Translations of the Buddha's Words

PDF Version

One time, the auspicious one was living in Bārāṇasi in the deer grove at rishi’s fall. There the auspicious one addressed the group of five monks.

“Monks,” he said.

“Sir,” those monks replied to the auspicious one.

The auspicious one said this:

“Monks, form is not the soul. Monks, if form were this soul, then form would not lead this to oppression, and one would be able to control form–‘Let my form be like this. Let my form not be like that.’ Monks, because form is not the soul, form leads to oppression, and one is not able to control form–‘Let my form be like this. Let my form not be like that.’

Sensation is not the soul. Monks, If sensation were this soul, sensation would not lead this to oppression, and one could control sensation–’Let my sensation be like this. Let my sensation not be like that.’ And because, monks, sensation is not the soul, sensation leads to oppression, and one can’t control sensation–‘Let my sensation be like this. Let my sensation not be like that.’

Recognition is not the soul. Monks, if recognition were this soul, recognition would not lead this to oppression, and one would be able to control recognition–‘Let my recognition be like this. Let my recognition not be like that.’ And because, monks, recognition is not the soul, recognition leads to oppression, and one cannot control recognition–‘Let my recognition be like this, let my recognition not be like that.’

Mergings are not the soul. Monks, If mergings were this soul, mergings would not lead this to oppression, and one would be able to control mergings–‘Let my mergings be like this. Let my mergings not be like that.’ And because, monks, mergings are not the soul, mergings lead to oppression, and one cannot control mergings–’Let my mergings be like this. Let my mergings not be like that.’

Perception is not the soul. Monks, if perception were this soul, perception would not lead this to oppression, and one would be able to control perception–‘Let my perception be like this. Let my perception not be like that.’ And because monks, perception is not the soul, perception leads to oppression, and one is not able to control perception–‘Let my perception be like this. Let my perception not be like that.’ “

“What do you think, monks, is material form permanent or transient?”
“Transient, Sir.”
“Is that which is transient, painful or pleasurable?”
“Painful, Sir.”
“And that which is transient, painful, and has a changing quality, would it be sound to conclude–’This is mine. I am this. This is my soul.’?”
“No, It wouldn’t, Sir.”

“What do you think, monks, is sensation permanent or transient?”
“Transient, Sir.”
“Is that which is transient, painful or pleasurable?”
“Painful, Sir.”
“And that which is transient, painful, and has a changing quality, would it be sound to conclude–’This is mine. I am this. This is my soul.’?”
“No, It wouldn’t, Sir.”

“What do you think, monks, is recognition permanent or transient?”
“Transient, Sir.”
“Is that which is transient, painful or pleasurable?”
“Painful, Sir.”
“And that which is transient, painful, and has a changing quality, would it be sound to conclude–’This is mine. I am this. This is my soul.’?”
“No, It wouldn’t, Sir.”

“What do you think, monks, are mergings permanent or transient?”
“Transient, Sir.”
“Is that which is transient, painful or pleasurable?”
“Painful, Sir.”
“And that which is transient, painful, and has a changing quality, would it be sound to conclude–’This is mine. I am this. This is my soul.’?”
“No, It wouldn’t, Sir.”

What do you think, monks, is perception permanent or transient?
“Transient, Sir.”
“And is that which is transient, painful or pleasurable?”
“Painful, Sir.”
“And for that which is transient, painful, has the quality of change, would it be sound to conclude–’This is mine. I am this. This is my soul.’?”
“No, It wouldn’t, Sir.”

“Because of that, monks, whatever material form, past, future, or present, internal or external, crude or subtle, bad or good, near or far, all material form is to be seen as it is with right awareness just like this: ’This is not mine. I am not this. This is not my soul.’

Whatever sensation, past, future, or present, internal or external, coarse, or subtle, good or bad, near or far, all sensation is to be seen as it is, with right awareness just like this: ‘This is not mine. I am not this. This is not myself.’

Whatever recognition, past, future, or present, internal or external, coarse, or subtle, good or bad, near or far, all recognition is to be seen as it is, with right awareness just like this: “This is not mine. I am not this. This is not myself.’

Whatever mergings, past, future, or present, internal or external, coarse, or subtle, good or bad, near or far, all mergings are to be seen as they are, with right awareness just like this: “This is not mine. I am not this. This is not myself.’

Whatever perception, past, future, or present, internal or external, coarse or subtle, bad or good, near or far, all perceptions are to be seen as they are with right awareness just like this: ‘This is not mine, I am not this. This is not my soul.’

Having seen this, monks, a disciple who has learned from the noble ones, becomes disenchanted with material form, becomes disenchanted with sensation, becomes disenchanted with recognition, becomes disenchanted with mergings, becomes disenchanted with perception. Having become disenchanted, infatuation fades away. Without infatuation, he is freed. In freedom, there is the knowledge of freedom. He is aware, “Births have run out. The supreme life has been fulfilled. What was to be done has been done. There is no more coming back here again.”

The auspicious one said this. Pleased, the group of five monks delighted in the auspicious one’s words. While this response was being spoken, the group of five monks’ psyches, by not taking on anything, were freed from the impulses.

Saṃyutta Nikāya 22.59

PDF Version

Monks, everything is burning. What is everything that is burning?

The eye is burning, monks. Forms are burning. Eye perception is burning. Eye contact is burning. That sensation which arises based on eye contact, whether pleasurable, painful, or neither pleasurable nor painful, that too is burning. With what are they burning? I say they are burning with the fire of infatuation, the fire of hatred, the fire of delusion, burning with birth, aging, death, sadness, grief, pain, suffering, and tension.

The ear is burning, monks. Sounds are burning. Ear perception is burning. Ear contact is burning. This sensation which arises based on ear contact, pleasurable, painful, or neither pleasurable nor painful, that too is burning. What are they burning with? I say they are burning with the fire of infatuation, the fire of hatred, the fire of delusion, burning with birth, aging, death, sadness, grief, pain, suffering, and tension.

The nose is burning, monks. smells are burning. Nose perception is burning. Nose contact is burning. This sensation which arises based on nose contact, pleasurable, painful, or neither pleasurable nor painful, that too is burning. What are they burning with? I say they are burning with the fire of infatuation, the fire of hatred, the fire of delusion, burning with birth, aging, death, sadness, grief, pain, suffering, and tension.

The tongue is burning, monks. Tastes are burning. Tongue perception is burning. Tongue contact is burning. This sensation which arises based on tongue contact, pleasurable, painful, or neither pleasurable nor painful, that too is burning. What are they burning with? I say they are burning with the fire of infatuation, the fire of hatred, the fire of delusion, burning with birth, aging, death, sadness, grief, pain, suffering, and tension.

The body is burning, monks. Tangibles are burning. Body perception is burning. Body contact is burning. This sensation which arises based on body contact, pleasurable, painful, or neither pleasurable nor painful, that too is burning. What are they burning with? I say they are burning with the fire of infatuation, the fire of hatred, the fire of delusion, burning with birth, aging, death, sadness, grief, pain, suffering, and tension.

The mind is burning, monks. Qualities are burning. Mind perception is burning. Mind contact is burning. This sensation which arises based on mind contact, pleasurable, painful, or neither pleasurable nor painful, that too is burning. What are they burning with? I say they are burning with the fire of infatuation, the fire of hatred, the fire of delusion, burning with birth, aging, death, sadness, grief, pain, suffering, and tension.

Having seen like this, monks, a disciple who has learned from the noble ones becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye perception, becomes disenchanted with eye contact, becomes disenchanted with the sensation which arises based on eye contact, whether pleasurable, painful, or neither pleasurable nor painful.

becomes disenchanted with the ear, becomes disenchanted with sounds, becomes disenchanted with ear perception, becomes disenchanted with ear contact, becomes disenchanted with the sensation which arises based on the ear perception, whether pleasurable, painful, or neither pleasurable nor painful.

becomes disenchanted with the nose, becomes disenchanted with smells, becomes disenchanted with nose perception, becomes disenchanted with nose contact, becomes disenchanted with the sensation which arises based on nose contact, whether pleasurable, painful, or neither pleasurable nor painful.

becomes disenchanted with the tongue, becomes disenchanted with tastes, becomes disenchanted with tongue perception, becomes disenchanted with tongue contact, becomes disenchanted with the sensation which arises based on tongue contact, whether pleasurable, painful, or neither pleasurable nor painful.

becomes disenchanted with the body, becomes disenchanted with tangibles, becomes disenchanted with body perception, becomes disenchanted with body contact, becomes disenchanted with the sensation which arises based on the body contact, whether pleasurable, painful, or neither pleasurable nor painful.

becomes disenchanted with the mind, becomes disenchanted with qualities, becomes disenchanted with mind perception, becomes disenchanted with mind contact, becomes disenchanted with the sensation which arises based on mind contact, whether pleasurable, painful, or neither pleasurable nor painful.

Having become disenchanted, infatuation fades away. With the fading of infatuation, one is freed. Having been freed, there is the knowledge of freedom: “Births have run out. The holy life has been completed. What was to be done has been done. There is no more coming back into being.” While speaking this response, the psyches of those thousand monks were freed from impulses.”

Saṃyutta Nikāya 35.28

PDF Version

Which is the noble truth of the way that leads to the dissolution of pain? It is this very noble eight-part path, that is–Right view, right resolution, right speech, right action, right livelihood, right effort, right remembrance, right concentration.

Friend, which is “right view?”

That knowledge of pain, knowledge of the coming together of pain, knowledge of the dissolution of pain, knowledge of the way leading to the dissolution of pain. That is called “right view.”

Friend, which is “right resolution?”

A resolution of renunciation, a resolution of non-malice, a resolution of non-cruelty. Friend, this is “right resolution.”

Friend, which is “right speech?”

Refraining from lying, refraining from divisive speech, refraining, from coarse speech, refraining from idle chatter. Friend, this is called “Right Speech.”

Friend, which is “right action?”

Refraining from killing living beings, refraining from taking what is not given, refraining from wrong sexual behavior. Friend, this is called “Right Action.”

Friend, which is “right livelihood?”

Here, friend, a noble disciple abandons wrong livelihood and supports his life by right livelihood. This is called “Right Livelihood.”

Friend, which is “right effort?”

Here, friend, a monk generates desire, effort, arouses energy, digs deep for will power and strives to keep unarisen unwholesome, bad qualities from arising.

generates desire, effort, arouses energy, digs deep for will power and strives to abandon arisen bad and unwholesome qualities

generates desire, effort, arouses energy, digs deep for will power and strives to make unarisen wholesome qualities arise

generates desire, effort, arouses energy, digs deep for will power and strives to sustain, not let pass away, develop, extend, and fulfill arisen wholesome qualities.

Friend, this is called, “right effort.”

Friend, which is “right remembrance?”

Here, friend, a monk who lives examining the body within the body, fervent, fully conscious, and remembering, having removed greed and suffering for the world.

One who lives examining feelings within feelings, fervent, fully conscious, and remembering, having removed greed and suffering for the world.

One who lives examining the psyche from within the psyche, fervent, fully conscious, and remembering, having removed greed and suffering for the world.

One who lives examining qualities from within qualities, fervent, fully conscious and remembering, having removed greed and suffering for the world.

Friend, this is called, “right remembrance.”

Friend, Which is “right concentration?”

Here, friend, a monk separated from sensuality, separated from unskillful qualities, one lives having entered into the first focus with thought and mental movement, with joy and pleasure born of solitude.

With the calming of thought and mental movement, internally settling down, the will having set down and unified, one enters into the second focus without thought or mental movement, with joy and pleasure born of concentration.

With the fading of joy, dwelling in observation, remembering and fully aware, experiencing pleasure throughout the body, that which the noble ones make known “This one is observing, remembering, and dwelling in pleasure.” one enters into the third focus.

With the abandoning of pleasure, and the abandoning of pain, with joy and suffering having previously come to an end, purified through observation and remembering, one enters into the fourth focus without pain or pleasure.

Friend, this is called, “right concentration.”

Majjhima Nikāya 141

PDF Version

Conversation with the Brahmins of Sāleyya

What, Mr. Gotama, is the cause, what is the reason, by which some beings with the breakup of the body, after death, arise in the netherworld, a bad destination, the inferno, hell?

And what Mr. Gotama, is the cause, what is the reason, by which some beings after the breakup of the body, after death, arise in a good destination, the heavenly world?

Poor quality behavior, unethical behavior, landowner. This is the cause by which some beings with the breakup of the body, after death, arise in the netherworld, a bad destination, the inferno, hell.

Quality behavior, ethical behavior, landowner. This is the cause by which some beings with the breakup of the body, after death, arise in a good destination, a heavenly world.

…

“Landowner, three-fold is quality behavior, ethical behavior by body. Four-fold is quality behavior, ethical behavior by speech. Threefold is quality behavior, ethical behavior by mind.

Quality Behavior of Body

How, landowner, is there threefold quality behavior, ethical behavior by body?

Now, landowner, someone having abandoned the killing of living beings, refrains from killing living beings. Having put down the stick, having put down the knife, one lives conscientious, empathetic, sympathetic for the well being of all living beings

Having abandoned taking what is not given, one refrains from taking what is not given. That which is another’s wealth and belongings, whether in town or in a distant place, one does not take that which is not given and considered theft.

Having abandoned wrong sexual behavior, one lives refraining from wrong sexual behavior. One does not have relations with one who is protected by her mother, protected by her father, protected by her brother, protected by her sister, protected by her relatives, protected by her extended family, protected by the quality, who has a husband, who one is punished for, even one who has been betrothed with a garland. This, landowner, is threefold quality behavior, ethical behavior of the body.

Quality Behavior of Speech

And how, landowner, is there fourfold quality behavior, ethical behavior of speech?

Now, landowner, someone having abandoned lying, refrains from lying. Having gone to an assembly, or gathering, or among relatives, or among a social group, or among royalty, having been led, having been questioned, “Come, good man, say what you know.” He not knowing says “I don’t know,” knowing he says “I know,” not having seen says “I haven’t seen,” having seen he says “I see.” So, for one’s own sake, for the sake of another, or for some trifling worldly thing, one would not speak a conscious lie.

Having abandoned divisive speech, he refrains from divisive speech. Having heard something here, one doesn’t go there and tell them to break them up. Having heard something there, one doesn’t come to tell these ones to break them up. So, bringing those who are divided together, keeping those who are united connected, one who likes unity, enjoys unity, delights in unity, speech that is conducive to unity is spoken.

Having abandoned coarse speech, one refrains from coarse speech. That speech which is soft-spoken, nice to listen to, loving, which goes to the heart, polite, which is liked by many, which is pleasant for many, that type of speech is spoken.

Having abandoned useless chatter, one refrains from useless chatter. One speaks at the appropriate time, speaks what is true, speaks what is purposeful, speaks about the quality, speaks about the training, words worth preserving are spoken–timely, systematic, well thought through, connected with a purpose.

This, landowner, is the fourfold quality behavior, ethical behavior by speech.

Quality Behavior of Mind

And how, landowner, is the threefold quality behavior, ethical behavior by mind?

Now, landowner, some are without greed. One isn’t greedy for those things of others, others’ wealth and belongings– “Oh, if only that which is someone else’s were mine.”

One has no hostility in the psyche without corrupted resolutions of mind, “May these beings keep themselves well, without vengeance, without hostility, without malice.”

One holds right view, seeing without distortion:

“There is what is given. There is what is sacrificed. There is what is offered. There is the maturing of the results of well done and badly done deeds. There is this world. There is a world beyond. There is mother. There is father. There are beings spontaneously born. There is in this world attained, well practiced samaṇas and brahmins, who have realized for themselves direct knowledge of this world and a world beyond and made it known.”

This type of quality behavior, ethical behavior is the cause now that some beings with the breaking up of the body, after death, arise in a good destination, a heavenly realm.

Majjhima Nikāya 41

PDF Version

The Mahānāma Thread

At one time, the auspicious one was living among the Sakyans at Kapila grounds in the Banyan park. Then, Mahānāma, the Sakyan, approached the auspicious one, having approached, he bowed and sat on one side. Having sat at one side, Mahānāma the Sakyan said this to the auspicious one:

Sir, what determines the degree to which one is a lay disciple?

It’s because, Mahānāma, one has taken refuge in the Awakened One, one has taken refuge in the Quality, one has taken refuge in the Order. This determines the degree to which one is a lay disciple, Mahānāma.

Sir, what determines the degree to which a lay disciple is one complete in morality?

It’s because, Mahānāma, a lay disciple is one who refrains from killing living beings, is one who refrains from taking what is not given, is one who refrains from engaging in wrong sexual behavior, is one who refrains from lying, is one who refrains from alcohol, liquor, and things that are the basis for distraction and intoxication. This determines the degree to which a lay disciple is complete in morality.

And, sir, what determines the degree to which a lay disciple is complete in belief?

Now, Mahānāma, a lay disciple is one who believes. He believes in the awakening of the one who knows things as they are.

He is auspicious, worthy, and fully and completely awakened, perfect in wisdom and conduct, virtuous, knower of the universe, unsurpassable trainer of men, teacher of deities and humans, awake and auspicious.

Well described by the auspicious one is the quality, visible, timeless, “come and see,” progressive, to be individually experienced by the perceptive.

Well practiced is the order of disciples of the auspicious one. Rightly practiced is the order of disciples of the auspicious one. Correctly practiced is the order of disciples of the auspicious one. Properly practiced is the order of disciples of the auspicious one. That is the four pairs of men, the eight types of men. That is the order of disciples of the auspicious one who are to be made offerings, to be hosted as guests, to be given gifts, to be offered añjali, an unsurpassable field of rewards of the universe.

This determines the degree to which a lay disciple is complete in belief, Mahānāma.

And, sir, what determines the degree to which a lay disciple is complete in giving away?

Now, Mahānāma, a lay disciple with one’s will free from the stain of possessiveness, lives in a household and is freely generous, open handed, delights in letting go, charitable, and enjoys giving and sharing. It is this that determines the degree to which a lay disciple is complete in generosity.

And, sir, what determines the degree to which a lay discipline is complete in awareness?

Now, Mahanāma, a lay disciple is aware, having the awareness of arising and passing away, penetrating, noble, correct, and leading to end of pain. It is this that determines the degree to which a lay disciple is complete in awareness.

Saṃyutta Nikāya 55.37

Homage Chant

Namo tassa bhagavato arahato sammāsambuddhassa.
Namo tassa bhagavato arahato sammāsambuddhassa.
Namo tassa bhagavato arahato sammāsambuddhassā.

Homage to that auspicious one, the worthy one, the fully and completely awakened one.

E.g. MN 100

Three Refuges

Buddhaṃ saraṇaṃ gacchāmi;
Dhammaṃ saraṇaṃ gacchāmi;
Saṅghaṃ saraṇaṃ gacchāmi.

Dutiyampi buddhaṃ saraṇaṃ gacchāmi;
Dutiyampi dhammaṃ saraṇaṃ gacchāmi;
Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

Tatiyampi buddhaṃ saraṇaṃ gacchāmi;
Tatiyampi dhammaṃ saraṇaṃ gacchāmi;
Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

I take refuge in the Awakened One.
I take refuge in the Natural Law.
I take refuge in the Order.

Even a second time, I take refuge in the Awakened One.
Even a second time, I take refuge in the Natural Law.
Even a second time, I take refuge in the Order.

Even a third time, I take refuge in the Awakened One.
Even a third time, I take refuge in the Natural Law.
Even a third time, I take refuge in the Order.

Khuddakapāṭha 1 & MV Ch 1 (2nd recitation section)

Qualities of the Buddha, Dhamma, Sangha

Itipi so bhagavā arahaṃ sammāsambuddho
vijjācaraṇasampanno
sugato
lokavidū
anuttaro purisadammasārathi
satthā devamanussānaṃ
buddho bhagavā’ti.

Svākkhāto bhagavatā dhammo
sandiṭṭhiko
akāliko
ehipassiko
opaneyyiko
paccattaṃ veditabbo viññūhī’ti.

Suppaṭipanno bhagavato sāvakasaṅgho,
ujuppaṭipanno bhagavato sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho,
sāmīcippaṭipanno bhagavato sāvakasaṅgho,
yadidaṃ cattāri purisayugāni
aṭṭha purisapuggalā
esa bhagavato sāvakasaṅgho
āhuneyyo
pāhuneyyo
dakkhiṇeyyo
añjalikaraṇīyo
anuttaraṃ puññakkhettaṃ lokassā’ti.

He is auspicious, worthy, and fully and completely awakened,
perfect in wisdom and conduct,
virtuous,
knower of the universe,
unsurpassable trainer of men,
teacher of deities and humans,
awake and auspicious.

Well described by the auspicious one is the Natural Law,
visible,
timeless,
“come and see,“
progressive,
to be individually experienced by the perceptive.

Well practiced is the order of disciples of the auspicious one.
Rightly practiced is the order of disciples of the auspicious one.
Correctly practiced is the order of disciples of the auspicious one.
Properly practiced is the order of disciples of the auspicious one.
That is the four pairs of men,
the eight types of men.
That is the order of disciples of the auspicious one who are
to be made offerings,
to be hosted as guests,
to be given gifts,
to be offered añjali,
an unsurpassable field of rewards of the world.

AN 3.70

Five Precepts

Pāṇātipātā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from killing living beings
Adinnādānā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from taking what is not given.
Kāmesu micchācārā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from wrong sexual behavior.
Musāvādā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from lying.
Surāmerayamajjapamādaṭṭhānā veramaṇī-sikkhāpadaṃ samādiyāmi
I undertake the precept to refrain from alcohol, liquor, and other things that cause intoxication and distraction.

Adapted from Kp 2

Eight Precepts

For their whole lives, the worthy ones follow these eight precepts. Today, I too, for this day and night will follow these eight precepts. In these aspects, I will follow the worthy ones, and it will be my observation of the observance.

Pāṇātipātā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from killing living beings
Adinnādānā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from taking what is not given.
Abrahmacariyā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from sexual activity.
Musāvādā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from lying.
Surāmerayamajjapamādaṭṭhānā veramaṇī-sikkhāpadaṃ samādiyāmi
I undertake the precept to refrain from alcohol, liquor, and other things that cause intoxication and distraction.
Vikālabhojanā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from eating outside the right time.
Nacca-gīta-vādita-visūkadassanā Mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from dancing, singing, playing music, watching entertainment, wearing garlands, perfumes, cosmetics, adornment, and beautification.
Uccāsayana-mahāsayanā veramaṇī-sikkhāpadaṃ samādiyāmi.
I undertake the precept to refrain from high and luxurious bedding.

Adapted from Kp 2 and AN 8.41

Kindness

Mettā sahagatena cetasā ekaṁ disaṁ pharitvā viharati,
tathā dutiyaṁ
tathā tatiyaṁ
tathā catutthaṁ.

Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya
sabbāvantaṁ lokaṁ
mettā sahagatena cetasā
vipulena mahaggatena appamāṇena
averena abyāpajjena pharitvā viharati.

With a will imbued with kindness,
one lives pervading one direction,
so the second,
so the third,
so the fourth.

And so one lives pervading above, below, around and absolutely everywhere,
every bit of the universe,
with a will imbued with kindness,
extensive, expansive, immeasurable,
free from vengeance and hostility.

AN 9.18

Pāḷi Pronunciation Guide

Vowels

a is short as in another
ā is long as in father
i is a short version of be
ī is long as in bee
u is short as in under
ū is long as in moo
e is long in open syllables as in fade, but before a consonant it is the same sound but short
o is long in open syllables as in own, but before a consonant it is the same sound but short
ṁ is the nasal sound like the english “ng”

Consonants

The retroflex letters, which have a dot underneath them, are similar to normal versions, but instead of having the tongue touch the teeth, it touches the roof of the mouth.
Letters with an h after them are pronounced always as an aspirated h as in heavy.

k as in cat
kh k with an aspirated h
g as in gate
gh normal g with an aspirated h
ṅ as in bank
c as the ch in change
ch a ch sound with an aspirated h
j as in jet
jh j sound with an aspirated h
ñ as in canyon
ṭ t sound with the tongue touching the roof of the mouth instead of the teeth
ṭh pronounced as a retroflex ṭ with an aspirated h
ḍ d sound with the tongue touching the roof of the mouth
ḍh ḍ with an aspirated h
ṇ n sound with the tongue touching the roof of the mouth
t as in tar
th normal t with an aspirated h
d as in dark
dh normal d with an aspirated h
n as in normal
p as in pat
ph p with an aspirated h
b as in back
bh b with an aspirated h
m as in man
y as in yes
r as in red
l as in lead
ḷ the retroflex version of l
v at the beginning of a word, as in van, in the middle of words it is softer in between very and a weary
s as in set
h as in heavy

The Buddha’s teaching revolves around a number of key terms, and as with most unrelated languages some do not have identical terms to correspond to them. So, in many cases, it is not possible to encompass the entirety of the meaning of the Pāḷi term in one English term.

Because these terms show up often and frequently without context, to really understand the Buddha’s teaching it is important to have a broader idea of what these terms refer to and the limitations of any translation.

Additionally, all of these translations are my own, and some of them are novel, and understanding the reasons for my current translations is important to know how they might inform one’s understanding of the Buddha’s teachings.

Many times these are slight deviations from existing translations, but occasionally they are completely different and it may be useful to know how I arrived at these conclusions. Often it can be informative to read various translations, but it is also helpful to know the underlying evidence and structures which may help one develop a broader understanding of key terms.

I only include here terms where either there is a range of meanings which do not fit well into a single English word and/or I introduce a novel translation.

–

I’ve arrived at these translations through three approaches in addition to existing references and scholarship.

The first is the etymological aspect. I take into account the etymology of the word, and all the related terms. Pāḷi words are based on a root and prefix structure. A single root can be used to produce dozens of words. So, even when a particular word has few observations, one can still cross check it with the meanings of all the other words with the same root.

However, the roots are generally from Sanskrit, the literary language of the Buddha’s time, and so there is often substantial diglossia which went into the evolution of Pāḷi, the spoken language of the Buddha’s time. So, in practice, there is much investigation and guesswork which goes into defining a term etymologically.

The second is the philological aspect, the context and usage of a given word in Pāḷi and its evolution in meaning from its Sanskrit root. I use exclusively texts from the Pāḷi canon to determine the usage, because in commentaries written hundreds of years later, usage changed substantially. For this approach, I tried to read suttas in the canon over and over again to gain an internal sense of how terms and syntax was used. Fundamentally, I tried to learn the language like a child would, hearing it over and over again. While I used the existing knowledge about Pāḷi as a starting point, I tried to always defer to context and usage of the words to determine the actual meaning of the word.

Whenever there was a word that did not seem to fit in a sentence or an initial translation which didn’t seem to sound the way a human being would sound, I internally flagged that term as a potential mistranslation. Then either through active investigation or simply paying attention to whenever I ran across that term again, I tried out various potential alternative translations according to etymology and context.

Finally, is the hermeneutic aspect. The Buddha wasn’t just speaking about normal life. He was speaking about a spiritual path which led one through the tangle of emotions and towards a complete unbinding and freedom. In this process, he needed to use literal words in figurative ways, and explain the progress from mundane life and ways of seeing things to subtle realities experienced as one develops spiritual abilities.

For this aspect, I always tried to use the Pāḷi and potential translations in the context of my spiritual development and meditation. Many of the suttas were intended not only to convey intellectual meaning, but to guide one through states of consciousness to perceive reality as it is and integrate wisdom at the deepest level. Because of that, I tried to constantly apply any given translations of key meditation suttas in my personal experience and see whether the existing translations matched the truths I was experiencing.

Also, in the process of starting to use these terms in teaching, I would occasionally investigate to see whether a listener’s understanding was what I was hoping to convey, and occasionally this would prompt further iteration.

This is a process that has naturally had an evolution and will likely continue to do so, but over the past decade my internal translations of key terms have started to settle. I hope it may be of some benefit.

Buddha– [“Awakened One”—This is the past participle of the verb bujjhati meaning to wake up, both in the literal and figurative senses of waking up from sleep and understanding something for the first time.] wake up (both literally and to something)

“Paṭibujjhati” is used exclusively in a the literal sense “wake up again (after sleeping).”

“Abhisambujjhati” is used exclusively figuratively–“to completely and fully wake up”—generally only referring to the Buddha’s awakening, which is more complete than that of the average disciple.

“Pabujjhati” “to deeply wake up to” is also used exclusively figuratively in the sense of deeply understanding something for the first time.

Also, other terms like “anubujjhati,” “following (someone or something) to awakening” and avabujjhati “deepen (one’s) awakening” also occur.

Dhamma–[”what is held”—etymologically Dhamma is a fairly simple and straightforward word. It is the past participle of the extremely common verb dharati, which means to hold. However, figuratively and in Paḷi usage it has taken on a variety of meanings.]

1. The quality (of something), an inherent characteristic, the nature (of something)
2. A natural law, a rule preserving some inherent quality or order.
3. A state of consciousness, an emotional state or quality, a quality of mind, a phenomenon in the literal philosophical sense of something perceived

In actual usage, the first two almost always occur in the singular, and the third usually occurs in the plural, so while the first two frequently overlap in meaning and usage, the third is usually used in noticeably different contexts.

In the context of referring to the Buddha’s teaching it naturally straddles the first two meanings, and it was difficult to decide on the translation because both the sense of “the natural law” (of existence, the universe, consciousness, etc.) as well as “the inherent nature” (of existence, the universe, consciousness, etc.) are both very present.

Eventually, I decided on using “Natural Law” as the translation when the word occurs without context or as something people take refuge in, though it is useful to know that it strongly retains the meaning of “The Nature of Things.”

Dhātu [This word is closely related to “dhamma.” While “dhamma” is the past participle of the verb “dharati”, dhātu is probably more closely related to the causative form of dharati, dhāreti. So, if there is some slight difference “dhamma” would be the state or quality which is held, “dhātu” would be the underlying characteristic which causes that thing to be held.] ”what causes something to be held” Characteristic, inherent quality.

In usage there is substantial overlap, but they are not used in the same way.

For example, “dhātu” is used for both physical and experiential characteristics. They are frequently listed as 4 or 6 as “earth, liquid, fire, wind, space, perception.”

Between dhamma and dhātu, dhātu is the more fundamental and essential one. There are references to dhammadhātu, but not dhātudhamma. In compounds, the final term is usually the noun and the first term is usually the adjective, so there is a type of dhātu of a dhamma, but not a dhamma of a dhātu.

Additionally, to make the difference clearer, nibbānadhātu refers to the characteristic, quality or nature of extinguishing, parinibbānadhamma refers to an individual who has the nature to reach complete extinguishing (at death), not the nature of complete extinguishing.

Also there are lists of various types of characteristics (MN 115), in addition to the six above, there are characteristics of “pleasure, pain, happiness, suffering, impartiality, ignorance,” characteristics of “sensuality, hostility, and cruelty, and going without, non-hostility and non-cruelty,“ characteristics of “sensuality, form, and formless,” and “constructed characteristics and unconstructed characteristics”

Whereas “dhātu” generally refers to some inherent characteristic, “dhamma” more frequently refers to some more temporary good or back quality one is generating at the moment.

Sangha–”something bound together”—community, organization, network, more specifically frequently referring to the monastic order the Buddha established of his monastic disciples.

There are two Sanghas the Awakened One established, the bhikkhusaṅgha and bhikkhunisaṅgha, the Orders of Monks and Order of Nuns.

It is worth noting that normally, when people take refuge in the Awakened one in the suttas, they normally explicitly take refuge in the bhikkhusaṅgha, the Order of Monks (“esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca” e.g. Mahavagga Ch 1 7.27). Also, in the stock description of the Saṅgha, it includes a description “cattāri purisayugāni, aṭṭha purisapuggalā”—“the four pairs of men, four male individuals.” So, at least at the time of the Buddha when the term showed up in the singular, it usually referred to the monks.

Also, the term was never used to refer to lay disciples. Normally the terms used for male and female lay disciples were upāsakā and upāsikā “those who approach or sit near.” When referred to as a group, the groups of male and female lay disciples were “upāsakaparisā” and “upāsikāparisā”—“the assembly or congregation of male and female lay followers.”

Arahant–”worthy one” “one of value”—The term arahaṃ is a common word in pali signifying worth or value. To refer to something costing one pāda one would say “pādārahaṃ.” Arahant is the form of that term to refer to an individual which has that quality.

Anicca– [a+ni+tya; Anicca is the negation of the word nicca. Pāḷi is a language of roots but it has about 20 prefixes which are extremely common. Many of these prefixes have very general and flexible meanings which range from directional movement to very generalized ideas. Sometimes these prefixes are not affixed to a primary root and are attached to a placeholder suffix “tya.” This is the case with nicca. It is the prefix “ni” added to the placeholder suffix “tya.” This is the adjective form of the general prefix “ni” which in different circumstances takes on the meanings of down, low, downward, fixed, regular, steady, stable, permanent.]
impermanent, unstable, unsteady, not fixed, temporary, not regular, unpredictable

What is difficult to translate about the Pali word “anicca” is that while the Pāḷi term is very broad and includes several associations, each of the English terms are fairly limited in their meaning. Whereas nicca and anicca are common words for indicating anything fixed, stable, steady or permanent, all of the english translations are fairly narrow.

Because in the Awakened One’s teaching the meaning of “impermanent” i.e. something that has the nature to die or pass away, is the association that is most frequently talked about, I generally use that as a translation, however, my intuitive association of the Pāḷi word anicca actually is closer my association to that of the English word “unstable.” It is clear in my mind that in Pāḷi, the word retains all of these associations.

Dukkha–[du+tya;, du is an extremely common prefix and tya is the generic suffix meaning “that.” Du has a range of meanings, but primarily painful, difficult, unpleasant] (n.) pain, difficulty, unpleasant, discomfort, bad feeling, suffering (adj.) painful, difficult, bad (feeling); antonym of sukha

Dukkha has strong associations with feeling both as a description of physical feeling as well as emotional affect. But it is also more generally used to describe all types of feeling bad, both physical and mental.

In the description of the first noble truth, dukkha is the catch all term for all physical, emotional and mental suffering, but in the Buddha’s description of the definition of that term, it includes both dukkha (physical pain) and domanassa (mental pain) as subcategories of the generalized pain.

Also, dukkha is a word strongly associated with feeling (vedanā). Feeling is always described as dukkha (bad/painful), sukha (good/pleasurable), adukkhamasukha (neither bad nor good/neither painful nor pleasurable), whereas mental states are more frequently described as domanassa (emotionally painful).

Also, in the Buddhist breakdown of phenomena, there are six internal sense doors, (vision, audition, olfaction, tongue, body, mind) six external sense doors (forms, sounds, smells, tastes, tangibles, phenomena), and six types of perception (visual perception, auditory perception, olfactory perception, tongue perception, bodily perception, and mind perception). The contact between these three (e.g. the body, a tangible object, and bodily perception), yields a feeling born of that contact (e.g. feeling born of bodily perception, kāyasamphassajā vedanā). The word dukkha has both associations with painful experiences of the body (e.g. a disease), and as a description of the subtle emotional feeling generated by any type of disliked sense contact, but less frequently as unpleasant mental phenomena, which are more frequently described as domanassa.

Sukha–[su+tya; similar to dukkha, su is the extremely common prefix meaning anything easy, nice or pleasant] (n.) good feeling, pleasant (adj.) pleasurable, pleasing, good (feeling)

Antonym-dukkha. Similar to the discussion of dukkha, the word sukha has strong connotations of painful sensations or feeling, but where exclusively mental pain is generally described as somanassa (pleasurable mental states).

Anattan–[an+attan; anattan is the negation of the extremely common word attā which means, self or soul.] (n.) not-self, not-soul.

While attan is an extremely common word meaning self, it also takes on a more metaphysical meaning of soul in metaphysical discussions, referring to a permanent sense of self.

Sankappa–[saṃ+kappa; saṃ is a prefix meaning together or complete, kappa is the noun form of kappeti, which means to cause to do, prepare to do, fix oneself on doing something, or fit something for a purpose. Kappa on its own has a very similar meaning to intend for a particular purpose. The saṃ prefix creates an association of stronger resolution or completeness of that resolve] (n.) resolution, aspiration, fixed intention

In translating the English word intention to Pāḷi, four words could be used with slightly different Pāḷi usages, kappa, saṃkappa, cetanā, sancetanā. Kappa and sankappa are used more frequently in normal speech, and cetanā and sancetanā, are used more in philosophical speech.

Kappa and sankappa, come from the causative of karoti, so the meaning of prepare to do is more prominent. The action has not yet been completed, but the preparation or cause has been initiated for that purpose. The prefix saṃ is added to this to add a level of fixedness or attachment to that purpose. So, sankappa is a stronger, more dedicated intention than kappa would be.

Cetanā and sancetanā, come from the root cetas, which refers to the capacity of will. Cetanā is the action form of the will, so the act of will, the volition, or active intention as a manifestation of will. Sancetanā adds the prefix saṃ, which adds the meaning of attachment or binding to the object of one’s will.

Kappa–[noun form of kappeti, causative of karoti] intention. See discussion under sankappa.

Cetanā–[action noun of cetas] act of will, volition. See discussion under sankappa.

Sancetanā–[saṃ+cetanā] attached act of will, attached volition. See discussion under sankappa.

Sati–[noun form of sarati] (n.) remembrance, remembering, bringing to mind, bearing in mind, meditation (in the original sense of intentionally bearing something in mind).

Sarati is a very frequently occurring verb in Pāḷi meaning to remember. Related forms include anussarati, to recollect, sāreti to remind. (There is also a separate unrelated sanskrit root meaning to flow.)

Sampajaññā–[n. form of saṃ+pa+jānāti; This word combines the root saṃ meaning together or complete, pa meaning deeply or thoroughly and jaññā which is the feminine noun form of jānāti, to know] (fem. n.) full awareness, broad awareness, complete awareness, (adj.) fully conscious, fully aware.

Sampajaññā is a common word appearing frequently in the Awakened One’s teaching. It is closely related to paññā, which has the meaning of wisdom, deep understanding, or awareness of something in particular. However, while paññā is used only with awareness or understanding of something specific and profound, sampajaññā refers to a broad awareness of things as they are. The additional saṃ in which distinguishes sampajāññā from paññā in etymology refers to a completeness of awareness as opposed to the specificity with which paññā is used.

The word sampajaññā gets used in both mundane and spiritual contexts. For example, sampajānamusāvāda in one monastic rule (Pc 1) refers to a fully conscious lie.

Sampajāno is also very common in Pāḷi is the corresponding noun meaning “one who is fully aware.”

Paññā–[pa+ noun form of jānāti] fem. n. “deep knowledge,” wisdom, penetrative understanding, deep understanding, awareness (of something in particular).

Paññā is a very common word which indicates a deeper knowledge. This gets used in both the sense of wisdom, as in a seeing through to the essence of causality, as well as wisdom as when either mundane or transcendent knowledge deepens to the point where it is internalized at a subconscious level.

Pajānāti, its verb form, is even more common and gets used most frequently to mean being aware of something in particular. Whereas sampajaññā gets used to refer to awareness that is more broad or complete, pajānāti gets used as awareness of a particular object. When the Buddha directs one to be aware of the breath at the beginning of breath meditation instructions, it is pajānāti which is used.

Vijjā–[passive form of the root vid. Vindati the core verb means to find or discover. The passive refers to that which is “that which is found, discovered”] learning, discovery, realization (of some new piece of knowledge), something figured out or found out.

Even more common that word vijjā is the negative form of the word, avijjā, meaning ignorance. The opposite of avijjā is either vijjā, learning, discovery, or realization, or ñāṇa, knowledge.

In usage, the word vijjā is almost always used in the sense of discoveries of knowledge and especially spiritual or profound knowledge, as opposed to finding something mundane.

Upādāna–[upa+ā+dāna; the prefix upa, means to draw near to something, and the base ādāna is a very common word meaning to take. Dāna on its own means to give.] 1) taking on, taking up, picking up (and bringing close), 2) identification, attachment, 3) fuel, stocking up, loading up, accumulation.

This is a difficult word to translate, because it has a fairly straightforward and mundane meaning, but gets used in a range of figurative ways. The core meaning is to “take something near to oneself.” However, it gets commonly used in a figurative sense of “taking on” or “identifying with” the five khandas, the masses or materialities. There is also a separate usage, which gets used in solely mundane contexts of fuel or things one has stocked up.

Upādiyati, the passive version of the word, is also fairly common in metaphysical contexts, “to be taken on to.” It gets used in the sense of one is taken on to a type of existence in accord with one’s deeds, kamma.

Jhāna–[jhā, from the very jhāyati. I suspect this is related to adhi+i, though that is not certain. “Adhi” is a prefix which means to settle, become established, and the root “i” means “go”] focus

While the word jhāna has a separate root and meaning of burning, the primary meaning is very clearly separate in usage and almost exclusively in spiritual contexts.

In addition, while jhāna is rarely used outside explicit spiritual teachings, related words, nijjhāyati, pajjhāyati, apajjhāyati are all used as types of focus not encouraged by the Awakened One. Nijjhāyati adds the prefix ni meaning, down, with the meaning of “conviction.” Pajjhāyati “focus deeply on,” means to “fixate on” or “obsess over.” Apajjhāyati, “focus away from,” means to obsess over, brood or stew over. The meaning seems to be an agitated fixation.

Also, it is somewhat likely adhyāyati, to study, and upajjhāya, one’s teacher in studying, are likely related.

Saṅkhāra–[saṃ+karoti; Saṃ is a prefix meaning together. Karoti is an extremely common word meaning to do or make. the h and lengthened a in khāra adds emphasis. Both the words sankara and sankhāra exist in Pāḷi and have slightly different meanings. Sankara means to put some things together in an arrangement. Sankhāra means to fuse things together more fundamentally.] (masc. n.) “making together” fusion, merging, attachment, compound, thing, matter.

The word saṅkhāra is a very difficult word to translate because it is a very common word used in primarily physical meanings, primarily metaphysical meanings, and frequently in a way that merges both physical and metaphysical meanings.

In its purely physical meaning, it means a “compounded thing.” Most of the time if one were to refer to something physical in Pāli, an object, anything material and substantive at all, one would refer to it as a saṅkhāra. The word itself, though, has an emphasis on the compounded nature of the object. So, when the Buddha recounts his past life and says “anicca vata saṅkhāra” at the end of the DN 17, it is emphasizing the unstable nature of anything compounded.

In its primarily metaphysical meaning, it is used as one of the five khandas, masses, which are taken on or identified with. In this context it is defined as the six forms of sañcetanā, attached acts of will, with respect to each of the sense doors. This is the process of fusion or attachment to each of the six sense bases or their objects. The “attachment” or sankhāra fuses to the object and creates the basis for perception to arise again by cause of its attachment.

In this way there are two overlapping uses of the term sankhāra, or attachment, active and passive. The active form is the attachment as the act of attaching. The passive form is the attachment as the kammic result of the act of attaching which is the fusion or merging which is the cause for perception to arise again.

The active form is predominant as the attachment as one of the five masses. Both the active and passive forms are present as the link in dependent origination which is caused by ignorance, and causes the arising of perception.

Further Readings

Homage Chant

Three Refuges

Qualities of the Buddha, Dhamma, Sangha

Five Precepts

Eight Precepts

Kindness

Pāḷi Pronunciation Guide

Vowels

Consonants