique method spelled out

in this Suthra to obtain such “Viriya”.

——The End of the Rathana Suthra——

Mahã Maṅgala Suthra

Introduction

This Suthra is related to an incident where a well self-controlled person came to see the Omniscient Buddha after the midnight of that day

to bring about a question.

That question was pertaining to his own welfare with a view to obtain a practical answer to reach the highest level of life known as “Supreme Bliss of Nibbana” by overcoming a particular obstruction going on in his system.

That question is as follows:

Why am I failing to achieve that highest level of a life prescribed as “Supreme Bliss of Nibbana”,

after controlling my own system to such a great & considerable extent, although my self-pride of that achievement is stabilised in the interior?

That “practically remarkable and well worthy of being attentive to” answer provided with ten verses in this Suthra,

by the Omniscient Buddha,

to that significantly self-controlled unknown person, is extensively illustrated in the following parts:

The writers believe that, at this stage the readers of this text have a good understanding about the terms stated and explained in

“Bold Letters” of Magadhi Language.

Once, this self-pride or “Māna” reaches its peak, known as “Uddhachcha”

that person is compelled to undergo the effects of “Avijjā” blindly.

The “Māna”, “Uddhachcha” and “Avijjā” are the last three elements of “Dasa Sanyojana” or “Ten Fetters” and that “Avijjā” is the very first part of “Patichcha Samuppado” or “Dependent Origination”

which brings enormous suffering to human system.

To prevent that person who raised that question from falling onto that “Avijjā”, according to this Suthra, the Buddha insisted to refrain from associating with “Dasa Papa Kamma” [Ten Unwholesome Actions] and collaborate with the “Dasa Pāramītha” [Ten Perfections]

to improve the compassionate impartiality within.

The Buddha also reminded this person, to realise that

all thoughts on attachments, including the self-pride also originated, from the fake & fictitious images of omens of the worldly sources and they register in the inner as “Upãdana Rŭpa”.

Therefore, always remember that the system is unnecessarily undergoing obstructions & constraints through such fake images or “Upãdana Rŭpa”.

To overcome the above situations, adhere to the practices to improve the impartiality or “Upekkha” through “Dasa Pāramītha”.

It is also necessary to regularly involved in a skill development program, especially to control six senses from hurtful actions to keep calmness within.

At the inception to maintain such practices, the Buddha insisted to begin with treating one’s close relatives equally by being impartial and unbiased.

Always rely on the path of the “Dasa Punya Kamma” or

“Ten Wholesome Actions” to being with that flow of practice effectively towards equanimity or serenity, until the influences and consequences of attachments on “Upãdana Rŭpa” are well controlled.

Since the above-mentioned instructions enable to control one’s own system considerably, this person effortlessly tends to

respect, admire and even to worship these instructions.

In addition to that, one’s own system listens to the benefits of those invaluable instructions every here and now, with enormous self-confidence.

After living the life according to the directions & tasks provided above, this person would realise that one’s entire system is functioning

in a peaceful and compassionate manner.

That means the system is totally free from the process of attachments on achievements which used to produce various disturbing abnormal speeds in the interior.

To support such living, one’s own system speaks about those directions and their commitments at the appropriate period of time with oneself.

Now, it seems to be that the previous life performances of this compassionate person have changed quite appreciably by being a noble person and able to obtain the best of the “Four Noble Truths” related to the cause of fearful sufferings.

Thereby, this person is now surely inheriting the eternal calmness within the entire system, by controlling the excessive speeds and maintaining a neutral speed within.

Now this person’s six senses are refraining from accompanying the fake & fictitious figurines of the worldly sources to produce & register “Upãdana Rŭpa” in the interior.

Therefore, the body parts of the system of this person do not undergo “Chathu Dhathu” or compression, squeezing, warming up or vibrations as occurred in the past.

Living the life according to the guidance of the Omniscient Buddha, this particular process of the system doesn’t change its conduct

due to the influence of the eight vicissitudes of the outside world as well.

Being honestly and continually involving & adhering to the instructions, of this Suthra, preached by the Omniscient Buddha,

this person has now become invincible by freeing the system from all ties.

There is no other opportunity in this life as great as to be in that situation, and therefore, now it is possible for this noble person to live the life in this manner or leave this life at any time by dispersing the inherited

calm energy to the universe in a very peaceful manner.

Let us now examine the instructions forwarded to the mankind by the Omniscient Buddha through Mahã Maṅgala Suthra, in detail to prevent the self-pride or self-esteem emerging

due to spiritual or other achievements.

Mahã Maṅgala Suthra

Evaṅ May Suthaṅ Ekaṅ Samayaṅ Bhagavā Sāvaththiyaṅ Viharathi Jethavane Anāthapiṇḍikassa Ārāme.

Atha kho Aññatharā Devathā Abhikkantāya Raththiyā Abhikkanthavaṇṇā Kevalakappaṅ Jethavanaṅ Obhāsethvā Yëna Bhagavā Thenupasaṅkami Upasaṅkamithvā Bhagavanthaṅ Abhivādethvā Ekamanthaṅ Aṭṭhāsi. Ekamanthaṅ Thithā Khõ Sā Devathā Bhagavantaṅ Gāthāya Ajjhabhāsi.

Thus, I heard {Evaṅ May Suthaṅ}: On one occasion {Ekaṅ Samayaṅ}, the Omniscient Buddha {Bhagavā} was dwelling {Viharathi} in a village known as Sāvaththi {Sāvaththiyaṅ} of the Jethavana {Jethavane} at Anāthapiṇḍika’s {Anāthapiṇḍikassa} Monastery {Ārāme}.

During that time {Atha kho}, name unknown {Aññatharā}, literally well controlled Monk {Devathā}, who was bearing {Kevalakappaṅ} that controlling potential by brightening {Obhāsethvā} that potential in the vicinity of “Jethavanaṅ”, approached {Thenupasaṅkami} in that

night {Abhikkantāya Raththiyā} very close to {Upasaṅkamithvā} the place {Yëna} were the Blessed One {Bhagavanthaṅ} was at, and respectfully {Abhivādethvā} stood {Ekamanthaṅ} to one side {Aṭṭhāsi}.

This respectfully sat Monk {Devathā} raised {Thithā Khõ Sā} a question to the Blessed One {Bhagavantaṅ} via the following verse {Gāthāya}.

1. Bahū Devā Manussā Cha – Maṅgalāni Achinthayuṅ Ākaṅkha Mānā Soththānaṅ – Brūhi Maṅgala Muththamaṅ

How do {Brūhi} I become a neutrally blissful {Maṅgala}, eternally {Achinthayuṅ} very well relieved from all impurities,

as well as unbiasedly optimistic {Maṅgalāni} supreme {Muththamaṅ} sublime human being {Manussā Cha}, by eliminating {Soththānaṅ} those obstructive {Ākaṅkha} levels of overwhelming self-pride {Mānā}, self-esteem and overconfidence, that incurred especially {Bahū} due to being a well-controlled {Devā} person of my own process of this very life?

The Buddha preached the following verses to answer his question:

Asēvanā Cha Bālānaṅ – Paṅḍithānañ Cha Sēvanā Pūjā Cha Pūjanīyānaṅ – Ethaṅ Maṅgala Muththamaṅ Do not associate {Asēvanā Cha} with actions which bring

hurtful {Bālānaṅ} outcomes or consequences to the process of the system.

Such actions are “Dasa Pāpa Kamma”, [Ten Unwholesome Actions],

“Pancha Neewarana Dhamma” [Five Barriers Obstructing Calmness], etc., Do associate {Sēvanā} with actions which bring calmful benefits.

They are “Dasa Punya Kamma” [Ten actions for harmonious living] and “Dasa Pāramītha” [Ten Stage Noble Path Towards Tranquillity] which promote intellectuality to enhance tranquillity {Paṅḍithānañ Cha}.

That is to be done by obliging {Pūjā Cha} and proffering {Pūjanīyānaṅ} one’s own process of life towards the above-described approach.

There is no any other {Ethaṅ} superior & unprecedented {Muththamaṅ} reward or award {Maṅgala} that a person could achieve in this life.

3. Pathi Rūpa Dēsavā Sōcha – Pubbē Cha Katha Puñgñathā Aththa Sammā Paṇēīdhi Cha – Ethaṅ Maṅgala Muththamaṅ

If one responds {Pathi} and associates {Dēsavā} with the fake images or “Upãdana Rŭpa” created within, from the figurines of omens of the worldly sources, then that person tends to undergo

sorrowfulness {Sōcha} with fearful sufferings.

Practice regularly, to refrain {Katha} from repetitive ramming on prevailing thoughts and also to reduce their levels of speeds {Dhamma} by

utilizing noble intellectuality {Puñgñathā} which had already been gained to an ample extent in the past {Pubbē Cha} by controlling the own system.

By doing so, oneself would be able to maintain, inviting as well as rewarding {Paṇēīdhi Cha} the wholesome actions in the system.

Such practices precisely, certainly and truly {Sammā} allow to sustain calmness {Aththa} within by reassuring neutral speeds in the system.

There is no any other {Ethaṅ} superior & unprecedented {Muththamaṅ} reward or award {Maṅgala} that a person could achieve in this life.

4. Bāhu Sachchañ Cha Sippañ Cha – Vinayo Cha Susikkhitho Subhāsithā Cha Yā Vāchā – Ethaṅ Maṅgala Muththamaṅ

Discusses & examines the most {Bāhu} relevant techniques {Sippañ Cha} and utilise them truthfully {Sachchañ Cha} to develop a

skill clarified above by oneself.

Thereby, one’s self-discipline {Vinayo Cha} becomes a securing {Susikkhito} factor. Thus, that person feels that no other

discussions {Yā Vāchā} could assist to develop one’s noble intelligence through vivid words {Subhāsithā Cha} like them.

There is no any other {Ethaṅ} superior & unprecedented {Muththamaṅ} reward or award {Maṅgala} that a person could achieve in this life.

5. Māthāpithū Upaṭṭhānaṅ – Puththadārassa Saṅgaho Ānākulā Cha Kammanthā – Ethaṅ Maṅgala Muththamaṅ

In order to improve the life style according to the skill development method, indicated above, in the very first instance one must adhere to the following: When one reminds {Upaṭṭhānaṅ} the mother or the father {Māthāpithū}, and also recalls {Saṅgaho} the children {Puththadārassa}, siblings, relatives, friends, etc., utilize the method of impartiality or neutrality

to reduce & ease the attachments towards them.

To make that task easy, invariably realise that such views are contained in the interior or the conscious as fake & fictitious figurines as “Upãdana Rŭpa”.

In such involvements {Kammanthā} also make sure to refrain from treating them by grouping them into various categories {Anākulā Cha}. That observation would enable to overcome strong attachments on them.

There is no any other {Ethaṅ}superior & unprecedented {Muththamaṅ} reward or award {Maṅgala}that a person could achieve in this life.

6. Dānañ Cha Dhamma Chariyā Cha – Ñāthakānañ Cha Saṅgaho Āna Vajjāni Kammāni – Ethaṅ Maṅgala Muththamaṅ

To enhance and maintain the equanimity in the entire system, implement a self-reliance approach {Chariyā Cha} by being

a prominent supporter and a firm & inflexible habitual practitioner, to give up {Dānañ Cha} the contaminant containments in the interior.

Do not treat {Saṅgaho} anyone as close associates {Ñāthakānañ Cha}, to overcome the disturbing speeds {Dhamma} that could prop up at once, as a result of introducing a new practice to the system not skilled before.

There is no any other {Ethaṅ}superior & unprecedented {Muththamaṅ} reward or award {Maṅgala}that a person could achieve in this life.

7. Ārathi Virathi Pāpā – Majjapānā Cha Sañgñamo Appamādo Cha Dhammesu – Ethaṅ Maṅgala Muththamaṅ

The containments {Pāpā} of repetitively pondering on achievements, brings burning sensations to the system from warmth irritations {Ārathi}.

To eradicate {Virathi} such hurtful consequences resulting through the six senses, by being extremely strong elements producing fictitious images from the figurines of the worldly possessions,

one must be in touch as well as accompanying with {Saññamo} the impartiality or tranquillity {Majjapānā Cha}.

By allowing the system to associate with impartiality with no delay {Appamādo Cha}, enables to maintain neutral speed {Dhammesu} in the system to sustain calmness.

There is no any other {Ethaṅ} superior & unprecedented {Muththamaṅ} reward or award {Maṅgala} that a person could achieve in this life.

8. Gāaravo Cha Nivātho Cha – Santhuṭṭhī Cha Kathaññuthā Kālena Dhamma Savanaṅ – Ethaṅ Maṅgala Muththamaṅ

As a result of applying and practicing impartiality, this person is now experiencing enormous restraint & peacefulness {Nivātho Cha} within, and therefore, respects {Gāaravo Cha} this method with extreme gratitude.

By embracing & endorsing this unique calmful situation {Santhuṭṭhī Cha}, this person engages in speaking {Kathaññuthā} & listening {Savanaṅ} sessions by oneself at appropriate times {Kālena} about the fulfilled achievements pertaining to calmness & peacefulness up to now.

Certainly, such actions enable to secure the system strongly,

by establishing & maintaining neutral speed {Dhamma}of serenity.

Such speaking & listening sessions by oneself are related to the following: What type of a life, I was living then?

How am I now, after adhering to these instructions? etc.,

There is no any other {Ethaṅ}superior & unprecedented {Muththamaṅ} reward or award {Maṅgala}that a person could achieve in this life.

9. Khanthī Cha So Vachassathā – Samaṇānañcha Dassanaṅ Kālena Dhamma Sākachchā – Ethaṅ Maṅgala Muththamaṅ

Now this person is taking steps {So Vasachchathā} to ignore & detach from the figurines of omens of the worldly sources accepted for happiness. That is to, do away with the repetitive attachment towards such figurines, and thereby, that person precisely shows moving along the path {Cha}

to promote and preserve calmness, peace, harmony as well as compassion {Khanthī} in one’s entire system, at all times.

Hence, this person grasps & realises through the six senses {Dassanaṅ} that the entire system is totally nourished with virtues of

morality and righteousness.

Thus, that person becomes a Saṅgha {Samaṇānañcha} with noble qualities.

Since this person has now attained the noble Monkhood, tends to discuss {Sākachchā} with oneself about various speeds {Dhamma} prevailing in that system due to actions, feelings, as well as concepts, as and when required {Kālena} which are common occurrences of this life.

That is carried out with a view to secure neutral speeds in the interior to calm down the entire system considerably.

There is no any other {Ethaṅ} superior & unprecedented {Muththamaṅ} reward or award {Maṅgala}that a person could achieve in this life.

10. Thapo Cha Brahma Chariyañ Cha – Ariya Sachchāna Dassanaṅ Nibbāṇa Sachcha Kiriyā Cha – Ethaṅ Maṅgala Muththamaṅ

Now this particular individual with these noble qualities always promotes calmness & peacefulness {Brahma Chariyañ Cha}

through one’s all day-to-day activities.

The only intention of this virtuous & exemplary person is to promote serenity, and therefore, this life prevails attachment free concepts only. That is: “My living is completely devoted to others goodwill only” Such life does not harm others or oneself and that is “Thapo Cha”.

Furthermore, through this unique & noble life this person would be able to comprehend the true vision {Dassanaṅ} of the “Noble Truth” or absolutely terminable fearful sufferings {Ariya Sachchāna} of this life.

Thereby, this person confirms that undoubtedly {Sachcha Kiriyā Cha}, the “Bliss of Nibbana” {Nibbāṇa} or persistent & ceaseless calmness, can be attained through this particular trustworthy method only.

There is no any other {Ethaṅ} superior & unprecedented {Muththamaṅ} reward or award {Maṅgala}that a person could achieve in this life.

Phuṭṭhassa Loka Dhammehi – Ciththaṅ Yassa Na Kampathi Asokaṅ Vi Rajaṅ Khemaṅ – Ethaṅ Maṅgala Muththamaṅ Moreover, all physical parts of the system of this life do not

undergo compression, squeezing, warming up or vibration, as a result of fully bearing and controlling the ongoing circumstance of this very life {Yassa},

described as eight {Phuṭṭhassa} vicissitudes {Loka Dhammehi}.

That means this person’s process of the system has become so strong and therefore, able to manage such eight vicissitudes, termed as,

“Gain & Loss; Power & Powerless; Praise & Blame; & Happy & Sad”, quite comfortably by preserving & applying impartiality towards them.

That helps to maintain one’s own system in peace, by preventing {Na} shocking {Kampathi} thoughts {Ciththaṅ} that could prop up suddenly. Thus, this person’s system is completely free from sorrow {Asokaṅ} now. It is because, that vicious & unpredictable “Kããma” which was ruling and controlling the system in the past, as an Autocratic Ruler,

has now become inactive {Virajaṅ} and ineffective {Khemaṅ} to harm this system any more.

There is no any other {Ethaṅ} superior & unprecedented {Muththamaṅ} reward or award {Maṅgala} that a person could achieve in this life.

12. Ethādisāni Kathvāna – Sabbaththa Ma’ Parājithā Sabbattha Soththiṅ Gachchanthi

Thaṅ Thesaṅ Maṅgala Muththa Manthi.

It is quite clear that this person has followed the above-mentioned directions {Ethādisāni} and tasks {Kathvāna} quite successfully & duly. Thus, this person has now realised all {Sabbaththa} disturbing actions related to this life and able to restore a natural state in the interior,

by being a non-loser {Ma’ Parājithā}.

That is by maintaining neutral speeds within in all situations of this very life.

Eventually, this person gains enormous strength to live this life by detaching from the worldly possessions used for happiness in the past,

like a lotus flower, grows in mud and blossoms without touching that mud.

That means, although that flower born in mud existing completely away from it.

Since, this person is freed {Soththiṅ} from all {Sabbattha} attachments, the universe has now rejected {Gachchanthi} him or her completely.

Therefore, this supreme being now has the freedom, either to live this life calmly, or to depart from this world at any time with “Blissful of Nibbana”.

That exceptional opportunity to depart {Muththa} from this world at any time, is an incredible, supreme and sovereign {Maṅgala} occasion {Manthi} that a person can preserve in this universe.

That situation can only be equated to an imperishable, deathless or eternal state {Thaṅ Thesaṅ} of departure, doesn’t award by the universe for everyone.

In view of the above, instead of only chanting the words of the Buddha as stated in this entire text, it is much beneficial to all of us,

if the instructions of these Suthras are pragmatically utilized.

—–The End of the Mahã Mangala Suthra ——

*******May you all be happy and safe!!!*******

The Nobly Renowned Five Suthras of The Omniscient Buddha to Promote the Prestigious Virtue of Meththa

Meththãnisansa Suthra Miththãnisansa Suthra Karaneīya Meththa Suthra Rathana Suthra

Intention

Preface

“Mahã Maṅgala Suthra”.

“Dependent Origination” {Patichcha Samuppado}.

Meththãnisansa Suthra

Evaṅ Me Suthaṅ, Ekaṅ Samayaṅ Bhagavā Sāvatthiyaṅ Viharati Jethavane Anāthapiṇḍikassa Arāme.

Meththãya Bhikkhavè Chethõ Vimukthiyã Āsevithāya, Bhāvithāya, Bahuleī Kathãya, Yāneī Kathãya,

Meththãya Bhikkhavè Chethõ Vimukthiyã Āsevithāya, Bhāvithāya, Bahuleī Kathãya, Yāneī Kathãya,

Miththãnisansa Suthra

1. Pahūtha Bhakkho Bhavathī – Vippavuththo Sakāgharā Bahūnaṅ Upajeīvanthī – Yo Miththānaṅ Na Dūbhathī

3. Nāssa Chorā Pasahanthi – Nāthimañgñethi Khaththiyo Sabbe Amiththe Tharathi – Yo Miththānaṅ Na Dūbhathī

6. Puūjako Labhathe Puūjaṅ – Vandakho Paṭivandanaṅ Yaso Kiththiñcha Pappothi – Yo Miththānaṅ Na Dūbhathī

8. Gāvo Thassa Pajāyanthi – Kheththe Vuththaṅ Virūhathi Puththānaṅ Phalamasnāthi – Yo Miththānaṅ Na Dūbhathī

9. Dharitho Pabbathātho Vā – Rukkhātho Pathitho Naro Chutho Pathiṭṭhaṅ Labhathi – Yo Miththānaṅ Na Dūbhathī

10. Virūḷhamūla Santhānaṅ – Nigrodhamiva Mālutho Amiththā Nappasahanthi – Yo Miththānaṅ Na Dūbhathī

Karaneīya Meththa Suthra

Introduction

Karaneīya Meththa Suthra

1. Karaneīya Meththa Kusalēna

2. Santhussakhõ Cha, Subharõ Cha, Appakichchõ Cha, Sallahuka Vuththi,

3. Na Cha Khuddaṅ Samāchare Kiñchi Yena Viñgñū Pare Upavadeyyuṅ

5. Diṭṭhā Vā Yeva Adiṭṭhā Ye Cha Dūre Vasanthi Avidūre Bhūthā Vā Sambhavesī Vā Sabbe Saththā Bhavanthu Sukhithaththā

6. Na Paro Paraṅ Nikubbetha Nāthimañgñetha Kaththachi Naṅ Kañchi Byārosanā Paṭighasañgñā Nāgñña Maññassa Dukkhamichcheyya

7. Māthā Yathā Niyaṅ Puththaṅ Āyusā Ekapuththa Manurakkhe Evampi Sabbabhūthesū Mānasaṅ Bhāvaye Aparimānaṅ

8. Meththaṅ Cha Sabba Lokasmiṅ Mānasaṅ Bhāvaye Aparimānaṅ Uddhaṅ Adho Cha Thiriyañcha Asambādhaṅ Averaṅ Asapaththaṅ

9. Tiṭṭhaṅ Charaṅ Nisinno Vā Sayāno Vā Yavāth’assa Vigathamiddho Ethaṅ Sathiṅ Adhiṭṭheyya Brahmametaṅ Vihāraṅ Idhamāhu

10. Diṭṭhiñcha Anupagamma Seīlavā Dassanena Sampanno Kāmesu Vineyya Gedhaṅ

“Majjima Patipada”.

“Nahi Jāthu Gabbha Seyyaṅ Punarethīthi”

Rathana Suthra

Introduction

“Seven Factors of Enlightenment”,

Rathana Suthra

1. Yāneīdha Bhūthāni Samāgathāni Bhummāni Vā Yāniva Antalikkhe

2. Thasmāhi Bhuūthā Nisāmetha Sabbe Meththaṅ Karotha Mānusiyā Pajāya

3. Yaṅ Kiñchi Viththaṅ Idha Vā Huraṅ Vā Saggesu Vā Yaṅ Rathanaṅ Paṇīthaṅ

4. Khayaṅ Virāgaṅ Amathaṅ Paṇīthaṅ Yadajjhagā Sakkya Munīe Samāhito

5. Yaṅ Buddha Seṭṭho Parivaṇṇayī Suchiṅ Samādhi Mānan Tharikaññamāhu Samādhi Nā Thena Samo Navijjathi Idampi Dhamme Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

6. Ye Puggalā Aṭṭha Sathaṅ Pasatthā Chaththāri Ethāni Yugāni Honthi

7. Ye Suppayuththā Manasā Daḷhena Nikkāmino Gothama Sāsanamhi

8. Yathinda Keīlo Paṭhaviṅ Sitho Siyā Chatubbhi Vāthebhi Asampa Kampiyo

“Four Noble Truths” {Ariyasachchāni}.

9. Ye Ariya Sachchāni Vibhāvayanthi Gambheīra Paññena Sudesithāni

“Four Noble Truths” {Ariya Sachchāni}.

10. Sahāva’ssa Dassana Sampadāya Tayassu Dhammā Jahithā Bhavanthi Sakkāya Diṭṭhi, Vichikichchithañcha Seīlabbathaṅ Vā’pi, Yadatthi Kiñgchi Chatūhapāyehi Cha Vippamuththo Cha Chābhi Thānāni Abhabbo Kāthuṅ

11. Kiñgchā’pi So Kammaṅ Karothi Pāpakaṅ Kāyena Vāchā Uda Chethasā Vā Abhabbo So Thassa Paṭichchādāya Abhabbathā Diṭṭhapadassa Vuththā Idampi Saṅghe Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

12. Vanappagubbe Yathā Phussi Thagge Gimhānamāse Paṭhamasmiṅ Gimhe Tathūpamaṅ Dhammavaraṅ Adesayi

“Seven Factors of Enlightenment”.

13. Varo Varagññū Varado Varā Haro Anuththaro Dhamma Varaṅ Adesayi Idampi Buddhè Rathanaṅ Paṇīthaṅ Ethena Sachchena Suvaththi Hothu

14. Keyhīṇaṅ Purāṇaṅ Navaṅ Natthi Sam Bhavaṅ Vi Raththa Chiththā Ãyathike Bhavasmiṅ

15. Yānīdha Bhūthāni Samāgathāni Bhummāni Vā Yāniva Anthalikkhe Tathāgathaṅ Deva Manussa Pūjithaṅ Buddhaṅ Namassāma Suvaththi Hothu

16. Yānīdha Bhūthāni Samāgathāni Bhummāni Vā Yāniva Anthalikkhe Tathāgathaṅ Deva Manussa Pūjithaṅ

“Four Noble Truths”.

17. Yānīdha Bhūthāni Samāgathāni Bhummāni Vā Yāniva Anthalikkhe Tathāgathaṅ Deva Manussa Pūjithaṅ Saṅghaṅ Namassāma Suvaththi Hothu

“Meththa” & “Upekkha”.

Mahã Maṅgala Suthra

Introduction

“Bold Letters” of Magadhi Language.

Mahã Maṅgala Suthra

Evaṅ May Suthaṅ Ekaṅ Samayaṅ Bhagavā Sāvaththiyaṅ Viharathi Jethavane Anāthapiṇḍikassa Ārāme.

1. Bahū Devā Manussā Cha – Maṅgalāni Achinthayuṅ Ākaṅkha Mānā Soththānaṅ – Brūhi Maṅgala Muththamaṅ

3. Pathi Rūpa Dēsavā Sōcha – Pubbē Cha Katha Puñgñathā Aththa Sammā Paṇēīdhi Cha – Ethaṅ Maṅgala Muththamaṅ

4. Bāhu Sachchañ Cha Sippañ Cha – Vinayo Cha Susikkhitho Subhāsithā Cha Yā Vāchā – Ethaṅ Maṅgala Muththamaṅ

5. Māthāpithū Upaṭṭhānaṅ – Puththadārassa Saṅgaho Ānākulā Cha Kammanthā – Ethaṅ Maṅgala Muththamaṅ

6. Dānañ Cha Dhamma Chariyā Cha – Ñāthakānañ Cha Saṅgaho Āna Vajjāni Kammāni – Ethaṅ Maṅgala Muththamaṅ

7. Ārathi Virathi Pāpā – Majjapānā Cha Sañgñamo Appamādo Cha Dhammesu – Ethaṅ Maṅgala Muththamaṅ

8. Gāaravo Cha Nivātho Cha – Santhuṭṭhī Cha Kathaññuthā Kālena Dhamma Savanaṅ – Ethaṅ Maṅgala Muththamaṅ

9. Khanthī Cha So Vachassathā – Samaṇānañcha Dassanaṅ Kālena Dhamma Sākachchā – Ethaṅ Maṅgala Muththamaṅ

10. Thapo Cha Brahma Chariyañ Cha – Ariya Sachchāna Dassanaṅ Nibbāṇa Sachcha Kiriyā Cha – Ethaṅ Maṅgala Muththamaṅ

12. Ethādisāni Kathvāna – Sabbaththa Ma’ Parājithā Sabbattha Soththiṅ Gachchanthi

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