- Composed in Thailand, normally in recent centuries
-
-
-
-
-
- Sri L
-
-
-
-
-
-
-
- Composed in Sri Lanka
-
-
-
-
-
- Trad
-
-
-
-
-
-
-
- Traditional verses not found in the original Pāli
-
-
-
-
-
- WPN
-
-
-
-
-
-
-
- Wat Pah Nanachat Buddhist Chanting (2014)
-
-
-
-
-
-
Wisdom Publication sources: Nikāya and sutta # (eg. DN 1) P.T.S. sources: Nikāya, volume #, page # (eg. D i 1)
-
-
\ No newline at end of file
diff --git a/html/OEBPS/Text/acknowledgments.xhtml b/html/OEBPS/Text/acknowledgments.xhtml
deleted file mode 100644
index 44687080..00000000
--- a/html/OEBPS/Text/acknowledgments.xhtml
+++ /dev/null
@@ -1,25 +0,0 @@
-
-
-
-
-
- Acknoledgments
-
-
-
-
-
-
-
We Wish To Gratefully Acknowledge
-
-
The Saṅghas of Wat Pah Nanachat (WPN), Amaravati, and Abhayagiri for allowing the use of material from their respective chanting books, the late Ven. Dr. Saddhātissa and Mr. Maurice Walshe for their English translations, as well as Ven. Bhikkhu Bodhi for granting permission to use and slightly adapt his translations. Various Saṅgha members of SBS Monk Training Centre, who contributed in the compilation of an interesting selection of chants, as well as for providing countless suggestions to help improve the English translations.
-
-
Additional information on translations, as well as deviations1 from WPN Buddhist Chanting (2014), have been annotated by Ven. Ariyadhammika in the endnotes.
-
-
To Āyasmā Aggacitta, the founding father of Sāsanārakkha Buddhist Sanctuary.
-
-
-
-
-
-
\ No newline at end of file
diff --git a/html/OEBPS/Text/aditta-pariyaya.xhtml b/html/OEBPS/Text/aditta-pariyaya.xhtml
deleted file mode 100644
index 87912f03..00000000
--- a/html/OEBPS/Text/aditta-pariyaya.xhtml
+++ /dev/null
@@ -1,89 +0,0 @@
-
-
-
-
-
- Āditta-pariyāya-sutta
-
-
-
-
-
-
-
On one occasion128 the Blessed One was dwelling at Benares ’ in the Deer Park at Isipatana ’ There he addressed the bhikkhus of the group of five: Bhikkhus – Venerable sir they replied.’ The Blessed One said this:129
-
-
Bhikkhus form is not-self ’ If form were self ’ then form would not lead to affliction ’ and one could command to form: Let my form be thus ’ let my form not be thus
-
-
But since form is not-self ’ it leads to affliction ’ and none can command to form: Let my form be thus ’ let my form not be thus
-
-
Feeling is not-self ’ If feeling were self ’ then feeling would not lead to affliction ’ and one could command to feeling: Let my feeling be thus ’ let my feeling not be thus
-
-
But since feeling is not-self ’ it leads to affliction ’ and none can command to feeling: Let my feeling be thus ’ let my feeling not be thus
-
-
Perception is not-self ’ If perception were self ’ then perception would not lead to affliction ’ and one could command to perception: Let my perception be thus ’ let my perception not be thus
-
-
But since perception is not-self ’ it leads to affliction ’ and none can command to perception: Let my perception be thus ’ let my perception not be thus
-
-
Volitional formations are not-self ’ If volitional formations were self ’ then volitional formations would not lead to affliction ’ and one could command to volitional formations: Let my volitional formations be thus ’ let my volitional formations not be thus
-
-
But since volitional formations are not-self ’ they lead to affliction ’ and none can command to volitional formations: Let my volitional formations be thus ’ let my volitional formations not be thus
-
-
Consciousness is not-self ’ If consciousness were self ’ then consciousness would not lead to affliction ’ and one could command to consciousness: Let my consciousness be thus ’ let my consciousness not be thus
-
-
But since consciousness is not-self ’ it leads to affliction ’ and none can command to consciousness: Let my consciousness be thus ’ let my consciousness not be thus
-
-
〈 Bhikkhus what do you think: 〉
-
-
Is form permanent or impermanent?
-
-
Impermanent venerable sir
-
-
Is what is impermanent satisfactory or unsatisfactory?
-
-
Unsatisfactory venerable sir
-
-
Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: “This is mine ’ this I am ’ this is my self?
-
-
No venerable sir
-
-
Bhikkhus what do you think: Is feeling permanent or impermanent?
-
-
Impermanent venerable sir
-
-
Is what is impermanent satisfactory or unsatisfactory?
-
-
Unsatisfactory venerable sir
-
-
Is what is impermanent unsatisfactory and subject to chang fit to be regarded thus: “This is mine ’ this I am ’ this is my self?
-
-
No venerable sir
-
-
Bhikkhus what do you think: Is perception permanent or impermanent?
-
-
Impermanent venerable sir
-
-
Is what is impermanent satisfactory or unsatisfactory?
-
-
Unsatisfactory venerable sir
-
-
Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: “This is mine ’ this I am ’ this is my self?
-
-
No venerable sir
-
-
Bhikkhus what do you think: Are volitional formations permanent or impermanent?
-
-
Impermanent venerable sir
-
-
Is what is impermanent satisfactory or unsatisfactory?
-
-
Unsatisfactory venerable sir
-
-
Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: “This is mine ’ this I am ’ this is my self?
-
-
No venerable sir
-
-
Bhikkhus what do you think: Is consciousness permanent or impermanent?
-
-
Impermanent venerable sir
-
-
Is what is impermanent satisfactory or unsatisfactory?
-
-
Unsatisfactory venerable sir
-
-
Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: “This is mine ’ this I am ’ this is my self?
-
-
No venerable sir
-
-
〈 Therefore bhikkhus 〉
-
-
Any kind of form whatsoever ’ whether past future or present ’ internal or external ’ gross or subtle ’ inferior or superior ’ far or near ’ must be seen with right wisdom as it really is: This is not mine ’ this I am not ’ this is not my self
-
-
Any kind of feeling whatsoever ’ whether past future or present ’ internal or external ’ gross or subtle ’ inferior or superior ’ far or near ’ must be seen with right wisdom as it really is: This is not mine ’ this I am not ’ this is not my self
-
-
Any kind of perception whatsoever ’ whether past future or present ’ internal or external ’ gross or subtle ’ inferior or superior ’ far or near ’ must be seen with right wisdom as it really is: This is not mine ’ this I am not ’ this is not my self
-
-
Any kind of volitional formations whatsoever ’ whether past future or present ’ internal or external ’ gross or subtle ’ inferior or superior ’ far or near ’ must be seen with right wisdom as it really is: This is not mine ’ this I am not ’ this is not my self
-
-
Any kind of consciousness whatsoever ’ whether past future or present ’ internal or external ’ gross or subtle ’ inferior or superior ’ far or near ’ must be seen with right wisdom as it really is: This is not mine ’ this I am not ’ this is not my self
Who has heard the teaching131 sees thus ’ he becomes disenchanted with form ’ becomes disenchanted with feeling ’ becomes disenchanted with perception ’ becomes disenchanted with volitional formations ’ becomes disenchanted with consciousness
-
-
When he is disenchanted passion fades away ’ With the fading of passion he is liberated ’ When liberated there is knowledge that he is liberated ’ He understands: Birth is exhausted ’ the holy life is fulfilled ’ what has to be done is done ’ there is nothing else to do for the sake of liberation132
-
-
That is what the Blessed One said ’ The bhikkhus of the group of five were glad and they approved of his words ’ Now during this utterance ’ the hearts of the bhikkhus of the group of five ’ were liberated from the taints through the cessation of clinging
Share — copy and redistribute the material in any medium or format.
-The licensor cannot revoke these freedoms as long as you follow the license
-terms listed below:
-
-
Attribution — You must give appropriate credit, provide a link to the
-license, and indicate if changes were made. You may do so in any
-reasonable manner, but not in any way that suggests the licensor
-endorses you or your use.
-
-
NonCommercial — You may not use the material for commercial
-purposes.
-
-
NoDerivatives — If you remix, transform, or build upon the material,
-you may not distribute the modified material.
-
-
-
No additional restrictions — You may not apply legal terms or technological
-measures that legally restrict others from doing anything the license permits.
-
-
You do not have to comply with the license for elements of the material in
-the public domain or where your use is permitted by an applicable exception
-or limitation.
-
-
No warranties are given. The license may not give you all of the permissions
-necessary for your intended use. For example, other rights such as publicity,
-privacy, or moral rights may limit how you use the material.
-
-
-
\ No newline at end of file
diff --git a/html/OEBPS/Text/copyright.xhtml b/html/OEBPS/Text/copyright.xhtml
deleted file mode 100644
index 2adf6bae..00000000
--- a/html/OEBPS/Text/copyright.xhtml
+++ /dev/null
@@ -1,31 +0,0 @@
-
-
-
-
-
- Copyright
-
-
-
-
-
-
-
Not knowing suffering ’ not knowing the origin of suffering ’ not knowing the cessation of suffering ’ not knowing the way of practice leading to the cessation of suffering
-
-
Ayaṁ vuccati avijjā
-
-
This is called ‘ignorance’
-
-
Tattha katame avijjā-paccayā saṅkhārā
-
-
Therein what are ‘formations’ ’ arising90 from ignorance as a condition?91
Feeling born of eye-contact ’ feeling born of ear-contact ’ feeling born of nose-contact ’ feeling born of tongue-contact ’ feeling born of body-contact ’ feeling born of mind-contact
-
-
Ayaṁ vuccati phassa-paccayā vedanā
-
-
This is called ‘feeling’ ’ arising from contact as a condition
-
-
Tattha katamā vedanā-paccayā taṇhā
-
-
Therein what is ‘craving’ ’ arising from feeling as a condition?
The birth of various beings among the various classes of beings ’ their being born ’ descent ’ production ’ appearance of the aggregates ’ obtaining of the sense-bases
-
-
Ayaṁ vuccati bhava-paccayā jāti
-
-
This is called ‘birth’ ’ arising from becoming as a condition
-
-
Tattha katamaṁ jāti-paccayā jarā-maraṇaṁ
-
-
Therein what is ‘ageing-and-death’ ’ arising from birth as a condition?
The ageing of various beings among the various classes of beings ’ their growing old ’ brokenness of teeth ’ greyness of hair ’ wrinkling of skin ’ decline of vitality ’ decay of faculties
The passing away of various beings from the various classes of beings ’ their perishing ’ breaking up ’ disappearance ’ dying ’ death ’ completion of time ’ breakup of the aggregates ’ laying down of the carcass ’ cutting off the life faculty
-
-
Idaṁ vuccati maraṇaṁ
-
-
This is called ‘death’
-
-
Iti ayañ’ca jarā idañ’ca maraṇaṁ
-
-
Thus are ageing and death
-
-
Idaṁ vuccati jāti-paccayā jarā-maraṇaṁ
-
-
This is called ‘ageing-and-death’ ’ arising from birth as a condition
Affected by the loss of relatives ’ or loss of wealth ’ or misfortune of sickness ’ or loss of virtue ’ or loss of right view100’ by whatever misfortune one encounters ’ by whatever painful thing one is affected ’ the sorrow ’ sorrowing ’ sorrowfulness ’ inner sorrow ’ extensive inner sorrow ’ the mind’s thorough burning ’ displeasure ’ the dart of sorrow
Affected by the loss of relatives ’ or loss of wealth ’ or misfortune of sickness ’ or loss of virtue ’ or loss of right view ’ by whatever misfortune one encounters ’ by whatever painful thing one is affected ’ the wail and lament ’ wailing and lamenting ’ bewailing and lamentation ’ sorrowful talk ’ senseless ’ confused ’ sorrowful murmur ’ sorrowful murmuring ’ sorrowful murmuration
The bodily discomfort ’ bodily pain ’ what is felt as uncomfortable ’ painful ’ that is born of body-contact ’ the uncomfortable painful feeling that is born of body-contact
The mental discomfort ’ mental pain ’ what is felt as uncomfortable ’ painful ’ that is born of mind-contact ’ the uncomfortable painful feeling that is born of mind-contact
Affected by the loss of relatives ’ or loss of wealth ’ or misfortune of sickness ’ or loss of virtue ’ or loss of right view ’ by whatever misfortune one encounters ’ by whatever painful thing one is affected ’ the trouble and despair ’ tribulation and desperation
I undertake the training to refrain from dancing, singing, music and seeing entertainments; from wearing garlands, using perfumes, and beautifying the body with cosmetics.163
1 Due to the balanced and inspiring selection of chants, as well as for the sake of compatibility, WPN Buddhist Chanting (2014) has served as the basis for this book. Over time, suggestions for the inclusion of additional chants, as well as occasional improvements of existing translations were incorporated. Such changes were meticulously marked down in the endnotes, so that someone familiar with the present book can straight away find the relevant differences, which can be useful when visiting a branch monastery of the Ajahn Chah lineage, in order to know in which places to revert to the original version.
-
-
2 WPN: The Lord. The underlying Pāli term is Arahant. Lord, however, has connotations that do not fit well to the way the Buddha is portrayed in the discourses. In dictionaries lord is commonly defined as: an appellation for a person or deity who has authority, control, or power over others, acting like a master, a chief, or a ruler. The Worthy One seems a better choice of terms, since it is also how Arahant was used in pre-Buddhist era. PTS explains:[Vedic arhant, ppr. of arhati (see arahati), meaning deserving, worthy]. Throughout this chanting book, all occurrences of Arahant have therefore been consistently translated as Worthy One, thus replacing previous translations, such as The Lord, Noble One etc.
-
-
3 WPN: He trains perfectly those who wish to be trained. The aspect of wishing to be trained is not found in the Pāli.
-
-
4 WPN: He has explained the spiritual life of complete purity. While spiritual life is not a bad translation, for the sake of consistency with the rest of the chanting book, this occurrence was changed to holy life.
-
-
5 To practice directly(Pāli: uju) means, to practice the most direct way to Nibbāna; the straight way; no detours.
10 WPN: Illuminating the path and its fruit, the Deathless
-
-
11 WPN: That which is beyond the conditioned world
-
-
12 WPN: To that which is worthy. This passage refers to the triple (taya) gems and not just to the Saṅgha.
-
-
13One who knows things as they are is an unusual translation for Tathāgata. Also arisen in is better than has come into, otherwise one might think that he has come from somewhere, already being a Tathāgata.
-
-
14 No mention of delusion in the Pāli. It could also refer to samsāra or dukkha.
16 WPN: In brief the five focuses of identity are dukkha
-
-
17 WPN: Attachment to mental formations. While the Pāli term saṅkhārā only means formations, Bhikkhu Bodhi’s rendering as volitional formations captures well the intentional/volitional forces behind the formative nature of the mind.
24 WPN: There is no self in the created or the uncreated. While this is not a very accurate translation, it is indeed the case that the term sabbe dhammā includes the uncreated, Nibbāna (see AN 5.32).
-
-
25 WPN: All of us are bound by birth ageing and death
27 In Pāli, these terms are in plural form, however, for the sake of recitation they are kept singular.
-
-
28 WPN: All of us are bound by birth ageing and death
-
-
29 WPN: Being fully equipped with the bhikkhus’system of training
-
-
30 WPN: what not: ‘What not’ is usually followed by what is similar. Furthermore, the meaning of adhamma in this context describes not only the lack of Dhamma, but the practice of wrong Dhamma.
-
-
31 WPN: lack of Dhamma This translation is problematic, because a mere lack of Dhamma does not lead to rebirth in hell; otherwise all non-Buddhists would be destined to hell. In reality, it is the view and practice of wrong Dhamma that leads to hell, which is also substantiated by the Commentary, which defines adhamma as the opposite (paṭipakkha) of true Dhamma.
35 WPN: In the Triple Gem. It has been shown in Āyasma Aggacitta’s Do We Go to the Triple Gem for Refuge? that one does not go for refuge in the triple gem (the Buddha, Dhamma, and Ariya-saṅgha), but the discourses repeatedly depict the Buddha, Dhamma, and Bhikkhu-saṅgha as the community to take refuge in (DN 2, MN 91, SN 12.46, AN 2.16 etc.).
-
-
-
-
36 There are two variations as to the sequence of these three verses. The sequence used here follows the sequence of Dhp 183 (Sabba pāpassa...), Dhp 184 (Khantī paramaṁ...), Dhp 185 (Anūpavādo...). In contrast, the sequence Dhp 184, 183, 185 is commonly known as the Ovādapātimokkha, and occurs at DN 14.
38Dukkha here refers to the five aggregates themselves, as explained in SN 56.11: The five aggregates of clinging are dukkha. Along similar lines, the five aggregates are called burdens in SN 22.22.
42 WPN: The beast of burden though is man. The Pāli word puggalo is in masculine, which is the expected grammatical form even if a term refers to males and females alike, as is probably the case here. Furthermore, the phrase beast of burden is an English idiomatic expression, signifying an animal used for heavy work such as carrying or pulling things (Oxford Dictionary).
-
-
43Unity here refers to unity of mind due to concentration (samādhi, cittass-ekaggatā). Nekatta = na + ekatta [abstr. fr. eka].
-
-
44 WPN: The dust of passions all the more. The Pāli only speaks of stirring up dust, but the Commentary explains that it refers to the dust of kilesā. As a translation for kilesā, the term defilements has a broader scope than just passions, wherefore the former has been given preference.
-
-
45 The meaning of this statement is somewhat cryptic. The Commentary explains as follows: pamādo rajo = heedlessness is dust; pamādo pamād’ānupatito rajo = the dust that follows heedlessness is (also) heedlessness; the Commentary further explains that this is about procrastination, e.g. I am still young, so I can afford to be heedless; maybe later I’ll be heedful.
-
-
46 WPN: viddhā. The Siam edition has viddhā (pierced) whereas the Burmese and Sri Lankan edition of the same text have vidvā (the wise), which seems to be the variant that better conveys the intended meaning of the text.
50 The term blessing is used throughout this chanting book to convey the meaning of support, or a beneficial thing, without implying the underlying Christian connotations this term may have in popular use.
57 What is translated here as cherishing all living beings, could more literally be translated as developing a measureless mind towards all beings.
-
-
58 WPN: to fixed views. This paragraph deals with Anāgāmis, which becomes apparent from the closing statement in which it is said that by this practice one becomes free from sense desires and is not born again into this world (sense sphere). The limitation of loving-kindness practice leading only up to Anāgāmihood also finds confirmation by AN 4.126. Now, since an Anāgāmi has right view, which is the first factor of the noble eightfold path (even Arahants hold right view; AN 10.112), it would therefore not be correct to say that he holds no views at all. Furthermore, even an Anāgāmi may still have some minor grasping to (right) view, as there can still be moments of māna (identification/conceit), which is overcome only by the Arahant. I therefore conclude that this passage here refers specifically to wrong views and does not include right view, since wrong views are the only types of views that an Anāgāmi has entirely left behind.
60 For some reason byādhi’pi dukkho is missing from the WPN version of this chanting book. The reason for this omission is unclear, because even the Thai edition of this discourse contains byādhi’pi dukkho. However, the definition of the four noble truths in the context of the Satipaṭṭhānasuttas in DN and MN do not contain byādhi’pi dukkho. It may be that the compilers of this chanting book copy/pasted this passage from the wrong discourse, thinking it is the same, whereas in reality there is this small difference.
66 The three phases are comprised of the statement of the noble truth itself, followed by what is the task that is to be performed in relation to this noble truth, followed by the statement that the task has been performed. Four truths multiplied by three phases, results in 12 aspects.
-
-
67 Instead of the nominative abhisambuddo (Thai and Buddha Jayanti Pāli edition), one would usually expect the accusative or a quotation here, which is indeed what is found in the PTS and Chatta Saṅgāyana editions, giving abhisambuddho’ti. However, the anoumolous reading abhisambuddho finds support from Mahāvasutu: yāvac cāhaṁ bhikṣavaḥ imāni catvāry āryasatyāni evaṁ triparivartaṁ dvādaśākāraṁ yathā-bhūtaṁ samyakprajñayā nābhyajñāsiṣaṁ na tāvad ahaṁ anuttarāṁ samyaksaṁbodhim abhisaṁbuddho pratijānehaṁ, which according to Ven. Ānandajoti probably indicates that abhisambuddho is an old/original reading.
69 Bhikkhu Bodhi: [those people]. Removed brackets for the sake of recitability.
-
-
70 The Vinaya defines the wrong time for eating as from noon until dawnrise of the following day.
-
-
71 Contrary to popular belief, mindfulness and full awareness is not meant to be practiced while sleeping, but only before falling asleep and after waking up.
75 WPN: He abides contemplating mind-objects as mind-objects. Since mind-object is not an ideal translation for dhamma in this context, it is preferable to leave dhamma untranslated here.
-
-
76Quite secluded from sense pleasures means being completely and entirely secluded; not just somewhat/moderately secluded. The Pāli term eva, which has been translated as quite is an emphatic particle, intensifying the adjective it qualifies. According to the Oxford English Dictionary, the English term quite has two connotations: 1. to the utmost – or most – absolute extent or degree; absolutely; completely; 2. To a certain or fairly significant extent or degree; fairly. It is the first connotation in which quite is used in the phrase quite secluded from sense pleasures.
-
-
77 The meaning of pasāda as confidence also finds expression in the qualities of a stream-enterer, who is declared to have aveccapasāda (AN 3.75) in the Buddha, Dhamma, and Saṅgha, which Āyasmā (Bhikkhu) Bodhi translates as unwavering confidence and Āyasmā (Bhikkhu) Sujāto translates as experiential confidence. The qualifier ajjhatta as found in the stock formula of the second Jhāna is rendered as inner/self confidence. Alternative translations for ajjhattaṁ sampasādanaṁ would be inner serenity, inner clarity, inner joy, and it is up to the reader/reciter to reflect on these additional connotations of the term as seen fit.
-
-
78 WPN: Still feeling pleasure with the body. The Pāli doesn’t say still, but more importantly SN 48.40 states that physical pleasure (sukha) has ceased in third Jhāna, and mental pleasure (somanassa) has ceased in fourth Jhāna. Therefore, according to SN 48.40 kāya in the context of the third Jhāna stock formula cannot refer to the physical body. The Pāli commentaries agree, and explain that kāya here refers to the mental body, in particular to mental pleasure (somanassa). However, a comparative study by Prof. Kuan Tse-Fu titled Clarification on Feelings in Buddhist Dhyāna/Jhāna Meditation brought to light that the Chinese parallel to SN 48.40 has a different sequence of disappearing types of vedanā in the sequence of the four Jhānas. While it would go beyond the scope of this footnote to discuss the matter in detail, it is noteworthy that the parallel to SN 48.40, the Aviparātaka Sūtra of the Āgamas, indeed mentions that bodily pleasant feeling (sukha) disappears only in the fourth Jhāna, whereas mental pleasant feeling (somanassa) has disappeared already in the third Jhāna, alongside with the disappearance of pīti. In the context of this chanting book, we have therefore chosen to stay with the literal translation of the word kāya as body, and invite the reader to draw his own conclusions.
81 WPN: I shall breathe in tranquillising the bodily formations. Kāyasaṅkhāraṁ is singular, not plural.
-
-
82 WPN: I shall breathe in experiencing the mental formation. Cittasaṅkhāraṁ is probably meant to be singular, not plural, but this is not always clear when looking at compounds. Considering that the subsequent practice explicitly uses mental formation in singular, this suggests that it is probably used in the same way here.
-
-
83 WPN: I shall breathe in tranquillising the mental formation. Cittasaṅkhāraṁ is singular, not plural.
-
-
84 While virāga indeed can refer to the mind’s fading away of passions (dispassion), in certain contexts virāga refers to fading away of any phenomena. One such instance can be found in MN 74: Pleasant/unpleasant/neutral feeling, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and ceasing. Here, virāga obviously does not refer to mental dispassion, but to the nature of fading away of certain phenomena i.e. feeling. Likewise, in the context of mindfulness of breathing, virāga can be seen as part of the natural progression of the lifecycle of any phenomena, including but not limited to the breath itself, which after its arising, goes through a phase of change (aniccā), gradual fading (virāga), and ending in its cessation (nirodha). The meditator observing these stages develops an attitude of letting go (paṭinissagga) towards it, because there is nothing that is worth clinging/adhering to (MN 37).
-
-
85 This chant stems mainly from The Discourse Analysis of Dependent Origination, a sub-chapter from the The Analysis of Dependent Origination, which is part of the second book of the Abhidhammapiṭaka called the Vibhaṅga (Abh.Vibh.130f). Apart from minor variations, there is great similarity between this analysis and the analysis found in SN 12.2, in Suttapiṭaka. The first four lines of this chant stem from SN 12.61, which functions as an illustration of the general principle of conditionality.
-
-
86 Here and at other places of the English translation, the term a condition is used. The indefinite article a indicates that there could be other conditions as well (e.g. all previous conditions in the sequence are a condition for all subsequent ones), but the directly aforementioned condition is the predominant one (adhipati-paccaya) for the subsequent conditioned thing to arise.
-
-
87 Here and at other places of the English translation, the term arises is inserted, because the term sambhavati from Jāti-paccayā jarā-maraṇaṁ; soka-parideva-dukkha-domanass’upāyāsā sambhavanti applies to all 11 links (12 minus ignorance) and not only to ageing-and-death etc.
-
-
88 Elsewhere in the chanting book the term saṅkhāra is translated as volitional formations. Here, however, for the sake of ease of recitability in subsequent passages within this chant, it is translated as formations.
-
-
89 In the context of dependent origination, the compound nāma-rūpa is translated as mind-and-body in order to cover the entirety of what is conventionally called a being, a person. In other contexts, particularly if used separately, these terms may have other connotations.
-
-
90 Here and at other places of the English translation, the term arises is inserted, because the term sambhavati from Jāti-paccayā jarā-maraṇaṁ; soka-parideva-dukkha-domanass’upāyāsā sambhavanti applies to all 11 links (12 minus ignorance) and not only to ageing-and-death etc.
-
-
91 To render as Therein what is from ignorance as a condition arise formations would be misleading, because it is not the conditioned relationship between A and B (here: ignorance and formations) that gets elaborated upon in the following lines, but it is only the term B (here: formations), that gets defined. Hence the preferable translation: Therein what are ‘formations’, arising from ignorance as a condition?
-
-
92 SN 12.51 explains: Bhikkhus, if a person immersed in ignorance generates a meritorious volitional formation, consciousness fares on to the meritorious; if he generates a demeritorious volitional formation, consciousness fares on to the demeritorious; if he generates an imperturbable volitional formation, consciousness fares on to the imperturbable.
-
-
93 While the Pāli term mayā literally means made of/constructed by, it wouldn’t be correct to take this passage to mean that giving, virtue, and meditation are the causes for wholesome volition. Rather, the wholeosme volition leads to and expresses itself through giving, virtue, and meditation. Or in the words of Dhp 2: Phenomena are preceded by the mind, surpassed by the mind, created by the mind. If one speaks or acts with a pure mind - happiness follows; just as one’s shadow that never leaves.
95Manosañcetanā citta-saṅkhāro is translated here as volition associated with the mind is the mental formation. Despite mano and citta having different shades of meaning in certain contexts, both were translated here as mind. Generally speaking mano refers more to the intellectual, whereas citta covers more the emotional/affective aspects of the mind. A detailed analysis of these terms can be found in Rune E. A. Johansson’s Citta, Mano, Viññāṇa — a Psychosemantic Investigation.
-
-
96 While Vibh 130 introduces a new definition for nāma as vedanā-kkhandho, saññā-kkhandho, saṅkhāra-kkhandho, this definition stands in tension with the discourses, where nāma is consistently defined as vedanā, saññā, cetanā, phassa, manasikāra (e.g. MN 9, SN 12.2). It is for this reason that the passage from Vibh 130 was replaced with the fivefold nāma as found throughout the suttas.
-
-
97 The term vāda in attavādupādāna does here not necessarily refer to a doctrine of self, but rather to a person’s sense of being someone; the sense of being or having a self. This is not exactly the same as personality view, which is destroyed already at the stage of stream-entry. The lingering sense of having a self may continue for a while, despite having already intellectually and/or experientially understood that there is no self to be found in relation to the five aggregates; just as conceit (māna) is overcome only by the path to Arahantship, despite having uprooted personality view already at the stage of stream-entry.
-
-
98 Here the Vibh. differs substantially from the analysis found in the suttas. It introduces a distinction between action becoming (kammabhava) and rebirth becoming (upapattibhava). Kammabhava is taken to refer to wholesome, unwholesome and imperturbable actions; upapattibhava is taken to refer to sense/form/formless-sphere becoming, percipient/non-percipient/neither-percipient-nor-non-percipient becoming, one/four/five-component becoming. But since AN 3.76 says that kamma (together with consciousness and craving) is a condition for bhava (if no kamma...then no becoming in the sense-sphere etc. would be discerned), it is not fit to say that kamma itself is a form of bhava (kammabhava). However, it would go too far for the purpose of this chanting book, to discuss further implications of the analysis found in Vibh. For the sake of simplicity and emphasis on the earliest strata of the Buddha’s teachings, we substituted the passage from Vibh. with the passage from SN 12.2, which defines becoming (bhava) simply as sense/form/formless-sphere becoming. Understood in this way, becoming (bhava) functions as an intermediary between clinging and birth, highlighting the gradual process of how rebirth in one of the three planes of existence takes place. This can even include an interim period between death and birth; thus it is called becoming, rather than instant birth straight after death.
-
-
99 While SN 12.2 does not contain a full elaboration on all types of dukkha, a similar analysis is found in DN 22.
-
-
100 While SN 12.2 does not contain an elaboration on the different types of misfortune (vyasana), it is found in DN 33, AN 4.192, and AN 5.130. Diṭṭhi here does not mean just any view, but right view. The loss of other views would not be particularly unfortunate from a Buddhist perspective, especially the loss of wrong view could be regarded as a great blessing. The right view that is lost in this example is not the right view of a noble disciple, but the right view of a worldling (puthujjana), whose right view is not unshakeable and who may or may not change his view later on throughout the course of the present life or subsequent births.
-
-
101 Anglicising of Pāli words is quite arbitrary. For masc. and neuter we use the stem, but for fem. we use the nominative, wherefore Gotami (voc.) becomes Gotamī.
-
-
102 In Girimānandasutta (AN 10.60) the Buddha instruced Ven. Ānanda: If, Ānanda, you visit the (severely sick) bhikkhu Girimānanda and speak to him about ten perceptions, it is possible that on hearing about them his affliction will immediately subside. Then the same seven perceptions as above are mentioned, with the addition of the following three: 8. the perception of non-delight in the entire world; 9. the perception of impermanence in all conditioned phenomena, and 10. mindfulness of breathing. Girimānandasutta concludes: Then, when the Venerable Ānanda had learned these ten perceptions from the Blessed One, he went to the Venerable Girimānanda and spoke to him about them. When the Venerable Girimānanda heard about these ten perceptions, his affliction immediately subsided.
-
-
103 WPN: By human strength/energy/effort; while purisa can also mean person, or human, in this context it probably refers to the feature of strength, which is typically associated with masculinity. A similar analogy occurs with the expression of a strong man (purisa) extending or contracting his arm (AN 7.61).
110 WPN: Change is the nature of conditioned things
-
-
111 In the original version, this line is followed by When they act upon intention, which is not found in the Pāli, and is potentially misleading, giving the implication that intention alone is not enough to count as kamma.
-
-
112 WPN: All beings are the owners of their action and inherit its results. Their future is born from such action, companion to such action, and its results will be their home. All actions with intention, be they skilful or harmful, of such acts they will be the heirs. For the sake of consistency with other chants within this chanting book, the original version was replaced with the one found in the Five Subjects for Frequent Reflection, and Ten Subjects for Frequent Reflection.
-
-
113 The compound sabbattatāya (sabba-t-tatāya) seems to be an extension of its predecessor sabbadhi (everywhere), and could thus even more suitably be translated as spreading to the entire (world); tata: extended; spread out. (pp. of tanoti).
115 WPN: For good or for ill, of that I will be the heir. For the sake of consistency with other passages which were translated differently, that translation has been chosen.
118 WPN: I am no longer living according to worldly aims and values
-
-
119 WPN: I should strive to abandon my former habits
-
-
120 WPN: For good or for ill, Of that I will be the heir For the sake of consistency with other passages which were translated differently, this translation has been chosen.
123 In the discourses, except for one occasion in the Khp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.
127The following passage is absent in the Thai edition of the Tipiṭaka: Bhikkhavoti; Bhadanteti te bhikkhū bhagavato paccassosuṁ. Bhagavā etad’avoca.
-
-
128 The entire original version of the English translation has been replaced.
-
-
129 The following passage is absent in the Thai edition of the Tipiṭaka: ‘Bhikkhus’ – ‘Venerable sir’, they replied. The Blessed One said this:
-
-
130Ariyasāvaka can be translated as noble disciple or disciple of the noble one (ariyassa+sāvaka=ariyasāvaka). I have opted for the first option here because the discourse addresses the group of five monks who all were Ariyas already at that time, but it needs to be kept in mind that the term ariyasāvaka does not always refer to individuals who have already attained one of the four paths or fruits. This can be seen from MN 27, where a person is referred to as ariyasāvaka without reference to any form of awakening-attainment. It is only at the end of the discourse that this ariyasāvaka attains awakening.
-
-
131 The word the teaching is not explicitly expressed in the Pāḷi, but was inserted for comprehension.
-
-
132Kataṁ karaṇīyaṁ, n’āparaṁ itthattāyā’ti literally means What has to be done is done. There is nothing else (to so) for the sake of such a (liberated) state. For a discussion of this passage see Bhikkhu Bodhi, Middle Length Discourses, Bhayabheravasutta, MN 4, footnote 76.
-
-
133 The entire original version of the English translation has been replaced.
144 The Invitation to the Devas is traditionally performed as a solo introduction by the thirdmost senior monk. However, any monk who has been invited by the Saṅghatthera can do so.
-
-
145 When chanted for laypeople, only the second line (Dhamma-ssavana kālo...) is recited, which is repeated three times.
147 WPN: Osathaṁ. Osatha is not a word found in Pāli dictionaries, but osadha (medicine) is. The spelling osatha is due to a faulty transliteration, influenced by Thai style of Pāli pronunciation, where d often becomes t. The Mahā-jaya-maṅgala-gāthā was originally composed in Sri Lanka. The Sri Lankan version indeed speaks of osadha, thus confirming above explanation for the spelling error.
149 Here and in all subsequent verses we find the word jitavā. The standard spelling would be jitvā (abs. of jināti; having conquered). In contrast jitavā is a transliteration based on Thai spelling and pronunciation of Pāli, which has a tendency to insert the letter a between two consonants such as -tvā, thus making it into -tavā. It is by spelling anomalies like this, that Pāli scholars can determine the place of origin and age of certain Pāli texts.
153 While the celestial bodies themselves are not regarded as living beings, this passage refers to the similarly named young devas (candimā/sūriyo devaputto) residing there. See also SN 2.9-10. Furthermore, the term rājā (leaders/kings) does not refer to guṅavantā (virtuous people), but to suriyo candima (sun and moon). A translation closer to the meaning of the Pāli would be: The sovereign Sun and Moon, and also virtuous people.
-
-
154 This probably refers to 1. worldly or human happiness; 2. celestial or heavenly happiness; 3. transcendent happiness or Nibbāna. Rhys Davids Pāli-English Dictionary - sukha: Two kinds, viz kāyika & cetasika; at Pts.i.188; several other pairs at AN.i.80; three (praise, wealth, heaven) Iti.67; another three (manussa°, dibba°, Nibbāna°) Dhp-a.iii.51; four (possessing, making good use of possessions, having no debts, living a blameless life) AN.ii.69
156 Even though a Paccekabuddha does not (or is not able to) teach the path to Nibbāna, he can nonetheless give guidance in good conduct and virtue; functioning as an inspirational role model.
-
-
157Darkness and delusion is not a literal translation for Māra.
-
-
158 The Thai tradition recites Ahaṁ bhante tisaraṇena saha pañca/aṭṭha sīlāni yācāmi three times which translates to I, venerable sir, request the Three Refuges and the Five/Eight Precepts before Namo tassa...
-
-
159 WPN: precept. The same applies to the next four lines.
163 WPN: entertainment, beautification, and adornment
-
-
164 WPN: These are the Eight Precepts; Virtue is the source of happiness, Virtue is the source of true wealth, Virtue is the source of peacefulness. Therefore let virtue be purified
-
-
\ No newline at end of file
diff --git a/html/OEBPS/Text/fire-sermon.xhtml b/html/OEBPS/Text/fire-sermon.xhtml
deleted file mode 100644
index 6ff26218..00000000
--- a/html/OEBPS/Text/fire-sermon.xhtml
+++ /dev/null
@@ -1,91 +0,0 @@
-
-
-
-
-
- The Fire Sermon
-
-
-
-
-
-
-
On one occasion133 the Blessed One was dwelling at Gayā ’ at Gayā’s Head ’ together with a thousand bhikkhus ’ There he addressed the bhikkhus:
-
-
“Bhikkhus all is burning!
-
-
And what bhikkhus is the all that is burning?
-
-
Bhikkhus the eye is burning ’ forms are burning ’ eye-consciousness is burning ’ eye-contact is burning ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from eye-contact as its condition ’ that too is burning
-
-
Burning with what?
-
-
Burning with the fire of lust ’ with the fire of hate ’ with the fire of delusion
-
-
I say it is burning with birth ’ ageing and death ’ with sorrows ’ with lamentations ’ with pains ’ with displeasures ’ with despairs
-
-
The ear is burning ’ sounds are burning ’ ear-consciousness is burning ’ ear-contact is burning ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from ear-contact as its condition ’ that too is burning
-
-
Burning with what?
-
-
Burning with the fire of lust ’ with the fire of hate ’ with the fire of delusion
-
-
I say it is burning with birth ’ ageing and death ’ with sorrows ’ with lamentations ’ with pains ’ with displeasures ’ with despairs
-
-
The nose is burning ’ odours are burning ’ nose-consciousness is burning ’ nose-contact is burning ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from nose-contact as its condition ’ that too is burning
-
-
Burning with what?
-
-
Burning with the fire of lust ’ with the fire of hate ’ with the fire of delusion ’ I say it is burning with birth ’ ageing and death ’ with sorrows ’ with lamentations ’ with pains ’ with displeasures ’ with despairs
-
-
The tongue is burning ’ flavours are burning ’ tongue-consciousness is burning ’ tongue-contact is burning ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from tongue-contact as its condition ’ that too is burning
-
-
Burning with what?
-
-
Burning with the fire of lust ’ with the fire of hate ’ with the fire of delusion ’ I say it is burning with birth ’ ageing and death ’ with sorrows ’ with lamentations ’ with pains ’ with displeasures ’ with despairs
-
-
The body is burning ’ tangibles are burning ’ body-consciousness is burning ’ body-contact is burning ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from body-contact as its condition ’ that too is burning
-
-
Burning with what?
-
-
Burning with the fire of lust ’ with the fire of hate ’ with the fire of delusion ’ I say it is burning with birth ’ ageing and death ’ with sorrows ’ with lamentations ’ with pains ’ with displeasures ’ with despairs
-
-
The mind is burning ’ mind-objects are burning ’ mind-consciousness is burning ’ mind-contact is burning ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from mind-contact as its condition ’ that too is burning
-
-
Burning with what?
-
-
Burning with the fire of lust ’ with the fire of hate ’ with the fire of delusion ’ I say it is burning with birth ’ ageing and death ’ with sorrows ’ with lamentations ’ with pains ’ with displeasures ’ with despairs
-
-
〈 Bhikkhus when a noble disciple 〉
-
-
Who has heard the teaching sees thus ’ he becomes disenchanted with the eye ’ becomes disenchanted with forms ’ becomes disenchanted with eye-consciousness ’ becomes disenchanted with eye-contact ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from eye-contact as its condition ’ with that too he becomes disenchanted
-
-
He becomes disenchanted with the ear ’ becomes disenchanted with sounds ’ becomes disenchanted with ear-consciousness ’ becomes disenchanted with ear-contact ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from ear-contact as its condition ’ with that too he becomes disenchanted
-
-
He becomes disenchanted with the nose ’ becomes disenchanted with odours ’ becomes disenchanted with nose-consciousness ’ becomes disenchanted with nose-contact ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from nose-contact as its condition ’ with that too he becomes disenchanted
-
-
He becomes disenchanted with the tongue ’ becomes disenchanted with flavours ’ becomes disenchanted with tongue-consciousness ’ becomes disenchanted with tongue-contact ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from tongue-contact as its condition ’ with that too he becomes disenchanted
-
-
He becomes disenchanted with the body ’ becomes disenchanted with tangibles ’ becomes disenchanted with body-consciousness ’ becomes disenchanted with body-contact ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from body-contact as its condition ’ with that too he becomes disenchanted
-
-
He becomes disenchanted with the mind ’ becomes disenchanted with mind-objects ’ becomes disenchanted with mind-consciousness ’ becomes disenchanted with mind-contact ’ and what is felt as pleasant or painful ’ or neither-painful-nor-pleasant ’ that arises from mind-contact as its condition ’ with that too he becomes disenchanted
-
-
When he is disenchanted passion fades away ’ With the fading of passion he is liberated ’ When liberated there is knowledge that he is liberated ’ He understands: Birth is exhausted ’ the holy life is fulfilled ’ what has to be done is done ’ there is nothing else to do for the sake of liberation
-
-
That is what the Blessed One said ’ The bhikkhus were glad and they approved of his words ’ Now during this utterance ’ the hearts of those thousand bhikkhus ’ were liberated from the taints through the cessation of clinging
The eye-base, the form base, the ear-base, the sound-base, the nose-base, the odour-base, the tongue-base, the flavour-base, the body-base, the tangible-base, the mind-base, the mind-object base.
The eye element, the form element, the eye-consciousness element; The ear element, the sound element, the ear-consciousness element; The nose element, the odour element, the nose-consciousness element; The tongue element, the flavour element, the tongue-consciousness element; The body element, the tangible element, the body-consciousness element; The mind element, the mind-object element, the mind-consciousness element.
The eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, faculty of feminity, faculty of masculinity, life faculty, pleasure faculty, pain faculty, happiness faculty, displeasure faculty, equanimity faculty, conviction faculty, energy faculty, mindfulness faculty, concentration faculty, wisdom faculty, the ‘I am knowing the unknown’ faculty, knowledge faculty, the faculty of one with complete knowledge.
-
-
-
[Vibh]
-
-
-
Cattāri ariya-saccāni:
-
-
Dukkhaṁ ariya-saccaṁ
-
-
Dukkha-samudayo ariya-saccaṁ
-
-
Dukkha-nirodho ariya-saccaṁ
-
-
Dukkha-nirodha-gāminī paṭipadā ariya-saccaṁ
-
-
The four noble truths:
-
-
The noble truth of dukkha;
-
-
The noble truth of the origin of dukkha;
-
-
The noble truth of the cessation of dukkha;
-
-
The noble truth of the way leading to the cessation of dukkha.
“A householder or householder’s son ’ or one born in some other clan hears the Dhamma. On hearing the Dhamma he acquires faith in the Tathāgata. Possessing that faith he considers thus: “Household life is crowded and dusty ’ life gone forth is wide open. It is not easy while living at home ’ to lead the holy life utterly perfect and pure ’ as a polished shell. Suppose I shave off my hair and beard ’ put on the ochre robe ’ and go forth from home to homelessness.’ On a later occasion ’ abandoning a small or large amount of wealth ’ abandoning a small or large circle of relatives ’ he shaves off his hair and beard ’ puts on the ochre robe ’ and goes forth from home to homelessness.”
-
-
-
[MN 27 / 38 / 51]
-
-
-
“Now is it possible Master Gotama ’ to describe a gradual training ’ gradual practice ’ and gradual progress in this Dhamma and Vinaya?”
-
-
“It is possible to describe a gradual training ’ gradual practice ’ and gradual progress in this Dhamma and Vinaya. When the Tathāgata obtains a person to be tamed ’ he first disciplines him thus: ’Come bhikkhu be virtuous ’ dwell restrained by the Pātimokkha ’ perfect in conduct and resort ’ and seeing danger in the slightest faults ’ train by undertaking the training rules.”
-
-
-
[MN 107]
-
-
-
“Having thus gone forth and possessing the bhikkhus’ training and way of life ’ abandoning the destruction of life ’ he abstains from destroying life ’ with rod and weapon laid aside ’ conscientious ’ merciful ’ he abides compassionate to all living beings. Abandoning the taking of what is not given ’ he abstains from taking what is not given ’ taking only what is given ’ expecting only what is given ’ by not stealing he abides in purity.”
-
-
“Abandoning the household life ’ he observes the holy life ’ living apart ’ abstaining from the vulgar practice of sexual intercourse.”
-
-
“Abandoning false speech ’ he abstains from false speech ’ he speaks truth ’ adheres to truth ’ is trustworthy and reliable ’ one who is no deceiver of the world. Abandoning malicious speech ’ he abstains from malicious speech ’ he does not repeat elsewhere what he has heard here ’ in order to divide those people69 from these ’ nor does he repeat here what he has heard elsewhere ’ in order to divide these people from those ’ thus he is one who reunites those who are divided ’ a promoter of friendships ’ who enjoys unity ’ rejoices in unity ’ delights in unity ’ a speaker of words that promote unity. Abandoning harsh speech ’ he abstains from harsh speech ’ he speaks words that are gentle ’ pleasing to the ear ’ and loveable ’ that go to the heart ’ are courteous ’ desired by many and agreeable to many. Abandoning idle chatter ’ he abstains from idle chatter ’ he speaks at the right time ’ speaks what is fact ’ speaks on what is good ’ speaks on the Dhamma and Vinaya ’ at the right time ’ he speaks words that are worth recording ’ reasonable ’ moderate ’ and beneficial.”
-
-
“He abstains from harming seeds and plants. He practices eating one meal a day ’ abstaining from eating at night and outside the proper time.70 He abstains from dancing ’ singing ’ music and seeing entertainments. He abstains from wearing garlands ’ smartening himself with scent ’ and embellishing himself with unguents. He abstains from high and luxurious sleeping places. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting men and women slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and pigs. He abstains from accepting elephants ’ cattle ’ horses and mares. He abstains from accepting fields and land.”
-
-
“He abstains from running errands and messages. He abstains from buying and selling. He abstains from false weights ’ false metals ’ and false measures. He abstains from accepting bribes ’ deceiving ’ defrauding ’ and trickery. He abstains from wounding ’ murdering ’ binding ’ robbery ’ plunder and violence.”
-
-
“He becomes content with robes to protect his body ’ and almsfood to maintain his stomach ’ and wherever he goes he sets out taking only these with him. Just as a bird ’ wherever it goes flies with its wings as its only burden ’ so too the bhikkhu becomes content with robes to protect his body ’ and almsfood to maintain his stomach ’ and wherever he goes he sets out taking only these with him. Possessing this aggregate of noble virtue ’ he experiences within himself a bliss that is blameless.”
-
-
-
[MN 51]
-
-
-
“Then the Tathāgata disciplines him further: “Come bhikkhu ’ guard the doors of your sense faculties. On seeing a form with the eye ’ do not grasp at its signs and features. Since if you were to leave the eye faculty unguarded ’ evil unwholesome states of longing and grief might invade you ’ practice the way of its restraint ’ guard the eye faculty ’ undertake the restraint of the eye faculty. On hearing a sound with the ear. On smelling an odour with the nose. On tasting a flavour with the tongue. On touching a tangible with the body. On cognizing a mind-object with the mind ’ do not grasp at its signs and features. Since if you were to leave the mind faculty unguarded ’ evil unwholesome states of longing and grief might invade you ’ practice the way of its restraint ’ guard the mind faculty ’ undertake the restraint of the mind faculty.”
-
-
“Come bhikkhu ’ be moderate in eating. Wisely reflecting I use almsfood ’ not for fun ’ not for pleasure ’ not for fattening ’ not for beautification ’ only for the maintenance and nourishment of this body ’ for keeping it healthy ’ for helping with the holy life ’ thinking thus: I will allay hunger without overeating ’ so that I may continue to live blamelessly and at ease.”
-
-
“Come bhikkhu ’ be devoted to wakefulness. During the day ’ while walking back and forth and sitting ’ purify your mind of obstructive states. In the first watch of the night ’ while walking back and forth and sitting ’ purify your mind of obstructive states. In the middle watch of the night ’ you should lie down on the right side ’ in the lion’s pose ’ with one foot overlapping the other ’ mindful and fully aware ’ after noting in your mind the time for rising. After rising in the third watch of the night ’ while walking back and forth and sitting ’ purify your mind of obstructive states.”
-
-
“Come bhikkhu ’ be possessed of mindfulness and full awareness. Act in full awareness when going forward and returning ’ act in full awareness when looking ahead and looking away ’ act in full awareness when flexing and extending your limbs ’ act in full awareness when wearing your robes ’ and carrying your outer robe and bowl ’ act in full awareness when eating ’ drinking ’ consuming food ’ and tasting ’ act in full awareness when defecating and urinating ’ act in full awareness when walking ’ standing ’ sitting ’ falling asleep ’ waking up71’ talking ’ and keeping silent.”
-
-
“Come bhikkhu ’ resort to a secluded resting place: a forest ’ the foot of a tree ’ a mountain ’ a ravine ’ a hillside cave ’ a charnel ground ’ a jungle thicket ’ an open space ’ a heap of straw.”
-
-
“After his meal on returning from almsround he sits down ’ having crossed his legs ’ sets his body erect ’ having established mindfulness in front of him. Abandoning longing72 for the world ’ he abides with a mind free from longing ’ he purifies his mind from longing. Abandoning ill will and hatred ’ he abides with a mind free from ill will ’ compassionate for the welfare of all living beings ’ he purifies his mind from ill will and hatred. Abandoning sloth and torpor ’ he abides free from sloth and torpor ’ percipient of light ’ mindful and fully aware ’ he purifies his mind from sloth and torpor. Abandoning restlessness and remorse ’ he abides unagitated ’ with a mind inwardly peaceful ’ he purifies his mind from restlessness and remorse. Abandoning doubt ’ he abides having gone beyond doubt ’ unperplexed about wholesome states ’ he purifies his mind from doubt.”
-
-
-
[MN 107]
-
-
-
“When these five hindrances are unabandoned in himself ’ he sees them respectively as a debt ’ a disease ’ a prison ’ slavery ’ and a road across a desert. But when these five hindrances have been abandoned in himself ’ he sees that as freedom from debt ’ freedom from disease ’ release from prison ’ freedom from slavery ’ and a land of safety. Considering thus he would be glad and full of joy.”
-
-
“Having abandoned these five hindrances ’ imperfections of the mind that weaken wisdom ’ he enters upon and abides in the first Jhāna ’ the second Jhāna ’ the third Jhāna ’ the fourth Jhāna.”
-
-
“When his concentrated mind is thus purified ’ bright ’ unblemished ’ rid of imperfection ’ malleable ’ wieldy ’ steady ’ and attained to imperturbability ’ he directs it to knowledge of the recollection of past lives ’ to knowledge of the passing away and reappearance of beings ’ and to knowledge of the destruction of the taints.”
-
-
“He understands as it actually is: This is suffering ’ This is the origin of suffering ’ This is the cessation of suffering ’ This is the way of practice ’ leading to the cessation of suffering ’ These are the taints ’ This is the origin of the taints ’ This is the cessation of the taints ’ This is the way of practice ’ leading to the cessation of the taints.”
-
-
“When he knows and sees thus ’ his mind is liberated from the taint of sensual desire ’ from the taint of being ’ and from the taint of ignorance. When liberated there is knowledge that he is liberated. He understands: “Birth is exhausted ’ the holy life is fulfilled ’ what has to be done is done ’ there is nothing else to do for the sake of liberation.”
-
-
-
[MN 39]
-
-
-
“This is my instruction to those bhikkhus who are in higher training ’ whose minds have not yet attained the goal ’ who abide aspiring to the supreme security from bondage”.
It is both a great honour and also a great responsibility to lead a group of fellow Dhamma practitioners through Dhamma recitations. These guidelines provide tips that can help facilitate a smooth and enjoyable experience for the group of participants, as well as for the chanting leader himself.
-
-
The following points should be considered:
-
-
-
Accurate Pāli Pronunciation
-
-
Sufficient Audibility and Volume
-
-
Determining a Suitable Tempo
-
-
Tempo Consistency
-
-
Determining a Suitable Pitch
-
-
Pitch Consistency
-
-
Continuity
-
-
-
-
-
- Accurate Pāli Pronunciation
-
-
-
Within the domain of Pāli pronunciation, the chanting leader shall pay special attention to long and short syllables, since this would otherwise result in a asynchronous recitation with those who accurately pronounce long and short syllables. To obtain good Pāli pronunciation, frequent chanting with those who have good pronunciation or listening and chanting along with audio recordings of well-pronounced Pāli recitations can go a long way. This helps to identify and even out idiosyncrasies that may have arisen. Of course, all other elements of accurate Pāli pronunciation too should be adhered to as much as possible (voiceless vs. voiced, aspirate vs. non-aspirate consonants etc.), but the difference between long and short syllables is the most important one in the present context.
-
-
-
-
- Sufficient Audibility and Volume
-
-
-
In order for others to be able to follow the chanting style of the chanting leader accurately, it is tantamount that he is clearly audible. The voice of the chanting leader should be louder than that of the loudest group member, so that others can follow the chanting leader’s lead with ease, rather than having to make an effort to find his voice. This is not to say that the chanting leader needs to blast everyone to such a degree that only his voice can be heard. This would defeat the purpose of group recitation. As often in Dhamma practice, a healthy balance between extremes needs to be found. However, when in doubt it is preferable if the chanting leader errs on the side of too loud, rather than too soft. Both newcomers as well as those who have memorized the chants, but are not yet fully proficient in their recollection of the chants, benefit greatly from a chanting leader whose voice has a decent volume and is clearly audible. While some individuals naturally have a voice that resonates strongly, or have trained their voice to that extent, those who are not so disposed may use a microphone for support. Using a microphone also allows the chanting leader to recite in a more relaxed manner, rather than having to constantly make sure that his voice carries to all corners of the room or hall. For chanting periods that take more than 20 minutes, there is a tendency for one’s voice to become softer and thus less penetrating compared to how it was at the beginning of the chanting session. Again, a microphone or increased effort can help to remedy this tendency.
-
-
-
-
- Determining a Suitable Tempo
-
-
-
Everyone has a preferred tempo at which one finds it pleasant to recite. It is helpful for the chanting leader to choose a tempo that allows him to maintain a clear pronunciation of Pāli terms. Even if one is able to chant accurately at high speed, it would be very difficult for newcomers and those who are not familiar with Pāli to follow along. Pāli is not our mother tongue, and fluent reading requires a lot of skill and practice. It is, therefore, important when chanting with others to choose a tempo that they can follow along comfortably without causing them to feel stressed by the end of the chant, as if having participated in a rap battle. Choosing a more meditative pace also allows the mind to process the Dhamma while reciting it; a task that is not easy for beginners. Slowing down aids in allowing for reflections and insights to arise during Dhamma recitation. At the same time, if the pace is too slow, some individuals may feel bored, or even fall asleep. Again, the right tempo usually lies somewhere between the extremes. Private recitation in one’s kuṭi or walking path, undertaken for the sake of maintaining chants in memory by rehearsing them from time to time, is usually done much faster than how one would recite with a group. This allows one to rehearse large amounts of texts in a short time, which is useful when wanting to maintain a large body of chants in one’s memory. In contrast, group recitation should follow a more moderate pace to fulfill the earlier mentioned objectives.
-
-
A regular chanting leader may ask for feedback from others regarding whether they find his chanting tempo comfortable to chant along with, or whether it is too fast or slow. The experience of newcomers should find special consideration.
-
-
-
-
- Tempo Consistency
-
-
-
Once a suitable tempo has been chosen to start one’s recitation, it may be challenging to maintain the chosen tempo throughout the particular chant, or even throughout the entire chanting session. For most individuals there is a natural tendency to speed up as time goes by. It is the chanting leader’s task to prevent that from happening, unless he finds out that the speed he has chosen at the beginning of the chant is too fast or slow for himself and/or others. The ideal time for tempo adjustments is between two chants, not during a chant. The introduction line, e.g. Handa mayaṁ..., or Evaṁ me sutaṁ, can be used as an indicator for how fast or slow the chanting leader wants to recite, whereas the rest of the group shall follow whatever tempo the chanting leader has chosen. If another group member, especially one with a strong and predominant voice has a tendency to change tempo midway, or lengthen/shorten/skip syllables due to inaccurate Pāli pronunciation, the chanting leader must not follow his lead. If this is a recurrent problem with a particular group member, it is worthwhile to talk to him privately and request that he please chant more softly so that other group members can more accurately and easily follow the chanting leader’s lead.
-
-
-
-
- Determining a Suitable Pitch
-
-
-
Much of what has been stated in preceeding sections on chanting tempo, applies equally to one’s chanting pitch. Everyone has his own preferred pitch, at which his voice sounds most natural and requires the least effort to produce sound. It is helpful for the chanting leader to choose a pitch that is not too far from his natural pitch; otherwise it can become very exhausting, especially when recitation continues for longer periods. However, a certain degree of adjustment may be necessary on the part of the chanting leader, if his natural pitch happens to be far outside the average person’s range. If it is very high or very low, and thus different from that of some — or most — of the chanting participants, it can be difficult for them to match. A regular chanting leader can learn by asking for feedback from others, as to whether they find his pitch comfortable to chant along with, or whether they find it too high or too low. If it turns out that many people point out they find his pitch to be very high or low, he may deliberately adjust his pitch, while still remaining within his own comfort zone. Listening to a reference note before starting to recite, may be helpful for the chanting leader to hit the right pitch every time. A musical ear too can help, but this is very difficult to train; some even claim it’s impossible to develop. Someone who aspires to polish his skills in this area should learn one or two tricks for how to find his own comfortable pitch every time he starts to lead a chant, or he can privately approach the Saṅghapariṇāyaka for some guidance.
-
-
-
-
- Pitch Consistency
-
-
-
Once a suitable pitch has been chosen to start one’s recitation, it can be a challenging task to maintain the chosen pitch throughout one chant, and even more so throughout the entire chanting session. For many individuals there is a natural tendency to gradually drag the pitch lower and lower as time goes by. It is the chanting leader’s task to prevent that from happening, unless he feels that the pitch he has chosen at the beginning of the chant is too high or low for himself and/or others. In this case, the ideal time for making pitch corrections, is between two chants. The introduction line, e.g. Handa mayaṁ..., sets the tone, whereby the rest of the group tunes in at whatever pitch the chanting leader has chosen. Once a certain pitch has been selected, one tries to maintain it throughout the chant. If another group member, especially one with a strong and predominant voice, has a tendency to change pitch midway, one should try not to follow his lead but keep chanting in the original pitch. If this is a recurrent problem with a particular group member, it is worthwhile to talk to him privately and request that he chant more softly, so that other group members can more accurately and easily follow the chanting leader’s lead.
-
-
-
-
- Continuity
-
-
-
Individuals who do not know how to recite a particular text due to moderate prior exposure, as well as those who have memorized a text poorly, rely heavily on the chanting leader. They benefit greatly from a chanting leader whose voice can be heard throughout the entire chant. Continuity can be difficult to maintain when there is a need to breathe at places other than those when there is a breath mark, or when having to cough. At such times a chanting leader can help the group by choosing his pauses skilfully. It is particularly at the beginning of sentences/lines that certain group members may get stuck due to a lapse of memory. It is here when the voice of the chanting leader can be very helpful to get them back on track. Likewise, at the end of long lines/sentences, the chanting leader’s voice is important. Some members of the group may have run out of breath midway, and may therefore skip the last few words and start chanting again only at the next line, whereupon one may notice that the overall volume has decreased towards the end of the sentence. Here too it is important that at least the chanting leader continues until the very end of the sentence. The importance of the chanting leader’s voice to be present at the beginning and end of the line/sentence, makes the middle of the sentence the ideal time for him to take a short breathing break if necessary. In the middle of sentences, the absence of his voice may barely be noticed, since the rest of the group keeps the chant going. The second-best choice for a short break is the end of the line. However, it is imperative that the chanting leader’s voice be clearly present at the beginning of the line. In this way he helps to keep the chant going without interruption, and those who recite by heart can trust and rely on the chanting leader’s voice for their support.
-
-
-
-
- Summary
-
-
-
The above points and principles are meant to function as a guideline for aspiring chanting leaders to make their own experience as smooth as possible, without having to be stressed or insecure about making mistakes. Moreover, the rest of the group benefits from well-trained chanting leaders, who give their fellow Saṅgha members a sense of ease and comfort while reciting the words of the Buddha, allowing them to reflect on the meaning along the way. After all, recitation of the Dhamma is one of the gateways to liberation (AN 5.209).
-
-
Thanks to all Saṅgha members who are willing to share this responsibility, by taking turns as chanting leaders.
-
-
\ No newline at end of file
diff --git a/html/OEBPS/Text/highest-blessings.xhtml b/html/OEBPS/Text/highest-blessings.xhtml
deleted file mode 100644
index 17f7e94f..00000000
--- a/html/OEBPS/Text/highest-blessings.xhtml
+++ /dev/null
@@ -1,143 +0,0 @@
-
-
-
-
-
- The Highest Blessings
-
-
-
-
-
-
-
Pāli is the official scriptural language of Theravāda Buddhism. It is closely related to Sanskrit, with no written script of its own. Written forms have emerged in the scripts of other languages (e.g. Devanāgarī, Sinhala, Burmese, Khmer, Thai, Roman). The Roman script used here is pronounced just as one would expect, with the following clarifications:
-
-
Vowels
-
-
-
-
-
- Short
-
-
-
-
-
-
-
- Long
-
-
-
-
-
- a as in magma
-
-
-
-
-
-
-
- ā as in father
-
-
-
-
-
- i as in ill
-
-
-
-
-
-
-
- ī as in liter
-
-
-
-
-
- u as in put
-
-
-
-
-
-
-
- ū as in hula hoop
-
-
-
-
-
-
-
-
-
-
-
- e as in bed
-
-
-
-
-
-
-
-
-
-
-
- o as in for
-
-
-
-
-
-
-
-
Long vowels are pronounced as above, but are held for twice the length of their short counterparts. By default e and o are long vowels, but they become short if followed by double consonants e.g. mettā, sotthi. In such a case they are pronounced short as in pet and soft respectively.
-
-
Contrary to English language, Pāli does not contain diphthongs i.e. a combination of two vowels in a single syllable, in which the sound begins as one vowel and moves towards another (as in coin, loud, and side). Pāli vowels therefore sound more similar to the vowels a, e, i, o, u of e.g. German language.
-
-
-
-
- Consonants
-
-
-
Pāli consonants are mostly pronounced as one would expect, but with a few additional rules: Two-lettered notations with h (e.g. kh, ch, ṭh, th, ḷh, ph) denote an aspirated, airy sound, and should be considered as one unit. They are distinct from the hard, crisp sound of a single consonant (e.g. k, c, ṭ, t, p). However, other combinations with h, e.g., mh, ñh, and vh, do count as two consonants (e.g jivhāor taṇhā). Examples: th as in Thomas (never pronounced as in the); ph as in palate (never pronounced as in photo). Double consonants are pronounced with a pause before releasing the consonant e.g. kk as in bookkeeper.
-
-
ḍ, ḍh, ḷ, ḷh, ṇ, ṭ, ṭh
-
-
These retroflex consonants have no English equivalents. They are formed by curling the tip of the tongue back against the palate.
-
-
-
-
- Miscellaneous
-
-
-
The semivowel v is pronounced as in we; ñ is pronounced as in canyon; the pure nasal ṁ and voiced nasal ṅ are pronounced as in sung.
-
-
As an aid to understanding, hyphens (-) have often been inserted in longer Pāli compounds, in order to indicate the separate words that make up the compound. This should not affect the pronunciation during recitation in any way. In order not to suggest unintended pauses in the flow of the recitation, punctuation marks (commas, periods, colons and semicolons) were removed for most chants. Line breaks within a sentence indicate that a short breathing pause is inserted, but indented line breaks indicate that recitation continues without a breathing pause.
-
-
Elsewhere, breath marks ( ’ ) have been inserted in order to indicate breathing pauses. When reciting as a group, each participant is encouraged to recite as accurately, audibly, and continuously according to one’s capabilities; ideally from the first chant to the last without interruption, gaps, or omissions. However, passages within brackets 〈 ... 〉 serve as an introduction, and are recited only by the leader. Except for Pāli protection and funeral chants, there is a breathing pause after 〈 ... 〉 , before the rest of the group joins in.
-
-
\ No newline at end of file
diff --git a/html/OEBPS/Text/preliminary-homage.xhtml b/html/OEBPS/Text/preliminary-homage.xhtml
deleted file mode 100644
index 482ea922..00000000
--- a/html/OEBPS/Text/preliminary-homage.xhtml
+++ /dev/null
@@ -1,35 +0,0 @@
-
-
-
-
-
- Preliminary Homage
-
-
-
-
-
-
-
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a certain deity of stunning beauty, having illuminated the entire Jeta’s Grove, approached the Blessed One, paid homage to him, stood to one side, and addressed the Blessed One in verse:
After finding the path to Nibbāna and some initial hesitation, the Buddha eventually decided to teach the Dhamma (MN 26). His first disciples were a group of five monks, and with the awakening of one of them, Ven. Kondañña, the wheel of Dhamma was set in motion (SN 56.11). While these first disciples were taught exclusively by the Buddha himself, soon afterwards more monks reached the final goal. Subsequently, the Buddha sent out the first sixty arahants to teach the Dhamma (SN 4.5, Vin I 20).
-
-
During that period of ancient India, religious texts were not commonly written down. Even for the purpose of ordinary education, most learning occurred through memorization. Writing was known but not used for religious texts which were considered too sacred to be put into writing; instead they were meant to live in the minds and hearts of those who saw their value, and made the effort to memorize them. In particular, the Brahmins were known for their proficiency in committing their corpus of sacred texts (Vedas) to memory and maintaining them with astonishing accuracy. Part of their skill can be attributed to the fact that memorization started from a young age. Likewise, also in Buddhist literature we can discover clear traces of standardization and mnemonic tools to ensure accuracy and to make memorization easier. In particular, the use of recurring stock phrases makes it easier to commit a large corpus of texts to memory (Anālayo, 2019). There is not much known about the specific teachings shared with their audience by the first arahants who went out to teach the Dhamma. But it is fair to assume that they took some teachings with them that were brief and easy to memorize. Let us also keep in mind that the Buddha’s disciples were not trained in memorization from childhood, but they came from all walks of life – young, old, educated, uneducated etc. Only when the Saṅgha had grown in size, monks who specialized in recitation travelled all across India and shared the Buddha’s teachings with those eager to hear them (Analayo, 2007).
-
-
A passage that illustrates the Buddha’s own appreciation of recitation stems from a conversation he had with a monk who had gone forth just recently. Without warning, the Buddha asked him to recite the Dhamma. The newly ordained monk recited the Aṭṭhakavagga of Sutta Nipāta (Ud 5.6). The Buddha was pleased and complimented the monk on his skills in remembering, keeping in mind, articulating, and enunciating the texts. This highlights the Buddha’s emphasis that recitation of the Dhamma was meant to be taken seriously by his ordained disciples.
-
-
- The Workings of Memory
-
-
-
Contrary to our intuition, memory doesn’t function like a scanner or copying machine that takes a snapshot of a text or event, and saves it for later. Instead, anecdotal memory works in a relational manner. The brain links new information that comes in through any of the six senses to concepts based on memories from the past. We understand new things in the light of and from the perspective of, things we already know. Likewise, we remember old things through the filters and biases of the present moment. It is so natural for us to draw inferences that we are often unaware that we are doing so (Eysenck, 1992/2005). This interplay between past and present gives our memory great potential due to its seemingly unlimited storage capacity (the Buddha recollected past lifetimes from memory, counting back many eons of world-dissolution and evolution). At the same time the interplay between past and future also makes memory inherently unreliable. The importance of memorization becomes clear. When texts are memorized literally, personal interpretation, biases, and coloring by past experiences and present circumstances have less opportunity to distort the information. Accuracy increases further if one checks the memorized text from time to time against its original, either by looking it up in a book, or by reciting it together with others. In this way, differences become apparent straight away.
-
-
- Benefits for Dhamma Practice
-
-
-
In the discourses the Buddha is often depicted taking up the topic of recitation when explaining to monks the proper way to learn the teachings, and to make these teachings the vessel within which their own wisdom can grow.
-
-
-
He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life—such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. This is the fifth cause and condition that leads to obtaining the wisdom fundamental to the spiritual life. (AN 8.2)
-
-
-
In our current age of easy access to Dhamma books and multimedia, it is tempting to conclude that it is now not necessary anymore to memorize large bodies of texts for the sake of transmission, and that we are blessed with being able to read any of the texts at any time, from the comfort of our kuṭis or living rooms. And blessed we are. Nonetheless, even today recitation has benefits that surpass a regular silent reading, or even reading out loud. As seen in the earlier quote from AN 8.2, the Buddha doesn’t only speak about reciting the texts verbally, but also about retaining them in mind and investigating them mentally. This is where the benefits of recitation differ considerably from a more casual reading, or even from chanting with the help of a chanting book. By means of committing a text to memory, it lives much deeper within our minds and hearts, and we can reflect on it whenever and wherever we choose. Dhamma that has been well-memorized, is always with us. The Buddha’s teachings become accessible in the very moment we need them, without having to resort to a book or an e-reader.
-
-
Since right view is the first of the eight path factors, it is of great importance for progress on the path to keep the Buddha’s teachings in mind so that they can shape our views and perspectives. By keeping them actively in memory one can recognize their relevance whenever a situation in life occurs when they naturally manifest, or when they are most necessary to intentionally recall. Recollecting the Dhamma can be a source of joy, leading to rapture, tranquility, and concentration (AN 5.26); factors that can lead to a pleasant abiding here and now. It can also help to abandon drowsiness (AN 7.61), as well as speed up recovery from illness (AN 46.16), or to achieve a stage of awakening even on the deathbed (AN 6.56). In fact, reciting the Dhamma is one of the occasions that can even bring about the attainment of final liberation (AN 5.26).
-
-
-
Though the bhikkhu Phagguṇa’s mind had not yet been liberated from the five lower fetters, when he heard that discourse on the Dhamma, his mind was liberated from them… There are, Ānanda, these six benefits of listening to the Dhamma at the proper time The Vinaya defines the wrong time for eating as from noon until dawnrise of the following day. and of examining the meaning at the proper time. What six?
-
-
...At the time of his death he does not get to see the Tathāgata or a disciple of the Tathāgata, but he ponders, examines, and mentally inspects the Dhamma as he has heard it and learned it. As he does so, his mind is liberated in the unsurpassed extinction of the acquisitions. This is the sixth benefit of examining the meaning at the proper time. (AN 6.56)
-
-
In whatever way the bhikkhu recites the Dhamma in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the third basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage. (AN 5.26)
-
-
-
- Benefits for Rebirth
-
-
-
The depth to which a mere reading of a text penetrates the mind is incomparable to the depth of penetration that can be reached by memorization. AN 4.191 depicts monks who have memorized the Dhamma, and are subsequently reborn in circumstances with little to no exposure to the Dhamma. The sutta explains that not only in the current lifetime, but also in lifetimes ahead, the Dhamma that was previously memorized will be accessible and has a chance of being re-cognized or recollected even in a future existence, e.g. as a deva. With the support of sufficient samādhi, not only can the Dhamma be recollected, but even one’s past lives:
-
-
-
Bhikkhus, ...there are things to be realized by memory… And what are the things to be realized by memory? One’s past abodes are to be realized by memory. (AN 4.189)
-
-
-
- Benefits for Communal Life
-
-
-
Besides being of benefit to one’s own Dhamma practice, and the benefits during future lifetimes, reciting the Dhamma can also have a beneficial impact on communal life. Accounts of the Buddhist councils (saṅgīti; lit. recitations) show that in all these important events of Buddhist history when the extended Saṅgha family came together, the DhammaVinaya was recited together, as a means to remain aligned with the teachings and to foster harmony. Another feature of monastic communities, is the fortnightly recitation of the Pātimokkha, the rules for monks and nuns, in which even solitary forest dwellers, including Arahants, were encouraged by the Buddha to participate, as they made their way to the nearest monastery in the vicinity (Mv.II.5.5). Recitation of texts together not only strengthens a common commitment to the DhammaVinaya, but in a more practical way, it also enables monastics to chant in sync and unison when reciting together with their spiritual companions. This not only increases clarity and understanding, but also makes for a more homogenous listening experience at a ceremony, e.g. a dāna or bereavement service conducted by monastics. Furthermore, the coming together frequently to recite the Buddha’s teachings creates a bond among Saṅgha members and leads to their growth. This would not be so if everyone recited the Dhamma on his own.
-
-
-
And what, bhikkhus, are the seven principles of non-decline? (1) As long as the bhikkhus assemble often and hold frequent assemblies, only growth is to be expected for them, not decline. (2) As long as the bhikkhus assemble in harmony, adjourn in harmony, and conduct the affairs of the Saṅgha in harmony, only growth is to be expected for them, not decline. (AN 7.23)
-
-
-
- Recitation Among Monastics
-
-
-
While it is not uncommon in our current time and age that teachers share the Dhamma without any reference to the Buddha or his teachings, in the Buddha’s time the teachings were passed on from teacher to disciple by means of recitation. The Vinaya texts explain that if the preceptor wants one to recite [C: memorize passages of Dhamma or Vinaya], one should recite. If he wants to interrogate one [C: on the meaning of the passages], one should answer his interrogation. (Cv.VIII.12.2-11)
-
-
BMC I mentions that the Vibhaṅga to Pācittiya 4 lists four ways in which a person might be trained to be a reciter of a text:
-
-
-
The teacher and student recite in unison, i.e. beginning together and ending together.
-
The teacher begins a line, the student joins in, and they end together.
-
The teacher recites the beginning syllable of a line together with the student, who then completes it alone.
-
The teacher recites one line, and the student recites the next line alone.
-
-
-
In order for a monk to be free from dependence (nissaya) on a teacher, he must be learned and intelligent, knowing both Pāṭimokkhas... and must have been ordained as a bhikkhu for at least five years (Mv.I.53.5-13).
-
-
The Commentary says that a learned bhikkhu must have memorized:
-
-
-
Both Pātimokkhas (for the bhikkhus and bhikkhunīs).
-
-
The Four Bhāṇavāras — a set of auspicious chants that are still regularly memorized in Sri Lanka as the Mahā-pirit poṭha.
-
-
A discourse that is helpful as a guide for sermon-giving.
-
-
Three kinds of anumodanā (rejoicing in the merit of others) chants: for meals; for auspicious merit-making ceremonies, such as blessing a house; and for non-auspicious ceremonies, i.e. any relating to a death.
-
-
-
Lastly, when monastics from other sects wanted to become monks in the Buddha’s dispensation, they typically had to undergo a four-month probation period. However, a probationer fails in his probation and is not to be accepted... if he does not have a keen desire for recitation (Mv.I.38.5-10).
-
-
Once again, we can see the immense emphasis that was placed on memorization and recitation, starting already during the Buddha’s own ministry, and continuing all the way to the 21st century, where we can still find monks who are able to memorize the entirety of the Tipiṭaka.
-
-
- What to Recite
-
-
-
While recitation and memorization of the Dhamma yields several benefits, and one may be committed to dedicate some amount of time to this worthwhile endeavor, one important task remains. Given the limited amount of texts one may be able to memorize and maintain in memory, the task is: the selection of texts for recitation and memorization, there being such a vast amount of teachings that the Buddha left behind. What is essential - what is secondary? Once again, we are in the fortunate situation that the Buddha himself gave guidance in what he regarded as the core teachings. In MN 104 the Buddha points to a set of 37 teachings, commonly known as the Wings of Awakening (bodhipakkhiyā dhammā). Included in these 37 Dhammas are the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the noble eightfold path. (DN 16). Other teachings that are commonly held in high esteem are the The Discourse on Setting in Motion the Wheel of Dhamma (Dhammacakkappavattana-sutta), The Gradual Training, and The Dhamma in Brief. All of these are teachings that can help the earnest practitioner to gain an overview of the Dhamma and one’s path to liberation. Practicing accordingly, further recollection and recitation of such teachings also helps to correctly assess one’s own progress on the path.
-
-
Besides these general teachings, the Buddha also went into great depth in explaining the most profound doctrines, some of which are related to the conceptual framework surrounding the practice, while others are directly related to formal meditation. Early sermons that stand out in this context are The Discourse on the Characteristic of Not-Self (Anatta-lakkhaṇa-sutta), The Fire Sermon (Āditta-pariyāya-sutta), the Buddha’s First and Final Words, Mindfulness of Breathing, and Dependent Origination. All of these are profound, deep teachings that highlight key aspects of the path to awakening. These are teachings that are good to memorize and recite again and again (AN 10.48), allowing their deep meaning to gradually seep into our hearts.
-
-
From these profound teachings we can take a step back to the practical, day-to-day perceptions that the Buddha specifically recommended to be frequently reflected upon. In this category we find The Five and The Ten Subjects for Frequent Reflection, also the reflections on The Four Requisites, and a separate reflection on The Repulsiveness of Food. Recollection of Impermanence, The Three Characteristics, and The Thirty-Two Parts are also frequently mentioned in the discourses. Perceptions that are closely related to the second path factor of the noble eightfold path, i.e. right thought (sammā saṇkappa), are the Metta Sutta and The Divine Abidings. Perceptions that arouse the four Brahmavihāras can seamlessly lead the practitioner towards the eighth path factor, sammā samādhi. At times when energy is lacking, however, chants that inspire, motivate, or arouse urgency, can be used to heat up and revitalize the practice. This is where Striving According to the Dhamma, The Burdens, Respect for the Dhamma, and the Miscellaneous Verses can come to the rescue.
-
-
Lastly, this recitation book also includes passages that illuminate how to establish good relations among fellow practitioners, such as the Principles of Cordiality, Principles of Non-Decline, and The Four Great References. Also included are chants that monks commonly perform as services to the laity, such as Anumodanā, Sharing of Merits, and Funeral Chants.
-
-
To summarize, memorization of the Dhamma and group recitation fulfill a variety of different purposes and benefits, ranging all the way from the mundane aspects such as the ability to recite in unison and the fostering of communal harmony, all the way to the attainment of final liberation.
-
-
- When to Recite
-
-
-
The chants within this book have been arranged thematically in such a way (see the Recitation Schedule), that they can be recited on a rotation basis over a period of 10 days. Each set/day can be recited in approximately 35 to 40 minutes, depending on the fluency and speed of the reciter or chanting leader.
Through the power of all the Buddhas, the power of all the Dhamma, the power of all the Saṅgha, the gem of the Buddha, the gem of the Dhamma, the gem of the Saṅgha, the power of the Triple Gem: the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor’s disciples: May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed. May there always be an increase of long life, wealth, glory, status, strength, beauty and happiness.
-
-
\ No newline at end of file
diff --git a/html/OEBPS/Text/titlepage.xhtml b/html/OEBPS/Text/titlepage.xhtml
deleted file mode 100644
index 9acb4a7b..00000000
--- a/html/OEBPS/Text/titlepage.xhtml
+++ /dev/null
@@ -1,27 +0,0 @@
-
-
-
-
-
- Title Page
-
-
-
-
-
-
-
- SBS
-
-
-
Monk Training Centre
-
-
-
-
Pāli-English Recitations
-
-
In whatever way a bhikkhu recites the Dhamma in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated.
-
-
(AN 5.26)
-
-
\ No newline at end of file
diff --git a/html/OEBPS/Text/true-false-refuges.xhtml b/html/OEBPS/Text/true-false-refuges.xhtml
deleted file mode 100644
index ded4dd40..00000000
--- a/html/OEBPS/Text/true-false-refuges.xhtml
+++ /dev/null
@@ -1,91 +0,0 @@
-
-
-
-
-
- Going to True and False Refuges
-
-
-
-
-
-
-
-
-
\ No newline at end of file
diff --git a/html/OEBPS/Text/wheel-of-dhamma-full.xhtml b/html/OEBPS/Text/wheel-of-dhamma-full.xhtml
deleted file mode 100644
index 0533d214..00000000
--- a/html/OEBPS/Text/wheel-of-dhamma-full.xhtml
+++ /dev/null
@@ -1,109 +0,0 @@
-
-
-
-
-
- The Discourse on Setting in Motion the Wheel of Dhamma
-
-
-
-
-
-
-
On one occasion the Blessed One was dwelling at Benares ’ in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus of the group of five thus:
-
-
Bhikkhus these two extremes should not be followed ’ by one who has gone forth into homelessness ’ What two? The pursuit of sensual happiness in sensual pleasures ’ which is low ’ vulgar ’ the way of worldlings ’ ignoble ’ unbeneficial ’ and the pursuit of self-mortification ’ which is painful ’ ignoble ’ unbeneficial
-
-
Without veering towards either of these extremes ’ the Tathāgata has awakened to the middle way ’ which gives rise to vision ’ which gives rise to knowledge ’ which leads to peace ’ to direct knowledge ’ to enlightenment ’ to Nibbāna
-
-
And what ’ bhikkhus ’ is the Middle Way awakened to by the Tathāgata ’ which gives rise to vision ’ which gives rise to knowledge ’ which leads to peace ’ to direct knowledge ’ to enlightenment ’ to Nibbāna
-
-
It is this Noble Eightfold Path:
-
-
That Is ’ Right View ’ Right Intention ’ Right Speech ’ Right Action ’ Right Livelihood ’ Right Effort ’ Right Mindfulness ’ Right Concentration
-
-
This ’ bhikkhus ’ is that middle way awakened to by the Tathāgata ’ which gives rise to vision ’ which gives rise to knowledge ’ which leads to peace ’ to direct knowledge ’ to enlightenment ’ to Nibbāna
-
-
Now this ’ bhikkhus ’ is the noble truth of suffering: birth is suffering ’ ageing is suffering ’ illness is suffering ’ death is suffering ’ union with what is displeasing is suffering ’ separation from what is pleasing is suffering ’ not to get what one wants is suffering ’ in brief ’ the five aggregates subject to clinging are suffering
-
-
Now this ’ bhikkhus ’ is the noble truth of the origin of suffering: it is this craving which leads to renewed existence ’ accompanied by delight and lust ’ seeking delight here and there ’ that is ’ craving for sensual pleasures ’ craving for existence ’ craving for extermination
-
-
Now this ’ bhikkhus ’ is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving ’ the giving up and relinquishing of it ’ freedom from it ’ nonreliance on it
-
-
Now this ’ bhikkhus ’ is the noble truth of the way leading to the cessation of suffering: It is this Noble Eightfold Path
-
-
That Is ’ Right View ’ Right Intention ’ Right Speech ’ Right Action ’ Right Livelihood ’ Right Effort ’ Right Mindfulness ’ Right Concentration
-
-
‘This is the noble truth of suffering’: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This noble truth of suffering is to be fully understood: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This noble truth of suffering has been fully understood: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This is the noble truth of the origin of suffering’: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This noble truth of the origin of suffering is to be abandoned: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This noble truth of the origin of suffering has been abandoned: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This is the noble truth of the cessation of suffering’: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This noble truth of the cessation of suffering is to be realized: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This noble truth of the cessation of suffering has been realized: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This is the noble truth of the way leading to the cessation of suffering’: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This noble truth of the way leading to the cessation of suffering is to be developed’: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
‘This noble truth of the way leading to the cessation of suffering has been developed’: thus ’ bhikkhus ’ in regard to things unheard before ’ there arose in me vision ’ knowledge ’ wisdom ’ true knowledge ’ and light
-
-
So long ’ bhikkhus ’ as my knowledge and vision of these Four Noble Truths as they really are in their three phases and twelve aspects was not thoroughly purified in this way ’ I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas ’ Māra ’ and Brahmā ’ in this generation with its ascetics and brahmins ’ its devas and humans
-
-
But when my knowledge and vision of these Four Noble Truths as they really are in their three phases and twelve aspects was thoroughly purified in this way ’ then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas ’ Māra ’ and Brahmā ’ in this generation with its ascetics and brahmins ’ its devas and humans
-
-
This is what the Blessed One said. Elated ’ the bhikkhus of the group of five delighted in the Blessed One’s statement
-
-
And while this discourse was being spoken ’ there arose in the Venerable Kondañña the dust-free ’ stainless vision of the Dhamma:
-
-
Whatever is subject to origination is all subject to cessation
-
-
And when the Wheel of the Dhamma had been set in motion by the Blessed One, the earth-dwelling devas raised a cry:
-
-
“At Benares in the Deer Park at Isipatana ’ this unsurpassed Wheel of the Dhamma has been set in motion by the Blessed One ’ which cannot be stopped by any ascetic or brahmin or deva or Māra or Brahmā or by anyone in the world”
-
-
Having heard the cry of the earth-dwelling devas ’ the devas of the realm of the Four Great Kings raised a cry...
-
-
Having heard the cry of the devas of the realm of the Four Great Kings ’ the Tāvatiṁsa devas raised a cry...
-
-
Having heard the cry of the Tāvatiṁsa devas ’ the Yāma devas raised a cry...
-
-
Having heard the cry of the Yāma devas ’ the Tusita devas raised a cry...
-
-
Having heard the cry of the Tusita devas ’ the Nimmānaratī devas raised a cry...
-
-
Having heard the cry of the Nimmānaratī devas ’ the Paranimmitavasavattī devas raised a cry...
-
-
Having heard the cry of the Paranimmitavasavattī devas ’ the devas of Brahmā’s company raised a cry:
-
-
“At Benares in the Deer Park at Isipatana ’ this unsurpassed Wheel of the Dhamma has been set in motion by the Blessed One ’ which cannot be stopped by any ascetic or brahmin or deva or Māra or Brahmā or by anyone in the world”
-
-
Thus at that moment ’ at that instant ’ at that second ’ the cry spread as far as the brahmā world ’ and this ten thousandfold world system shook ’ quaked ’ and trembled ’ and an immeasurable glorious radiance appeared in the world surpassing the divine majesty of the devas
-
-
Then the Blessed One uttered this inspired utterance:
-
-
Koṇḍañña has indeed understood! Koṇḍañña has indeed understood!
-
-
In this way the Venerable Koṇḍañña acquired the name Aññā Koṇḍañña—Koṇḍañña Who Has Understood
-
-
-
[SN 56.11]
-
-
-
\ No newline at end of file
diff --git a/html/OEBPS/Text/words-on-loving-kindness.xhtml b/html/OEBPS/Text/words-on-loving-kindness.xhtml
deleted file mode 100644
index b9a2ad71..00000000
--- a/html/OEBPS/Text/words-on-loving-kindness.xhtml
+++ /dev/null
@@ -1,115 +0,0 @@
-
-
-
-
-
- The Buddha’s Words on Loving-Kindness
-
-
-
-
-
-
-
-
-
\ No newline at end of file
diff --git a/html/OEBPS/content.opf b/html/OEBPS/content.opf
deleted file mode 100644
index 0c3e5250..00000000
--- a/html/OEBPS/content.opf
+++ /dev/null
@@ -1,214 +0,0 @@
-
-
-
- SBS Pāli-English Recitations
- SBS Monk Training Centre
- aut
- Sāsanārakkha Buddhist Sanctuary
- en
- urn:isbn:[ISBN here]
- application/epub+zip
- 2024-04-12T22:18:25Z
- urn:uuid:aab09be7-cf83-41a5-b56b-a39ed9620398
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
diff --git a/html/mimetype b/html/mimetype
deleted file mode 100644
index 57ef03f2..00000000
--- a/html/mimetype
+++ /dev/null
@@ -1 +0,0 @@
-application/epub+zip
\ No newline at end of file
diff --git a/main.tex b/main.tex
index 610fe0db..d47687ac 100644
--- a/main.tex
+++ b/main.tex
@@ -33,14 +33,14 @@
% Define graphics path for images
\graphicspath{
{./assets/illustrations/A5}
- {./assets/illustrations/A6}
+ {./assets/illustrations/9x13}
{./assets/illustrations/B5}
{./assets/graphics}
}
% Loads formatting for selected ddocument class
-\ifafiveversion \usepackage{A5} \fi
\ifninebythirteenversion \usepackage{9x13} \fi
+\ifafiveversion \usepackage{A5} \fi
\ifbfiveversion \usepackage{B5} \fi
diff --git a/recitations.tex.org b/recitations.tex.org
index 2873d80f..57bc8803 100644
--- a/recitations.tex.org
+++ b/recitations.tex.org
@@ -74,9 +74,9 @@
- [[#covertitle-5][Cover/Title]]
- [[#just-as-rivers-full-of-water][Just as Rivers Full of Water]]
- [[#yathā-vāri-vahā-pūrā][Yathā vāri-vahā pūrā]]
- - [[#ratanattayānubhāvādi-gāthā][Ratanattayānubhāv'ādi-gāthā]]
- - [[#bhojana-dānānumodanā][Bhojana-dān'ānumodanā]]
- - [[#culla-maṅgala-cakka-vāḷa][Culla-maṅgala-cakka-vāḷa]]
+ - [[#verses-starting-with-the-power-of-the-triple-gem][Verses Starting with the Power of the Triple Gem]]
+ - [[#rejoicing-in-the-giving-of-food][Rejoicing in the Giving of Food]]
+ - [[#short-blessings-of-the-entire-world][Short Blessings of the Entire World]]
- [[#aggappasāda-sutta-gāthā][Aggappasāda-sutta-gāthā]]
- [[#kāla-dāna-sutta-gāthā][Kāla-dāna-sutta-gāthā]]
- [[#so-attha-laddho][So attha-laddho]]
@@ -89,7 +89,7 @@
- [[#paying-homage-to-the-octad][Paying Homage to the Octad]]
- [[#discourse-on-blessings][Discourse on Blessings]]
- [[#discourse-on-jewels][Discourse on Jewels]]
- - [[#karaṇīya-metta-sutta][Karaṇīya-metta-sutta]]
+ - [[#discourse-on-the-loving-kindness-mboxtobedone][Discourse on the Loving-Kindness \mbox{to}~be~Done]]
- [[#protection-of-the-aggregates][Protection of the Aggregates]]
- [[#qualities-of-the-buddha-dhamma-and-sangha][Qualities of the Buddha, Dhamma, and Sangha]]
- [[#whatever-kind-of-jewel-in-the-world][Whatever Kind of Jewel in the World]]
@@ -258,36 +258,36 @@ Accompanying audio recordings can be found at:
{
-\setlength{\parskip}{10pt}
+ \setlength{\parskip}{10pt}
- \ifafiveversion {\centering\fontsize{16}{25}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
- \ifninebythirteenversion {\centering\fontsize{10}{18}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
- \ifbfiveversion {\centering\fontsize{18.5}{25}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
+ \ifafiveversion {\centering\fontsize{16}{25}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
+ \ifninebythirteenversion {\centering\fontsize{10}{18}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
+ \ifbfiveversion {\centering\fontsize{18.5}{25}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
The Saṅghas of Wat Pah Nanachat (WPN), Amaravati, and Abhayagiri for allowing the use of material from their respective chanting books, the late Ven. Dr. Saddhātissa and Mr. Maurice Walshe for their English translations, as well as Ven. Bhikkhu Bodhi for granting permission to use and slightly adapt his translations. Various Saṅgha members of SBS Monk Training Centre, who contributed in the compilation of an interesting selection of chants, as well as for providing countless suggestions to help improve the English translations.
\linkdest{endnote1-body}
Additional information on translations, as well as deviations\makeatletter\hyperlink{endnote1-appendix}\Hy@raisedlink{{\pagenote{%
- \hypertarget{endnote1-appendix}{\hyperlink{endnote1-body}{Due to the balanced and inspiring selection of chants, as well as for the sake of compatibility, WPN \textit{Buddhist Chanting} (2014) has served as the basis for this book. Over time, suggestions for the inclusion of additional chants, as well as occasional improvements of existing translations were incorporated. Such changes were meticulously marked down in the endnotes, so that someone familiar with the present book can straight away find the relevant differences, which can be useful when visiting a branch monastery of the Ajahn Chah lineage, in order to know in which places to revert to the original version.}}}}}\makeatother\thickspace
+ \hypertarget{endnote1-appendix}{\hyperlink{endnote1-body}{Due to the balanced and inspiring selection of chants, as well as for the sake of compatibility, WPN's \textit{Buddhist Chanting} (2014) has served as the basis for this book. Over time, suggestions for the inclusion of additional chants, as well as occasional improvements of existing translations were incorporated. Such changes were meticulously marked down in the endnotes, so that someone familiar with the present book can straight away find the relevant differences, which can be useful when visiting a branch monastery of the Ajahn Chah lineage, in order to know in which places to revert to the original version.}}}}}\makeatother\thickspace
from WPN \textit{Buddhist Chanting} (2014), have been annotated by Ven. Ariyadhammika in the endnotes.
-\ifninebythirteenversion \smallskip \else \medskip \fi
+ \ifninebythirteenversion \smallskip \else \medskip \fi
-{\centering
+ {\centering
To Āyasmā Aggacitta, the founding father of\\
Sāsanārakkha Buddhist Sanctuary.
- \ifninebythirteenversion \smallskip \else \medskip\fi
-
- \ifafiveversion \includegraphics[height=54mm]{sbs-logo-tuck-loon-brown.jpg} \fi
- \ifninebythirteenversion \includegraphics[height=22mm]{sbs-logo-tuck-loon-brown.jpg} \fi
- \ifbfiveversion \includegraphics[height=66mm]{sbs-logo-tuck-loon-brown.jpg} \fi
+ \ifninebythirteenversion \smallskip \else \medskip \fi
+ \begin{center}
+ \ifafiveversion \includegraphics[height=54mm]{sbs-logo-tuck-loon-brown.jpg} \fi
+ \ifninebythirteenversion \includegraphics[height=24mm]{sbs-logo-tuck-loon-brown.jpg}\fi
+ \ifbfiveversion \includegraphics[height=66mm]{sbs-logo-tuck-loon-brown.jpg}\fi
+ \end{center}
}
-
}
#+end_src
@@ -302,7 +302,6 @@ Accompanying audio recordings can be found at:
{\centering
{\pdfbookmark[2]{Set 1}{set1}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 1}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[buddhas-first-exclamation]{The Buddha's First Exclamation} \ifdigitalversion\else\pageref{buddhas-first-exclamation}\fi\\
\hyperref[wheel-of-dhamma-abridged]{Setting in Motion the Wheel of Dhamma} \ifdigitalversion\else\pageref{wheel-of-dhamma-abridged}\fi\\
@@ -319,10 +318,9 @@ Accompanying audio recordings can be found at:
\ifbfiveversion\vspace{1.0cm}\fi
{\pdfbookmark[2]{Set 2}{set2}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 2}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[characteristic-of-not-self]{The Discourse on the Characteristic of Not-Self} \ifdigitalversion\else\pageref{characteristic-of-not-self}\fi\\
- \hyperref[fire-sermon]{The Fire Sermon} \ifdigitalversion\else\pageref{fire-sermon}\fi\\
+ \hyperref[exposition-on-burning]{The Discourse on the Exposition on Burning} \ifdigitalversion\else\pageref{exposition-on-burning}\fi\\
\hyperref[gradual-training]{The Gradual Training} \ifdigitalversion\else\pageref{gradual-training}\fi\\
\hyperref[sharing-aspirations]{Sharing and Aspirations} \ifdigitalversion\else\pageref{sharing-aspirations}\fi\\
\hyperref[closing-homage]{Closing Homage (English)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
@@ -332,7 +330,7 @@ Accompanying audio recordings can be found at:
{\pdfbookmark[2]{Set 3}{set3}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 3}}}}\\
- \textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
+\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[noble-eightfold-path]{The Noble Eightfold Path} \ifdigitalversion\else\pageref{noble-eightfold-path}\fi\\
\hyperref[repulsiveness-of-food]{The Repulsiveness of Food} \ifdigitalversion\else\pageref{repulsiveness-of-food}\fi\\
\hyperref[requisites-for-awakening]{Requisites for Awakening} \ifdigitalversion\else\pageref{requisites-for-awakening}\fi\\
@@ -342,15 +340,13 @@ Accompanying audio recordings can be found at:
\hyperref[closing-homage]{Closing Homage (Pāli-English)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
}
- \ifafiveversion\vspace{1.0cm}\fi
+ \ifafiveversion\vspace{1.0cm}\fi
\ifninebythirteenversion\vspace{0.8cm}\fi
\ifbfiveversion\vspace{1.0cm}\fi
-
-
{\pdfbookmark[2]{Set 4}{set4}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 4}}}}\\
- \textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
+\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[dedication-of-offerings]{Homage to the Triple Gem} \ifdigitalversion\else\pageref{dedication-of-offerings}\fi\\
\hyperref[universal-well-being]{Universal Well-Being} \ifdigitalversion\else\pageref{universal-well-being}\fi\\
\hyperref[seven-factors-of-awakening]{The Seven Factors of Awakening} \ifdigitalversion\else\pageref{seven-factors-of-awakening}\fi\\
@@ -363,7 +359,6 @@ Accompanying audio recordings can be found at:
\clearpage
{\pdfbookmark[2]{Set 5}{set5}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 5}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[mindfulness-of-breathing]{Mindfulness of Breathing} \ifdigitalversion\else\pageref{mindfulness-of-breathing}\fi\\
\hyperref[highest-blessings]{The Highest Blessings} \ifdigitalversion\else\pageref{highest-blessings}\fi\\
@@ -376,14 +371,11 @@ Accompanying audio recordings can be found at:
\hyperref[closing-homage]{Closing Homage (Pāli-English)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
}
- \ifafiveversion\vspace{1.0cm}\fi
+ \ifafiveversion\vspace{1.0cm}\fi
\ifninebythirteenversion\vspace{0.8cm}\fi
\ifbfiveversion\vspace{1.0cm}\fi
-
-
{\pdfbookmark[2]{Set 6}{set6}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 6}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[anatta-lakkhana]{Anatta-lakkhaṇa Sutta} \ifdigitalversion\else\pageref{anatta-lakkhana}\fi\\
\hyperref[striving-according-to-dhamma]{Striving According to the Dhamma} \ifdigitalversion\else\pageref{striving-according-to-dhamma}\fi\\
@@ -396,7 +388,6 @@ Accompanying audio recordings can be found at:
\clearpage
{\pdfbookmark[2]{Set 7}{set7}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 7}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[dependent-origination]{Dependent Origination} \ifdigitalversion\else\pageref{dependent-origination}\fi\\
\hyperref[dhamma-in-brief]{The Dhamma in Brief} \ifdigitalversion\else\pageref{dhamma-in-brief}\fi\\
@@ -404,14 +395,11 @@ Accompanying audio recordings can be found at:
\hyperref[closing-homage]{Closing Homage (Pāli-English)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
}
- \ifafiveversion\vspace{1.0cm}\fi
+ \ifafiveversion\vspace{1.0cm}\fi
\ifninebythirteenversion\vspace{0.8cm}\fi
\ifbfiveversion\vspace{1.0cm}\fi
-
-
{\pdfbookmark[2]{Set 8}{set8}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 8}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[aditta-pariyaya]{Āditta-Pariyāya Sutta} \ifdigitalversion\else\pageref{aditta-pariyaya}\fi\\
\hyperref[burdens]{The Burdens} \ifdigitalversion\else\pageref{burdens}\fi\\
@@ -427,7 +415,6 @@ Accompanying audio recordings can be found at:
\clearpage
{\pdfbookmark[2]{Set 9}{set9}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 9}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[invitation-to-the-devas]{Protective Recitations (Pāli)} \ifdigitalversion\else\pageref{invitation-to-the-devas}\fi\\
\hyperref[sharing-merits-departed]{Sharing of Merits with the Departed (Pāli)} \ifdigitalversion\else\pageref{sharing-merits-departed}\fi\\
@@ -435,13 +422,12 @@ Accompanying audio recordings can be found at:
\hyperref[closing-homage]{Closing Homage (Pāli)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
}
- \ifafiveversion\vspace{1.0cm}\fi
+ \ifafiveversion\vspace{1.0cm}\fi
\ifninebythirteenversion\vspace{0.8cm}\fi
\ifbfiveversion\vspace{1.0cm}\fi
{\pdfbookmark[2]{Set 10}{set10}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 10}}}}\\
-
- \textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
+\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[passage-on-preliminary-paying-of-homage-funeral]{Funeral Recitations (Pāli)} \ifdigitalversion\else\pageref{passage-on-preliminary-paying-of-homage-funeral}\fi\\
\hyperref[recollection-of-impermanence]{Recollection of Impermanence} \ifdigitalversion\else\pageref{recollection-of-impermanence}\fi\\
\hyperref[yatha-vari-vaha-pura]{Thanksgiving Recitations (Pāli)} \ifdigitalversion\else\pageref{yatha-vari-vaha-pura}\fi\\
@@ -490,7 +476,7 @@ Since right view is the first of the eight path factors, it is of great importan
\end{quote}
\begin{quote}
- ``In whatever way the bhikkhu recites the Dhamma in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the third basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage''. (AN 5.26)
+ ``In whatever way the bhikkhu recites the Dhamma in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. \ifninebythirteenversion \mbox{For one}~with \else For one with \fi a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the third basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage''. (AN 5.26)
\end{quote}
\subsection*{Benefits for Rebirth}
@@ -532,6 +518,8 @@ BMC I mentions that the \textit{Vibhaṅga} to \textit{Pācittiya} 4 lists four
\else
\fi
+\ifninebythirteenversion\clearpage\fi
+
In order for a monk to be free from dependence (\textit{nissaya}) on a teacher, \textit{``he must be learned and intelligent, knowing both Pāṭimokkhas ... and must have been ordained as a bhikkhu for at least five years''. (Mv.I.53.5-13)}
The Commentary says that a learned bhikkhu must have memorized:
@@ -560,9 +548,9 @@ Once again, we can see the immense emphasis that was placed on memorization and
While recitation and memorization of the Dhamma yields several benefits, and one may be committed to dedicate some amount of time to this worthwhile endeavor, one important task remains. Given the limited amount of texts one may be able to memorize and maintain in memory, the task is to select the texts for recitation and memorization from the vast amount of teachings the Buddha left behind. What is essential? What is of secondary importance? Once again, we are in the fortunate situation that the Buddha himself gave guidance in what he regarded as the core teachings. In MN 104 the Buddha points to a set of 37 teachings, commonly known as the ``Wings of Awakening'' (\textit{bodhipakkhiyā dhammā}). Included in these 37 Dhammas are the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the noble eightfold path. (DN 16). Other teachings that are commonly held in high esteem are \hyperref[wheel-of-dhamma-full]{The Discourse on Setting in Motion the Wheel of Dhamma} (\hyperref[dhammacakkappavattana-full]{\textit{Dhammacakkappavattana Sutta}}), \hyperref[gradual-training]{The Gradual Training}, and \hyperref[dhamma-in-brief]{The Dhamma in Brief}. All of these are teachings that can help the earnest practitioner to gain an overview of the Dhamma and one's path to liberation. Practicing accordingly as well as further recollection and recitation of such teachings also helps to correctly assess one's own progress on the path.
-Besides these general teachings, the Buddha also went into great depth in explaining the most profound doctrines, some of which are related to the conceptual framework surrounding the practice, while others are directly related to formal meditation. Early sermons that stand out in this context are \hyperref[characteristic-of-not-self]{The Discourse on the Characteristics of Not-Self} (\hyperref[anatta-lakkhana]{\textit{Anatta-lakkhaṇa Sutta}}), \hyperref[fire-sermon]{The Fire Sermon} (\hyperref[aditta-pariyaya]{\textit{Āditta-Pariyāya Sutta}}), the Buddha's \hyperref[buddhas-first-exclamation]{First} and \hyperref[buddhas-final-instruction]{Final} Words, \hyperref[mindfulness-of-breathing]{Mindfulness of Breathing}, and \hyperref[dependent-origination]{Dependent Origination}. All of these are profound, deep teachings that highlight key aspects of the path to awakening. These are teachings that are good to memorize and recite again and again (AN 10.48), allowing their deep meaning to gradually seep into our hearts.
+Besides these general teachings, the Buddha also went into great depth in explaining the most profound doctrines, some of which are related to the conceptual framework surrounding the practice, while others are directly related to formal meditation. Early sermons that stand out in this context are \hyperref[characteristic-of-not-self]{The Discourse on the Characteristics of Not-Self} (\hyperref[anatta-lakkhana]{\textit{Anatta-lakkhaṇa Sutta}}), \hyperref[exposition-on-burning]{The Discourse on the Exposition on Burning} (\hyperref[aditta-pariyaya]{\textit{Āditta-Pariyāya Sutta}}), the Buddha's \hyperref[buddhas-first-exclamation]{First} and \hyperref[buddhas-final-instruction]{Final} Words, \hyperref[mindfulness-of-breathing]{Mindfulness of Breathing}, and \hyperref[dependent-origination]{Dependent Origination}. All of these are profound, deep teachings that highlight key aspects of the path to awakening. These are teachings that are good to memorize and recite again and again (AN 10.48), allowing their deep meaning to gradually seep into our hearts.
-From these profound teachings we can take a step back to the practical, day-to-day perceptions that the Buddha specifically recommended to be frequently reflected upon. In this category we find \hyperref[five-reflections]{The Five} and \hyperref[ten-reflections]{The Ten Subjects for Frequent Reflection}, also the reflections on \hyperref[four-requisites]{The Four Requisites}, and a separate reflection on \hyperref[repulsiveness-of-food]{The Repulsiveness of Food}. \hyperref[recollection-of-impermanence]{Recollection of Impermanence}, \hyperref[three-characteristics]{The Three Characteristics}, and \hyperref[32-parts]{The Thirty-Two Parts} are also frequently mentioned in the discourses. Perceptions that are closely related to the second path factor of the noble eightfold path, i.e. right thought (\textit{sammā saṇkappa}), are the \textit{Metta Sutta} and \hyperref[divine-abidings]{The Divine Abidings}. Perceptions that arouse the four \textit{Brahmavihāras} can seamlessly lead the practitioner towards the eighth path factor, \textit{sammā samādhi}. At times when energy is lacking, however, chants that inspire, motivate, or arouse urgency can be used to heat up and revitalize the practice. This is where Striving According to the Dhamma, The Burdens, Respect for the Dhamma, and the Miscellaneous Verses can come to the rescue.
+From these profound teachings we can take a step back to the practical, day-to-day perceptions that the Buddha specifically recommended to be frequently reflected upon. In this category we find \hyperref[five-reflections]{The Five} and \hyperref[ten-reflections]{The Ten Subjects for Frequent Reflection}, also the reflections on \hyperref[four-requisites]{The Four Requisites}, and a separate reflection on \hyperref[repulsiveness-of-food]{The Repulsiveness of Food}. \hyperref[recollection-of-impermanence]{Recollection of Impermanence}, \hyperref[three-characteristics]{The Three Characteristics}, and \hyperref[32-parts]{The Thirty-Two Parts} are also frequently mentioned in the discourses. Perceptions that are closely related to the second path factor of the noble eightfold path, i.e. right thought (\textit{sammā saṇkappa}), are the \textit{Metta Sutta} and \hyperref[divine-abidings]{The Divine Abidings}. Perceptions that arouse the four \textit{Brahmavihāras} can seamlessly lead the practitioner towards the eighth path factor, \textit{sammā samādhi}. \ifninebythirteenversion \mbox{At times}~when \else At times when \fi energy is lacking, however, chants that inspire, motivate, or arouse urgency can be used to heat up and revitalize the practice. This is where Striving According to the Dhamma, The Burdens, Respect for the Dhamma, and the Miscellaneous Verses can come to the rescue.
Lastly, this recitation book also includes passages that illuminate how to establish good relations among fellow practitioners, such as the \hyperref[principles-of-cordiality]{Principles of Cordiality}, \hyperref[principles-of-non-decline]{Principles of Non-Decline}, and \hyperref[four-great-references]{The Four Great References}. Also included are chants that monks commonly perform as services to the laity, such as Anumodanā, Sharing of Merits, and Funeral Chants.
@@ -618,13 +606,13 @@ Eysenck, M. W. et al. 1992/2005 \href{https://psycnet.apa.org/record/2015-09422-
\ifninebythirteenversion
-\vspace{-0.75em}
+\vspace{-0.6em}
\begin{tabular}{@{}llll@{}}
DN & Dīgha Nikāya \\
MN & Majjhima Nikāya \\
SN & Saṁyutta Nikāya \\
AN & Aṅguttara Nikāya \\
- Khp & Khuddakapāṭha \\
+ Kp & Khuddakapāṭha \\
Dhp & Dhammapada \\
Ud & Udāna \\
Snp & Sutta Nipāta \\
@@ -649,7 +637,7 @@ P.T.S. sources: Nikāya, volume \#, page \# (eg. D i 1)
MN & Majjhima Nikāya \\
SN & Saṁyutta Nikāya \\
AN & Aṅguttara Nikāya \\
- Khp & Khuddakapāṭha \\
+ Kp & Khuddakapāṭha \\
Dhp & Dhammapada \\
Ud & Udāna \\
Snp & Sutta Nipāta \\
@@ -670,7 +658,8 @@ P.T.S. sources: Nikāya, volume \#, page \# (eg. D i 1)
\medskip
Wisdom Publication sources: Nikāya and sutta \# (eg. DN 1)\\
-P.T.S. sources: Nikāya, volume \#, page \# (eg. D i 1)
+% TODO do we really need this? are there even any PTS versions?
+%% P.T.S. sources: Nikāya, volume \#, page \# (eg. D i 1)
\fi
@@ -708,13 +697,13 @@ P.T.S. sources: Nikāya, volume \#, page \# (eg. D i 1)
\section{Dedication of Offerings}
\label{dedication-of-offerings}
-\begin{pali-leader}
+\begin{leader-pali}
\anglebracketleft\ \hspace{-0.5mm}Yo so \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
+\end{leader-pali}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Bhagavā arahaṁ sammāsambuddho
-\end{pali-hangtogether}
+\end{pali-hang-together}
\linkdest{endnote2-body}
\begin{english-hang}
@@ -760,6 +749,8 @@ Pacchimā-janat'ānukampa-mānasā
Still had compassion for later generations
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Ime sakkāre duggata-paṇṇākāra-bhūte paṭiggaṇhātu
\begin{english}
@@ -779,7 +770,11 @@ Amhākaṁ dīgharattaṁ hitāya sukhāya
\anglebracketleft\ \hspace{-0.5mm}Arahaṁ \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Sammāsambuddho bhagavā
@@ -797,7 +792,11 @@ Buddhaṁ bhagavantaṁ abhivādemi\relax
\anglebracketleft\ \hspace{-0.5mm}Svākkhāto \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Bhagavatā dhammo
@@ -815,7 +814,11 @@ Dhammaṁ namassāmi\relax
\anglebracketleft\ \hspace{-0.5mm}Supaṭipanno \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Bhagavato sāvaka-saṅgho
@@ -845,15 +848,15 @@ Saṅghaṁ namāmi
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ buddhassa bhagavato pubbabhāga-namakāraṁ karomase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us pay preliminary homage to the Buddha \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Namo tassa bhagavato arahato sammāsambuddhassa \hfill{[3x]}
-\begin{english}
+\begin{english-hang}
Homage to the Blessed Worthy and Perfectly Enlightened One \hfill{\textnormal{\ifafiveversion\fontsize{12.5}{18}\fi\ifninebythirteenversion\fontsize{9}{13}\fi\selectfont [3x]}}
-\end{english}
+\end{english-hang}
\suttaRef{[DN 21]}
@@ -870,15 +873,15 @@ Namo tassa bhagavato arahato sammāsambuddhassa \hfill{[3x]}
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ buddh'ābhitthutiṁ karomase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us recite in praise of the Buddha \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Yo so tathāgato arahaṁ sammāsambuddho
-\begin{english}
+\begin{english-hang}
The Tathāgata is the Worthy One the Perfectly Enlightened One
-\end{english}
+\end{english-hang}
Vijjācaraṇa-sampanno
@@ -981,9 +984,9 @@ Yo imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ dhamm'ābhitthutiṁ karomase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us recite in praise of the Dhamma \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Yo so svākkhāto bhagavatā dhammo
@@ -1023,6 +1026,7 @@ Paccattaṁ veditabbo viññūhi
\suttaRef{[SN 12.41]}
+\ifninebythirteenversion\clearpage\fi
\begin{pali-hang}
Tam'ahaṁ dhammaṁ abhipūjayāmi tam'ahaṁ dhammaṁ sirasā namāmi
\end{pali-hang}
@@ -1047,9 +1051,9 @@ Paccattaṁ veditabbo viññūhi
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ saṅgh'ābhitthutiṁ karomase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us recite in praise of the Saṅgha \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Yo so supaṭipanno bhagavato sāvaka-saṅgho
@@ -1102,14 +1106,14 @@ Esa bhagavato sāvaka-saṅgho
Such ones are worthy of gifts
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Pāhuneyyo
\begin{english}
Worthy of hospitality
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Dakkhiṇeyyo
\begin{english}
@@ -1154,9 +1158,9 @@ Anuttaraṁ puñña-kkhettaṁ lokassa
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ ratanattaya-paṇāma-gāthāyo c'eva saṁvega-parikittana-pāṭhañ'ca bhaṇāmase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us recite our salutation to the Triple Gem and a passage to arouse urgency \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Buddho susuddho karuṇā-mah'aṇṇavo
@@ -1198,6 +1202,8 @@ Yo magga-pāk'āmata-bheda-bhinnako
\hypertarget{endnote9-appendix}{\hyperlink{endnote9-body}{WPN: ``Illuminating the path and its fruit, the Deathless''}}}}}\makeatother\fi
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Lok'uttaro yo ca tad'attha-dīpano
\linkdest{endnote10-body}
@@ -1254,6 +1260,8 @@ Puññaṁ mayā yaṁ mama sabb'upaddavā
Through the power of such good action
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Mā hontu ve tassa pabhāva-siddhiyā
\begin{english}
@@ -1312,6 +1320,8 @@ Maraṇam'pi dukkhaṁ
And death is dukkha
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Soka-parideva-dukkha-domanass'upāyāsā'pi dukkhā
\linkdest{endnote14-body}
@@ -1375,6 +1385,8 @@ Saññ'ūpādāna-kkhandho
Attachment to perception
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Saṅkhār'ūpādāna-kkhandho
\linkdest{endnote16-body}
@@ -1507,6 +1519,8 @@ Sabbe dhammā anattā'ti
\suttaRef{[MN 35]}
+\ifninebythirteenversion\clearpage\fi
+
Te mayaṁ otiṇṇ'āmha jātiyā jarā-maraṇena
\linkdest{endnote24-body}
@@ -1605,13 +1619,19 @@ Bhikkhūnaṁ sikkhā-sājīva-samāpannā
\section{Closing Homage}
\label{closing-homage}
-\vspace{5pt}
+\ifninebythirteenversion
+\vspace{-0.1cm}
+\fi
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Arahaṁ \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Sammāsambuddho bhagavā
@@ -1629,7 +1649,11 @@ Buddhaṁ bhagavantaṁ abhivādemi
\anglebracketleft\ \hspace{-0.5mm}Svākkhāto \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Bhagavatā dhammo
@@ -1647,7 +1671,11 @@ Dhammaṁ namassāmi
\anglebracketleft\ \hspace{-0.5mm}Supaṭipanno \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Bhagavato sāvaka-saṅgho
@@ -1683,7 +1711,6 @@ Saṅghaṁ namāmi
#+end_src
* Verses
-
** Cover/Title
#+begin_src latex :tangle ./tex/recitations/verses.tex
@@ -1790,6 +1817,8 @@ Saṅghaṁ namāmi
Recollecting the Buddha's teaching
\end{english-verses}
+\ifninebythirteenversion\vspace{-0.5em}\fi
+
\suttaRef{[SN 6.2]}
\ifninebythirteenversion\clearpage\fi
@@ -1804,9 +1833,9 @@ Saṅghaṁ namāmi
\linkdest{endnote29-body}
\linkdest{endnote30-body}
\begin{english-verses}
- What is true Dhamma and what's\ifdigitalversion\makeatletter\hyperlink{endnote29-appendix}\Hy@raisedlink{{\pagenote{%
+ What is true Dhamma and what's not\ifdigitalversion\makeatletter\hyperlink{endnote29-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote29-appendix}{\hyperlink{endnote29-body}{WPN: ``what not'': 'What not' is usually followed by what is similar. Furthermore, the meaning of \textit{adhamma} in this context describes not only the lack of \textit{Dhamma}, but the practice of wrong \textit{Dhamma}.}}}}}\makeatother\fi
- not\\
+\\
Will never have the same results\\
While wrong\ifdigitalversion\makeatletter\hyperlink{endnote30-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote30-appendix}{\hyperlink{endnote30-body}{WPN: ``lack of \textit{Dhamma}'' This translation is problematic, because a mere ``lack of \textit{Dhamma}'' does not lead to rebirth in hell; otherwise all non-Buddhists would be destined to hell. In reality, it is the view and practice of ``wrong \textit{Dhamma}'' that leads to hell, which is also substantiated by the Commentary, which defines ``\textit{adhamma}'' as the opposite (\textit{paṭipakkha}) of true \textit{Dhamma}.}}}}}\makeatother\fi
@@ -1860,11 +1889,24 @@ Saṅghaṁ namāmi
People overcome by fear
\end{english-verses}
+\ifninebythirteenversion
+
+\begin{pali-hang-verses}
+ N'etaṁ kho saraṇaṁ khemaṁ – N'etaṁ saraṇam'uttamaṁ\\
+\end{pali-hang-verses}
+\begin{pali-hang-together}
+ N'etaṁ saraṇam'āgamma – Sabba-dukkhā pamuccati
+\end{pali-hang-together}
+
+\else
+
\begin{verses}
N'etaṁ kho saraṇaṁ khemaṁ – N'etaṁ saraṇam'uttamaṁ\\
N'etaṁ saraṇam'āgamma – Sabba-dukkhā pamuccati
\end{verses}
+\fi
+
\linkdest{endnote32-body}
\begin{english-verses}
Such a refuge is not secure\\
@@ -1965,7 +2007,8 @@ Etaṁ buddhāna'sāsanaṁ
Khantī paramaṁ tapo tītikkhā
\begin{english}
- Patient endurance is the highest practice burning out defilements
+ Patient endurance is the highest austerity\ifdigitalversion\makeatletter\hyperlink{endnote164-appendix}\Hy@raisedlink{{\pagenote{%
+ \hypertarget{endnote164-appendix}{\hyperlink{endnote164-body}{WPN: ``Patient endurance is the highest practice burning out defilements''}}}}}\makeatother\fi
\end{english}
Nibbānaṁ paramaṁ vadanti buddhā
@@ -2087,6 +2130,8 @@ Etaṁ buddhāna'sāsanaṁ
This is the path to purity
\end{english-verses}
+\ifninebythirteenversion\vspace{-1em}\fi
+
\suttaRef{[Dhp 277-279]}
\ifninebythirteenversion\clearpage\fi
@@ -2105,11 +2150,23 @@ Etaṁ buddhāna'sāsanaṁ
Ever wandering on this shore
\end{english-verses}
+\ifninebythirteenversion
+\begin{pali-hang-verses}
+ Ye ca kho samma'd'akkhāte – Dhamme dhamm'ānuvattino\\
+\end{pali-hang-verses}
+\begin{pali-hang-together}
+ Te janā pāram'essanti – Maccu-dheyyaṁ suduttaraṁ\\
+\end{pali-hang-together}
+
+\else
+
\begin{verses}
Ye ca kho samma'd'akkhāte – Dhamme dhamm'ānuvattino\\
Te janā pāram'essanti – Maccu-dheyyaṁ suduttaraṁ\\
\end{verses}
+\fi
+
\begin{english-verses}
Wherever Dhamma is well-taught\\
Those who train in line with it\\
@@ -2117,12 +2174,28 @@ Etaṁ buddhāna'sāsanaṁ
The realm of death so hard to flee
\end{english-verses}
+\ifninebythirteenversion
+
+\begin{pali-hang-verses}
+ Kaṇhaṁ dhammaṁ vippahāya – Sukkaṁ bhāvetha paṇḍito\\
+\end{pali-hang-verses}
+\begin{pali-hang-together}
+ Okā anokam'āgamma – Viveke yattha dūramaṁ\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
+ Tatr'ābhiratim'iccheyya – Hitvā kāme akiñcano
+\end{pali-hang-together}
+
+\else
+
\begin{verses}
Kaṇhaṁ dhammaṁ vippahāya – Sukkaṁ bhāvetha paṇḍito\\
Okā anokam'āgamma – Viveke yattha dūramaṁ\\
Tatr'ābhiratim'iccheyya – Hitvā kāme akiñcano
\end{verses}
+\fi
+
\linkdest{endnote37-body}
\linkdest{endnote38-body}
\begin{english-verses}
@@ -2132,6 +2205,7 @@ Etaṁ buddhāna'sāsanaṁ
\hypertarget{endnote37-appendix}{\hyperlink{endnote37-body}{WPN: ``From the floods dry land they reach''}}}}}\makeatother\fi\\
Living withdrawn so hard to enjoy\ifdigitalversion\makeatletter\hyperlink{endnote38-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote38-appendix}{\hyperlink{endnote38-body}{WPN: ``Living withdrawn so hard to do''}}}}}\makeatother\fi\\
+ \ifninebythirteenversion\clearpage\fi
Such rare delight one should desire\\
Sense pleasures cast away\\
Not having anything
@@ -2151,15 +2225,27 @@ Etaṁ buddhāna'sāsanaṁ
\section{The Burdens}
\label{burdens}
+\ifninebythirteenversion
+
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ bhāra-sutta-gāthāyo bhaṇāmase \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\begin{pali-hang-verses}
+ Bhārā have pañca-kkhandhā – Bhāra-hāro ca puggalo\\
+\end{pali-hang-verses}
+\begin{pali-hang-together}
+ Bhār'ādānaṁ dukkhaṁ loke – Bhāra-nikkhepanaṁ sukhaṁ
+\end{pali-hang-together}
+
+\else
\begin{verses}
Bhārā have pañca-kkhandhā – Bhāra-hāro ca puggalo\\
Bhār'ādānaṁ dukkhaṁ loke – Bhāra-nikkhepanaṁ sukhaṁ
\end{verses}
+\fi
+
\linkdest{endnote39-body}
\begin{english-verses}
The five aggregates indeed are burdens\\
@@ -2278,6 +2364,7 @@ Etaṁ buddhāna'sāsanaṁ
\begin{verses}
Rājā ca aññe ca bahū manussā\\
Avītataṇhā maraṇaṁ upenti\\
+ \ifninebythirteenversion\clearpage\fi
Ūnā'va hutvāna jahanti dehaṁ\\
Kāmehi lokamhi na h'atthi titti
\end{verses}
@@ -2285,7 +2372,6 @@ Etaṁ buddhāna'sāsanaṁ
\begin{english-verses}
Not just the king but others too\\
Reach death not rid of craving\\
- \ifninebythirteenversion\clearpage\fi
They leave the body still wanting\\
For in this world sense pleasures never satisfy
\end{english-verses}
@@ -2318,6 +2404,8 @@ Etaṁ buddhāna'sāsanaṁ
Failing to reach the goal \breathmark\ from life to life
\end{english-verses}
+\ifninebythirteenversion\clearpage\fi
+
\begin{verses}
Kāmā hi citrā madhurā manoramā\\
Virūparūpena mathenti cittaṁ\\
@@ -2328,7 +2416,6 @@ Etaṁ buddhāna'sāsanaṁ
\begin{english-verses}
Sense pleasures are diverse \breathmark\ sweet \breathmark\ delightful\\
Appearing in disguise they disturb the mind\\
- \ifninebythirteenversion\clearpage\fi
Seeing danger in the cords of sense pleasure\\
Therefore I went forth O King
\end{english-verses}
@@ -2582,13 +2669,32 @@ Etaṁ buddhāna'sāsanaṁ
Dhamma-dīpā dhamma-saraṇā anañña-saraṇā
\end{verses}
+\ifninebythirteenversion
+
\begin{english-verses}
Bhikkhus dwell with yourselves as an island\\
+\begin{english-hang-together-verses}
With yourselves as a refuge \breathmark\ with no other refuge\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
With the Dhamma as an island \breathmark\ with the Dhamma as a refuge\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
With no other refuge
+\end{english-hang-together-verses}
\end{english-verses}
+\else
+
+\begin{english-verses}
+ Bhikkhus dwell with yourselves as an island\\
+ With yourselves as a refuge \breathmark\ with no other refuge\\
+ With the Dhamma as an island \breathmark\ with the Dhamma as a refuge\\
+ With no other refuge
+\end{english-verses}
+
+\fi
+
\suttaRef{[SN 22.43]}
\begin{verses}
@@ -2777,6 +2883,8 @@ Etaṁ buddhāna'sāsanaṁ
These are empty huts
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
\begin{verses}
Jhāyatha bhikkhave mā pamādattha
\end{verses}
@@ -3379,15 +3487,6 @@ Maraṇam'pi dukkhaṁ
And death is dukkha
\end{english}
-%% Soka-parideva-dukkha-domanass'upāyāsā'pi dukkhā
-
-%% \linkdest{endnote53-body}
-%% \begin{english}
-%% Sorrow lamentation pain displeasure\ifdigitalversion\makeatletter\hyperlink{endnote53-appendix}\Hy@raisedlink{{\pagenote{%
-%% \hypertarget{endnote53-appendix}{\hyperlink{endnote53-body}{WPN: ``grief''}}}}}\makeatother \thinspace\fi
-%% and despair are dukkha
-%% \end{english}
-
Appiyehi sampayogo dukkho
\begin{english}
@@ -3414,7 +3513,9 @@ Saṅkhittena pañc'upādāna-kkhandhā dukkhā
\hypertarget{endnote54-appendix}{\hyperlink{endnote54-body}{WPN: ``In brief the five focuses of identity are \textit{dukkha}''}}}}}\makeatother\fi
\end{english}
+\begin{pali-hang}
Idaṁ kho pana bhikkhave dukkha-samudayo ariya-saccaṁ
+\end{pali-hang}
\begin{english}
This bhikkhus is the Noble Truth of the origin of dukkha
@@ -3628,14 +3729,18 @@ Vijjā udapādi\\
``This is the Noble Truth of the origin of dukkha''
\end{english-verses}
+\begin{pali-hang}
Taṁ kho pan'idaṁ dukkha-samudayo ariya-saccaṁ pahātabban'ti
+\end{pali-hang}
\begin{english}
This origin of dukkha\\
Should be abandoned
\end{english}
+\begin{pali-hang}
Taṁ kho pan'idaṁ dukkha-samudayo ariya-saccaṁ pahīnan'ti
+\end{pali-hang}
\ifbfiveversion\clearpage\fi
@@ -3649,6 +3754,7 @@ Pubbe ananussutesu dhammesu\\
Cakkhuṁ udapādi\\
Ñāṇaṁ udapādi\\
Paññā udapādi\\
+\ifninebythirteenversion\clearpage\fi
Vijjā udapādi\\
Āloko udapādi
@@ -3678,27 +3784,27 @@ Taṁ kho pan'idaṁ dukkha-nirodho ariya-saccaṁ sacchi-kātabban'ti
Has been experienced directly
\end{english}
-\begin{pali-hang-firstline}
+\begin{pali-hang-first-line}
Idaṁ dukkha-nirodha-gāminī-paṭipadā ariya-saccan'ti me bhikkhave
-\end{pali-hang-firstline}
-\begin{pali-hangtogether}
+\end{pali-hang-first-line}
+\begin{pali-hang-together}
Pubbe ananussutesu dhammesu
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Cakkhuṁ udapādi
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ñāṇaṁ udapādi
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Paññā udapādi
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vijjā udapādi
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Āloko udapādi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Bhikkhus in regard to things unheard of before\\
@@ -3730,13 +3836,15 @@ Taṁ kho pan'idaṁ dukkha-nirodho ariya-saccaṁ sacchi-kātabban'ti
\end{english}
Yāva-kīvañ'ca me bhikkhave imesu catūsu ariya-saccesu
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Evan'ti-parivaṭṭaṁ dvādas'ākāraṁ yathā-bhūtaṁ ñāṇa-dassanaṁ na suvisuddhaṁ ahosi
-\end{pali-hangtogether}
+\end{pali-hang-together}
+
+\ifninebythirteenversion\clearpage\fi
\linkdest{endnote158-body}
\begin{english-verses}
- Bhikkhus as long as\ifdigitalversion\makeatletter\hyperlink{endnote158-appendix}\Hy@raisedlink{{\pagenote{%
+ Bhikkhus as long as \ifdigitalversion\makeatletter\hyperlink{endnote158-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote158-appendix}{\hyperlink{endnote158-body}{WPN: ``As long \textit{bhikkhus} as''}}}}}\makeatother \thinspace\fi my knowledge and understanding\\
As it actually is\\
Of these Four Noble Truths\\
@@ -3766,13 +3874,13 @@ paccaññāsiṁ
\end{english-verses}
Yato ca kho me bhikkhave imesu catūsu ariya-saccesu
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Evan'ti-parivaṭṭaṁ dvādas'ākāraṁ yathā-bhūtaṁ ñāṇa-dassanaṁ suvisuddhaṁ ahosi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\linkdest{endnote159-body}
\begin{english-verses}
- But bhikkhus when\ifdigitalversion\makeatletter\hyperlink{endnote159-appendix}\Hy@raisedlink{{\pagenote{%
+ But bhikkhus when \ifdigitalversion\makeatletter\hyperlink{endnote159-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote159-appendix}{\hyperlink{endnote159-body}{WPN: ``But when \textit{bhikkhus}''}}}}}\makeatother \thinspace\fi my knowledge and understanding\\
As it actually is\\
Of these Four Noble Truths\\
@@ -3780,9 +3888,15 @@ Yato ca kho me bhikkhave imesu catūsu ariya-saccesu
Was indeed entirely pure
\end{english-verses}
+\begin{pali-hang}
Ath'āhaṁ bhikkhave sadevake loke samārake sabrahmake\\
+\end{pali-hang}
+\begin{pali-hang-together}
Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ
+\end{pali-hang-together}
\begin{english-verses}
Then indeed did I claim bhikkhus\\
@@ -3819,6 +3933,8 @@ N'atthi-dāni punabbhavo'ti
There won't be any further becoming
\end{english}
+\ifninebythirteenversion\vspace{-1em}\fi
+
\suttaRef{[SN 56.11]}
\ifdigitalversion\bottomNav{true-false-refuges}\fi
@@ -4027,9 +4143,9 @@ Ye kho te bhikkhū sekkhā apatta-mānasā anuttaraṁ yoga-kkhemaṁ patthayam
Bhikkhave ye te mayā dhammā abhiññā desitā
-\begin{english}
+\begin{english-hang}
Bhikkhus those things I have taught you from my direct knowledge
-\end{english}
+\end{english-hang}
Te vo sādhukaṁ uggahetvā
@@ -4043,7 +4159,9 @@ Te vo sādhukaṁ uggahetvā
Should be practiced developed and made much of
\end{english}
+\begin{pali-hang}
Yatha'y'idaṁ brahmacariyaṁ addhaniyaṁ assa cira-ṭṭhitikaṁ
+\end{pali-hang}
\begin{english}
So that this holy life may last for a long time
@@ -4073,8 +4191,6 @@ Katame ca te bhikkhave dhammā mayā abhiññā desitā
And what bhikkhus are those things I have taught you from my direct knowledge?
\end{english-hang}
-\ifninebythirteenversion\clearpage\fi
-
Seyyath'īdaṁ
\begin{english}
@@ -4141,7 +4257,7 @@ Ariyo aṭṭh'aṅgiko maggo
\label{seven-factors-of-awakening}
\begin{leader}
- \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ satta-sambojjh'aṅga-pāṭhaṁ bhaṇāmase \hspace{-0.5mm}\anglebracketright\
+ \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ satta-sambojjh'aṅga-pāṭhaṁ \mbox{bhaṇāmase}~\hspace{-0.5mm}\anglebracketright\
\end{leader}
Satt'ime bhikkhave bojjh'aṅgā bhāvitā bahulī-katā
@@ -4158,9 +4274,9 @@ Ariyā niyyānikā
Nīyanti takkarassa sammā dukkha-kkhayāya
-\begin{english}
+\begin{english-hang}
Acting them out \breathmark\ leads to the complete destruction of suffering
-\end{english}
+\end{english-hang}
\suttaRef{[SN 46.19]}
@@ -4182,6 +4298,8 @@ Samādhi-sampannā
Accomplished in concentration
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Ñāṇa-sampannā
\begin{english}
@@ -4238,6 +4356,8 @@ Anupabbajjam'p'āhaṁ
Even going forth after them is helpful
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Taṁ kissa hetu
\begin{english}
@@ -4256,8 +4376,6 @@ Dvayena vūpakāsena vūpakaṭṭho viharati
One dwells withdrawn by way of two kinds of withdrawal
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Kāya-vūpakāsena ca citta-vūpakāsena ca
\begin{english}
@@ -4297,6 +4415,8 @@ Pavicarati parivīmaṁsam'āpajjati
Examines it \breathmark\ makes an investigation of it
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Tassa taṁ dhammaṁ paññāya pavicinato
\begin{english}
@@ -4322,8 +4442,6 @@ Pavicarato parivīmaṁsam'āpajjato
Spiritual rapture arises
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Pīti-manassa kāyo'pi passambhati
\begin{english}
@@ -4610,11 +4728,21 @@ Katamo ca bhikkhave sammā-vāyāmo
\end{english}
Idha bhikkhave bhikkhu\\
+\begin{pali-hang-together}
Anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Chandaṁ janeti\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vāyamati\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vīriyaṁ ārabhati\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Cittaṁ paggaṇhāti padahati
+\end{pali-hang-together}
\begin{english-verses}
Here bhikkhus a bhikkhu awakens zeal\\
@@ -4625,34 +4753,41 @@ Cittaṁ paggaṇhāti padahati
And strives
\end{english-verses}
+\begin{pali-hang}
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya\\
+\end{pali-hang}
+\begin{pali-hang-together}
Chandaṁ janeti\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vāyamati\\
+\end{pali-hang-together}
\ifbfiveversion\clearpage\fi
+\begin{pali-hang-together}
Vīriyaṁ ārabhati\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Cittaṁ paggaṇhāti padahati
+\end{pali-hang-together}
+
-%% \ifbfiveversion
-%% \begin{english-verses}
-%% \begin{english-hang-firstline}
-%% He awakens zeal for the abandoning of arisen evil unwholesome states\\
-%% \end{english-hang-firstline}
-%% He puts forth effort\\
-%% Arouses energy\\
-%% \ifbfiveversion\clearpage\fi
-%% Exerts his mind\\
-%% And strives
-%% \end{english-verses}
-%% \else
\begin{english-verses}
+\begin{english-hang-first-line}
He awakens zeal for the abandoning of arisen evil unwholesome states\\
+\end{english-hang-first-line}
+\begin{english-hang-together-verses}
He puts forth effort\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
Arouses energy\\
- %% \ifbfiveversion\clearpage\fi
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
Exerts his mind\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
And strives
+\end{english-hang-together-verses}
\end{english-verses}
-%% \fi
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya\\
Chandaṁ janeti\\
@@ -4661,11 +4796,21 @@ Vīriyaṁ ārabhati\\
Cittaṁ paggaṇhāti padahati
\begin{english-verses}
+\begin{english-hang-first-line}
He awakens zeal for the arising of unarisen wholesome states\\
+\end{english-hang-first-line}
+\begin{english-hang-together-verses}
He puts forth effort\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
Arouses energy\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
Exerts his mind\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
And strives
+\end{english-hang-together-verses}
\end{english-verses}
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā\\
@@ -4780,6 +4925,8 @@ Dhammesu dhamm'ānupassī viharati
Vineyya loke abhijjhā-domanassaṁ
+\ifninebythirteenversion\clearpage\fi
+
\begin{english}
Having put away\\
Longing and grief for the world
@@ -4834,11 +4981,13 @@ Vitakka-vicārānaṁ vūpasamā
With the stilling of thought and examination
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Ajjhattaṁ sampasādanaṁ\\
Cetaso ekodibhāvaṁ
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Avitakkaṁ avicāraṁ samādhi-jaṁ pīti-sukhaṁ dutiyaṁ jhānaṁ upasampajja viharati
-\end{pali-hangtogether}
+\end{pali-hang-together}
\linkdest{endnote154-body}
\begin{english-verses}
@@ -4877,11 +5026,11 @@ Sukhañ'ca kāyena paṭisaṁvedeti
Yaṁ taṁ ariyā ācikkhanti
\linkdest{endnote66-body}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
`Upekkhako satimā sukha-vihārī'ti\ifdigitalversion\makeatletter\hyperlink{endnote66-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote66-appendix}{\hyperlink{endnote66-body}{WPN: ``\textit{viharatī'ti}''}}}}}\makeatother \thinspace\fi
tatiyaṁ jhānaṁ upasampajja viharati
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
He enters upon and abides \breathmark\ in the third Jhāna\\
@@ -4902,7 +5051,9 @@ Dukkhassa ca pahānā
And the abandoning of pain
\end{english}
-Pubb'eva somanassa domanassānaṁ atthaṅ'gamā
+Pubb'eva somanassa-domanassānaṁ atthaṅ'gamā
+
+
\linkdest{endnote67-body}
\begin{english}
@@ -4954,9 +5105,9 @@ Ayam'eva ariyo aṭṭh'aṅgiko maggo
Ānāpānassati bhikkhave bhāvitā bahulī-katā
-\begin{english}
+\begin{english-hang}
Bhikkhus when mindfulness of breathing is developed and cultivated
-\end{english}
+\end{english-hang}
Maha-pphalā hoti mah'ānisaṁsā
@@ -4990,9 +5141,9 @@ Satta-bojjh'aṅge paripūrenti
Satta-bojjh'aṅgā bhāvitā bahulī-katā
-\begin{english}
+\begin{english-hang}
When the Seven Factors of Awakening are developed and cultivated
-\end{english}
+\end{english-hang}
Vijjā-vimuttiṁ paripūrenti
@@ -5000,7 +5151,9 @@ Vijjā-vimuttiṁ paripūrenti
They fulfill true knowledge and deliverance
\end{english}
+\begin{pali-hang}
Kathaṁ bhāvitā ca bhikkhave ānāpānassati kathaṁ bahulī-katā
+\end{pali-hang}
\begin{english-hang}
And how bhikkhus is mindfulness of breathing developed and cultivated
@@ -5044,6 +5197,8 @@ Nisīdati pallaṅkaṁ ābhujitvā
Ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā
+\ifninebythirteenversion\clearpage\fi
+
\begin{english}
Sets his body erect\\
Having established mindfulness in front of him
@@ -5232,8 +5387,6 @@ Vimocayaṁ cittaṁ passasissāmī'ti sikkhati
Anicc'ānupassī assasissāmī'ti sikkhati
-\ifninebythirteenversion\clearpage\fi
-
\begin{english}
He trains thus:\\
`I shall breathe in contemplating impermanence'
@@ -5251,15 +5404,19 @@ Virāg'ānupassī assasissāmī'ti sikkhati
\linkdest{endnote160-body}
\begin{english}
He trains thus:\\
+\begin{english-hang-together}
`I shall breathe in contemplating the fading away of passions\makeatletter\hyperlink{endnote160-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote160-appendix}{\hyperlink{endnote160-body}{While \textit{virāga} indeed can refer to the mind’s ``fading away of passions'' (dispassion), in certain contexts virāga refers to ``fading away'' of any phenomena. One such instance can be found in MN 74: ``Pleasant/unpleasant/neutral feeling, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and ceasing''. Here, \textit{virāga} obviously does not refer to mental dispassion, but to the nature of fading away of certain phenomena i.e. feeling. Likewise, in the context of mindfulness of breathing, \textit{virāga} can be seen as part of the natural progression of the lifecycle of any phenomena, including but not limited to the breath itself, which after its arising, goes through a phase of change (\textit{aniccā}), gradual fading (\textit{virāga}), and ending in its cessation (\textit{nirodha}). The meditator observing these stages develops an attitude of letting go (\textit{paṭinissagga}) towards it, because there is nothing that is worth clinging/adhering to (MN 37).}}}}}\makeatother'
+\end{english-hang-together}
\end{english}
Virāg'ānupassī passasissāmī'ti sikkhati
\begin{english}
He trains thus:\\
+\begin{english-hang-together}
`I shall breathe out contemplating the fading away of passions'
+\end{english-hang-together}
\end{english}
Nirodh'ānupassī assasissāmī'ti sikkhati
@@ -5290,7 +5447,9 @@ Paṭinissagg'ānupassī passasissāmī'ti sikkhati
`I shall breathe out contemplating relinquishment'
\end{english}
+\begin{pali-hang}
Evaṁ bhāvitā kho bhikkhave ānāpānassati evaṁ bahulī-katā
+\end{pali-hang}
\begin{english-hang}
Bhikkhus that is how mindfulness of breathing is developed and cultivated
@@ -5320,10 +5479,10 @@ Maha-pphalā hoti mah'ānisaṁsā
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ paṭicca-samuppāda-vibhaṅgaṁ bhaṇāmase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us recite the Analysis of Dependent Origination\makeatletter\hyperlink{endnote71-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote71-appendix}{\hyperlink{endnote71-body}{This chant stems mainly from ``The Discourse Analysis of Dependent Origination'', a sub-chapter from the ``The Analysis of Dependent Origination'', which is part of the second book of the \textit{Abhidhammapiṭaka} called the ``\textit{Vibhaṅga}'' (Abh.Vibh.130f). Apart from minor variations, there is great similarity between this analysis and the analysis found in SN 12.2, in the \textit{Suttapiṭaka}. The first four lines of this chant stem from SN 12.61, which functions as an illustration of the general principle of conditionality.}}}}}\makeatother \thinspace \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Imasmiṁ sati idaṁ hoti
@@ -5381,9 +5540,9 @@ Viññāṇa-paccayā nāma-rūpaṁ
Nāma-rūpa-paccayā saḷ'āyatanaṁ
-\begin{english}
+\begin{english-hang}
From name-and-form as a condition arises the sixfold-sense-base
-\end{english}
+\end{english-hang}
Saḷ'āyatana-paccayā phasso
@@ -5434,7 +5593,9 @@ Bhava-paccayā jāti
Sorrow lamentation pain displeasure and despair
\end{english}
+\begin{pali-hang}
Evam'etassa kevalassa dukkha-kkhandhassa samudayo hoti
+\end{pali-hang}
\begin{english}
Such is the origin of this whole mass of suffering
@@ -5474,9 +5635,13 @@ Ayaṁ vuccati avijjā
\end{english-hang}
\linkdest{endnote77-body}
+\begin{pali-hang}
Puññ'ābhisaṅkhāro apuññ'ābhisaṅkhāro āneñj'ābhisaṅkhāro\makeatletter\hyperlink{endnote77-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote77-appendix}{\hyperlink{endnote77-body}{SN 12.51 explains: ``\textit{Bhikkhus}, if a person immersed in ignorance generates a meritorious volitional formation, consciousness fares on to the meritorious; if he generates a demeritorious volitional formation, consciousness fares on to the demeritorious; if he generates an imperturbable volitional formation, consciousness fares on to the imperturbable''.}}}}}\makeatother\\
+\end{pali-hang}
+\begin{pali-hang-together}
Kāya-saṅkhāro vacī-saṅkhāro citta-saṅkhāro
+\end{pali-hang-together}
\begin{english-verses}
Karmic formation of wholesomeness\\
@@ -5507,8 +5672,6 @@ Ayaṁ vuccati puññ'ābhisaṅkhāro
This is called `karmic formation of wholesomeness'
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Tattha katamo apuññ'ābhisaṅkhāro
\begin{english}
@@ -5572,8 +5735,6 @@ Ime vuccanti avijjā-paccayā saṅkhārā
These are called `formations' \breathmark\ arising from ignorance as a condition
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Tattha katamaṁ saṅkhāra-paccayā viññāṇaṁ
\begin{english-hang}
@@ -5590,9 +5751,9 @@ Tattha katamaṁ saṅkhāra-paccayā viññāṇaṁ
Idaṁ vuccati saṅkhāra-paccayā viññāṇaṁ
-\begin{english}
+\begin{english-hang}
This is called `consciousness' \breathmark\ arising from formations as a condition
-\end{english}
+\end{english-hang}
Tattha katamaṁ viññāṇa-paccayā nāma-rūpaṁ
@@ -5700,9 +5861,9 @@ Ayaṁ vuccati saḷ'āyatana-paccayā phasso
Tattha katamā phassa-paccayā vedanā
-\begin{english}
+\begin{english-hang}
Therein what is `feeling' \breathmark\ arising from contact as a condition?
-\end{english}
+\end{english-hang}
\begin{pali-hang}
Cakkhu-samphassa-jā vedanā sota-samphassa-jā vedanā ghāna-samphassa-jā vedanā jivhā-samphassa-jā vedanā kāya-samphassa-jā vedanā mano-samphassa-jā vedanā
@@ -5721,9 +5882,9 @@ Ayaṁ vuccati phassa-paccayā vedanā
Tattha katamā vedanā-paccayā taṇhā
-\begin{english}
+\begin{english-hang}
Therein what is `craving' \breathmark\ arising from feeling as a condition?
-\end{english}
+\end{english-hang}
\begin{pali-hang}
Rūpa-taṇhā sadda-taṇhā gandha-taṇhā rasa-taṇhā phoṭṭhabba-taṇhā dhamma-taṇhā
@@ -5741,9 +5902,9 @@ Ayaṁ vuccati vedanā-paccayā taṇhā
Tattha katamaṁ taṇhā-paccayā upādānaṁ
-\begin{english}
+\begin{english-hang}
Therein what is `clinging' \breathmark\ arising from craving as a condition?
-\end{english}
+\end{english-hang}
\begin{pali-hang}
Kām'upādānaṁ diṭṭh'upādānaṁ sīlabbat'upādānaṁ attavād'upādānaṁ
@@ -5763,9 +5924,9 @@ Idaṁ vuccati taṇhā-paccayā upādānaṁ
Tattha katamo upādāna-paccayā bhavo
-\begin{english}
+\begin{english-hang}
Therein what is `becoming' \breathmark\ arising from clinging as a condition?
-\end{english}
+\end{english-hang}
\linkdest{endnote82-body}
Kāma-bhavo rūpa-bhavo arūpa-bhavo\makeatletter\hyperlink{endnote82-appendix}\Hy@raisedlink{{\pagenote{%
@@ -5777,15 +5938,15 @@ Kāma-bhavo rūpa-bhavo arūpa-bhavo\makeatletter\hyperlink{endnote82-appendix}\
Ayaṁ vuccati upādāna-paccayā bhavo
-\begin{english}
+\begin{english-hang}
This is called `becoming' \breathmark\ arising from clinging as a condition
-\end{english}
+\end{english-hang}
Tattha katamā bhava-paccayā jāti
-\begin{english}
+\begin{english-hang}
Therein what is `birth' \breathmark\ arising from becoming as a condition?
-\end{english}
+\end{english-hang}
\ifbfiveversion\clearpage\fi
@@ -5807,9 +5968,9 @@ Ayaṁ vuccati bhava-paccayā jāti
Tattha katamaṁ jāti-paccayā jarā-maraṇaṁ
-\begin{english}
+\begin{english-hang}
Therein what is `ageing-and-death'̓ \breathmark\ arising from birth as a condition?
-\end{english}
+\end{english-hang}
Atthi jarā atthi maraṇaṁ
@@ -5851,6 +6012,8 @@ Tattha katamaṁ maraṇaṁ
The passing away of various beings from the various classes of beings \breathmark\ their perishing \breathmark\ breaking up \breathmark\ disappearance \breathmark\ dying \breathmark\ death \breathmark\ completion of time \breathmark\ breakup of the aggregates \breathmark\ laying down of the carcass \breathmark\ cutting off the life faculty
\end{english-hang-verses}
+\ifninebythirteenversion\clearpage\fi
+
Idaṁ vuccati maraṇaṁ
\begin{english}
@@ -5865,9 +6028,9 @@ Iti ayañ'ca jarā idañ'ca maraṇaṁ
Idaṁ vuccati jāti-paccayā jarā-maraṇaṁ
-\begin{english}
+\begin{english-hang}
This is called `ageing-and-death' \breathmark\ arising from birth as a condition
-\end{english}
+\end{english-hang}
Tattha katamo soko
@@ -5886,8 +6049,6 @@ Tattha katamo soko
\breathmark\ by whatever misfortune one encounters \breathmark\ by whatever painful thing one is \mbox{affected}~\breathmark\ the sorrow \breathmark\ sorrowing \breathmark\ sorrowfulness \breathmark\ inner sorrow \breathmark\ extensive inner sorrow \breathmark\ the mind's thorough burning \breathmark\ displeasure \breathmark\ the dart of sorrow
\end{english-hang-verses}
-\ifninebythirteenversion\clearpage\fi
-
Ayaṁ vuccati soko
\begin{english}
@@ -5978,9 +6139,9 @@ Ayaṁ vuccati upāyāso
Evam'etassa kevalassa dukkha-kkhandhassa samudayo hotī'ti:
-\begin{english}
+\begin{english-hang}
``Such is the origin of this whole mass of suffering'' means this:
-\end{english}
+\end{english-hang}
\begin{pali-hang}
Evam'etassa kevalassa dukkha-kkhandhassa saṅgati hoti \breathmark\ samāgamo hoti samodhānaṁ hoti pātubhāvo hoti
@@ -5999,7 +6160,7 @@ Evam'etassa kevalassa dukkha-kkhandhassa samudayo hotī'ti:
``Such is the origin of this whole mass of suffering''
\end{english}
-\suttaRef{[Vibh 130 / SN 12.2]}
+\suttaRef{[Vibh 6 / SN 12.2]}
\ifdigitalversion\bottomNav{dhamma-in-brief}\fi
@@ -6114,6 +6275,8 @@ Eso dhammo eso vinayo etaṁ satthu-sāsanan'ti
This is the Teacher's teaching!''
\end{english}
+\ifninebythirteenversion\vspace{-1em}\fi
+
\suttaRef{[AN 8.53]}
\ifdigitalversion\bottomNav{uddissanadhitthana}\fi
@@ -6236,6 +6399,8 @@ Bahu-ssuto āgat'āgamo
Who is learned \breathmark\ an heir to the heritage
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Dhamma-dharo vinaya-dharo mātikā-dharo
\begin{english-hang}
@@ -6299,11 +6464,9 @@ Vinaye sandassetabbāni
Na c'eva sutte otaranti na vinaye sandissanti
-\begin{english}
+\begin{english-hang}
If they are neither found in the Suttas \breathmark\ nor seen in the Vinaya
-\end{english}
-
-\ifninebythirteenversion\clearpage\fi
+\end{english-hang}
Niṭṭham'ettha gantabbaṁ:
@@ -6346,6 +6509,8 @@ Niṭṭham'ettha gantabbaṁ
You should draw the conclusion:
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
\begin{pali-hang}
Addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa
\end{pali-hang}
@@ -6453,13 +6618,11 @@ Idha bhikkhave bhikkhuno
Maintains bodily verbal and mental acts of loving-kindness
\end{english-hang}
-\ifninebythirteenversion\clearpage\fi
-
Sabrahmacārīsu āvi c'eva raho ca
-\begin{english}
+\begin{english-hang}
Both in public and in private \breathmark\ towards his spiritual companions
-\end{english}
+\end{english-hang}
Bhikkhu ye te lābhā
@@ -6469,9 +6632,9 @@ Bhikkhu ye te lābhā
Dhammikā dhamma-laddhā
-\begin{english}
+\begin{english-hang}
That accords with the Dhamma \breathmark\ and has been righteously obtained
-\end{english}
+\end{english-hang}
Antamaso patta-pariyāpanna-mattam'pi
@@ -6487,9 +6650,9 @@ Tathā-rūpehi lābhehi appaṭivibhatta-bhogī hoti
Sīlavantehi sabrahmacārīhi sādhāraṇa-bhogī
-\begin{english}
+\begin{english-hang}
But uses them in common \breathmark\ with his virtuous spiritual companions
-\end{english}
+\end{english-hang}
Bhikkhu yāni tāni sīlāni
@@ -6499,11 +6662,13 @@ Bhikkhu yāni tāni sīlāni
Akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni
-\begin{english}
+\begin{english-hang}
That are unbroken \breathmark\ untorn \breathmark\ unblotched \breathmark\ unmottled \breathmark\ liberating
-\end{english}
+\end{english-hang}
+\begin{pali-hang}
Viññu-ppasatthāni aparāmaṭṭhāni samādhi-saṁvattanikāni
+\end{pali-hang}
\begin{english-hang}
Commended by the wise \breathmark\ not misapprehended \breathmark\ and conducive to concentration
@@ -6515,13 +6680,11 @@ Tathā-rūpesu sīlesu sīla-sāmaññagato viharati
Endowed with such virtues he dwells
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Sabrahmacārīsu āvi c'eva raho ca
-\begin{english}
+\begin{english-hang}
Both in public and in private \breathmark\ towards his spiritual companions
-\end{english}
+\end{english-hang}
Bhikkhu y'āyaṁ diṭṭhi
@@ -6549,9 +6712,9 @@ Tathā-rūpāya diṭṭhiyā diṭṭhi-sāmaññagato viharati
Sabrahmacārīsu āvi c'eva raho ca
-\begin{english}
+\begin{english-hang}
Both in public and in private \breathmark\ towards his spiritual companions
-\end{english}
+\end{english-hang}
Ime kho bhikkhave cha sāraṇīyā dhammā
@@ -6577,8 +6740,6 @@ Avivādāya
To non-dispute
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Sāmaggiyā ekībhāvāya saṁvattanti
\begin{english}
@@ -6615,9 +6776,9 @@ No h'etaṁ bhante
Tasmā't'iha ime cha sāraṇīye dhamme samādāya vattatha
-\begin{english}
+\begin{english-hang}
Therefore undertake and maintain \breathmark\ these six principles of cordiality
-\end{english}
+\end{english-hang}
Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā'ti
@@ -6661,7 +6822,9 @@ Abhiṇhaṁ sannipātā bhavissanti sannipāta-bahulā
Assemble often and hold frequent assemblies
\end{english}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -6691,9 +6854,9 @@ Samaggā saṅgha-karaṇīyāni karissanti
And conduct the affairs of the Saṅgha in harmony
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -6723,7 +6886,9 @@ Yathā-paññattesu sikkhāpadesu samādāya vattissanti
But undertake and follow the training rules \breathmark\ as they have been decreed
\end{english-hang}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -6735,6 +6900,8 @@ Yāvakīvañ'ca bhikkhave bhikkhū
As long as the bhikkhus
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Ye te bhikkhū therā rattaññū
\begin{english}
@@ -6753,8 +6920,6 @@ Saṅgha-pitaro saṅgha-pariṇāyakā
Fathers and guides of the Saṅgha
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Te sakkarissanti garuṁ karissanti mānessanti pūjessanti
\begin{english}
@@ -6767,7 +6932,9 @@ Tesañ'ca sotabbaṁ maññissanti
And think they should be heeded
\end{english}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -6785,7 +6952,9 @@ Uppannāya taṇhāya ponobhavikāya na vasaṁ gacchissanti
Do not come under the control of arisen craving \breathmark\ that leads to renewed existence
\end{english-hang}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -6803,7 +6972,9 @@ Yāvakīvañ'ca bhikkhave bhikkhū
Are intent on forest lodgings
\end{english}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -6815,8 +6986,6 @@ Yāvakīvañ'ca bhikkhave bhikkhū
As long as the bhikkhus
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Paccattaññ'eva satiṁ upaṭṭhāpessanti:
\begin{english}
@@ -6835,7 +7004,9 @@ Paccattaññ'eva satiṁ upaṭṭhāpessanti:
And how can well-behaved fellow monks who are here \breathmark\ dwell at ease?'
\end{english-hang}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -6855,7 +7026,9 @@ Imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti
And the bhikkhus are seen established in them
\end{english}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -6875,7 +7048,6 @@ Anicca-saññaṁ bhāvessanti anatta-saññaṁ bhāvessanti
Develop the perception of impermanence \breathmark\ the perception of not-self
\end{english}
-\ifninebythirteenversion\clearpage\fi
Asubha-saññaṁ bhāvessanti ādīnava-saññaṁ bhāvessanti
@@ -6893,7 +7065,9 @@ Asubha-saññaṁ bhāvessanti ādīnava-saññaṁ bhāvessanti
\hypertarget{endnote86-appendix}{\hyperlink{endnote86-body}{In \textit{Girimānandasutta} (AN 10.60) the Buddha instruced Ven. Ānanda: ``If, Ānanda, you visit the (severely sick) bhikkhu Girimānanda and speak to him about ten perceptions, it is possible that on hearing about them his affliction will immediately subside''. Then the same seven perceptions as above are mentioned, with the addition of the following three: 8. the perception of non-delight in the entire world; 9. the perception of impermanence in all conditioned phenomena, and 10. mindfulness of breathing. \textit{Girimānandasutta} concludes: ``Then, when the Venerable Ānanda had learned these ten perceptions from the Blessed One, he went to the Venerable Girimānanda and spoke to him about them. When the Venerable Girimānanda heard about these ten perceptions, his affliction immediately subsided''.}}}}}\makeatother
\end{english-hang}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -6919,7 +7093,6 @@ Hirimanto bhavissanti ottappino bhavissanti bahu-ssutā bhavissanti
Become energetic \breathmark\ mindful and wise
\end{english}
-\ifbfiveversion\clearpage\fi
Na oramattakena vises'ādhigamena antarāvosānaṁ āpajjissanti
@@ -6927,7 +7100,9 @@ Na oramattakena vises'ādhigamena antarāvosānaṁ āpajjissanti
Do not stop midway on account of some minor achievement of distinction
\end{english-hang}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -6990,11 +7165,11 @@ Sovacassatā kalyāṇamittatā
#+begin_src latex :tangle ./tex/recitations/teachings.tex
\sectionSubTitle{Dhamma-pahaṁsāna}
-\section{Striving According to the Dhamma}
+\section{Striving According \mbox{to}~the~Dhamma}
\label{striving-according-to-dhamma}
\begin{leader}
- \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ dhamma-pahaṁsāna-pāṭhaṁ bhaṇāmase \hspace{-0.5mm}\anglebracketright\
+ \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ dhamma-pahaṁsāna-pāṭhaṁ \mbox{bhaṇāmase}~\hspace{-0.5mm}\anglebracketright\
\end{leader}
% TOOD the spacing before and after the leader is too large
Evaṁ svākkhāto bhikkhave mayā dhammo
@@ -7027,7 +7202,9 @@ Chinna-pilotiko
And stripped of patchwork
\end{english}
+\begin{pali-hang}
Alam'eva saddhā-pabbajitena kula-puttena vīriyaṁ ārabhituṁ
+\end{pali-hang}
\begin{english-verses}
This is enough for a clansman\\
@@ -7050,12 +7227,12 @@ Sarīre upasussatu maṁsa-lohitaṁ
\begin{pali-hang}
Yaṁ taṁ purisa-thāmena purisa-vīriyena purisa-parakkamena pattabbaṁ\\
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Na taṁ apāpuṇitvā\\
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vīriyassa saṇṭhānaṁ bhavissatī'ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
As long as whatever is to be attained\\
@@ -7086,6 +7263,8 @@ Mahantañ'ca sadatthaṁ parihāpeti
And great is the personal good that he neglects
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Āraddha-vīriyo ca kho bhikkhave sukhaṁ viharati
\begin{english}
@@ -7107,8 +7286,6 @@ Mahantañ'ca sadatthaṁ paripūreti
And great is the personal good that he achieves
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Na bhikkhave hīnena aggassa patti hoti
\begin{english}
@@ -7304,6 +7481,8 @@ Vaya-dhammā saṅkhārā
\hypertarget{endnote94-appendix}{\hyperlink{endnote94-body}{WPN: ``Change is the nature of conditioned things''}}}}}\makeatother\fi
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Appamādena sampādetha
\begin{english}
@@ -7353,38 +7532,41 @@ Ayaṁ tathāgatassa pacchimā vācā
Paṭisaṅkhā yoniso cīvaraṁ paṭisevāmi\\
Yāva'd'eva sītassa paṭighātāya\\
Uṇhassa paṭighātāya\\
+\begin{pali-hang-together}
Ḍaṁsa-makasa-vāt'ātapa-siriṁsapa-samphassānaṁ paṭighātāya\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yāva'd'eva hirikopina-paṭicchādan'atthaṁ
+\end{pali-hang-together}
-\begin{english-keepwith}
+\begin{english-keep-with}
Wisely reflecting \breathmark\ I use the robe
- \begin{english-hangtogether}
+ \begin{english-hang-together}
Only to ward off cold \breathmark\ to ward off heat \breathmark\ to ward off the touch of flies \breathmark\ mosquitoes wind burning and creeping things
- \end{english-hangtogether}
+ \end{english-hang-together}
Only for the sake of modesty
-\end{english-keepwith}
+\end{english-keep-with}
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevāmi\\
N'eva davāya na madāya na maṇḍanāya na vibhūsanāya
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yāva'd'eva imassa kāyassa ṭhitiyā yāpanāya vihiṁs'ūparatiyā brahmacariy'ānuggahāya
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Iti purāṇañ'ca vedanaṁ paṭihaṅkhāmi navañ'ca vedanaṁ na uppādessāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā'ti
-\begin{english-keepwith}
+\begin{english-keep-with}
Wisely reflecting \breathmark\ I use almsfood
- \begin{english-hangtogether}
+ \begin{english-hang-together}
Not for fun \breathmark\ not for pleasure \breathmark\ not for fattening \breathmark\ not for beautification
- \end{english-hangtogether}
+ \end{english-hang-together}
Only for the maintenance and nourishment of this body\\
For keeping it healthy \breathmark\ for helping with the holy life\\
- \ifninebythirteenversion\clearpage\fi
Thinking thus: ``I will allay hunger without overeating\\
So that I may continue to live blamelessly and at ease''
-\end{english-keepwith}
+\end{english-keep-with}
\ifafiveversion\clearpage\fi
\ifbfiveversion\clearpage\fi
@@ -7392,28 +7574,45 @@ Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā'ti
Paṭisaṅkhā yoniso sen'āsanaṁ paṭisevāmi\\
Yāva'd'eva sītassa paṭighātāya\\
Uṇhassa paṭighātāya\\
+\begin{pali-hang-together}
Ḍaṁsa-makasa-vāt'ātapa-siriṁsapa-samphassānaṁ paṭighātāya\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yāva'd'eva utuparissaya-vinodanaṁ paṭisallān'ārām'atthaṁ
+\end{pali-hang-together}
-\begin{english-keepwith}
+\begin{english-keep-with}
Wisely reflecting \breathmark\ I use the lodging
- \begin{english-hangtogether}
+ \begin{english-hang-together}
Only to ward off cold \breathmark\ to ward off heat \breathmark\ to ward off the touch of flies \breathmark\ mosquitoes wind burning and creeping things
- \end{english-hangtogether}
- \begin{english-hangtogether}
+ \end{english-hang-together}
+ \begin{english-hang-together}
Only to remove the danger from weather \breathmark\ and for living in seclusion
- \end{english-hangtogether}
-\end{english-keepwith}
+ \end{english-hang-together}
+\end{english-keep-with}
+\begin{pali-hang}
Paṭisaṅkhā yoniso gilāna-paccaya-bhesajja-parikkhāraṁ paṭisevāmi\\
+\end{pali-hang}
+\ifninebythirteenversion\clearpage\fi
+\begin{pali-hang-together}
Yāva'd'eva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Abyāpajjha-paramatāyā'ti
+\end{pali-hang-together}
-\begin{english-verses}
+\begin{english-keep-with}
+\begin{english-hang-first-line}
Wisely reflecting \breathmark\ I use supports for the sick and medicinal requisites\\
+\end{english-hang-first-line}
+\begin{english-hang-together}
Only to ward off painful feelings that have arisen\\
+\end{english-hang-together}
+\begin{english-hang-together}
For the maximum freedom from disease
-\end{english-verses}
+\end{english-hang-together}
+\end{english-keep-with}
\suttaRef{[MN 2]}
@@ -7470,14 +7669,14 @@ Sabbo pan'āyaṁ piṇḍapāto ajigucchanīyo
None of this almsfood is innately repulsive
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Imaṁ pūti-kāyaṁ patvā
\begin{english}
But touching this unclean body
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Ativiya jigucchanīyo jāyati
\begin{english}
@@ -7518,9 +7717,9 @@ Sabbe sattā laddha-sampattito mā vigacchantu
\bigskip
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Sabbe sattā kamma-ssakā kamma-dāy'ādā kamma-yonī kamma-bandhū kamma-paṭisaraṇā\\
-\end{pali-hangtogether}
+\end{pali-hang-together}
Yaṁ kammaṁ karissanti\\
Kalyāṇaṁ vā pāpakaṁ vā\\
Tassa dāy'ādā bhavissanti
@@ -7545,10 +7744,10 @@ Tassa dāy'ādā bhavissanti
And may they maintain well-being in themselves\\
May all beings be released from all suffering\\
\linkdest{endnote95-body}
- \begin{english-hangtogether}
+ \begin{english-hang-together}
And may they not be parted from the good fortune they have attained\makeatletter\hyperlink{endnote95-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote95-appendix}{\hyperlink{endnote95-body}{In the original version, this line is followed by ``When they act upon intention'', which is not found in the Pāli, and is potentially misleading, giving the implication that intention alone is not enough to count as kamma.}}}}}\makeatother
- \end{english-hangtogether}
+ \end{english-hang-together}
\end{english-verses}
\linkdest{endnote96-body}
@@ -7623,11 +7822,9 @@ Tassa dāy'ādā bhavissanti
So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself\makeatletter\hyperlink{endnote96-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote96-appendix}{\hyperlink{endnote96-body}{The compound \textit{sabbattatāya} (\textit{sabba-t-tatāya}) seems to be an extension of its predecessor \textit{sabbadhi} (everywhere), and could thus even more suitably be translated as ``spreading to the entire (world)''; \textit{tata}: extended; spread out. (pp. of \textit{tanoti})}}}}}\makeatother\\
\end{english-hang}
-
\begin{english-hang}
I will abide pervading the all-encompassing world \breathmark\ with a heart imbued with loving-kindness
\end{english-hang}
-
\begin{english-hang}
Abundant exalted immeasurable \breathmark\ without hostility and without ill-will
\end{english-hang}
@@ -7637,16 +7834,15 @@ Tassa dāy'ādā bhavissanti
\begin{english-hang}
I will abide pervading one quarter with a heart imbued with compassion
\end{english-hang}
-
\begin{english}
Likewise the second likewise the third likewise the fourth\\
- So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
\end{english}
-
+\begin{english-hang}
+ So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
+\end{english-hang}
\begin{english-hang}
I will abide pervading the all-encompassing world \breathmark\ with a heart imbued with compassion
\end{english-hang}
-
\begin{english-hang}
Abundant exalted immeasurable \breathmark\ without hostility and without ill-will
\end{english-hang}
@@ -7658,16 +7854,15 @@ Tassa dāy'ādā bhavissanti
I will abide pervading one quarter with a heart imbued with empathetic joy\ifdigitalversion\makeatletter\hyperlink{endnote97-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote97-appendix}{\hyperlink{endnote97-body}{WPN: ``a heart imbued with gladness''}}}}}\makeatother\fi
\end{english-hang}
-
\begin{english}
Likewise the second likewise the third likewise the fourth\\
- So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
\end{english}
-
+\begin{english-hang}
+ So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
+\end{english-hang}
\begin{english-hang}
I will abide pervading the all-encompassing world \breathmark\ with a heart imbued with empathetic joy
\end{english-hang}
-
\begin{english-hang}
Abundant exalted immeasurable \breathmark\ without hostility and without ill-will
\end{english-hang}
@@ -7677,16 +7872,15 @@ Tassa dāy'ādā bhavissanti
\begin{english-hang}
I will abide pervading one quarter with a heart imbued with equanimity
\end{english-hang}
-
\begin{english}
Likewise the second likewise the third likewise the fourth\\
- So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
\end{english}
-
+\begin{english-hang}
+ So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
+\end{english-hang}
\begin{english-hang}
I will abide pervading the all-encompassing world \breathmark\ with a heart imbued with equanimity
\end{english-hang}
-
\begin{english-hang}
Abundant exalted immeasurable \breathmark\ without hostility and without ill-will
\end{english-hang}
@@ -7741,15 +7935,15 @@ Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo
\begin{pali-hang}
Kamma-ssako'mhi kamma-dāy'ādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo\\
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yaṁ kammaṁ karissāmi\\
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Kalyāṇaṁ vā pāpakaṁ vā\\
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Tassa dāy'ādo bhavissāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
I am the owner of my kamma\\
@@ -7812,9 +8006,9 @@ Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
\begin{english-verses}
``I have reached a state of castelessness''\ifdigitalversion\makeatletter\hyperlink{endnote100-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote100-appendix}{\hyperlink{endnote100-body}{WPN: ``I am no longer living according to worldly aims and values''}}}}}\makeatother\fi
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
Para-paṭibaddhā me jīvikā'ti\\
@@ -7822,9 +8016,9 @@ Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
\begin{english-verses}
``My very life is sustained through the gifts of others''
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\ifninebythirteenversion\clearpage\fi
@@ -7839,9 +8033,9 @@ Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
\begin{english-verses}
``Now my conduct should be different from before''\ifdigitalversion\makeatletter\hyperlink{endnote101-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote101-appendix}{\hyperlink{endnote101-body}{WPN: ``I should strive to abandon my former habits''}}}}}\makeatother\fi
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
Kacci nu kho me attā sīlato na upavadatī'ti\\
@@ -7849,23 +8043,25 @@ Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
\begin{english-verses}
``Does regret over my conduct arise in my mind?''
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang}
Kacci nu kho maṁ anuvicca viññū sabrahmacārī sīlato na upavadantī'ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
+ \begin{english-hang-first-line}
``Could my spiritual companions find fault with my conduct?''
- \begin{english-hangtogether-verses}
+ \end{english-hang-first-line}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo'ti\\
@@ -7875,28 +8071,26 @@ Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
``All that is mine beloved and pleasing\\
Will become otherwise\\
Will become separated from me''
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
-\ifninebythirteenversion\clearpage\fi
-
\begin{pali-hang}
Kamma-ssako'mhi kamma-dāy'ādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yaṁ kammaṁ karissāmi
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Kalyāṇaṁ vā pāpakaṁ vā
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Tassa dāy'ādo bhavissāmī'ti
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
``I am the owner of my kamma\\
@@ -7909,9 +8103,9 @@ Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
\linkdest{endnote102-body}
Of such acts \breathmark\ I will be the heir''\ifdigitalversion\makeatletter\hyperlink{endnote102-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote102-appendix}{\hyperlink{endnote102-body}{WPN: ``For good or for ill, Of that I will be the heir'' For the sake of consistency with other passages which were translated differently, this translation has been chosen.}}}}}\makeatother\fi
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
`Katham'bhūtassa me rattin'divā vītipatantī'ti\\
@@ -7920,9 +8114,10 @@ Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
\begin{english-verses}
``The days and nights are relentlessly passing\\
How well am I spending my time?''
- \begin{english-hangtogether-verses}
+ \ifninebythirteenversion\clearpage\fi
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
Kacci nu kho'haṁ suññ'āgāre abhiramāmī'ti\\
@@ -7930,31 +8125,31 @@ Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
\begin{english-verses}
``Do I delight in solitude or not?''
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang}
Atthi nu kho me uttari-manussa-dhammā alam'ariya-ñāṇa-dassana-viseso adhigato
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
So'haṁ pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī'ti
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\ifbfiveversion\clearpage\fi
\begin{english-verses}
``Has my practice borne fruit with freedom or insight\\
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
So that at the end of my life \breathmark\ I need not feel ashamed when questioned by my spiritual companions?''
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
Ime kho bhikkhave dasa dhammā\\
@@ -8045,7 +8240,7 @@ Atthi imasmiṁ kāye
muttaṁ & \tr{urine} \\
\linkdest{endnote103-body}
matthaluṅgan'ti & \tr{brain}\makeatletter\hyperlink{endnote103-appendix}\Hy@raisedlink{{\pagenote{%
- \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Khp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
+ \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Kp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
\end{tabular}
\restoreArrayStretch
@@ -8068,12 +8263,12 @@ Atthi imasmiṁ kāye
nahārū & \tr{sinews} \\
aṭṭhī & \tr{bones} \\
aṭṭhimiñjaṁ & \tr{bone marrow} \\
- vakkaṁ & \tr{kidneys} \\
- hadayaṁ & \tr{heart} \\
\end{tabular}
\linkdest{endnote152-body}
\linkdest{endnote153-body}
\begin{tabular}{ r l }
+ vakkaṁ & \tr{kidneys} \\
+ hadayaṁ & \tr{heart} \\
yakanaṁ & \tr{liver} \\
kilomakaṁ & \tr{membranes} \\
pihakaṁ & \tr{spleen} \\
@@ -8098,7 +8293,7 @@ Atthi imasmiṁ kāye
muttaṁ & \tr{urine} \\
\linkdest{endnote103-body}
matthaluṅgan'ti & \tr{brain}\makeatletter\hyperlink{endnote103-appendix}\Hy@raisedlink{{\pagenote{%
- \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Khp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
+ \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Kp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
\end{tabular}
\restoreArrayStretch
@@ -8151,7 +8346,7 @@ Atthi imasmiṁ kāye
muttaṁ & \tr{urine} \\
\linkdest{endnote103-body}
matthaluṅgan'ti & \tr{brain}\makeatletter\hyperlink{endnote103-appendix}\Hy@raisedlink{{\pagenote{%
- \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Khp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
+ \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Kp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
\end{tabular}
\restoreArrayStretch
@@ -8159,6 +8354,8 @@ Atthi imasmiṁ kāye
\fi
+\ifninebythirteenversion\clearpage\fi
+
\begin{pali-hang}
Evam'ayaṁ me kāyo uddhaṁ pādatalā adho kesa-matthakā taca-pariyanto pūro nāna-ppakārassa asucino
\end{pali-hang}
@@ -8243,8 +8440,6 @@ Jīvitaṁ me aniyataṁ
My life is uncertain
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Maraṇaṁ me niyataṁ
\begin{english}
@@ -8430,7 +8625,7 @@ Tesaṁ vūpasamo sukho
\end{pali-hang}
\begin{pali-hang}
- Jāti'pi dukkhā jarā'pi dukkhā byādhi'pi dukkho maraṇam'pi dukkhaṁ \breathmark\ soka-parideva-dukkha-domanass'upāyāsā'pi dukkhā \breathmark\ appiyehi sampayogo dukkho piyehi vippayogo dukkho \breathmark\ yam'picchaṁ na labhati tam'pi dukkhaṁ \breathmark\ saṅkhittena pañc'upādāna-kkhandhā dukkhā
+ Jāti'pi dukkhā jarā'pi dukkhā byādhi'pi dukkho maraṇam'pi dukkhaṁ \breathmark\ appiyehi sampayogo dukkho piyehi vippayogo dukkho \breathmark\ yam'picchaṁ na labhati tam'pi dukkhaṁ \breathmark\ saṅkhittena pañc'upādāna-kkhandhā dukkhā
\end{pali-hang}
\begin{pali-hang}
@@ -8576,9 +8771,11 @@ Tesaṁ vūpasamo sukho
Atha kho bhagavā udānaṁ udānesi:
\begin{pali-hang}
- ``Aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍañño''ti \breathmark\ Iti h'idaṁ āyasmato koṇḍaññassa aññākoṇḍañño tv'eva nāmaṁ ahosī'ti
+ ``Aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍañño''\mbox{ti}~\breathmark\ Iti h'idaṁ āyasmato koṇḍaññassa aññākoṇḍañño tv'eva nāmaṁ ahosī'ti
\end{pali-hang}
+\ifninebythirteenversion\vspace{-1em}\fi
+
\suttaRef{[SN 56.11]}
#+end_src
@@ -8587,9 +8784,11 @@ Atha kho bhagavā udānaṁ udānesi:
#+begin_src latex :tangle ./tex/recitations/cardinal-suttas/dhammacakkappavattana-eng.tex
-\section{Discourse on Turning the Wheel of Dhamma}
+\section{Discourse on Turning \mbox{the}~Wheel~of~Dhamma}
\label{wheel-of-dhamma-full}
+% TODO this needs to be re breathmarked, remove them entirely, anupubbasikkha is not breathmarked
+
\begin{leader-english}
\anglebracketleft\ \hspace{-0.5mm}Thus have I heard \hspace{-0.5mm}\anglebracketright\
\end{leader-english}
@@ -8607,7 +8806,7 @@ Atha kho bhagavā udānaṁ udānesi:
\end{english-only-hang}
\begin{english-only-hang}
- And what \breathmark\ bhikkhus \breathmark\ is the Middle Way awakened to by the \ifbfiveversion \mbox{Tathāgata}~\breathmark\ Tathāgata \breathmark\ \fi which gives rise to \ifbfiveversion \mbox{vision}~\breathmark\ \else vision \breathmark\ \fi which gives rise to knowledge \breathmark\ which leads to peace \breathmark\ to direct knowledge \breathmark\ to enlightenment \breathmark\ to Nibbāna
+ And what \breathmark\ bhikkhus \breathmark\ is the Middle Way awakened to by the \ifbfiveversion \mbox{Tathāgata}~\breathmark\ Tathāgata \breathmark\ \fi which gives rise to \ifbfiveversion \mbox{vision}~\breathmark\ \else vision \breathmark\ \fi which gives rise to knowledge \breathmark\ which leads to peace \breathmark\ to direct knowledge \breathmark\ \mbox{to}~enlightenment~\breathmark\ to Nibbāna
\end{english-only-hang}
\begin{english-only-hang}
@@ -8627,7 +8826,7 @@ Atha kho bhagavā udānaṁ udānesi:
\end{english-only-hang}
\begin{english-only-hang}
- Now this \breathmark\ bhikkhus \breathmark\ is the noble truth of the origin of suffering: it is this craving \breathmark\ which leads to renewed existence \breathmark\ accompanied by delight and lust \breathmark\ seeking delight here and there \breathmark\ that is craving for sensual pleasures \breathmark\ craving for existence \breathmark\ craving for extermination
+ Now this \breathmark\ bhikkhus \breathmark\ is the noble truth of the origin of suffering: it is this craving \breathmark\ which leads to renewed \mbox{existence}~\breathmark\ accompanied by delight and lust \breathmark\ seeking delight here and there \breathmark\ that is craving for sensual pleasures \breathmark\ craving for existence \breathmark\ craving for extermination
\end{english-only-hang}
\begin{english-only-hang}
@@ -8647,47 +8846,47 @@ Atha kho bhagavā udānaṁ udānesi:
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of suffering is to be fully understood': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of suffering is to be fully understood': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of suffering has been fully understood': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of suffering has been fully understood': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This is the noble truth of the origin of suffering': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This is the noble truth of the origin of suffering': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the origin of suffering is to be abandoned': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the origin of suffering is to be abandoned': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the origin of suffering has been abandoned': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the origin of suffering has been abandoned': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This is the noble truth of the cessation of suffering': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This is the noble truth of the cessation of suffering': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the cessation of suffering is to be realized': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the cessation of suffering is to be realized': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the cessation of suffering has been realized': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the cessation of suffering has been realized': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This is the noble truth of the way leading to the cessation of suffering': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This is the noble truth of the way leading to the cessation of suffering': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the way leading to the cessation of suffering is to be developed': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard \breathmark\ before there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the way leading to the cessation of suffering is to be developed': thus bhikkhus \breathmark\ in regard to things unheard \breathmark\ before there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the way leading to the cessation of suffering has been developed': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the way leading to the cessation of suffering has been developed': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
@@ -8790,169 +8989,166 @@ Atha kho bhagavā udānaṁ udānesi:
\begin{pali-hang}
Rūpaṁ bhikkhave anattā \breathmark\ rūpañ'ca h'idaṁ bhikkhave attā \mbox{abhavissa}~\breathmark\ na'y'idaṁ rūpaṁ ābādhāya saṁvatteyya \breathmark\ labbhetha ca rūpe \breathmark\ ``Evaṁ me rūpaṁ hotu \breathmark\ evaṁ me rūpaṁ mā ahosī''ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yasmā ca kho bhikkhave rūpaṁ anattā \breathmark\ tasmā rūpaṁ ābādhāya saṁvattati \breathmark\ na ca labbhati rūpe \breathmark\ ``Evaṁ me rūpaṁ hotu \breathmark\ evaṁ me rūpaṁ mā ahosī''ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Vedanā anattā \breathmark\ vedanā ca h'idaṁ bhikkhave attā abhavissa \breathmark\ na'y'idaṁ vedanā ābādhāya saṁvatteyya \breathmark\ labbhetha ca vedanāya \breathmark\ ``Evaṁ me vedanā hotu \breathmark\ evaṁ me vedanā mā ahosī''ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yasmā ca kho bhikkhave vedanā anattā \breathmark\ tasmā vedanā ābādhāya saṁvattati \breathmark\ na ca labbhati vedanāya \breathmark\ ``Evaṁ me vedanā hotu \breathmark\ evaṁ me vedanā mā ahosī''ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Saññā anattā \breathmark\ saññā ca h'idaṁ bhikkhave attā abhavissa \breathmark\ na'y'idaṁ saññā ābādhāya saṁvatteyya \breathmark\ labbhetha ca \ifbfiveversion \mbox{saññāya}~\breathmark\ \else saññāya \breathmark\ \fi ``Evaṁ me saññā hotu \breathmark\ evaṁ me saññā mā ahosī''ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yasmā ca kho bhikkhave saññā anattā \breathmark\ tasmā saññā ābādhāya saṁvattati \breathmark\ na ca labbhati saññāya \breathmark\ ``Evaṁ me saññā hotu \breathmark\ evaṁ me saññā mā ahosī''ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Saṅkhārā anattā \breathmark\ saṅkhārā ca h'idaṁ bhikkhave attā \mbox{abhavissaṁsu}~\breathmark\ na'y'idaṁ saṅkhārā ābādhāya saṁvatteyyuṁ \breathmark\ labbhetha ca saṅkhāresu \breathmark\ ``Evaṁ me saṅkhārā hontu \breathmark\ evaṁ me saṅkhārā mā ahesun''ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yasmā ca kho bhikkhave saṅkhārā anattā \breathmark\ tasmā saṅkhārā ābādhāya saṁvattanti \breathmark\ na ca labbhati saṅkhāresu \breathmark\ ``Evaṁ me saṅkhārā hontu \breathmark\ evaṁ me saṅkhārā mā ahesun''ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Viññāṇaṁ anattā \breathmark\ viññāṇañ'ca h'idaṁ bhikkhave attā \ifbfiveversion \mbox{abhavissa}~\breathmark\ \else abhavissa\breathmark\ \fi na'y'idaṁ viññāṇaṁ ābādhāya saṁvatteyya \breathmark\ labbhetha ca \mbox{viññāṇe}~\breathmark\ ``Evaṁ me viññāṇaṁ hotu \breathmark\ evaṁ me viññāṇaṁ mā ahosī''ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yasmā ca kho bhikkhave viññāṇaṁ anattā \breathmark\ tasmā viññāṇaṁ ābādhāya saṁvattati \breathmark\ na ca labbhati \mbox{viññāṇe}~\breathmark\ ``Evaṁ me viññāṇaṁ hotu \breathmark\ evaṁ me viññāṇaṁ mā ahosī''ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
-\begin{pali-leader}
+\begin{leader-pali}
\anglebracketleft\ \hspace{-0.5mm}Taṁ kiṁ maññatha bhikkhave \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
-\begin{pali-hangtogether}
+\end{leader-pali}
+\begin{pali-hang-together}
Rūpaṁ niccaṁ vā aniccaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Aniccaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vā taṁ sukhaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Dukkhaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ \breathmark\ ``Etaṁ mama eso'ham'asmi eso me attā''ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
No h'etaṁ bhante
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Taṁ kiṁ maññatha bhikkhave vedanā niccā vā aniccā vā'ti?
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Aniccā bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vā taṁ sukhaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Dukkhaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ \breathmark\ ``Etaṁ mama eso'ham'asmi eso me attā''ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
No h'etaṁ bhante
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Taṁ kiṁ maññatha bhikkhave saññā niccā vā aniccā vā'ti?
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Aniccā bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vā taṁ sukhaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Dukkhaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\ifninebythirteenversion\clearpage\fi
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ \breathmark\ ``Etaṁ mama eso'ham'asmi eso me attā''ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
No h'etaṁ bhante
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Taṁ kiṁ maññatha bhikkhave saṅkhārā niccā vā aniccā vā'ti?
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Aniccā bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vā taṁ sukhaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Dukkhaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ \breathmark\ ``Etaṁ mama eso'ham'asmi eso me attā''ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
No h'etaṁ bhante
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Taṁ kiṁ maññatha bhikkhave viññāṇaṁ niccaṁ vā aniccaṁ vā'ti?
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Aniccaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vā taṁ sukhaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Dukkhaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ \breathmark\ ``Etaṁ mama eso'ham'asmi eso me attā''ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
No h'etaṁ bhante
-\end{pali-hangtogether}
+\end{pali-hang-together}
-\ifninebythirteenversion\clearpage\fi
-
-\begin{pali-leader}
+\begin{leader-pali}
\anglebracketleft\ \hspace{-0.5mm}Tasmā't'iha bhikkhave \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
-\begin{pali-hangtogether}
+\end{leader-pali}
+\begin{pali-hang-together}
Yaṅ'kiñci rūpaṁ atīt'ānāgata-paccuppannaṁ \breathmark\ ajjhattaṁ vā bahiddhā vā \breathmark\ oḷārikaṁ vā sukhumaṁ vā \breathmark\ hīnaṁ vā paṇītaṁ vā \breathmark\ yaṁ dūre santike vā \breathmark\ sabbaṁ rūpaṁ: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
- Yā kāci vedanā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā \mbox{vā}~\breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā vā \breathmark\ yā dūre santike vā \breathmark\ sabbā vedanā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
+ Yā kāci vedanā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā \mbox{vā}~\breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā \mbox{vā}~\breathmark\ yā dūre santike vā \breathmark\ sabbā vedanā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
\end{pali-hang}
\begin{pali-hang}
- Yā kāci saññā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā vā \breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā vā \breathmark\ yā dūre santike vā \breathmark\ sabbā saññā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
+ Yā kāci saññā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā vā \breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā \mbox{vā}~\breathmark\ yā dūre santike vā \breathmark\ sabbā saññā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
\end{pali-hang}
\begin{pali-hang}
- Ye keci saṅkhārā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā \mbox{vā}~\breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā vā \breathmark\ ye dūre santike \mbox{vā}~\breathmark\ sabbe saṅkhārā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
+ Ye keci saṅkhārā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā \mbox{vā}~\breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā \mbox{vā}~\breathmark\ ye dūre santike \mbox{vā}~\breathmark\ sabbe saṅkhārā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
\end{pali-hang}
\begin{pali-hang}
Yaṅ'kiñci viññāṇaṁ atīt'ānāgata-paccuppannaṁ \breathmark\ ajjhattaṁ vā bahiddhā vā \breathmark\ oḷārikaṁ vā sukhumaṁ vā \breathmark\ hīnaṁ vā paṇītaṁ vā \breathmark\ yaṁ dūre santike vā \breathmark\ sabbaṁ viññāṇaṁ: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
\end{pali-hang}
-\ifninebythirteenversion\clearpage\fi
-
-\begin{pali-leader}
+\begin{leader-pali}
\anglebracketleft\ \hspace{-0.5mm}Evaṁ passaṁ bhikkhave \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
-\begin{pali-hangtogether}
- Sutvā ariyasāvako rūpasmim'pi nibbindati \breathmark\ vedanāya'pi \mbox{nibbindati}~\breathmark\ saññāya'pi nibbindati \breathmark\ saṅkhāresu'pi nibbindati \breathmark\ viññāṇasmim'pi nibbindati \breathmark\ nibbindaṁ virajjati \breathmark\ virāgā \mbox{vimuccati}~\breathmark\ vimuttasmiṁ `vimuttam'iti ñāṇaṁ hoti \breathmark\ ``Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ n'āparaṁ itthattāyā''ti pajānātī'ti
-\end{pali-hangtogether}
+\end{leader-pali}
+\begin{pali-hang-together}
+ Sutavā ariyasāvako rūpasmim'pi nibbindati \breathmark\ vedanāya'pi \mbox{nibbindati}~\breathmark\ saññāya'pi nibbindati \breathmark\ saṅkhāresu'pi nibbindati \breathmark\ viññāṇasmim'pi nibbindati \breathmark\ nibbindaṁ virajjati \breathmark\ virāgā \mbox{vimuccati}~\breathmark\ vimuttasmiṁ `vimuttam'iti ñāṇaṁ hoti \breathmark\ ``Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ n'āparaṁ itthattāyā''ti pajānātī'ti
+\end{pali-hang-together}
\ifafiveversion\clearpage\fi
@@ -8990,118 +9186,120 @@ Atha kho bhagavā udānaṁ udānesi:
\begin{english-only-hang}
Bhikkhus form is not-self \breathmark\ If form were self \breathmark\ then form would not lead to affliction \breathmark\ and one could command to form: ``Let my form be thus \breathmark\ let my form not be thus''
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
But since form is not-self \breathmark\ it leads to affliction \breathmark\ and none can command to form: ``Let my form be thus \breathmark\ let my form not be thus''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-hang}
Feeling is not-self \breathmark\ If feeling were self \breathmark\ then feeling would not lead to affliction \breathmark\ and one could command to feeling: ``Let my feeling be thus \breathmark\ let my feeling not be thus''
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
But since feeling is not-self \breathmark\ it leads to affliction \breathmark\ and none can command to feeling: ``Let my feeling be thus \breathmark\ let my feeling not be thus''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-hang}
Perception is not-self \breathmark\ If perception were self \breathmark\ then perception would not lead to affliction \breathmark\ and one could command to perception: ``Let my perception be thus \breathmark\ let my perception not be thus''
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
But since perception is not-self \breathmark\ it leads to affliction \breathmark\ and none can command to perception: ``Let my perception be thus \breathmark\ let my perception not be thus''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-hang}
Volitional formations are not-self \breathmark\ If volitional formations were self \breathmark\ then volitional formations would not lead to affliction \breathmark\ and one could command to volitional formations: ``Let my volitional formations be thus \breathmark\ let my volitional formations not be thus''
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
But since volitional formations are not-self \breathmark\ they lead to \mbox{affliction}~\breathmark\ and none can command to volitional formations: ``Let my volitional formations be thus \breathmark\ let my volitional formations not be thus''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-hang}
Consciousness is not-self \breathmark\ If consciousness were self \breathmark\ then consciousness would not lead to affliction \breathmark\ and one could command to consciousness: ``Let my consciousness be thus \breathmark\ let my consciousness not be thus''
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
But since consciousness is not-self \breathmark\ it leads to affliction \breathmark\ and none can command to consciousness: ``Let my consciousness be thus \breathmark\ let my consciousness not be thus''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-leader}
\anglebracketleft\ \hspace{-0.5mm}\textit{Bhikkhus what do you think:} \hspace{-0.5mm}\anglebracketright\
\end{english-only-leader}
-\begin{english-only-hangtogether}
+\ifninebythirteenversion\clearpage\fi
+\begin{english-only-hang-together}
``Is form permanent or impermanent?''
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
``Impermanent venerable sir''
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
``Is what is impermanent satisfactory or unsatisfactory?''
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
``Unsatisfactory venerable sir''
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
``Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: ``This is mine \breathmark\ this I am \breathmark\ this is my self?''
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
``No venerable sir''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
-\begin{english-only-nohang}
+\begin{english-only-no-hang}
\begin{english-only-hang}
Bhikkhus what do you think: ``Is feeling permanent or impermanent?''
\end{english-only-hang}
``Impermanent venerable sir''\\
``Is what is impermanent satisfactory or unsatisfactory?''\\
``Unsatisfactory venerable sir''\\
- \begin{english-hangtogether}
+ \begin{english-hang-together}
``Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: ``This is mine \breathmark\ this I am \breathmark\ this is my self?''
- \end{english-hangtogether}
+ \end{english-hang-together}
``No venerable sir''
-\end{english-only-nohang}
+\end{english-only-no-hang}
-\begin{english-only-nohang}
+\begin{english-only-no-hang}
\begin{english-only-hang}
Bhikkhus what do you think: ``Is perception permanent or impermanent?''
\end{english-only-hang}
``Impermanent venerable sir''\\
``Is what is impermanent satisfactory or unsatisfactory?''\\
``Unsatisfactory venerable sir''\\
- \begin{english-hangtogether}
+ \ifninebythirteenversion\clearpage\fi
+ \begin{english-hang-together}
``Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: ``This is mine \breathmark\ this I am \breathmark\ this is my self?''
- \end{english-hangtogether}
+ \end{english-hang-together}
``No venerable sir''
-\end{english-only-nohang}
+\end{english-only-no-hang}
-\begin{english-only-nohang}
+\begin{english-only-no-hang}
\begin{english-only-hang}
Bhikkhus what do you think: ``Are volitional formations permanent or impermanent?''
\end{english-only-hang}
``Impermanent venerable sir''\\
``Is what is impermanent satisfactory or unsatisfactory?''\\
``Unsatisfactory venerable sir''
- \begin{english-hangtogether}
+ \begin{english-hang-together}
``Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: ``This is mine \breathmark\ this I am \breathmark\ this is my self?''
- \end{english-hangtogether}
+ \end{english-hang-together}
``No venerable sir''
-\end{english-only-nohang}
+\end{english-only-no-hang}
-\begin{english-only-nohang}
+\begin{english-only-no-hang}
\begin{english-only-hang}
Bhikkhus what do you think: ``Is consciousness permanent or impermanent?''
\end{english-only-hang}
``Impermanent venerable sir''\\
``Is what is impermanent satisfactory or unsatisfactory?''\\
``Unsatisfactory venerable sir''\\
- \begin{english-hangtogether}
+ \begin{english-hang-together}
``Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: ``This is mine \breathmark\ this I am \breathmark\ this is my self?''
- \end{english-hangtogether}
+ \end{english-hang-together}
``No venerable sir''
-\end{english-only-nohang}
+\end{english-only-no-hang}
\begin{english-only-leader}
\anglebracketleft\ \hspace{-0.5mm}\textit{Therefore bhikkhus} \hspace{-0.5mm}\anglebracketright\
\end{english-only-leader}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Any kind of form whatsoever \breathmark\ whether past future or present \breathmark\ internal or external \breathmark\ gross or subtle \breathmark\ inferior or superior \breathmark\ far or near \breathmark\ must be seen with right wisdom as it really is: ``This is not mine \breathmark\ this I am not \breathmark\ this is not my self''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-hang}
Any kind of feeling whatsoever \breathmark\ whether past future or present \breathmark\ internal or external \breathmark\ gross or subtle \breathmark\ inferior or superior \breathmark\ far or near \breathmark\ must be seen with right wisdom as it really is: ``This is not mine \breathmark\ this I am not \breathmark\ this is not my self''
@@ -9112,7 +9310,7 @@ Atha kho bhagavā udānaṁ udānesi:
\end{english-only-hang}
\begin{english-only-hang}
- Any kind of volitional formations whatsoever \breathmark\ whether past future or present \breathmark\ internal or external \breathmark\ gross or subtle \breathmark\ inferior or superior \breathmark\ far or near \breathmark\ must be seen with right wisdom as it really is: ``This is not mine \breathmark\ this I am not \breathmark\ this is not my self''
+ Any kind of volitional formation whatsoever \breathmark\ whether past future or present \breathmark\ internal or external \breathmark\ gross or subtle \breathmark\ inferior or superior \breathmark\ far or near \breathmark\ must be seen with right wisdom as it really is: ``This is not mine \breathmark\ this I am not \breathmark\ this is not my self''
\end{english-only-hang}
\begin{english-only-hang}
@@ -9125,11 +9323,11 @@ Atha kho bhagavā udānaṁ udānesi:
\hypertarget{endnote110-appendix}{\hyperlink{endnote110-body}{\textit{Ariyasāvaka} can be translated as ``noble disciple'' or ``disciple of the noble one'' (\textit{ariyassa}+\textit{sāvaka}=\textit{ariyasāvaka}). I have opted for the first option here because the discourse addresses the group of five monks who all were \textit{Ariyas} already at that time, but it needs to be kept in mind that the term \textit{ariyasāvaka} does not always refer to individuals who have already attained one of the four paths or fruits. This can be seen from MN 27, where a person is referred to as \textit{ariyasāvaka} without reference to any form of awakening-attainment. It is only at the end of the discourse that this \textit{ariyasāvaka} attains awakening.}}}}}\makeatother \thinspace\hspace{-0.5mm}\anglebracketright\
\end{english-only-leader}
\linkdest{endnote111-body}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Who has heard the teaching\makeatletter\hyperlink{endnote111-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote111-appendix}{\hyperlink{endnote111-body}{The word ``the teaching'' is not explicitly expressed in the Pāḷi, but was inserted for comprehension.}}}}}\makeatother \thinspace
sees thus \breathmark\ he becomes disenchanted with form \breathmark\ becomes disenchanted with feeling \breathmark\ becomes disenchanted with \mbox{perception}~\breathmark\ becomes disenchanted with volitional formations \breathmark\ becomes disenchanted with consciousness
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\linkdest{endnote112-body}
\begin{english-only-hang}
@@ -9145,7 +9343,7 @@ Atha kho bhagavā udānaṁ udānesi:
\suttaRef{[SN 22.59]}
-\ifdigitalversion\bottomNav{fire-sermon}\fi
+\ifdigitalversion\bottomNav{exposition-on-burning}\fi
#+end_src
@@ -9171,70 +9369,71 @@ Kiñ'ca bhikkhave sabbaṁ ādittaṁ?
\begin{pali-hang}
Cakkhuṁ bhikkhave ādittaṁ \breathmark\ rūpā ādittā \breathmark\ cakkhu-viññāṇaṁ ādittaṁ \breathmark\ cakkhu-samphasso āditto \breathmark\ yam'p'idaṁ cakkhu-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Sotaṁ ādittaṁ \breathmark\ saddā ādittā \breathmark\ sota-viññāṇaṁ ādittaṁ \breathmark\ sota-samphasso āditto \breathmark\ yam'p'idaṁ sota-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\ifninebythirteenversion\clearpage\fi
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Ghānaṁ ādittaṁ \breathmark\ gandhā ādittā \breathmark\ ghāna-viññāṇaṁ ādittaṁ \breathmark\ ghāna-samphasso āditto \breathmark\ yam'p'idaṁ ghāna-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Jivhā ādittā \breathmark\ rasā ādittā \breathmark\ jivhā-viññāṇaṁ ādittaṁ \breathmark\ jivhā-samphasso āditto \breathmark\ yam'p'idaṁ jivhā-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
- Kāyo āditto \breathmark\ phoṭṭhabbā ādittā \breathmark\ kāya-viññāṇaṁ ādittaṁ \breathmark\ kāya-samphasso āditto \breathmark\ yam'p'idaṁ kāya-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
+ Kāyo āditto \breathmark\ phoṭṭhabbā ādittā \breathmark\ kāya-viññāṇaṁ \mbox{ādittaṁ}~\breathmark\ kāya-samphasso āditto \breathmark\ yam'p'idaṁ kāya-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Mano āditto \breathmark\ dhammā ādittā \breathmark\ mano-viññāṇaṁ ādittaṁ \breathmark\ mano-samphasso āditto \breathmark\ yam'p'idaṁ mano-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
+\end{pali-hang-together}
\ifbfiveversion\clearpage\fi
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
-\begin{pali-leader}
+\begin{leader-pali}
\anglebracketleft\ \hspace{-0.5mm}Evaṁ passaṁ bhikkhave \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
-\begin{pali-hangtogether}
- Sutvā ariyasāvako cakkhusmim'pi nibbindati \breathmark\ rūpesu'pi nibbindati~\breathmark\ cakkhu-viññāṇe'pi nibbindati \breathmark\ cakkhu-samphasse'pi nibbindati \breathmark\ yam'p'idaṁ cakkhu-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tasmim'pi nibbindati
-\end{pali-hangtogether}
+\end{leader-pali}
+\begin{pali-hang-together}
+ Sutavā ariyasāvako cakkhusmim'pi nibbindati \breathmark\ rūpesu'pi nibbindati~\breathmark\ cakkhu-viññāṇe'pi nibbindati \breathmark\ cakkhu-samphasse'pi nibbindati \breathmark\ yam'p'idaṁ cakkhu-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tasmim'pi nibbindati
+\end{pali-hang-together}
\begin{pali-hang}
Sotasmim'pi nibbindati \breathmark\ saddesu'pi nibbindati \breathmark\ sota-viññāṇe'pi nibbindati \breathmark\ sota-samphasse'pi nibbindati \breathmark\ yam'p'idaṁ sota-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tasmim'pi nibbindati
@@ -9278,8 +9477,8 @@ Kiñ'ca bhikkhave sabbaṁ ādittaṁ?
#+begin_src latex :tangle ./tex/recitations/cardinal-suttas/adittapariyaya-eng.tex
-\section{Discourse on the Exposition on Burning}
-\label{fire-sermon}
+\section{Discourse on the \mbox{Exposition}~on~Burning}
+\label{exposition-on-burning}
\begin{leader-english}
\anglebracketleft\ \hspace{-0.5mm}Thus have I heard \hspace{-0.5mm}\anglebracketright\
@@ -9302,91 +9501,91 @@ Kiñ'ca bhikkhave sabbaṁ ādittaṁ?
\begin{english-only-hang}
Bhikkhus the eye is burning \breathmark\ forms are burning \breathmark\ eye-consciousness is burning \breathmark\ eye-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from eye-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\begin{english-only-hang}
The ear is burning \breathmark\ sounds are burning \breathmark\ ear-consciousness is burning \breathmark\ ear-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from ear-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\ifbfiveversion\clearpage\fi
\begin{english-only-hang}
The nose is burning \breathmark\ odours are burning \breathmark\ nose-consciousness is \mbox{burning}~\breathmark\ nose-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from nose-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\begin{english-only-hang}
The tongue is burning \breathmark\ flavours are burning \breathmark\ tongue-consciousness is burning \breathmark\ tongue-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from tongue-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\begin{english-only-hang}
The body is burning \breathmark\ tangibles are burning \breathmark\ body-consciousness is burning \breathmark\ body-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from body-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\ifbfiveversion\clearpage\fi
\begin{english-only-hang}
The mind is burning \breathmark\ mind-objects are burning \breathmark\ mind-consciousness is burning \breathmark\ mind-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-{pleasant}~\breathmark\ that arises from mind-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\begin{english-only-leader}
\anglebracketleft\ \hspace{-0.5mm}\textit{Bhikkhus when a noble disciple} \hspace{-0.5mm}\anglebracketright\
\end{english-only-leader}
-\begin{english-only-hangtogether}
- Who has heard the teaching sees \mbox{thus}~\breathmark\ he becomes disenchanted with the eye \breathmark\ becomes disenchanted with forms \breathmark\ becomes disenchanted with eye-consciousness \breathmark\ becomes disenchanted with eye-contact \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from eye-contact as its condition \breathmark\ with that too he becomes disenchanted
-\end{english-only-hangtogether}
+\begin{english-only-hang-together}
+ Who has heard the teaching sees \mbox{thus}~\breathmark\ he becomes disenchanted with the eye \breathmark\ becomes disenchanted with \mbox{forms}~\breathmark\ becomes disenchanted with eye-consciousness \breathmark\ becomes disenchanted with eye-contact \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from eye-contact as its condition \breathmark\ with that too he becomes disenchanted
+\end{english-only-hang-together}
\begin{english-only-hang}
He becomes disenchanted with the ear \breathmark\ becomes disenchanted with sounds \breathmark\ becomes disenchanted with ear-consciousness \breathmark\ becomes disenchanted with ear-contact \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from ear-contact as its condition \breathmark\ with that too he becomes disenchanted
@@ -9504,6 +9703,8 @@ Cando paṇṇaraso yathā
Like on the fifteenth day the moon
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
\linkdest{endnote116-body}
Maṇi joti-raso yathā\makeatletter\hyperlink{endnote116-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote116-appendix}{\hyperlink{endnote116-body}{When chanted for laypeople, the first part of this chant, until here, is recited only by the \textit{Saṅghatthera}.}}}}}\makeatother
@@ -9512,7 +9713,7 @@ Maṇi joti-raso yathā\makeatletter\hyperlink{endnote116-appendix}\Hy@raisedlin
Or like a bright and shining gem\\
\end{english}
-\suttaRef{[Khp 1.7]}
+\suttaRef{[Kp 7]}
\linkdest{endnote117-body}
Sabb'ītiyo vivajjantu\makeatletter\hyperlink{endnote117-appendix}\Hy@raisedlink{{\pagenote{%
@@ -9661,23 +9862,23 @@ Sadā sotthī bhavantu te
\label{yatha-vari-vaha-pura}
\linkdest{endnote119-body}
-\anglebracketleft\ \hspace{-0.5mm}Yathā vāri-vahā pūrā paripūrenti sāgaraṁ \breathmark\ evam'eva ito dinnaṁ petānaṁ upakappati \breathmark\ icchitaṁ patthitaṁ tumhaṁ khippam'eva samijjhatu sabbe pūrentu saṅkappā \breathmark\ cando paṇṇa-raso yathā maṇi joti-raso yathā\makeatletter\hyperlink{endnote119-appendix}\Hy@raisedlink{{\pagenote{%
+\anglebracketleft\ \hspace{-0.5mm}Yathā vāri-vahā pūrā paripūrenti sāgaraṁ \breathmark\ evam'eva ito dinnaṁ petānaṁ upakappati \breathmark\ icchitaṁ patthitaṁ tumhaṁ khippam'eva samijjhatu sabbe pūrentu \mbox{saṅkappā}~\breathmark\ cando paṇṇa-raso yathā maṇi joti-raso yathā\makeatletter\hyperlink{endnote119-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote119-appendix}{\hyperlink{endnote119-body}{When chanted for laypeople, the first part of this chant, until here, is recited only by the \textit{Saṅghatthera}.}}}}}\makeatother \thinspace\hspace{-0.5mm}\anglebracketright\
-\suttaRef{[Khp 1.7]}
+\suttaRef{[Kp 7]}
\linkdest{endnote120-body}
\begin{pali-hang}
\anglebracketleft\ \hspace{-0.5mm}Sabb'ītiyo vivajjantu\makeatletter\hyperlink{endnote120-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote120-appendix}{\hyperlink{endnote120-body}{This line is recited only by the secondmost senior monk. Afterwards, the remainder of the \textit{Saṅgha} joins in.}}}}}\makeatother \thinspace\hspace{-0.5mm}\anglebracketright\ \\
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Sabba-rogo vinassatu
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Mā te bhavatv'antarāyo\\
Sukhī dīgh'āyuko bhava
-\end{pali-hangtogether}
+\end{pali-hang-together}
\suttaRef{[Dhp A]}
@@ -9685,16 +9886,16 @@ Sadā sotthī bhavantu te
Abhivādana-sīlissa\\
Niccaṁ vuḍḍh'āpacāyino
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Cattāro dhammā vaḍḍhanti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\linkdest{endnote121-body}
\linkdest{endnote145-body}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Āyu vaṇṇo sukhaṁ balaṁ\makeatletter\hyperlink{endnote121-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote121-appendix}{\hyperlink{endnote121-body}{In the Thai tradition, a long pause is made after ``\textit{sukhaṁ}'', and ``\textit{balaṁ}'' is recited in a slow and drawn-out manner.}}}}}\makeatother\makeatletter\hyperlink{endnote145-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote145-appendix}{\hyperlink{endnote145-body}{For translations of the above see the the previous chant, titled ``Just as Rivers''.}}}}}\makeatother
-\end{pali-hangtogether}
+\end{pali-hang-together}
\suttaRef{[Dhp 109]}
@@ -9702,17 +9903,17 @@ Sadā sotthī bhavantu te
#+end_src
-** Ratanattayānubhāv'ādi-gāthā
+** Verses Starting with the Power of the Triple Gem
#+begin_src latex :tangle ./tex/recitations/thanksgiving-recitations.tex
% \setsecheadstyle{\subsectionFmt}
% I do not recall why the line above appears a second time after Yatha-vari-vaha; uncommented for now
\sectionSubTitle{Ratanattay'ānubhāv'ādi-gāthā}
-\section{Verses Starting with The Power \mbox{of}~the~Triple~Gem}
+\section{Verses Starting with the Power \mbox{of}~the~Triple~Gem}
\label{ratanattayanubhavadi-gatha}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Ratanattay'ānubhāvena \hspace{-0.5mm}\anglebracketright\ \\
Ratanattaya-tejasā\\
Dukkha-roga-bhayā verā – Sokā sattu c'upaddavā\\
@@ -9720,7 +9921,7 @@ Sadā sotthī bhavantu te
Jaya-siddhi dhanaṁ lābhaṁ – Sotthi bhāgyaṁ sukhaṁ balaṁ\\
Siri āyu ca vaṇṇo ca – Bhogaṁ vuḍḍhī ca yasavā\\
Sata-vassā ca āyū ca – Jīva-siddhī bhavantu te
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Through the power \& through the radiant energy of the Triple Gem,\\
@@ -9740,7 +9941,7 @@ Sadā sotthī bhavantu te
#+end_src
-** Bhojana-dān'ānumodanā
+** Rejoicing in the Giving of Food
#+begin_src latex :tangle ./tex/recitations/thanksgiving-recitations.tex
@@ -9748,12 +9949,11 @@ Sadā sotthī bhavantu te
\section{Rejoicing in the Giving of Food}
\label{bhojana-dananumodana}
-
-% \vspace{-0.99em}
+\ifninebythirteenversion\vspace{0.25em}\fi
\begin{verses}
\anglebracketleft\ \hspace{-0.5mm}Yo yassa bhojanaṁ deti \hspace{-0.5mm}\anglebracketright\ \\
- So tassa deti pañca'pi\\
+ Yo tassa deti pañca'pi\\
Āyuṁ balaṁ sukhaṁ vaṇṇaṁ\\
\linkdest{endnote122-body}
Paṭibhānañ'ca pañcamaṁ\makeatletter\hyperlink{endnote122-appendix}\Hy@raisedlink{{\pagenote{%
@@ -9820,15 +10020,15 @@ Sadā sotthī bhavantu te
#+end_src
-** Culla-maṅgala-cakka-vāḷa
+** Short Blessings of the Entire World
#+begin_src latex :tangle ./tex/recitations/thanksgiving-recitations.tex
-\sectionSubTitle{Just as Rivers}
-\section{Culla-maṅgala-cakka-vāḷa}
-\label{culla-mangala-cakka-vala}
+\sectionSubTitle{Culla-maṅgala-cakka-vāḷa}
+\section{Short Blessings of \mbox{the}~Entire~World}
+\label{blessings-of-entire-world}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Sabba-buddh'ānubhāvena \hspace{-0.5mm}\anglebracketright\ \\
Sabba-dhamm'ānubhāvena\\
Sabba-saṅgh'ānubhāvena\\
@@ -9861,10 +10061,10 @@ Sadā sotthī bhavantu te
Bhogaṁ vuḍḍhī ca yasavā\\
Sata-vassā ca āyū ca\\
Jīva-siddhī bhavantu te
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
- With all the power of the Buddha, with all the power of the Dhamma, with all the power of the Sangha, the gem of the Buddha, the gem of the Dhamma, the gem of the Saṅgha, the power of the Triple Gem: the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor's disciples: May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed. May there always be an increase of long life, wealth, glory, status, strength, beauty and happiness.
+ May suffering, disease, fear, animosity, sorrow, adversity, misfortune, and obstacles without number, vanish through this power. Triumph, success, wealth, \& gain, safety, luck, happiness, strength, glory, long life, \& beauty, fortune, increase, \& status, a lifespan of 100 years, and success in your livelihood: May they be yours. With all the power of the Buddha, with all the power of the Dhamma, with all the power of the Sangha, the gem of the Buddha, the gem of the Dhamma, the gem of the Saṅgha, the power of the Triple Gem: the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor's disciples: May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed. May there always be an increase of long life, wealth, glory, status, strength, beauty and happiness.
\end{english-verses}
\suttaRef{[MJG]}
@@ -9883,14 +10083,14 @@ Sadā sotthī bhavantu te
% FIXME uneven gaps before and after decoration experiment with pali-hang for the first line
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Aggato ve pasannānaṁ \hspace{-0.5mm}\anglebracketright\ \\
Aggaṁ dhammaṁ vijānataṁ
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Agge buddhe pasannānaṁ\\
Dakkhiṇeyye anuttare
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
For one with confidence,\\
@@ -9903,10 +10103,10 @@ Sadā sotthī bhavantu te
Agge dhamme pasannānaṁ\\
Virāg'ūpasame sukhe
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Agge saṅghe pasannānaṁ\\
Puññakkhette anuttare
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
With confidence in the supreme Dhamma,\\
@@ -9919,10 +10119,10 @@ Sadā sotthī bhavantu te
Aggasmiṁ dānaṁ dadataṁ\\
Aggaṁ puññaṁ pavaḍḍhati
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Aggaṁ āyu ca vaṇṇo ca\\
Yaso kitti sukhaṁ balaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\ifbfiveversion\clearpage\fi
@@ -9937,10 +10137,10 @@ Sadā sotthī bhavantu te
Aggassa dātā medhāvī\\
Agga-dhamma-samāhito
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Deva-bhūto manusso vā\\
Aggappatto pamodatī'ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Having given to the supreme, the intelligent person,\\
@@ -9960,54 +10160,71 @@ Sadā sotthī bhavantu te
#+begin_src latex :tangle ./tex/recitations/thanksgiving-recitations.tex
\sectionSubTitle{Kāla-dāna-sutta-gāthā}
-\section{Verses from the Discourse on Giving in the Proper Season}
+\section{Verses from the Discourse on Giving at the Proper Time}
\label{kala-dana-sutta-gatha}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Kāle dadanti sapaññā \hspace{-0.5mm}\anglebracketright\ \\
Vadaññū vīta-maccharā
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Kālena dinnaṁ ariyesu\\
Uju-bhūtesu tādisu
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vippasanna-manā tassa\\
Vipulā hoti dakkhiṇā
-\end{pali-hangtogether}
+\end{pali-hang-together}
+
+%% \begin{english-verses}
+%% \begin{english-hang-first-line}
+%% Those with discernment, generosity, free from stinginess, give in the proper season.
+%% \end{english-hang-first-line}
+%% \begin{english-hang-together-verses}
+%% Having given in the proper season
+%% \end{english-hang-together-verses}
+%% \begin{english-hang-together-verses}
+%% With hearts inspired by the Noble Ones,
+%% \end{english-hang-together-verses}
+%% \begin{english-hang-together-verses}
+%% Straightened,
+%% \end{english-hang-together-verses}
+%% \begin{english-hang-together-verses}
+%% Their offering bears an abundance.
+%% \end{english-hang-together-verses}
+%% \end{english-verses}
\begin{english-verses}
- \begin{english-hang-firstline}
- Those with discernment, responsive, free from stinginess, give in the proper season.
- \end{english-hang-firstline}
- \begin{english-hangtogether-verses}
- Having given in the proper season
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- With hearts inspired by the Noble Ones,
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- Straightened,
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- Their offering bears an abundance.
- \end{english-hangtogether-verses}
+ At the proper time, those wise,\\
+ Charitable, and generous folk\\
+ Give a timely gift to the noble ones,\\
+ Who are stable and upright;
\end{english-verses}
\begin{pali-hang}
Ye tattha anumodanti\\
Veyyāvaccaṁ karonti vā
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Na tena dakkhiṇā onā\\
Te'pi puññassa bhāgino
-\end{pali-hangtogether}
+\end{pali-hang-together}
+
+%% \begin{english-verses}
+%% Those who rejoice in that gift,\\
+%% Or give assistance,\\
+%% They too have a share of the merit,\\
+%% And the offering is not depleted by that.
+%% \end{english-verses}
\begin{english-verses}
- Those who rejoice in that gift,\\
- Or give assistance,\\
- They too have a share of the merit,\\
- And the offering is not depleted by that.
+ Given with a clear mind,\\
+ One's offering is vast.\\
+ Those who rejoice in such deeds\\
+ Or who provide other service\\
+ \ifninebythirteenversion\clearpage\fi
+ Do not miss out on the offering;\\
+ They too partake of the merit.
\end{english-verses}
\begin{pali-hang}
@@ -10015,16 +10232,23 @@ Sadā sotthī bhavantu te
Yattha dinnaṁ maha-pphalaṁ
\end{pali-hang}
\ifbfiveversion\clearpage\fi
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Puññāni para-lokasmiṁ\\
Patiṭṭhā honti pāṇinan'ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
+
+%% \begin{english-verses}
+%% Therefore, with an unhesitant mind, one should give\\
+%% Where the gift bears great fruit.\\
+%% Merit is what establishes\\
+%% Living beings in the next life.
+%% \end{english-verses}
\begin{english-verses}
- Therefore, with an unhesitant mind, one should give\\
- Where the gift bears great fruit.\\
- Merit is what establishes\\
- Living beings in the next life.
+ Therefore, with a non-regressing mind,\\
+ One should give a gift where it yields great fruit.\\
+ Merits are the support of living beings\\
+ When they arise in the other world.
\end{english-verses}
\suttaRef{[AN 5.36]}
@@ -10041,12 +10265,12 @@ Sadā sotthī bhavantu te
\section{He Who Gains Benefits}
\label{so-attha-laddho}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}So attha-laddho \hspace{-0.5mm}\anglebracketright\ sukhito\\
Viruḷho buddha-sāsane\\
Arogo sukhito hohi\\
Saha sabbehi ñātibhi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
He who gains [karmic] benefits is happy,\\
@@ -10072,12 +10296,12 @@ Sadā sotthī bhavantu te
\begin{pali-hang}
Te attha-laddhā sukhitā\\
Viruḷhā buddha-sāsane\\
+\ifninebythirteenversion\clearpage\fi
Arogā sukhitā hotha\\
Saha sabbehi ñātibhi
\end{pali-hang}
\ifafiveversion\clearpage\fi
-\ifninebythirteenversion\clearpage\fi
\begin{english-verses}
They who gain [karmic] benefits are happy,\\
@@ -10118,12 +10342,9 @@ Sadā sotthī bhavantu te
\section{Invitation to the Devas}
\label{invitation-to-the-devas}
-% TODO change lables to match new section names
-% TODO weird spacing here
-
\ifafiveversion\vspace{-0.5em}\fi
\ifninebythirteenversion\vspace{-0.8em}\fi
-\ifbfiveversion\vspace{-0.65em}\fi
+\ifbfiveversion\vspace{-0.2em}\fi
\linkdest{endnote124-body}
\begin{leader-pharitvana}
@@ -10145,17 +10366,17 @@ Sadā sotthī bhavantu te
\end{leader-pharitvana}
\begin{leader-pharitvana-english}
- Kind, venerable sirs: having spread thoughts of good will,\\
+ Kind, venerable sirs: having spread thoughts \ifninebythirteenversion \\ \else \fi of good will,\\
Recite the protective chant with undistracted mind.\\
Those in the heavens of sensuality \& form,\\
- On peaks \& mountain precipices, in palaces floating in the sky,\\
- % TODO add mbox to 'in the sky'
+ On peaks \& mountain precipices, in palaces floating \ifninebythirteenversion \\ \else \fi in the sky,\\
In islands, countries, \& towns,\\
In groves of trees \& thickets,\\
Around homesites \& fields.\\
- And the earth-devas, spirits, heavenly minstrels, \& nāgas who are nearby,\\
+ And the earth-devas, spirits, heavenly minstrels,\\ \& nāgas who are nearby,\\
In different waters and lands:\\
- May they come \& listen with approval as I recite the word of the excellent sage.
+ May they come \& listen with approval as I recite\\ the word of the excellent sage.\\
+\ifafiveversion\clearpage\fi
\ifbfiveversion\clearpage\fi
This is the time to see the Buddha, venerable sirs.\\
This is the time to listen to the Dhamma, venerable sirs.\\
@@ -10174,10 +10395,25 @@ Sadā sotthī bhavantu te
\section{Passage on Preliminary Paying of Homage}
\label{passage-on-preliminary-paying-of-homage-protective}
+\ifninebythirteenversion
+
+\begin{pali-hang-together}
+ \anglebracketleft\ \hspace{-0.5mm}Namo tassa \hspace{-0.5mm}\anglebracketright\ bhagavato arahato sammāsambuddhassa
+\end{pali-hang-together}
+
+\begin{pali-hang-together}
+\hfill{[3x]}
+\end{pali-hang-together}
-\begin{pali-hangtogether}
+% TODO do we even need 3x? I mean its pretty clear for anybody familiar with buddhist chanting
+
+\else
+
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Namo tassa \hspace{-0.5mm}\anglebracketright\ bhagavato arahato sammāsambuddhassa \hfill{[3x]}
-\end{pali-hangtogether}
+\end{pali-hang-together}
+
+\fi
\begin{english}
Homage to the Blessed, Worthy, and Perfectly Enlightened One
@@ -10195,11 +10431,11 @@ Sadā sotthī bhavantu te
\section{Passage on Going for Refuge}
\label{passage-on-going-for-refuge}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Buddhaṁ \hspace{-0.5mm}\anglebracketright\ saraṇaṁ gacchāmi\\
Dhammaṁ saraṇaṁ gacchāmi\\
Saṅghaṁ saraṇaṁ gacchāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
To the Buddha I go for refuge.\\
@@ -10231,7 +10467,7 @@ Sadā sotthī bhavantu te
A third time, to the Saṅgha I go for refuge.
\end{english-verses}
-\suttaRef{[Khp 1.1]}
+\suttaRef{[Kp 1]}
#+end_src
@@ -10251,7 +10487,7 @@ Sadā sotthī bhavantu te
\section{Verses on Triumph by Paying Homage}
\label{triumph-by-paying-homage}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Yo cakkhumā \hspace{-0.5mm}\anglebracketright\ moha-malāpakaṭṭho\\
Sāmaṁ va buddho sugato vimutto\\
Mārassa pāsā vinimocayanto\\
@@ -10260,16 +10496,16 @@ Sadā sotthī bhavantu te
Lokassa nāthañ'ca vināyakañ'ca\\
Tan'tejasā te jaya-siddhi hotu\\
Sabb'antarāyā ca vināsam'entu
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
The One with Vision, with the stain of delusion removed,\\
Self-awakened, Well-Gone, \& Released,\\
Freed from the snares of Mortal Temptation,\\
He caused tameable people to reach security.\\
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
I pay homage with my head to that excellent Buddha, the Protector \& mentor for the world,\\
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
By the power of this, may you have triumph \& success,\\
And may all your dangers be destroyed.
\end{english-verses}
@@ -10332,12 +10568,12 @@ Sadā sotthī bhavantu te
\section{Paying Homage to the Octad}
\label{paying-homage-to-octad}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Namo arahato \hspace{-0.5mm}\anglebracketright\ Sammā-\\
Sambuddhassa mah'esino\\
Namo uttama-dhammassa\\
Svākkhātass'eva ten'idha
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Homage to the Great Seer, the Worthy One, Perfectly Self-awakened; Homage to the highest Dhamma, well-taught by him here;
@@ -10399,9 +10635,9 @@ Sadā sotthī bhavantu te
\section{Discourse on Blessings}
\label{discorse-on-blessings}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Evaṁ me sutaṁ \hspace{-0.5mm}\anglebracketright\ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā ten'upasaṅkami. Upasaṅkamitvā bhagavantaṁ abhivādetvā ekam'antaṁ aṭṭhāsi. Ekam'antaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, when the night had advanced, a certain deity of stunning beauty, having illuminated the entire Jeta's Grove, approached the Blessed One, paid homage to him, stood to one side, and addressed the Blessed One in verse:
@@ -10414,6 +10650,8 @@ Sadā sotthī bhavantu te
Brūhi maṅgalam'uttamaṁ
\end{pali-hang-continued}
+\ifninebythirteenversion\clearpage\fi
+
\begin{english-verses}
Many devas and human beings\\
Have reflected on blessings,\\
@@ -10424,7 +10662,6 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Asevanā ca bālānaṁ\\
Paṇḍitānañ'ca sevanā\\
- \ifninebythirteenversion\clearpage\fi
Pūjā ca pūjanīyānaṁ\\
Etam'maṅgalam'uttamaṁ
\end{pali-hang-continued}
@@ -10467,7 +10704,6 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Mātā-pitu upaṭṭhānaṁ\\
Putta-dārassa saṅgaho\\
- \ifninebythirteenversion\clearpage\fi
Anākulā ca kammantā\\
Etam'maṅgalam'uttamaṁ
\end{pali-hang-continued}
@@ -10493,6 +10729,8 @@ Sadā sotthī bhavantu te
This is the highest blessing.
\end{english-verses}
+\ifninebythirteenversion\clearpage\fi
+
\begin{pali-hang-continued}
Āratī viratī pāpā\\
Majja-pānā ca saññamo\\
@@ -10510,7 +10748,6 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Gāravo ca nivāto ca\\
Santuṭṭhī ca kataññutā\\
- \ifninebythirteenversion\clearpage\fi
Kālena dhamma-ssavanaṁ\\
Etam'maṅgalam'uttamaṁ
\end{pali-hang-continued}
@@ -10553,7 +10790,6 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Phuṭṭhassa loka-dhammehi\\
Cittaṁ yassa na kampati\\
- \ifninebythirteenversion\clearpage\fi
Asokaṁ virajaṁ khemaṁ\\
Etam'maṅgalam'uttamaṁ
\end{pali-hang-continued}
@@ -10591,12 +10827,12 @@ Sadā sotthī bhavantu te
\section{Discourse on Jewels}
\label{discourse-on-jewels}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Yān'īdha \hspace{-0.5mm}\anglebracketright\ bhūtāni samāgatāni\\
Bhummāni vā yāni va antalikkhe\\
Sabb'eva bhūtā sumanā bhavantu\\
Atho'pi sakkacca suṇantu bhāsitaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Whatever beings are gathered here,\\
@@ -10627,8 +10863,6 @@ Sadā sotthī bhavantu te
Etena saccena suvatthi hotu
\end{pali-hang-continued}
-\ifninebythirteenversion\clearpage\fi
-
\begin{english-verses}
Whatever the treasures are here or beyond,\\
Whatever the precious jewel in the heavens,\\
@@ -10728,6 +10962,7 @@ Sadā sotthī bhavantu te
Gambhīra-paññena sudesitāni\\
Kiñ'c'āpi te honti bhusa'ppamattā\\
Na te bhavaṁ aṭṭhamam'ādiyanti\\
+ \ifninebythirteenversion\clearpage\fi
Idam'pi saṅghe ratanaṁ paṇītaṁ\\
Etena saccena suvatthi hotu
\end{pali-hang-continued}
@@ -10761,6 +10996,7 @@ Sadā sotthī bhavantu te
And whatever good behavior and observances there are.\\
One is also freed from the four planes of misery\\
And is incapable of doing six deeds.\\
+ \ifninebythirteenversion\clearpage\fi
This too is the sublime gem in the Sangha:\\
By this truth, may there be safety!
\end{english-verses}
@@ -10832,6 +11068,7 @@ Sadā sotthī bhavantu te
Their minds are dispassionate toward future existence.\\
With seeds destroyed, with no desire for growth,\\
Those wise ones are extinguished like this lamp.\\
+ \ifninebythirteenversion\clearpage\fi
This too is the sublime gem in the Sangha:\\
By this truth, may there be safety!
\end{english-verses}
@@ -10867,7 +11104,6 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Yān'īdha bhūtāni samāgatāni\\
Bhummāni vā yāni va antalikkhe\\
- \ifninebythirteenversion\clearpage\fi
Tathāgataṁ deva-manussa-pūjitaṁ\\
Saṅghaṁ namassāma suvatthi hotu
\end{pali-hang-continued}
@@ -10883,7 +11119,7 @@ Sadā sotthī bhavantu te
#+end_src
-** Karaṇīya-metta-sutta
+** Discourse on the Loving-Kindness \mbox{to}~be~Done
#+begin_src latex :tangle ./tex/recitations/protective-recitations.tex
@@ -10891,12 +11127,12 @@ Sadā sotthī bhavantu te
\section{Discourse on the Loving-Kindness \mbox{to}~be~Done}
\label{discourse-on-loving-kindness}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Karaṇīyam \hspace{-0.5mm}\anglebracketright\ 'attha-kusalena\\
Yan'taṁ santaṁ padaṁ abhisamecca\\
Sakko ujū ca suhujū ca\\
Suvaco c'assa mudu anatimānī
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
This is to be done by one skilled in the beneficial,\\
@@ -10971,7 +11207,6 @@ Sadā sotthī bhavantu te
\begin{english-verses}
Another (i.e. one) would not deceive another,\\
Nor look down upon anyone anywhere;\\
- \ifninebythirteenversion\clearpage\fi
Nor through anger or hateful perception,\\
Would wish for one another's suffering.
\end{english-verses}
@@ -11044,12 +11279,12 @@ Sadā sotthī bhavantu te
\section{Protection of the Aggregates}
\label{protection-of-aggregates}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Virūpakkhehi me mettaṁ \hspace{-0.5mm}\anglebracketright\ \\
Mettaṁ erāpathehi me\\
Chabyāputtehi me mettaṁ\\
Mettaṁ kaṇhāgotamakehi ca
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
With the Virūpakkhas is my loving-kindness.\\
@@ -11075,6 +11310,7 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Mā maṁ apādako hiṁsi\\
Mā maṁ hiṁsi dipādako\\
+ \ifninebythirteenversion\clearpage\fi
Mā maṁ catuppado hiṁsi\\
Mā maṁ hiṁsi bahuppado
\end{pali-hang-continued}
@@ -11110,6 +11346,8 @@ Sadā sotthī bhavantu te
Uṇṇānābhī sarabhū mūsikā
\end{pali-hang-continued}
+\ifninebythirteenversion\clearpage\fi
+
\begin{english-verses}
Measureless is the Buddha,\\
Measureless is the Dhamma,\\
@@ -11122,7 +11360,6 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Katā me rakkhā katā me parittā\\
Paṭikkamantu bhūtāni\\
- \ifninebythirteenversion\clearpage\fi
So'haṁ namo bhagavato\\
Namo sattannaṁ sammā-sambuddhānaṁ.
\end{pali-hang-continued}
@@ -11132,7 +11369,7 @@ Sadā sotthī bhavantu te
A protection has been made by me.\\
Let the already born retreat.\\
I pay homage to the Blessed One;\\
- Homage to the seven Perfectly Self-awakened Ones.
+ Homage to the seven perfectly self-awakened ones.
\end{english-verses}
\suttaRef{[AN 4.67]}
@@ -11191,30 +11428,30 @@ Sadā sotthī bhavantu te
\end{pali-hang-continued}
\begin{english-verses}
- \begin{english-hang-firstline}
- Practicing the good way is the Community of the Blessed One's disciples;
- \end{english-hang-firstline}
- \begin{english-hangtogether-verses}
- Practicing the straight way is the Community of the Blessed One's disciples;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- Practicing the true way is the Community of the Blessed One's disciples;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- Practicing the proper way is the Community of the Blessed One's disciples;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \begin{english-hang-first-line}
+ Practicing the good way is the community of the Blessed One's disciples;
+ \end{english-hang-first-line}
+ \begin{english-hang-together-verses}
+ Practicing the straight way is the community of the Blessed One's disciples;
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
+ Practicing the true way is the community of the Blessed One's disciples;
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
+ Practicing the proper way is the community of the Blessed One's disciples;
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
That is, the four pairs of persons, the eight kinds of individuals.
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- This is the Community of the Blessed One's disciples;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
+ This is the community of the Blessed One's disciples;
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
Worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation,
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
The unsurpassed field of merit for the world.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[SN 11.3]}
@@ -11226,15 +11463,15 @@ Sadā sotthī bhavantu te
#+begin_src latex :tangle ./tex/recitations/protective-recitations.tex
\sectionSubTitle{Yaṅ'kiñci ratanaṁ loke}
-\section{Whatever Kind of Jewel in the World}
+\section{Whatever Kind of Jewel \mbox{in}~the~World}
\label{whatever-kind-of-jewel}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Yaṅ'kiñci ratanaṁ loke \hspace{-0.5mm}\anglebracketright\ \\
Vijjati vividhaṁ puthu\\
Ratanaṁ buddha-samaṁ n'atthi\\
Tasmā sotthī bhavantu te
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Whatever kind of jewel in the world\\
@@ -11280,6 +11517,7 @@ Sadā sotthī bhavantu te
uttamaṁ varaṁ\\
Hitaṁ deva-manussānaṁ\\
Buddha-tejena sotthinā\\
+ \ifninebythirteenversion\clearpage\fi
Nassant'upaddavā sabbe\\
Dukkhā vūpasamentu te
\end{pali-hang-continued}
@@ -11341,7 +11579,7 @@ Sadā sotthī bhavantu te
\section{Protection of the Factors of Awakening}
\label{protection-of-factors-of-awakening}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Bojjh'aṅgo sati-saṅkhāto \hspace{-0.5mm}\anglebracketright\ \\
Dhammānaṁ vicayo tathā\\
Viriyam'pīti-passaddhi\\
@@ -11354,17 +11592,24 @@ Sadā sotthī bhavantu te
Nibbānāya ca bodhiyā\\
Etena sacca-vajjena\\
Sotthi te hotu sabbadā
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
The Factors for Awakening include mindfulness,\\
Investigation of qualities,\\
Persistence, rapture, \& serenity,\\
- Plus concentration \& equanimity factors for Awakening.\\
+ Plus concentration \& equanimity factors for awakening.\\
These seven, which the All-seeing Sage has perfectly taught,\\
- When developed \& matured bring about heightened knowledge, Liberation, \& awakening.\\
+\begin{english-hang-together-verses}
+ When developed \& matured bring about heightened knowledge, liberation, \& awakening.\\
+\end{english-hang-together-verses}
+ \ifninebythirteenversion\clearpage\fi
+\begin{english-hang-together-verses}
By the saying of this truth,\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
May you always be well.
+\end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -11379,10 +11624,18 @@ Sadā sotthī bhavantu te
\end{pali-hang-continued}
\begin{english-verses}
+\begin{english-hang-first-line}
At one time, our Protector seeing that Moggallana \& Kassapa\\
- Were sick \& in pain, taught them the seven factors for Awakening.\\
+\end{english-hang-first-line}
+\begin{english-hang-together-verses}
+ Were sick \& in pain, taught them the Seven Factors for Awakening.\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
They, delighting in that, were instantly freed from their illness.\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
By the saying of this truth, may you always be well.
+\end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -11397,10 +11650,18 @@ Sadā sotthī bhavantu te
\end{pali-hang-continued}
\begin{english-verses}
+\begin{english-hang-first-line}
Once, when the Dhamma King was afflicted with fever,\\
- He had the Elder Cunda recite that very teaching with devotion.\\
+\end{english-hang-first-line}
+\begin{english-hang-together-verses}
+ He had the elder Cunda recite that very teaching with devotion.\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
And as he approved, he rose up from that disease.\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
By the saying of this truth, may you always be well.
+\end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -11432,12 +11693,12 @@ Sadā sotthī bhavantu te
\section{Protection for Safety}
\label{protection-for-safety}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Yan'dunnimittaṁ \hspace{-0.5mm}\anglebracketright\ avamaṅgalañ'ca\\
Yo c'āmanāpo sakuṇassa saddo\\
Pāpaggaho dussupinaṁ akantaṁ\\
Buddh'ānubhāvena vināsam'entu
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
May bad omens, inauspiciousness,\\
@@ -11449,6 +11710,7 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Yan'dunnimittaṁ avamaṅgalañ'ca\\
Yo c'āmanāpo sakuṇassa saddo\\
+ \ifninebythirteenversion\clearpage\fi
Pāpaggaho dussupinaṁ akantaṁ\\
Dhamm'ānubhāvena vināsam'entu
\end{pali-hang-continued}
@@ -11487,12 +11749,12 @@ Sadā sotthī bhavantu te
\section{Verses on Dismissing Evil Spirits}
\label{dismissing-the-devatas}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Dukkhappattā \hspace{-0.5mm}\anglebracketright\ ca niddukkhā\\
Bhayappattā ca nibbhayā\\
Sokappattā ca nissokā\\
Hontu sabbe'pi pāṇino
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
[May] sufferers be without suffering,\\
@@ -11520,6 +11782,7 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Dānaṁ dadantu saddhāya\\
Sīlaṁ rakkhantu sabbadā\\
+ \ifninebythirteenversion\clearpage\fi
Bhāvan'ābhiratā hontu\\
Gacchantu devatā-gatā
\end{pali-hang-continued}
@@ -11560,7 +11823,7 @@ Sadā sotthī bhavantu te
\section{Verses on the Eight Victory Blessings}
\label{eight-victory-blessings}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Bāhuṁ \hspace{-0.5mm}\anglebracketright\ sahassam'abhinimmita sāvudhan'taṁ\\
Grīmekhalaṁ udita-ghora-sasena-māraṁ\\
\linkdest{endnote129-body}
@@ -11568,16 +11831,18 @@ Sadā sotthī bhavantu te
\hypertarget{endnote129-appendix}{\hyperlink{endnote129-body}{Here and in all subsequent verses we find the word ``\textit{jitavā}''. The standard spelling would be ``\textit{jitvā}'' (abs. of \textit{jināti}; having conquered). In contrast ``\textit{jitavā}'' is a transliteration based on Thai spelling and pronunciation of Pāli, which has a tendency to insert the letter ``a'' between two consonants such as -\textit{tvā}, thus making it into -\textit{tavā}. It is by spelling anomalies like this, that Pāli scholars can determine the place of origin and age of certain Pāli texts.}}}}}\makeatother
mun'indo\\
Tan'tejasā bhavatu te jaya-maṅgalāni
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
+ \begin{english-hang-first-line}
Creating a form with 1,000 arms, each equipped with a weapon,
- \begin{english-hangtogether-verses}
+ \end{english-hang-first-line}
+ \begin{english-hang-together-verses}
Māra, on the elephant Girimekhala, uttered a frightening roar together with his troops.
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him by means of such qualities as generosity:
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
By the power of this, may you have victory blessings.
\end{english-verses}
@@ -11591,8 +11856,13 @@ Sadā sotthī bhavantu te
\begin{english-verses}
Even more frightful than Māra making war all night\\
Was Āḷavaka, the arrogant unstable ogre.\\
+ \ifninebythirteenversion\clearpage\fi
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him by means of well-trained endurance:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -11605,9 +11875,15 @@ Sadā sotthī bhavantu te
\ifbfiveversion\clearpage\fi
\begin{english-verses}
Nāḷāgiri, the excellent elephant, when maddened,\\
+ \begin{english-hang-together-verses}
Was very horrific, like a forest fire, a flaming discus, a lightning bolt.\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him by sprinkling the water of good will:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -11620,8 +11896,12 @@ Sadā sotthī bhavantu te
\begin{english-verses}
Very horrific, with a sword upraised in his expert hand,\\
Garlanded-with-Fingers ran three leagues along the path.\\
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him with mind-fashioned marvels:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -11634,8 +11914,12 @@ Sadā sotthī bhavantu te
\begin{english-verses}
Having made a wooden belly to appear pregnant,\\
Ciñca made a lewd accusation in the midst of the gathering.\\
+ \begin{english-hang-together-verses}
The Lord of Sages defeated her with peaceful, gracious means:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -11645,13 +11929,15 @@ Sadā sotthī bhavantu te
Tan'tejasā bhavatu te jaya-maṅgalāni
\end{pali-hang-continued}
-\ifninebythirteenversion\clearpage\fi
-
\begin{english-verses}
Saccaka, whose provocative views had abandoned the truth,\\
Delighting in argument, had become thoroughly blind.\\
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him with the light of discernment:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -11662,10 +11948,18 @@ Sadā sotthī bhavantu te
\end{pali-hang-continued}
\begin{english-verses}
+ \begin{english-hang-first-line}
Nandopananda was a serpent with great power but wrong views.\\
+ \end{english-hang-first-line}
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him by means of a display of marvels,\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
Sending his son, the serpent-elder, to tame him:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -11677,9 +11971,15 @@ Sadā sotthī bhavantu te
\begin{english-verses}
His hands bound tight by the serpent of wrongly held views,\\
+ \begin{english-hang-together-verses}
Baka, the Brahma, thought himself pure in his radiance \& power.\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him by means of his words of knowledge:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -11689,13 +11989,11 @@ Sadā sotthī bhavantu te
Mokkhaṁ sukhaṁ adhigameyya naro sapañño
\end{pali-hang-continued}
-\ifninebythirteenversion\clearpage\fi
-
\begin{english-verses}
These eight verses of the Buddha's victory blessings:
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
Whatever person of discernment recites or recalls them day after day without lapsing,
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
Destroying all kinds of obstacles,\\
Will attain emancipation \& happiness.
\end{english-verses}
@@ -11713,20 +12011,20 @@ Sadā sotthī bhavantu te
\section{Protection for Victory}
\label{protection-for-victory}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Mahā-kāruṇiko \hspace{-0.5mm}\anglebracketright\ nātho\\
Hitāya sabba-pāṇinaṁ\\
Pūretvā pāramī sabbā\\
Patto sambodhim'uttamaṁ\\
Etena sacca-vajjena\\
Hotu te jaya-maṅgalaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
The Great Compassionate Protector,\\
For the benefit of all beings,\\
- Fulfilled all the Perfections\\
- And reached the highest Awakening.\\
+ Fulfilled all the perfections\\
+ And reached the highest awakening.\\
By this utterance of truth,\\
May there be auspicious victory for you.
\end{english-verses}
@@ -11739,7 +12037,7 @@ Sadā sotthī bhavantu te
\end{pali-hang-continued}
\begin{english-verses}
- Victorious at the foot of the bodhi tree\\
+ Victorious at the foot of the Bodhi tree\\
Was the joy-enhancer of the Sakyas.\\
Even so, may there be victory.\\
May you attain auspicious victory.
@@ -11809,12 +12107,12 @@ Sadā sotthī bhavantu te
\section{May Every Blessing Come to Be}
\label{may-every-blessing-come-to-be-protective}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Bhavatu sabba-maṅgalaṁ \hspace{-0.5mm}\anglebracketright\ \\
Rakkhantu sabba-devatā\\
Sabba-buddh'ānubhāvena\\
Sadā sotthī bhavantu te
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
May every blessing come to be.\\
@@ -11840,6 +12138,7 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Bhavatu sabba-maṅgalaṁ\\
Rakkhantu sabba-devatā\\
+ \ifninebythirteenversion\clearpage\fi
Sabba-saṅgh'ānubhāvena\\
Sadā sotthī \breathmark\ bhavantu te
\end{pali-hang-continued}
@@ -11883,9 +12182,9 @@ Sadā sotthī bhavantu te
\section{Passage on Preliminary Paying of Homage}
\label{passage-on-preliminary-paying-of-homage-funeral}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Namo tassa \hspace{-0.5mm}\anglebracketright\ bhagavato arahato sammāsambuddhassa \hfill{[3x]}
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english}
Homage to the Blessed, Worthy, and Perfectly Enlightened One
@@ -11903,11 +12202,11 @@ Sadā sotthī bhavantu te
\section{Dhamma-saṅgaṇī-mātikā}
\label{dhamma-sangani-matika}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Kusalā dhammā \hspace{-0.5mm}\anglebracketright\ \\
Akusalā dhammā\\
Abyākatā dhammā
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Wholesome dhammas\\
@@ -11924,7 +12223,9 @@ Sadā sotthī bhavantu te
\begin{english-verses}
Dhammas associated with pleasant feeling\\
Dhammas associated with painful feeling\\
+ \begin{english-hang-together-verses}
Dhammas associated with neither-painful-nor-pleasant feeling
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -12006,13 +12307,17 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Dassanena pahātabba-hetukā dhammā\\
Bhāvanāya pahātabba-hetukā dhammā\\
+ \begin{pali-hang-together}
N'eva dassanena na bhāvanāya pahātabba-hetukā dhammā
+ \end{pali-hang-together}
\end{pali-hang-continued}
\begin{english-verses}
Conditioned dhammas abandoned by seeing\\
Conditioned dhammas abandoned by development\\
+ \begin{english-hang-together-verses}
Conditioned dhammas abandoned by neither seeing nor development
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -12021,6 +12326,8 @@ Sadā sotthī bhavantu te
N'ev'ācaya-gāmino n'āpacaya-gāmino dhammā
\end{pali-hang-continued}
+\ifninebythirteenversion\clearpage\fi
+
\begin{english-verses}
Dhammas leading to building up\\
Dhamma leading to dismantling\\
@@ -12150,7 +12457,7 @@ Sadā sotthī bhavantu te
\begin{english-verses}
Internal dhammas\\
External dhammas\\
- Internal and external dhamams
+ Internal and external dhammas
\end{english-verses}
\begin{pali-hang-continued}
@@ -12198,9 +12505,9 @@ Sadā sotthī bhavantu te
\begin{english-verses}
Five aggregates:
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of volitional formations, the aggregate of consciousness.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[MN 109]}
@@ -12214,9 +12521,9 @@ Sadā sotthī bhavantu te
\begin{english-verses}
Twelve sense bases:
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
The eye-base, the form base, the ear-base, the sound-base, the~nose-base, the odour-base, the tongue-base, the flavour-base, the~body-base, the tangible-base, the mind-base, the mind-object base.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[MN 148]}
@@ -12230,9 +12537,9 @@ Sadā sotthī bhavantu te
\begin{english-verses}
Eighteen elements:
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
The eye element, the form element, the eye-consciousness element; The ear element, the sound element, the ear-consciousness element; The nose element, the odour element, the nose-consciousness element; The tongue element, the flavour element, the tongue-consciousness element; The body element, the tangible element, the body-consciousness element; The mind element, the mind-object element, the mind-consciousness element.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[MN 115]}
@@ -12248,11 +12555,10 @@ Sadā sotthī bhavantu te
\begin{english-verses}
Twenty-two faculties:
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
The eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, faculty of feminity, faculty of masculinity, life faculty, pleasure faculty, pain faculty, happiness faculty, displeasure faculty, equanimity faculty, conviction faculty, energy faculty, mindfulness faculty, concentration faculty, wisdom faculty, the `I am knowing the unknown' faculty, knowledge faculty, the faculty of one with complete knowledge.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
-% TODO a6 'complete knowledge' is widowed
\suttaRef{[Vibh]}
@@ -12269,7 +12575,9 @@ Sadā sotthī bhavantu te
The noble truth of dukkha;\\
The noble truth of the origin of dukkha;\\
The noble truth of the cessation of dukkha;\\
+ \begin{english-hang-together-verses}
The noble truth of the way leading to the cessation of dukkha.
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[SN 56.24]}
@@ -12285,12 +12593,12 @@ Sadā sotthī bhavantu te
Taṇhā-paccayā upādānaṁ\\
Upādāna-paccayā bhavo\\
Bhava-paccayā jāti\\
- \begin{pali-hangtogether}
+ \begin{pali-hang-together}
Jāti-paccayā jarā-maraṇaṁ soka-parideva-dukkha-domanass'upāyāsā sambhavanti
- \end{pali-hangtogether}
- \begin{pali-hangtogether}
+ \end{pali-hang-together}
+ \begin{pali-hang-together}
Evam'etassa kevalassa dukkha-kkhandhassa samudayo hoti
- \end{pali-hangtogether}
+ \end{pali-hang-together}
\end{pali-hang-continued}
\begin{english-verses}
@@ -12304,12 +12612,12 @@ Sadā sotthī bhavantu te
With craving as condition, clinging;\\
With clinging as condition, existence;\\
With existence as condition, birth;
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
With birth as condition, ageing-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
Such is the origin of this whole mass of suffering.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -12323,51 +12631,51 @@ Sadā sotthī bhavantu te
Taṇhā-nirodhā upādāna-nirodho\\
Upādāna-nirodhā bhava-nirodho\\
Bhava-nirodhā jāti-nirodho
- \begin{pali-hangtogether}
+ \begin{pali-hang-together}
Jāti-nirodhā jarā-maraṇaṁ soka-parideva-dukkha-domanass'upāyāsā nirujjhanti
- \end{pali-hangtogether}
- \begin{pali-hangtogether}
+ \end{pali-hang-together}
+ \begin{pali-hang-together}
Evam'etassa kevalassa dukkha-kkhandhassa nirodho hoti
- \end{pali-hangtogether}
+ \end{pali-hang-together}
\end{pali-hang-continued}
\begin{english-verses}
- \begin{english-hang-firstline}
+ \begin{english-hang-first-line}
But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;
- \end{english-hang-firstline}
- \begin{english-hangtogether-verses}
+ \end{english-hang-first-line}
+ \begin{english-hang-together-verses}
With the cessation of volitional formations, cessation of consciousness;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of consciousness, cessation of name-and-form;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of name-and-form, cessation of the six sense bases;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of the six sense bases, cessation of contact;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of contact, cessation of feeling;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of feeling, cessation of craving;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of craving, cessation of clinging;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of clinging, cessation of existence;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of existence, cessation of birth;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of birth, ageing-and-death, sorrow, lamentation, pain, displeasure, and despair cease.
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
Such is the cessation of this whole mass of suffering.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
@@ -12380,17 +12688,23 @@ Sadā sotthī bhavantu te
#+begin_src latex :tangle ./tex/recitations/funeral-recitations.tex
\sectionSubTitle{Paṭṭhāna-mātikā-pāṭho}
+%% \ifninebythirteenversion
\section{Passage on the List from the Foundation of Conditional Relations}
+% TODO can we shorten this in any way? - toc line runs to a second line
+%% \else
+%% \fi
\label{patthana-matika-patho}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Hetu-paccayo \hspace{-0.5mm}\anglebracketright\ ārammaṇa-paccayo adhipati-paccayo anantara-paccayo samanantara-paccayo saha-jāta-paccayo aññam'añña-paccayo nissaya-paccayo upanissaya-paccayo pure-jāta-paccayo pacchā-jāta-paccayo āsevana-paccayo kamma-paccayo vipāka-paccayo āhāra-paccayo indriya-paccayo jhāna-paccayo magga-paccayo sampayutta-paccayo vippayutta-paccayo atthi-paccayo n'atthi-paccayo vigata-paccayo avigata-paccayo
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-hang-verses}
Root condition, sense-object condition, predominant condition, immediate condition, directly immediate condition, coexistent condition, reciprocity condition, dependence condition, sufficing condition, pre-existent condition, post-existent condition, repetition condition, action condition, result condition, nutriment condition, faculty condition, jhāna condition, path condition, associated condition, separated condition, existence condition, non-existence condition, disappeared condition, non-dissappeared condition.
\end{english-hang-verses}
+\ifninebythirteenversion\vspace{-1em}\fi
+
\suttaRef{[Dhs A]}
#+end_src
@@ -12400,15 +12714,15 @@ Sadā sotthī bhavantu te
#+begin_src latex :tangle ./tex/recitations/funeral-recitations.tex
\sectionSubTitle{Adāsi-me-ādi gāthā}
-\section{Verses Starting with ``He Gave to Me''}
+\section{Verses Starting with \mbox{``He}~Gave~to Me''}
\label{he-gave-to-me}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Adāsi me akāsi me \hspace{-0.5mm}\anglebracketright\ \\
Ñāti-mittā sakhā ca me\\
Petānaṁ dakkhiṇaṁ dajjā\\
Pubbe katam'anussaraṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
``He gave to me [gifts], he did [things] for me.\\
@@ -12432,7 +12746,7 @@ Sadā sotthī bhavantu te
\end{english-verses}
\begin{pali-hang-continued}
- Ayañ'ca kho dakkhinā dinnā\\
+ Ayañ'ca kho dakkhiṇā dinnā\\
Saṅghamhi supatiṭṭhitā\\
Dīgharattaṁ hitāy'assa\\
Ṭhānaso upakappati
@@ -12459,7 +12773,7 @@ Sadā sotthī bhavantu te
And much merit accumulated by you all.
\end{english-verses}
-\suttaRef{[Khp 7]}
+\suttaRef{[Kp 7]}
#+end_src
@@ -12467,17 +12781,16 @@ Sadā sotthī bhavantu te
#+begin_src latex :tangle ./tex/recitations/funeral-recitations.tex
-% TODO rm add pali subtitle?
\sectionSubTitle{Maraṇa-paccavekkhaṇā}
\section{Reflections on Death}
\label{reflections-on-death}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Aniccā vata saṅkhārā \hspace{-0.5mm}\anglebracketright\ \\
Uppāda-vaya-dhammino\\
Uppajjitvā nirujjhanti\\
Tesaṁ vūpasamo sukho \hfill{[3x]}
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Indeed, conditioned things cannot last\\
@@ -12506,12 +12819,12 @@ Sadā sotthī bhavantu te
\suttaRef{[Thai]}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Aciraṁ vat'ayaṁ kāyo \hspace{-0.5mm}\anglebracketright\ \\
Paṭhaviṁ adhisessati\\
Chuḍḍho apeta-viññāṇo\\
Niratthaṁ va kaliṅgaraṁ \hfill{[3x]}
-\end{pali-hangtogether}
+\end{pali-hang-together}
\ifbfiveversion\clearpage\fi
@@ -12535,12 +12848,12 @@ Sadā sotthī bhavantu te
\section{May Every Blessing Come to Be}
\label{bhavatu-funeral}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Bhavatu sabba-maṅgalaṁ \hspace{-0.5mm}\anglebracketright\ \\
Rakkhantu sabba-devatā\\
Sabba-buddh'ānubhāvena\\
Sadā sotthī bhavantu te
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
May every blessing come to be.\\
@@ -12566,6 +12879,7 @@ Sadā sotthī bhavantu te
\begin{pali-hang-continued}
Bhavatu sabba-maṅgalaṁ\\
Rakkhantu sabba-devatā\\
+\ifninebythirteenversion\clearpage\fi
Sabba-saṅgh'ānubhāvena\\
Sadā sotthī \breathmark\ bhavantu te
\end{pali-hang-continued}
@@ -12619,7 +12933,7 @@ Sadā sotthī bhavantu te
\label{uddissanadhitthana}
\begin{leader}
- \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ uddissan'ādhiṭṭhāna-gāthāyo bhaṇāmase \hspace{-0.5mm}\anglebracketright\
+ \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ uddissan'ādhiṭṭhāna-gāthāyo \mbox{bhaṇāmase}~\hspace{-0.5mm}\anglebracketright\
\end{leader}
Iminā puñña-kammena upajjhāyā guṇ'uttarā\\
@@ -12656,17 +12970,21 @@ Tes'ottam'ānubhāvena mār'okāsaṁ labhantu mā
May my spiritual teachers and guides of great virtue\\
My mother my father and my relatives\\
\linkdest{endnote133-body}
+ \ifninebythirteenversion\begin{english-hang-inline}\fi
The sun and the moon \breathmark\ and all virtuous leaders of the world\makeatletter\hyperlink{endnote133-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote133-appendix}{\hyperlink{endnote133-body}{While the celestial bodies themselves are not regarded as living beings, this passage refers to the similarly named young devas (\textit{candimā}/\textit{sūriyo devaputto}) residing there. See also SN 2.9-10. Furthermore, the term ``\textit{rājā}'' (leaders/kings) does not refer to ``\textit{guṅavantā}'' (virtuous people), but to ``\textit{suriyo candima}'' (sun and moon). A translation closer to the meaning of the Pāli would be: ``The sovereign Sun and Moon, and also virtuous people''.}}}}}\makeatother\\
+ \ifninebythirteenversion\end{english-hang-inline}\fi
May the highest gods and evil forces\\
Celestial beings \breathmark\ guardian spirits of the earth\\
And the Lord of Death\\
May those who are friendly \breathmark\ indifferent or hostile\\
May all beings receive the blessings of my life\\
\linkdest{endnote134-body}
+ \ifninebythirteenversion\begin{english-hang-inline}\fi
May they soon attain the threefold bliss\makeatletter\hyperlink{endnote134-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote134-appendix}{\hyperlink{endnote134-body}{This probably refers to 1. worldly or human happiness; 2. celestial or heavenly happiness; 3. transcendent happiness or \textit{Nibbāna}. Rhys Davids Pāli-English Dictionary - \textit{sukha}: ``Two kinds, viz \textit{kāyika} \& \textit{cetasika}; at Pts.i.188; several other pairs at AN.i.80; three (praise, wealth, heaven) Iti.67; another three (\textit{manussa}°, \textit{dibba}°, \textit{Nibbāna}°) Dhp-a.iii.51; four (possessing, making good use of possessions, having no debts, living a blameless life) AN.ii.69''}}}}}\makeatother
\breathmark\ and realize the Deathless\\
+ \ifninebythirteenversion\end{english-hang-inline}\fi
Through the goodness that arises from my practice\\
And through this act of sharing\\
May all desires and attachments quickly cease\\
@@ -12675,9 +12993,11 @@ Tes'ottam'ānubhāvena mār'okāsaṁ labhantu mā
In every kind of birth \breathmark\ may I have an upright mind\\
With mindfulness and wisdom \breathmark\ austerity and vigor\\
\linkdest{endnote135-body}
+ \ifninebythirteenversion\begin{english-hang-inline}\fi
May the forces of delusion\makeatletter\hyperlink{endnote135-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote135-appendix}{\hyperlink{endnote135-body}{The \textit{Pāli} speaks about \textit{Māra's} forces.}}}}}\makeatother \thinspace
not take hold \breathmark\ nor weaken my resolve\\
+ \ifninebythirteenversion\end{english-hang-inline}\fi
The Buddha is my excellent refuge\\
Unsurpassed is the protection of the Dhamma\\
\linkdest{endnote136-body}
@@ -12743,7 +13063,6 @@ Pañc'eka-catu-vokārā saṁsarantā bhav'ābhave
Ñātaṁ ye patti-dānam'me anumodantu te sayaṁ\\
Ye c'imaṁ nappajānanti devā tesaṁ nivedayuṁ
-\ifninebythirteenversion\clearpage\fi
\ifbfiveversion\clearpage\fi
\begin{english-verses}
@@ -12792,9 +13111,15 @@ Khema-ppadañ'ca pappontu tesāsā sijjhataṁ subhā
\end{pali-hang}
\begin{english-verses}
+ \begin{english-hang-first-line}
May this be for my relatives \breathmark\ well and happy may the relatives be\\
+ \end{english-hang-first-line}
+ \begin{english-hang-together}
May this be for our relatives \breathmark\ well and happy may the relatives be\\
+ \end{english-hang-together}
+ \begin{english-hang-together}
May this be for your relatives \breathmark\ well and happy may the relatives be
+ \end{english-hang-together}
\end{english-verses}
\suttaRef{[Pv 422]}
@@ -12845,6 +13170,7 @@ Sabba-sampatti-siddhiyā
\begin{english-verses}
To the extent that all of us\\
Have accumulated a wealth of merits;\\
+\ifninebythirteenversion\clearpage\fi
In this may all beings rejoice,\\
For the attainment of all fortunes.
\end{english-verses}
@@ -12944,7 +13270,9 @@ Anudhammacārī
Behaving according to the Dhamma
\end{english}
+\begin{pali-hang}
So tathāgataṁ sakkaroti garuṁ karoti māneti pūjeti apaciyati
+\end{pali-hang}
\begin{english-hang}
Respects \breathmark\ esteems \breathmark\ cherishes \breathmark\ honours and pays homage to the Tathāgata
@@ -12981,8 +13309,6 @@ Paramāya pūjāya
I will be free from birth \breathmark\ ageing \breathmark\ sickness and death
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Idaṁ me puññaṁ āsavakkhayā-vahaṁ hotu
\begin{english}
@@ -13040,9 +13366,9 @@ Idaṁ me puññaṁ nibbānassa paccayo hotu
Namo tassa bhagavato arahato sammāsambuddhassa \hfill{[3x]}
-\begin{english}
+\begin{english-hang}
Homage to the Blessed, Worthy, and Perfectly Enlightened One.
-\end{english}
+\end{english-hang}
Buddhaṁ saraṇaṁ gacchāmi\\
Dhammaṁ saraṇaṁ gacchāmi\\
@@ -13064,24 +13390,25 @@ Dutiyam'pi saṅghaṁ saraṇaṁ gacchāmi
For the second time, to the Saṅgha I go for refuge.
\end{english-verses}
+\ifninebythirteenversion\clearpage\fi
+
Tatiyam'pi buddhaṁ saraṇaṁ gacchāmi\\
Tatiyam'pi dhammaṁ saraṇaṁ gacchāmi\\
Tatiyam'pi saṅghaṁ saraṇaṁ gacchāmi
-\ifninebythirteenversion\clearpage\fi
-
\begin{english-verses}
For the third time, to the Buddha I go for refuge.\\
For the third time, to the Dhamma I go for refuge.\\
For the third time, to the Saṅgha I go for refuge.
\end{english-verses}
+\ifafiveversion\clearpage\fi
+\ifbfiveversion\clearpage\fi
+
\begin{leader-only}
\anglebracketleft\ \hspace{-0.5mm}Tisaraṇa-gamanaṁ niṭṭhitaṁ \hspace{-0.5mm}\anglebracketright\
\end{leader-only}
-\ifbfiveversion\clearpage\fi
-
\begin{leader-english}
\anglebracketleft\ \hspace{-0.5mm}This completes the going to the Three Refuges. \hspace{-0.5mm}\anglebracketright\
\end{leader-english}
@@ -13119,9 +13446,9 @@ Pāṇ'ātipātā veramaṇi-sikkhāpadaṁ samādiyāmi
Adinn'ādānā veramaṇi-sikkhāpadaṁ samādiyāmi
-\begin{english}
+\begin{english-hang}
I undertake the training to refrain from taking that which is not given.
-\end{english}
+\end{english-hang}
Kāmesu micchācārā veramaṇi-sikkhāpadaṁ samādiyāmi
@@ -13140,20 +13467,18 @@ Musāvādā veramaṇi-sikkhāpadaṁ samādiyāmi
\end{pali-hang}
\begin{english-hang}
- I undertake the training to refrain from consuming intoxicating\\
+ I undertake the training to refrain from consuming intoxicating\ifninebythirteenversion \else \\ \fi
\linkdest{endnote140-body}
drink and drugs that lead to carelessness.\ifdigitalversion\makeatletter\hyperlink{endnote140-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote140-appendix}{\hyperlink{endnote140-body}{WPN: ``drugs which lead to carelessness''}}}}}\makeatother\fi
\end{english-hang}
-
-\begin{pali-leader}
+\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Appamādena sampādetha \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
-
-\begin{leader-english}
+\end{leader}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Perfect yourselves not being negligent. \hspace{-0.5mm}\anglebracketright\
-\end{leader-english}
+\end{leader-english-below-pali}
Sādhu sādhu sādhu
@@ -13176,7 +13501,6 @@ Sādhu sādhu sādhu
\begin{center}
\textbf{\textsc{Undertaking the Eight Trainings}}
\end{center}
-
\begin{center}
(Repeat each phrase after the leader)
\end{center}
@@ -13234,7 +13558,9 @@ Vikāla-bhojanā veramaṇi-sikkhāpadaṁ samādiyāmi
\hypertarget{endnote143-appendix}{\hyperlink{endnote143-body}{WPN: ``entertainment, beautification, and adornment''}}}}}\makeatother\fi\
\end{english-hang}
+\begin{pali-hang}
Uccāsayana-mahāsayanā veramaṇi-sikkhāpadaṁ samādiyāmi
+\end{pali-hang}
\begin{english-hang}
I undertake the training to refrain from lying on a high or luxurious sleeping place.
@@ -13246,9 +13572,9 @@ Imāni aṭṭha sikkhāpadāni samādiyāmi \hfill{[3x]}
I undertake these Eight Trainings.
\end{english}
-\begin{leader-only}
+\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Imāni aṭṭha sikkhāpadāni sīlena sugatiṁ yanti sīlena bhogasampadā sīlena nibbutiṁ yanti tasmā sīlaṁ visodhaye \hspace{-0.5mm}\anglebracketright\
-\end{leader-only}
+\end{leader}
\begin{english-verses}
These Eight Trainings\\
@@ -13284,6 +13610,73 @@ Sādhu sādhu sādhu
% the wizardry that brought about this table
% https://tex.stackexchange.com/users/264581/paladhammika
+\ifninebythirteenversion
+% TODO 9x13 need more space above and below the text
+\begin{table}[ht]
+ \centering
+ \resizebox{\textwidth}{!}{%
+ \begin{tblr}{
+ colspec={l *{11}{c}},
+ hlines, vlines,
+ row{1-5}={font=\fontsize{16}{16}\selectfont},
+ cell{6-Z}{1}={font=\fontsize{16}{16}\selectfont},
+ cell{6-Z}{2-12}={font=\fontsize{16}{16}\selectfont\itshape}
+ }
+ \SetCell[r=5]{c,h} {Place of \\ Articulation} & \SetCell[c=11]{c} Manner of Articulation \\
+ & \SetCell[c=7]{c} Consonants &&&&&&& \SetCell[c=3]{c} Vowels &&& \SetCell[r=4]{c,h} {Pure \\ Nasal} \\
+ & \SetCell[c=5]{c} Stops &&&&
+ & \SetCell[r=3]{c,h} {Semi \\ vowel \\ (voiced)}
+ & \SetCell[r=3]{c,h} {Sibilant \\ (voiceless)}
+ & \SetCell[r=3]{c} \rotcell{Short}
+ & \SetCell[r=3]{c} \rotcell{Long}
+ & \SetCell[r=3]{c} \rotcell{Compound} & \\
+ & \SetCell[c=2]{c} Voiceless && \SetCell[c=3]{c} Voiced \\
+ & {non- \\ aspirate} & aspirate & {non- \\ aspirate} & aspirate & nasal \\
+ Gutturals & k & kh & g & gh & ṅ & h & & a & ā & e & \\
+ Palatals & c & ch & j & jh & ñ & y & & i & ī & \SetCell[r=3]{} & \\
+ Cerebrals & ṭ & ṭh & ḍ & ḍh & ṇ & r\,/\,l\,/\,ḷh & & \SetCell[r=2]{} & \SetCell[r=2]{} & & ṁ \\
+ Dentals & t & th & d & dh & n & l & s & & & & \\
+ Labials & p & ph & b & bh & m & v & & u & ū & o & \\
+ \end{tblr}
+ }
+\end{table}
+
+\fi
+
+\ifafiveversion
+
+\begin{table}[ht]
+ \centering
+ \resizebox{\textwidth}{!}{%
+ \begin{tblr}{
+ colspec={l *{11}{c}},
+ hlines, vlines,
+ row{1-5}={font=\small},
+ cell{6-Z}{2-12}={font=\itshape}
+ }
+ \SetCell[r=5]{c,h} {Place of \\ Articulation} & \SetCell[c=11]{c} Manner of Articulation \\
+ & \SetCell[c=7]{c} Consonants &&&&&&& \SetCell[c=3]{c} Vowels &&& \SetCell[r=4]{c,h} {Pure \\ Nasal} \\
+ & \SetCell[c=5]{c} Stops &&&&
+ & \SetCell[r=3]{c,h} {Semi \\ vowel \\ (voiced)}
+ & \SetCell[r=3]{c,h} {Sibilant \\ (voiceless)}
+ & \SetCell[r=3]{c} \rotcell{Short}
+ & \SetCell[r=3]{c} \rotcell{Long}
+ & \SetCell[r=3]{c} \rotcell{Compound} & \\
+ & \SetCell[c=2]{c} Voiceless && \SetCell[c=3]{c} Voiced \\
+ & {non- \\ aspirate} & aspirate & {non- \\ aspirate} & aspirate & nasal \\
+ Gutturals & k & kh & g & gh & ṅ & h & & a & ā & e & \\
+ Palatals & c & ch & j & jh & ñ & y & & i & ī & \SetCell[r=3]{} & \\
+ Cerebrals & ṭ & ṭh & ḍ & ḍh & ṇ & r\,/\,l\,/\,ḷh & & \SetCell[r=2]{} & \SetCell[r=2]{} & & ṁ \\
+ Dentals & t & th & d & dh & n & l & s & & & & \\
+ Labials & p & ph & b & bh & m & v & & u & ū & o & \\
+ \end{tblr}
+ }
+\end{table}
+
+\fi
+
+\ifbfiveversion
+
\begin{table}[ht]
\centering
\resizebox{\textwidth}{!}{%
@@ -13312,12 +13705,15 @@ Sādhu sādhu sādhu
}
\end{table}
+\fi
+
%% \ifafiveversion\vspace{-0.5cm}\fi
% \ifninebythirteenversion\vspace{-0.5cm}\fi
% \ifbfiveversion\vspace{-0.5cm}\fi
Pāli is the official scriptural language of Theravāda Buddhism. It is closely related to Sanskrit, with no written script of its own. Written forms have emerged in the scripts of other languages (e.g. Devanāgarī, Sinhala, Burmese, Khmer, Thai, Roman). The Roman script used here is pronounced just as one would expect, with the following clarifications:
+\ifninebythirteenversion\vspace{-0.25cm}\fi
\ifafiveversion\vspace{-0.25cm}\fi
\ifbfiveversion\vspace{-0.5cm}\fi
@@ -13351,30 +13747,21 @@ Contrary to English language, Pāli does not contain diphthongs i.e. a combinati
\subsection*{Consonants}
-Pāli consonants are mostly pronounced as one would expect, but with a few additional rules: Two-lettered notations with \textbf{h} (e.g. \textbf{kh}, \textbf{ch}, \textbf{ṭh}, \textbf{th}, \textbf{ḷh}, \textbf{ph}) denote an aspirated, airy sound, and should be considered as one unit. They are distinct from the hard, crisp sound of a single consonant (e.g. \textbf{k}, \textbf{c}, \textbf{ṭ}, \textbf{t}, \textbf{p}). However, other combinations with \textbf{h}, e.g., \textbf{mh}, \textbf{ñh}, and \textbf{vh}, do count as two consonants (e.g. ``\textit{jivhā}''or ``\textit{taṇhā}''). Examples: \textbf{th} as in ``Thomas'' (never pronounced as in ``the''); \textbf{ph} as in palate (never pronounced as in ``photo''). Double consonants are pronounced with a pause before releasing the consonant e.g. kk as in bookkeeper.
-
-
-%% \ifninebythirteenversion\vspace{-0.5cm}\fi
-
+Pāli consonants are mostly pronounced as one would expect, but with a few additional rules: Two-lettered notations with \textbf{h} (e.g. \textbf{kh}, \textbf{ch}, \textbf{ṭh}, \textbf{th}, \textbf{ḷh}, \textbf{ph}) denote an aspirated, airy sound, and should be considered as one unit. They are distinct from the hard, crisp sound of a single consonant (e.g. \textbf{k}, \textbf{c}, \textbf{ṭ}, \textbf{t}, \textbf{p}). However, other combinations with \textbf{h}, e.g., \textbf{mh}, \textbf{ñh}, and \textbf{vh}, do count as two consonants (e.g. ``\textit{jivhā}''or ``\textit{taṇhā}''). Examples: \textbf{th} as in ``Thomas'' (never pronounced as in ``the''); \textbf{ph} as in palate (never pronounced as in ``photo''). \ifninebythirteenversion\clearpage\fi Double consonants are pronounced with a pause before releasing the consonant e.g. kk as in bookkeeper.
\textbf{ḍ}, \textbf{ḍh}, \textbf{ḷ}, \textbf{ḷh}, \textbf{ṇ}, \textbf{ṭ}, \textbf{ṭh}\\
These retroflex consonants have no English equivalents. They are formed by curling the tip of the tongue back against the palate.
\ifafiveversion\clearpage\fi
-\ifninebythirteenversion\clearpage\fi
\subsection*{Miscellaneous}
The semivowel ``\textbf{v}'' is pronounced as in ``\textbf{w}e''; ``\textbf{ñ}'' is pronounced as in ``ca\textbf{ny}on''; the pure nasal ``\textbf{ṁ}'' and voiced nasal ``\textbf{ṅ}'' are pronounced as in ``su\textbf{ng}''.
-%% \ifninebythirteenversion\vspace{-0.5cm}\fi
-
As an aid to understanding, \textbf{hyphens} (-) have often been inserted in longer Pāli compounds, in order to indicate the separate words that make up the compound. This should not affect the pronunciation during recitation in any way. In order not to suggest unintended pauses in the flow of the recitation, punctuation marks (commas, periods, colons and semicolons) were removed for most chants. \textbf{Line breaks} within a sentence indicate that a short breathing pause is inserted, but indented line breaks indicate that recitation continues without a breathing pause.
-%% \ifninebythirteenversion\vspace{-0.5cm}\fi
-
Elsewhere, \textbf{breath marks} ( \abbrbreathmark\ ) have been inserted in order to indicate breathing pauses. When reciting as a group, each participant is encouraged to recite as accurately, audibly, and continuously according to one's capabilities; ideally from the first chant to the last without interruption, gaps, or omissions. However, passages within \textbf{brackets} \anglebracketleft\ \hspace{-0.5mm}... \hspace{-0.8mm}\anglebracketright\ serve as an introduction, and are recited only by the leader. Except for Pāli protection and funeral chants, there is a breathing pause after \anglebracketleft\ \hspace{-0.5mm}... \hspace{-0.8mm}\anglebracketright\ , before the rest of the group joins in.
-
+% TODO 9x13 keep brackets with angle bracket
\clearpage
#+end_src
@@ -13461,7 +13848,7 @@ A regular chanting leader may ask for feedback from others regarding whether his
\subsection*{Summary}
- The above points and principles are meant to function as a guideline for aspiring chanting leaders to make their own experience as smooth as possible, without having to be stressed or insecure about making mistakes. Moreover, the rest of the group benefits from well-trained chanting leaders, who give their fellow Saṅgha members a sense of ease and comfort while reciting the words of the Buddha, allowing them to reflect on the meaning along the way. After all, recitation of the Dhamma is one of the gateways to liberation (AN 5.209).
+ The above points and principles are meant to function as a guideline for aspiring chanting leaders to make their own experience as smooth as possible, without having to be stressed or insecure about making mistakes. Moreover, the rest of the group benefits from well-trained chanting leaders, who give their fellow Saṅgha members a sense of ease and comfort while reciting the words of the Buddha, allowing them to reflect on the meaning along the way. \ifninebythirteenversion\clearpage\fi After all, recitation of the Dhamma is one of the gateways to liberation (AN 5.209).
Thanks to all Saṅgha members who are willing to share this responsibility, by taking turns as chanting leaders.
@@ -13492,36 +13879,64 @@ A regular chanting leader may ask for feedback from others regarding whether his
\ifninebythirteenversion{\fontsize{18}{10}\selectfont \ccbyncnd}\fi
\ifbfiveversion{\fontsize{40}{20}\selectfont \ccbyncnd}\fi
+ \ifninebythirteenversion
+
+ \vspace{0.15cm}
+
+ \else
+
\vspace{0.5cm}
+ \fi
+
+
This work is licensed under a Creative Commons\\
Attribution-NonCommercial-NoDerivatives 4.0 International~License.\\
\href{https://creativecommons.org/licenses/by-nc-nd/4.0/}{https://creativecommons.org/licenses/by-nc-nd/4.0/}
+ \ifninebythirteenversion
+
+ \vspace{0.1cm}
+
+ \else
+
\vspace{0.4cm}
+ \fi
+
+
}
You are free to:
\begin{packeditemize}
- \item \textbf{Share} — copy and redistribute the material in any medium or format.
+ \item \textbf{Share} — copy and redistribute the material in any medium or format.
\end{packeditemize}
The licensor cannot revoke these freedoms as long as you follow the license terms listed below:
\begin{packeditemize}
- \item \textbf{Attribution} — You must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use.
- \item \textbf{NonCommercial} — You may not use the material for commercial purposes.
- \item \textbf{NoDerivatives} — If you remix, transform, or build upon the material, you may not distribute the modified material.
+ \item \textbf{Attribution} — You must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use.
+ \item \textbf{NonCommercial} — You may not use the material for commercial purposes.
+ \item \textbf{NoDerivatives} — If you remix, transform, or build upon the material, you may not distribute the modified material.
\end{packeditemize}
- \vspace{0.5cm}
+ \ifninebythirteenversion
+
+ \vspace{0.15cm}
+
+ \else
+
+ \vspace{0.5cm}
+
+ \fi
No additional restrictions — You may not apply legal terms or technological measures that legally restrict others from doing anything the license permits.
You do not have to comply with the license for elements of the material in the public domain or where your use is permitted by an applicable exception or limitation.
+ \ifninebythirteenversion\clearpage\fi
+
No warranties are given. The license may not give you all of the permissions necessary for your intended use. For example, other rights such as publicity, privacy, or moral rights may limit how you use the material.
}
diff --git a/tex/abbreviations.tex b/tex/abbreviations.tex
index af783db3..6cbd5f35 100644
--- a/tex/abbreviations.tex
+++ b/tex/abbreviations.tex
@@ -1,4 +1,3 @@
-
\chapter{Abbreviations}
\label{abbreviations}
@@ -25,13 +24,13 @@ \chapter{Abbreviations}
\ifninebythirteenversion
-\vspace{-0.75em}
+\vspace{-0.6em}
\begin{tabular}{@{}llll@{}}
DN & Dīgha Nikāya \\
MN & Majjhima Nikāya \\
SN & Saṁyutta Nikāya \\
AN & Aṅguttara Nikāya \\
- Khp & Khuddakapāṭha \\
+ Kp & Khuddakapāṭha \\
Dhp & Dhammapada \\
Ud & Udāna \\
Snp & Sutta Nipāta \\
@@ -56,7 +55,7 @@ \chapter{Abbreviations}
MN & Majjhima Nikāya \\
SN & Saṁyutta Nikāya \\
AN & Aṅguttara Nikāya \\
- Khp & Khuddakapāṭha \\
+ Kp & Khuddakapāṭha \\
Dhp & Dhammapada \\
Ud & Udāna \\
Snp & Sutta Nipāta \\
@@ -77,7 +76,7 @@ \chapter{Abbreviations}
\medskip
Wisdom Publication sources: Nikāya and sutta \# (eg. DN 1)\\
-P.T.S. sources: Nikāya, volume \#, page \# (eg. D i 1)
+% TODO do we really need this? are there even any PTS versions?
+%% P.T.S. sources: Nikāya, volume \#, page \# (eg. D i 1)
\fi
-
diff --git a/tex/acknowledgments.tex b/tex/acknowledgments.tex
index 7f998acf..1df4f2a6 100644
--- a/tex/acknowledgments.tex
+++ b/tex/acknowledgments.tex
@@ -1,38 +1,36 @@
-
\cleartorecto
\thispagestyle{empty}
{
-\setlength{\parskip}{10pt}
+ \setlength{\parskip}{10pt}
- \ifafiveversion {\centering\fontsize{16}{25}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
- \ifninebythirteenversion {\centering\fontsize{10}{18}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
- \ifbfiveversion {\centering\fontsize{18.5}{25}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
+ \ifafiveversion {\centering\fontsize{16}{25}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
+ \ifninebythirteenversion {\centering\fontsize{10}{18}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
+ \ifbfiveversion {\centering\fontsize{18.5}{25}\selectfont \textsc{We Wish To Gratefully Acknowledge} \par} \fi
The Saṅghas of Wat Pah Nanachat (WPN), Amaravati, and Abhayagiri for allowing the use of material from their respective chanting books, the late Ven. Dr. Saddhātissa and Mr. Maurice Walshe for their English translations, as well as Ven. Bhikkhu Bodhi for granting permission to use and slightly adapt his translations. Various Saṅgha members of SBS Monk Training Centre, who contributed in the compilation of an interesting selection of chants, as well as for providing countless suggestions to help improve the English translations.
\linkdest{endnote1-body}
Additional information on translations, as well as deviations\makeatletter\hyperlink{endnote1-appendix}\Hy@raisedlink{{\pagenote{%
- \hypertarget{endnote1-appendix}{\hyperlink{endnote1-body}{Due to the balanced and inspiring selection of chants, as well as for the sake of compatibility, WPN \textit{Buddhist Chanting} (2014) has served as the basis for this book. Over time, suggestions for the inclusion of additional chants, as well as occasional improvements of existing translations were incorporated. Such changes were meticulously marked down in the endnotes, so that someone familiar with the present book can straight away find the relevant differences, which can be useful when visiting a branch monastery of the Ajahn Chah lineage, in order to know in which places to revert to the original version.}}}}}\makeatother\thickspace
+ \hypertarget{endnote1-appendix}{\hyperlink{endnote1-body}{Due to the balanced and inspiring selection of chants, as well as for the sake of compatibility, WPN's \textit{Buddhist Chanting} (2014) has served as the basis for this book. Over time, suggestions for the inclusion of additional chants, as well as occasional improvements of existing translations were incorporated. Such changes were meticulously marked down in the endnotes, so that someone familiar with the present book can straight away find the relevant differences, which can be useful when visiting a branch monastery of the Ajahn Chah lineage, in order to know in which places to revert to the original version.}}}}}\makeatother\thickspace
from WPN \textit{Buddhist Chanting} (2014), have been annotated by Ven. Ariyadhammika in the endnotes.
-\ifninebythirteenversion \smallskip \else \medskip \fi
+ \ifninebythirteenversion \smallskip \else \medskip \fi
-{\centering
+ {\centering
To Āyasmā Aggacitta, the founding father of\\
Sāsanārakkha Buddhist Sanctuary.
- \ifninebythirteenversion \smallskip \else \medskip\fi
-
- \ifafiveversion \includegraphics[height=54mm]{sbs-logo-tuck-loon-brown.jpg} \fi
- \ifninebythirteenversion \includegraphics[height=22mm]{sbs-logo-tuck-loon-brown.jpg} \fi
- \ifbfiveversion \includegraphics[height=66mm]{sbs-logo-tuck-loon-brown.jpg} \fi
+ \ifninebythirteenversion \smallskip \else \medskip \fi
+ \begin{center}
+ \ifafiveversion \includegraphics[height=54mm]{sbs-logo-tuck-loon-brown.jpg} \fi
+ \ifninebythirteenversion \includegraphics[height=24mm]{sbs-logo-tuck-loon-brown.jpg}\fi
+ \ifbfiveversion \includegraphics[height=66mm]{sbs-logo-tuck-loon-brown.jpg}\fi
+ \end{center}
}
-
}
-
diff --git a/tex/appendix.tex b/tex/appendix.tex
index e4295ce8..0a36fb7b 100644
--- a/tex/appendix.tex
+++ b/tex/appendix.tex
@@ -1,4 +1,3 @@
-
\ifdigitalversion
\chapterOpeningPage{appendix-compressed.jpg}
\else
@@ -9,4 +8,3 @@
\chapter{Appendix}
\clearpage
-
diff --git a/tex/copyright-details.tex b/tex/copyright-details.tex
index 29b6092d..7c5bf0c4 100644
--- a/tex/copyright-details.tex
+++ b/tex/copyright-details.tex
@@ -1,4 +1,3 @@
-
\clearpage
\thispagestyle{plain}
@@ -20,37 +19,64 @@
\ifninebythirteenversion{\fontsize{18}{10}\selectfont \ccbyncnd}\fi
\ifbfiveversion{\fontsize{40}{20}\selectfont \ccbyncnd}\fi
+ \ifninebythirteenversion
+
+ \vspace{0.15cm}
+
+ \else
+
\vspace{0.5cm}
+ \fi
+
+
This work is licensed under a Creative Commons\\
Attribution-NonCommercial-NoDerivatives 4.0 International~License.\\
\href{https://creativecommons.org/licenses/by-nc-nd/4.0/}{https://creativecommons.org/licenses/by-nc-nd/4.0/}
+ \ifninebythirteenversion
+
+ \vspace{0.1cm}
+
+ \else
+
\vspace{0.4cm}
+ \fi
+
+
}
You are free to:
\begin{packeditemize}
- \item \textbf{Share} — copy and redistribute the material in any medium or format.
+ \item \textbf{Share} — copy and redistribute the material in any medium or format.
\end{packeditemize}
The licensor cannot revoke these freedoms as long as you follow the license terms listed below:
\begin{packeditemize}
- \item \textbf{Attribution} — You must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use.
- \item \textbf{NonCommercial} — You may not use the material for commercial purposes.
- \item \textbf{NoDerivatives} — If you remix, transform, or build upon the material, you may not distribute the modified material.
+ \item \textbf{Attribution} — You must give appropriate credit, provide a link to the license, and indicate if changes were made. You may do so in any reasonable manner, but not in any way that suggests the licensor endorses you or your use.
+ \item \textbf{NonCommercial} — You may not use the material for commercial purposes.
+ \item \textbf{NoDerivatives} — If you remix, transform, or build upon the material, you may not distribute the modified material.
\end{packeditemize}
- \vspace{0.5cm}
+ \ifninebythirteenversion
+
+ \vspace{0.15cm}
+
+ \else
+
+ \vspace{0.5cm}
+
+ \fi
No additional restrictions — You may not apply legal terms or technological measures that legally restrict others from doing anything the license permits.
You do not have to comply with the license for elements of the material in the public domain or where your use is permitted by an applicable exception or limitation.
+ \ifninebythirteenversion\clearpage\fi
+
No warranties are given. The license may not give you all of the permissions necessary for your intended use. For example, other rights such as publicity, privacy, or moral rights may limit how you use the material.
}
-
diff --git a/tex/copyright.tex b/tex/copyright.tex
index 6023ece9..d0719190 100644
--- a/tex/copyright.tex
+++ b/tex/copyright.tex
@@ -1,4 +1,3 @@
-
\cleartoverso
\thispagestyle{empty}
@@ -73,4 +72,3 @@
\theEditionInfo
}
-
diff --git a/tex/guidelines.tex b/tex/guidelines.tex
index f427caef..d32aa756 100644
--- a/tex/guidelines.tex
+++ b/tex/guidelines.tex
@@ -1,4 +1,3 @@
-
\section{Chanting Leader Guidelines}
It is both a great honour and also a great responsibility to lead a group of fellow Dhamma practitioners through Dhamma recitations. These guidelines provide tips that can help facilitate a smooth and enjoyable experience for the group of participants, as well as for the chanting leader himself.
@@ -77,7 +76,6 @@ \subsection*{Continuity}
\subsection*{Summary}
- The above points and principles are meant to function as a guideline for aspiring chanting leaders to make their own experience as smooth as possible, without having to be stressed or insecure about making mistakes. Moreover, the rest of the group benefits from well-trained chanting leaders, who give their fellow Saṅgha members a sense of ease and comfort while reciting the words of the Buddha, allowing them to reflect on the meaning along the way. After all, recitation of the Dhamma is one of the gateways to liberation (AN 5.209).
+ The above points and principles are meant to function as a guideline for aspiring chanting leaders to make their own experience as smooth as possible, without having to be stressed or insecure about making mistakes. Moreover, the rest of the group benefits from well-trained chanting leaders, who give their fellow Saṅgha members a sense of ease and comfort while reciting the words of the Buddha, allowing them to reflect on the meaning along the way. \ifninebythirteenversion\clearpage\fi After all, recitation of the Dhamma is one of the gateways to liberation (AN 5.209).
Thanks to all Saṅgha members who are willing to share this responsibility, by taking turns as chanting leaders.
-
diff --git a/tex/phonetics-pronunciation.tex b/tex/phonetics-pronunciation.tex
index 2702915a..e4f4b548 100644
--- a/tex/phonetics-pronunciation.tex
+++ b/tex/phonetics-pronunciation.tex
@@ -1,10 +1,44 @@
-
\section{Pāli Phonetics and Pronunciation}
\label{phonetics}
% the wizardry that brought about this table
% https://tex.stackexchange.com/users/264581/paladhammika
+\ifninebythirteenversion
+% TODO 9x13 need more space above and below the text
+\begin{table}[ht]
+ \centering
+ \resizebox{\textwidth}{!}{%
+ \begin{tblr}{
+ colspec={l *{11}{c}},
+ hlines, vlines,
+ row{1-5}={font=\fontsize{16}{16}\selectfont},
+ cell{6-Z}{1}={font=\fontsize{16}{16}\selectfont},
+ cell{6-Z}{2-12}={font=\fontsize{16}{16}\selectfont\itshape}
+ }
+ \SetCell[r=5]{c,h} {Place of \\ Articulation} & \SetCell[c=11]{c} Manner of Articulation \\
+ & \SetCell[c=7]{c} Consonants &&&&&&& \SetCell[c=3]{c} Vowels &&& \SetCell[r=4]{c,h} {Pure \\ Nasal} \\
+ & \SetCell[c=5]{c} Stops &&&&
+ & \SetCell[r=3]{c,h} {Semi \\ vowel \\ (voiced)}
+ & \SetCell[r=3]{c,h} {Sibilant \\ (voiceless)}
+ & \SetCell[r=3]{c} \rotcell{Short}
+ & \SetCell[r=3]{c} \rotcell{Long}
+ & \SetCell[r=3]{c} \rotcell{Compound} & \\
+ & \SetCell[c=2]{c} Voiceless && \SetCell[c=3]{c} Voiced \\
+ & {non- \\ aspirate} & aspirate & {non- \\ aspirate} & aspirate & nasal \\
+ Gutturals & k & kh & g & gh & ṅ & h & & a & ā & e & \\
+ Palatals & c & ch & j & jh & ñ & y & & i & ī & \SetCell[r=3]{} & \\
+ Cerebrals & ṭ & ṭh & ḍ & ḍh & ṇ & r\,/\,l\,/\,ḷh & & \SetCell[r=2]{} & \SetCell[r=2]{} & & ṁ \\
+ Dentals & t & th & d & dh & n & l & s & & & & \\
+ Labials & p & ph & b & bh & m & v & & u & ū & o & \\
+ \end{tblr}
+ }
+\end{table}
+
+\fi
+
+\ifafiveversion
+
\begin{table}[ht]
\centering
\resizebox{\textwidth}{!}{%
@@ -33,12 +67,47 @@ \section{Pāli Phonetics and Pronunciation}
}
\end{table}
+\fi
+
+\ifbfiveversion
+
+\begin{table}[ht]
+ \centering
+ \resizebox{\textwidth}{!}{%
+ \begin{tblr}{
+ colspec={l *{11}{c}},
+ hlines, vlines,
+ row{1-5}={font=\small},
+ cell{6-Z}{2-12}={font=\itshape}
+ }
+ \SetCell[r=5]{c,h} {Place of \\ Articulation} & \SetCell[c=11]{c} Manner of Articulation \\
+ & \SetCell[c=7]{c} Consonants &&&&&&& \SetCell[c=3]{c} Vowels &&& \SetCell[r=4]{c,h} {Pure \\ Nasal} \\
+ & \SetCell[c=5]{c} Stops &&&&
+ & \SetCell[r=3]{c,h} {Semi \\ vowel \\ (voiced)}
+ & \SetCell[r=3]{c,h} {Sibilant \\ (voiceless)}
+ & \SetCell[r=3]{c} \rotcell{Short}
+ & \SetCell[r=3]{c} \rotcell{Long}
+ & \SetCell[r=3]{c} \rotcell{Compound} & \\
+ & \SetCell[c=2]{c} Voiceless && \SetCell[c=3]{c} Voiced \\
+ & {non- \\ aspirate} & aspirate & {non- \\ aspirate} & aspirate & nasal \\
+ Gutturals & k & kh & g & gh & ṅ & h & & a & ā & e & \\
+ Palatals & c & ch & j & jh & ñ & y & & i & ī & \SetCell[r=3]{} & \\
+ Cerebrals & ṭ & ṭh & ḍ & ḍh & ṇ & r\,/\,l\,/\,ḷh & & \SetCell[r=2]{} & \SetCell[r=2]{} & & ṁ \\
+ Dentals & t & th & d & dh & n & l & s & & & & \\
+ Labials & p & ph & b & bh & m & v & & u & ū & o & \\
+ \end{tblr}
+ }
+\end{table}
+
+\fi
+
%% \ifafiveversion\vspace{-0.5cm}\fi
% \ifninebythirteenversion\vspace{-0.5cm}\fi
% \ifbfiveversion\vspace{-0.5cm}\fi
Pāli is the official scriptural language of Theravāda Buddhism. It is closely related to Sanskrit, with no written script of its own. Written forms have emerged in the scripts of other languages (e.g. Devanāgarī, Sinhala, Burmese, Khmer, Thai, Roman). The Roman script used here is pronounced just as one would expect, with the following clarifications:
+\ifninebythirteenversion\vspace{-0.25cm}\fi
\ifafiveversion\vspace{-0.25cm}\fi
\ifbfiveversion\vspace{-0.5cm}\fi
@@ -72,29 +141,19 @@ \section{Pāli Phonetics and Pronunciation}
\subsection*{Consonants}
-Pāli consonants are mostly pronounced as one would expect, but with a few additional rules: Two-lettered notations with \textbf{h} (e.g. \textbf{kh}, \textbf{ch}, \textbf{ṭh}, \textbf{th}, \textbf{ḷh}, \textbf{ph}) denote an aspirated, airy sound, and should be considered as one unit. They are distinct from the hard, crisp sound of a single consonant (e.g. \textbf{k}, \textbf{c}, \textbf{ṭ}, \textbf{t}, \textbf{p}). However, other combinations with \textbf{h}, e.g., \textbf{mh}, \textbf{ñh}, and \textbf{vh}, do count as two consonants (e.g. ``\textit{jivhā}''or ``\textit{taṇhā}''). Examples: \textbf{th} as in ``Thomas'' (never pronounced as in ``the''); \textbf{ph} as in palate (never pronounced as in ``photo''). Double consonants are pronounced with a pause before releasing the consonant e.g. kk as in bookkeeper.
-
-
-%% \ifninebythirteenversion\vspace{-0.5cm}\fi
-
+Pāli consonants are mostly pronounced as one would expect, but with a few additional rules: Two-lettered notations with \textbf{h} (e.g. \textbf{kh}, \textbf{ch}, \textbf{ṭh}, \textbf{th}, \textbf{ḷh}, \textbf{ph}) denote an aspirated, airy sound, and should be considered as one unit. They are distinct from the hard, crisp sound of a single consonant (e.g. \textbf{k}, \textbf{c}, \textbf{ṭ}, \textbf{t}, \textbf{p}). However, other combinations with \textbf{h}, e.g., \textbf{mh}, \textbf{ñh}, and \textbf{vh}, do count as two consonants (e.g. ``\textit{jivhā}''or ``\textit{taṇhā}''). Examples: \textbf{th} as in ``Thomas'' (never pronounced as in ``the''); \textbf{ph} as in palate (never pronounced as in ``photo''). \ifninebythirteenversion\clearpage\fi Double consonants are pronounced with a pause before releasing the consonant e.g. kk as in bookkeeper.
\textbf{ḍ}, \textbf{ḍh}, \textbf{ḷ}, \textbf{ḷh}, \textbf{ṇ}, \textbf{ṭ}, \textbf{ṭh}\\
These retroflex consonants have no English equivalents. They are formed by curling the tip of the tongue back against the palate.
\ifafiveversion\clearpage\fi
-\ifninebythirteenversion\clearpage\fi
\subsection*{Miscellaneous}
The semivowel ``\textbf{v}'' is pronounced as in ``\textbf{w}e''; ``\textbf{ñ}'' is pronounced as in ``ca\textbf{ny}on''; the pure nasal ``\textbf{ṁ}'' and voiced nasal ``\textbf{ṅ}'' are pronounced as in ``su\textbf{ng}''.
-%% \ifninebythirteenversion\vspace{-0.5cm}\fi
-
As an aid to understanding, \textbf{hyphens} (-) have often been inserted in longer Pāli compounds, in order to indicate the separate words that make up the compound. This should not affect the pronunciation during recitation in any way. In order not to suggest unintended pauses in the flow of the recitation, punctuation marks (commas, periods, colons and semicolons) were removed for most chants. \textbf{Line breaks} within a sentence indicate that a short breathing pause is inserted, but indented line breaks indicate that recitation continues without a breathing pause.
-%% \ifninebythirteenversion\vspace{-0.5cm}\fi
-
Elsewhere, \textbf{breath marks} ( \abbrbreathmark\ ) have been inserted in order to indicate breathing pauses. When reciting as a group, each participant is encouraged to recite as accurately, audibly, and continuously according to one's capabilities; ideally from the first chant to the last without interruption, gaps, or omissions. However, passages within \textbf{brackets} \anglebracketleft\ \hspace{-0.5mm}... \hspace{-0.8mm}\anglebracketright\ serve as an introduction, and are recited only by the leader. Except for Pāli protection and funeral chants, there is a breathing pause after \anglebracketleft\ \hspace{-0.5mm}... \hspace{-0.8mm}\anglebracketright\ , before the rest of the group joins in.
-
+% TODO 9x13 keep brackets with angle bracket
\clearpage
-
diff --git a/tex/purpose-and-benefits.tex b/tex/purpose-and-benefits.tex
index 9d2a9a37..b9ec244c 100644
--- a/tex/purpose-and-benefits.tex
+++ b/tex/purpose-and-benefits.tex
@@ -1,4 +1,3 @@
-
\chapter[Purpose and Benefits of Dhamma Recitation]{Purpose and Benefits\\ of Dhamma Recitation}
\label{purpose-and-benefits}
@@ -33,7 +32,7 @@ \subsection*{Benefits for Dhamma Practice}
\end{quote}
\begin{quote}
- ``In whatever way the bhikkhu recites the Dhamma in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. For one with a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the third basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage''. (AN 5.26)
+ ``In whatever way the bhikkhu recites the Dhamma in detail as he has heard it and learned it, in just that way, in relation to that Dhamma, he experiences inspiration in the meaning and inspiration in the Dhamma. As he does so, joy arises in him. When he is joyful, rapture arises. \ifninebythirteenversion \mbox{For one}~with \else For one with \fi a rapturous mind, the body becomes tranquil. One tranquil in body feels pleasure. For one feeling pleasure, the mind becomes concentrated. This is the third basis of liberation, by means of which, if a bhikkhu dwells heedful, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are utterly destroyed, and he reaches the as-yet-unreached unsurpassed security from bondage''. (AN 5.26)
\end{quote}
\subsection*{Benefits for Rebirth}
@@ -75,6 +74,8 @@ \subsection*{Recitation Among Monastics}
\else
\fi
+\ifninebythirteenversion\clearpage\fi
+
In order for a monk to be free from dependence (\textit{nissaya}) on a teacher, \textit{``he must be learned and intelligent, knowing both Pāṭimokkhas ... and must have been ordained as a bhikkhu for at least five years''. (Mv.I.53.5-13)}
The Commentary says that a learned bhikkhu must have memorized:
@@ -103,9 +104,9 @@ \subsection*{What to Recite}
While recitation and memorization of the Dhamma yields several benefits, and one may be committed to dedicate some amount of time to this worthwhile endeavor, one important task remains. Given the limited amount of texts one may be able to memorize and maintain in memory, the task is to select the texts for recitation and memorization from the vast amount of teachings the Buddha left behind. What is essential? What is of secondary importance? Once again, we are in the fortunate situation that the Buddha himself gave guidance in what he regarded as the core teachings. In MN 104 the Buddha points to a set of 37 teachings, commonly known as the ``Wings of Awakening'' (\textit{bodhipakkhiyā dhammā}). Included in these 37 Dhammas are the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the noble eightfold path. (DN 16). Other teachings that are commonly held in high esteem are \hyperref[wheel-of-dhamma-full]{The Discourse on Setting in Motion the Wheel of Dhamma} (\hyperref[dhammacakkappavattana-full]{\textit{Dhammacakkappavattana Sutta}}), \hyperref[gradual-training]{The Gradual Training}, and \hyperref[dhamma-in-brief]{The Dhamma in Brief}. All of these are teachings that can help the earnest practitioner to gain an overview of the Dhamma and one's path to liberation. Practicing accordingly as well as further recollection and recitation of such teachings also helps to correctly assess one's own progress on the path.
-Besides these general teachings, the Buddha also went into great depth in explaining the most profound doctrines, some of which are related to the conceptual framework surrounding the practice, while others are directly related to formal meditation. Early sermons that stand out in this context are \hyperref[characteristic-of-not-self]{The Discourse on the Characteristics of Not-Self} (\hyperref[anatta-lakkhana]{\textit{Anatta-lakkhaṇa Sutta}}), \hyperref[fire-sermon]{The Fire Sermon} (\hyperref[aditta-pariyaya]{\textit{Āditta-Pariyāya Sutta}}), the Buddha's \hyperref[buddhas-first-exclamation]{First} and \hyperref[buddhas-final-instruction]{Final} Words, \hyperref[mindfulness-of-breathing]{Mindfulness of Breathing}, and \hyperref[dependent-origination]{Dependent Origination}. All of these are profound, deep teachings that highlight key aspects of the path to awakening. These are teachings that are good to memorize and recite again and again (AN 10.48), allowing their deep meaning to gradually seep into our hearts.
+Besides these general teachings, the Buddha also went into great depth in explaining the most profound doctrines, some of which are related to the conceptual framework surrounding the practice, while others are directly related to formal meditation. Early sermons that stand out in this context are \hyperref[characteristic-of-not-self]{The Discourse on the Characteristics of Not-Self} (\hyperref[anatta-lakkhana]{\textit{Anatta-lakkhaṇa Sutta}}), \hyperref[exposition-on-burning]{The Discourse on the Exposition on Burning} (\hyperref[aditta-pariyaya]{\textit{Āditta-Pariyāya Sutta}}), the Buddha's \hyperref[buddhas-first-exclamation]{First} and \hyperref[buddhas-final-instruction]{Final} Words, \hyperref[mindfulness-of-breathing]{Mindfulness of Breathing}, and \hyperref[dependent-origination]{Dependent Origination}. All of these are profound, deep teachings that highlight key aspects of the path to awakening. These are teachings that are good to memorize and recite again and again (AN 10.48), allowing their deep meaning to gradually seep into our hearts.
-From these profound teachings we can take a step back to the practical, day-to-day perceptions that the Buddha specifically recommended to be frequently reflected upon. In this category we find \hyperref[five-reflections]{The Five} and \hyperref[ten-reflections]{The Ten Subjects for Frequent Reflection}, also the reflections on \hyperref[four-requisites]{The Four Requisites}, and a separate reflection on \hyperref[repulsiveness-of-food]{The Repulsiveness of Food}. \hyperref[recollection-of-impermanence]{Recollection of Impermanence}, \hyperref[three-characteristics]{The Three Characteristics}, and \hyperref[32-parts]{The Thirty-Two Parts} are also frequently mentioned in the discourses. Perceptions that are closely related to the second path factor of the noble eightfold path, i.e. right thought (\textit{sammā saṇkappa}), are the \textit{Metta Sutta} and \hyperref[divine-abidings]{The Divine Abidings}. Perceptions that arouse the four \textit{Brahmavihāras} can seamlessly lead the practitioner towards the eighth path factor, \textit{sammā samādhi}. At times when energy is lacking, however, chants that inspire, motivate, or arouse urgency can be used to heat up and revitalize the practice. This is where Striving According to the Dhamma, The Burdens, Respect for the Dhamma, and the Miscellaneous Verses can come to the rescue.
+From these profound teachings we can take a step back to the practical, day-to-day perceptions that the Buddha specifically recommended to be frequently reflected upon. In this category we find \hyperref[five-reflections]{The Five} and \hyperref[ten-reflections]{The Ten Subjects for Frequent Reflection}, also the reflections on \hyperref[four-requisites]{The Four Requisites}, and a separate reflection on \hyperref[repulsiveness-of-food]{The Repulsiveness of Food}. \hyperref[recollection-of-impermanence]{Recollection of Impermanence}, \hyperref[three-characteristics]{The Three Characteristics}, and \hyperref[32-parts]{The Thirty-Two Parts} are also frequently mentioned in the discourses. Perceptions that are closely related to the second path factor of the noble eightfold path, i.e. right thought (\textit{sammā saṇkappa}), are the \textit{Metta Sutta} and \hyperref[divine-abidings]{The Divine Abidings}. Perceptions that arouse the four \textit{Brahmavihāras} can seamlessly lead the practitioner towards the eighth path factor, \textit{sammā samādhi}. \ifninebythirteenversion \mbox{At times}~when \else At times when \fi energy is lacking, however, chants that inspire, motivate, or arouse urgency can be used to heat up and revitalize the practice. This is where Striving According to the Dhamma, The Burdens, Respect for the Dhamma, and the Miscellaneous Verses can come to the rescue.
Lastly, this recitation book also includes passages that illuminate how to establish good relations among fellow practitioners, such as the \hyperref[principles-of-cordiality]{Principles of Cordiality}, \hyperref[principles-of-non-decline]{Principles of Non-Decline}, and \hyperref[four-great-references]{The Four Great References}. Also included are chants that monks commonly perform as services to the laity, such as Anumodanā, Sharing of Merits, and Funeral Chants.
@@ -128,4 +129,3 @@ \subsection*{References}
Eysenck, M. W. et al. 1992/2005 \href{https://psycnet.apa.org/record/2015-09422-000}{\textit{``Cognitive Psychology''}}, Hove: Psychology Press.
Ṭhānissaro Bhikkhu 2013: \href{https://www.dhammatalks.org/Archive/Writings/Ebooks/BMC1&2_200826.pdf}{\textit{``The Buddhist Monastic Code II''}}, Valley Center, CA: Metta Forest Monastery.
-
diff --git a/tex/recitations/cardinal-suttas.tex b/tex/recitations/cardinal-suttas.tex
index 652669d7..7c3bff1c 100644
--- a/tex/recitations/cardinal-suttas.tex
+++ b/tex/recitations/cardinal-suttas.tex
@@ -1,4 +1,3 @@
-
\ifdigitalversion
\chapterOpeningPage{cardinal-suttas-compressed.jpg}
\else
@@ -30,4 +29,3 @@ \chapter{Cardinal Suttas}
\input{./tex/recitations/cardinal-suttas/adittapariyaya-eng.tex}
\clearpage
-
diff --git a/tex/recitations/cardinal-suttas/adittapariyaya-eng.tex b/tex/recitations/cardinal-suttas/adittapariyaya-eng.tex
index ae4907e4..a7e27d6b 100644
--- a/tex/recitations/cardinal-suttas/adittapariyaya-eng.tex
+++ b/tex/recitations/cardinal-suttas/adittapariyaya-eng.tex
@@ -1,6 +1,5 @@
-
-\section{Discourse on the Exposition on Burning}
-\label{fire-sermon}
+\section{Discourse on the \mbox{Exposition}~on~Burning}
+\label{exposition-on-burning}
\begin{leader-english}
\anglebracketleft\ \hspace{-0.5mm}Thus have I heard \hspace{-0.5mm}\anglebracketright\
@@ -23,91 +22,91 @@ \section{Discourse on the Exposition on Burning}
\begin{english-only-hang}
Bhikkhus the eye is burning \breathmark\ forms are burning \breathmark\ eye-consciousness is burning \breathmark\ eye-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from eye-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\begin{english-only-hang}
The ear is burning \breathmark\ sounds are burning \breathmark\ ear-consciousness is burning \breathmark\ ear-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from ear-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\ifbfiveversion\clearpage\fi
\begin{english-only-hang}
The nose is burning \breathmark\ odours are burning \breathmark\ nose-consciousness is \mbox{burning}~\breathmark\ nose-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from nose-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\begin{english-only-hang}
The tongue is burning \breathmark\ flavours are burning \breathmark\ tongue-consciousness is burning \breathmark\ tongue-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from tongue-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\begin{english-only-hang}
The body is burning \breathmark\ tangibles are burning \breathmark\ body-consciousness is burning \breathmark\ body-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from body-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\ifbfiveversion\clearpage\fi
\begin{english-only-hang}
The mind is burning \breathmark\ mind-objects are burning \breathmark\ mind-consciousness is burning \breathmark\ mind-contact is burning \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-{pleasant}~\breathmark\ that arises from mind-contact as its condition \breathmark\ that too is burning
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Burning with what?
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
Burning with the fire of lust \breathmark\ with the fire of hate \breathmark\ with the fire of delusion
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
- I say it is burning with birth \breathmark\ ageing and death \breathmark\ with sorrows \breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
+ I say it is burning with birth \breathmark\ ageing and death \breathmark\ with \mbox{sorrows}~\breathmark\ with lamentations \breathmark\ with pains \breathmark\ with displeasures \breathmark\ with despairs
+\end{english-only-hang-together}
\begin{english-only-leader}
\anglebracketleft\ \hspace{-0.5mm}\textit{Bhikkhus when a noble disciple} \hspace{-0.5mm}\anglebracketright\
\end{english-only-leader}
-\begin{english-only-hangtogether}
- Who has heard the teaching sees \mbox{thus}~\breathmark\ he becomes disenchanted with the eye \breathmark\ becomes disenchanted with forms \breathmark\ becomes disenchanted with eye-consciousness \breathmark\ becomes disenchanted with eye-contact \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from eye-contact as its condition \breathmark\ with that too he becomes disenchanted
-\end{english-only-hangtogether}
+\begin{english-only-hang-together}
+ Who has heard the teaching sees \mbox{thus}~\breathmark\ he becomes disenchanted with the eye \breathmark\ becomes disenchanted with \mbox{forms}~\breathmark\ becomes disenchanted with eye-consciousness \breathmark\ becomes disenchanted with eye-contact \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from eye-contact as its condition \breathmark\ with that too he becomes disenchanted
+\end{english-only-hang-together}
\begin{english-only-hang}
He becomes disenchanted with the ear \breathmark\ becomes disenchanted with sounds \breathmark\ becomes disenchanted with ear-consciousness \breathmark\ becomes disenchanted with ear-contact \breathmark\ and what is felt as pleasant or painful \breathmark\ or neither-painful-nor-pleasant \breathmark\ that arises from ear-contact as its condition \breathmark\ with that too he becomes disenchanted
@@ -142,4 +141,3 @@ \section{Discourse on the Exposition on Burning}
\ifdigitalversion\bottomNav{gradual-training}\fi
\endgroup
-
diff --git a/tex/recitations/cardinal-suttas/adittapariyaya.tex b/tex/recitations/cardinal-suttas/adittapariyaya.tex
index a4d1b70c..b50e4c11 100644
--- a/tex/recitations/cardinal-suttas/adittapariyaya.tex
+++ b/tex/recitations/cardinal-suttas/adittapariyaya.tex
@@ -1,4 +1,3 @@
-
\section{Āditta-pariyāya-sutta}
\label{aditta-pariyaya}
@@ -17,70 +16,71 @@ \section{Āditta-pariyāya-sutta}
\begin{pali-hang}
Cakkhuṁ bhikkhave ādittaṁ \breathmark\ rūpā ādittā \breathmark\ cakkhu-viññāṇaṁ ādittaṁ \breathmark\ cakkhu-samphasso āditto \breathmark\ yam'p'idaṁ cakkhu-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Sotaṁ ādittaṁ \breathmark\ saddā ādittā \breathmark\ sota-viññāṇaṁ ādittaṁ \breathmark\ sota-samphasso āditto \breathmark\ yam'p'idaṁ sota-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\ifninebythirteenversion\clearpage\fi
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Ghānaṁ ādittaṁ \breathmark\ gandhā ādittā \breathmark\ ghāna-viññāṇaṁ ādittaṁ \breathmark\ ghāna-samphasso āditto \breathmark\ yam'p'idaṁ ghāna-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Jivhā ādittā \breathmark\ rasā ādittā \breathmark\ jivhā-viññāṇaṁ ādittaṁ \breathmark\ jivhā-samphasso āditto \breathmark\ yam'p'idaṁ jivhā-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
- Kāyo āditto \breathmark\ phoṭṭhabbā ādittā \breathmark\ kāya-viññāṇaṁ ādittaṁ \breathmark\ kāya-samphasso āditto \breathmark\ yam'p'idaṁ kāya-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
+ Kāyo āditto \breathmark\ phoṭṭhabbā ādittā \breathmark\ kāya-viññāṇaṁ \mbox{ādittaṁ}~\breathmark\ kāya-samphasso āditto \breathmark\ yam'p'idaṁ kāya-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Mano āditto \breathmark\ dhammā ādittā \breathmark\ mano-viññāṇaṁ ādittaṁ \breathmark\ mano-samphasso āditto \breathmark\ yam'p'idaṁ mano-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tam'pi ādittaṁ
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Kena ādittaṁ?
-\end{pali-hangtogether}
+\end{pali-hang-together}
\ifbfiveversion\clearpage\fi
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Ādittaṁ rāg'agginā dos'agginā moh'agginā \breathmark\ ādittaṁ jātiyā jarāya maraṇena \breathmark\ sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan'ti vadāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
-\begin{pali-leader}
+\begin{leader-pali}
\anglebracketleft\ \hspace{-0.5mm}Evaṁ passaṁ bhikkhave \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
-\begin{pali-hangtogether}
- Sutvā ariyasāvako cakkhusmim'pi nibbindati \breathmark\ rūpesu'pi nibbindati~\breathmark\ cakkhu-viññāṇe'pi nibbindati \breathmark\ cakkhu-samphasse'pi nibbindati \breathmark\ yam'p'idaṁ cakkhu-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tasmim'pi nibbindati
-\end{pali-hangtogether}
+\end{leader-pali}
+\begin{pali-hang-together}
+ Sutavā ariyasāvako cakkhusmim'pi nibbindati \breathmark\ rūpesu'pi nibbindati~\breathmark\ cakkhu-viññāṇe'pi nibbindati \breathmark\ cakkhu-samphasse'pi nibbindati \breathmark\ yam'p'idaṁ cakkhu-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tasmim'pi nibbindati
+\end{pali-hang-together}
\begin{pali-hang}
Sotasmim'pi nibbindati \breathmark\ saddesu'pi nibbindati \breathmark\ sota-viññāṇe'pi nibbindati \breathmark\ sota-samphasse'pi nibbindati \breathmark\ yam'p'idaṁ sota-samphassa-paccayā uppajjati vedayitaṁ \breathmark\ sukhaṁ vā dukkhaṁ vā adukkham'asukhaṁ vā tasmim'pi nibbindati
@@ -117,4 +117,3 @@ \section{Āditta-pariyāya-sutta}
\suttaRef{[SN 35.28]}
\ifdigitalversion\bottomNav{burdens}\fi
-
diff --git a/tex/recitations/cardinal-suttas/anattalakkhana-eng.tex b/tex/recitations/cardinal-suttas/anattalakkhana-eng.tex
index e5747d11..771e54d2 100644
--- a/tex/recitations/cardinal-suttas/anattalakkhana-eng.tex
+++ b/tex/recitations/cardinal-suttas/anattalakkhana-eng.tex
@@ -1,4 +1,3 @@
-
\section{Discourse on the Characteristic of Not-Self}
\label{characteristic-of-not-self}
@@ -18,118 +17,120 @@ \section{Discourse on the Characteristic of Not-Self}
\begin{english-only-hang}
Bhikkhus form is not-self \breathmark\ If form were self \breathmark\ then form would not lead to affliction \breathmark\ and one could command to form: ``Let my form be thus \breathmark\ let my form not be thus''
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
But since form is not-self \breathmark\ it leads to affliction \breathmark\ and none can command to form: ``Let my form be thus \breathmark\ let my form not be thus''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-hang}
Feeling is not-self \breathmark\ If feeling were self \breathmark\ then feeling would not lead to affliction \breathmark\ and one could command to feeling: ``Let my feeling be thus \breathmark\ let my feeling not be thus''
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
But since feeling is not-self \breathmark\ it leads to affliction \breathmark\ and none can command to feeling: ``Let my feeling be thus \breathmark\ let my feeling not be thus''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-hang}
Perception is not-self \breathmark\ If perception were self \breathmark\ then perception would not lead to affliction \breathmark\ and one could command to perception: ``Let my perception be thus \breathmark\ let my perception not be thus''
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
But since perception is not-self \breathmark\ it leads to affliction \breathmark\ and none can command to perception: ``Let my perception be thus \breathmark\ let my perception not be thus''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-hang}
Volitional formations are not-self \breathmark\ If volitional formations were self \breathmark\ then volitional formations would not lead to affliction \breathmark\ and one could command to volitional formations: ``Let my volitional formations be thus \breathmark\ let my volitional formations not be thus''
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
But since volitional formations are not-self \breathmark\ they lead to \mbox{affliction}~\breathmark\ and none can command to volitional formations: ``Let my volitional formations be thus \breathmark\ let my volitional formations not be thus''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-hang}
Consciousness is not-self \breathmark\ If consciousness were self \breathmark\ then consciousness would not lead to affliction \breathmark\ and one could command to consciousness: ``Let my consciousness be thus \breathmark\ let my consciousness not be thus''
\end{english-only-hang}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
But since consciousness is not-self \breathmark\ it leads to affliction \breathmark\ and none can command to consciousness: ``Let my consciousness be thus \breathmark\ let my consciousness not be thus''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-leader}
\anglebracketleft\ \hspace{-0.5mm}\textit{Bhikkhus what do you think:} \hspace{-0.5mm}\anglebracketright\
\end{english-only-leader}
-\begin{english-only-hangtogether}
+\ifninebythirteenversion\clearpage\fi
+\begin{english-only-hang-together}
``Is form permanent or impermanent?''
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
``Impermanent venerable sir''
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
``Is what is impermanent satisfactory or unsatisfactory?''
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
``Unsatisfactory venerable sir''
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
``Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: ``This is mine \breathmark\ this I am \breathmark\ this is my self?''
-\end{english-only-hangtogether}
-\begin{english-only-hangtogether}
+\end{english-only-hang-together}
+\begin{english-only-hang-together}
``No venerable sir''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
-\begin{english-only-nohang}
+\begin{english-only-no-hang}
\begin{english-only-hang}
Bhikkhus what do you think: ``Is feeling permanent or impermanent?''
\end{english-only-hang}
``Impermanent venerable sir''\\
``Is what is impermanent satisfactory or unsatisfactory?''\\
``Unsatisfactory venerable sir''\\
- \begin{english-hangtogether}
+ \begin{english-hang-together}
``Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: ``This is mine \breathmark\ this I am \breathmark\ this is my self?''
- \end{english-hangtogether}
+ \end{english-hang-together}
``No venerable sir''
-\end{english-only-nohang}
+\end{english-only-no-hang}
-\begin{english-only-nohang}
+\begin{english-only-no-hang}
\begin{english-only-hang}
Bhikkhus what do you think: ``Is perception permanent or impermanent?''
\end{english-only-hang}
``Impermanent venerable sir''\\
``Is what is impermanent satisfactory or unsatisfactory?''\\
``Unsatisfactory venerable sir''\\
- \begin{english-hangtogether}
+ \ifninebythirteenversion\clearpage\fi
+ \begin{english-hang-together}
``Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: ``This is mine \breathmark\ this I am \breathmark\ this is my self?''
- \end{english-hangtogether}
+ \end{english-hang-together}
``No venerable sir''
-\end{english-only-nohang}
+\end{english-only-no-hang}
-\begin{english-only-nohang}
+\begin{english-only-no-hang}
\begin{english-only-hang}
Bhikkhus what do you think: ``Are volitional formations permanent or impermanent?''
\end{english-only-hang}
``Impermanent venerable sir''\\
``Is what is impermanent satisfactory or unsatisfactory?''\\
``Unsatisfactory venerable sir''
- \begin{english-hangtogether}
+ \begin{english-hang-together}
``Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: ``This is mine \breathmark\ this I am \breathmark\ this is my self?''
- \end{english-hangtogether}
+ \end{english-hang-together}
``No venerable sir''
-\end{english-only-nohang}
+\end{english-only-no-hang}
-\begin{english-only-nohang}
+\begin{english-only-no-hang}
\begin{english-only-hang}
Bhikkhus what do you think: ``Is consciousness permanent or impermanent?''
\end{english-only-hang}
``Impermanent venerable sir''\\
``Is what is impermanent satisfactory or unsatisfactory?''\\
``Unsatisfactory venerable sir''\\
- \begin{english-hangtogether}
+ \begin{english-hang-together}
``Is what is impermanent unsatisfactory and subject to change fit to be regarded thus: ``This is mine \breathmark\ this I am \breathmark\ this is my self?''
- \end{english-hangtogether}
+ \end{english-hang-together}
``No venerable sir''
-\end{english-only-nohang}
+\end{english-only-no-hang}
\begin{english-only-leader}
\anglebracketleft\ \hspace{-0.5mm}\textit{Therefore bhikkhus} \hspace{-0.5mm}\anglebracketright\
\end{english-only-leader}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Any kind of form whatsoever \breathmark\ whether past future or present \breathmark\ internal or external \breathmark\ gross or subtle \breathmark\ inferior or superior \breathmark\ far or near \breathmark\ must be seen with right wisdom as it really is: ``This is not mine \breathmark\ this I am not \breathmark\ this is not my self''
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\begin{english-only-hang}
Any kind of feeling whatsoever \breathmark\ whether past future or present \breathmark\ internal or external \breathmark\ gross or subtle \breathmark\ inferior or superior \breathmark\ far or near \breathmark\ must be seen with right wisdom as it really is: ``This is not mine \breathmark\ this I am not \breathmark\ this is not my self''
@@ -140,7 +141,7 @@ \section{Discourse on the Characteristic of Not-Self}
\end{english-only-hang}
\begin{english-only-hang}
- Any kind of volitional formations whatsoever \breathmark\ whether past future or present \breathmark\ internal or external \breathmark\ gross or subtle \breathmark\ inferior or superior \breathmark\ far or near \breathmark\ must be seen with right wisdom as it really is: ``This is not mine \breathmark\ this I am not \breathmark\ this is not my self''
+ Any kind of volitional formation whatsoever \breathmark\ whether past future or present \breathmark\ internal or external \breathmark\ gross or subtle \breathmark\ inferior or superior \breathmark\ far or near \breathmark\ must be seen with right wisdom as it really is: ``This is not mine \breathmark\ this I am not \breathmark\ this is not my self''
\end{english-only-hang}
\begin{english-only-hang}
@@ -153,11 +154,11 @@ \section{Discourse on the Characteristic of Not-Self}
\hypertarget{endnote110-appendix}{\hyperlink{endnote110-body}{\textit{Ariyasāvaka} can be translated as ``noble disciple'' or ``disciple of the noble one'' (\textit{ariyassa}+\textit{sāvaka}=\textit{ariyasāvaka}). I have opted for the first option here because the discourse addresses the group of five monks who all were \textit{Ariyas} already at that time, but it needs to be kept in mind that the term \textit{ariyasāvaka} does not always refer to individuals who have already attained one of the four paths or fruits. This can be seen from MN 27, where a person is referred to as \textit{ariyasāvaka} without reference to any form of awakening-attainment. It is only at the end of the discourse that this \textit{ariyasāvaka} attains awakening.}}}}}\makeatother \thinspace\hspace{-0.5mm}\anglebracketright\
\end{english-only-leader}
\linkdest{endnote111-body}
-\begin{english-only-hangtogether}
+\begin{english-only-hang-together}
Who has heard the teaching\makeatletter\hyperlink{endnote111-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote111-appendix}{\hyperlink{endnote111-body}{The word ``the teaching'' is not explicitly expressed in the Pāḷi, but was inserted for comprehension.}}}}}\makeatother \thinspace
sees thus \breathmark\ he becomes disenchanted with form \breathmark\ becomes disenchanted with feeling \breathmark\ becomes disenchanted with \mbox{perception}~\breathmark\ becomes disenchanted with volitional formations \breathmark\ becomes disenchanted with consciousness
-\end{english-only-hangtogether}
+\end{english-only-hang-together}
\linkdest{endnote112-body}
\begin{english-only-hang}
@@ -173,5 +174,4 @@ \section{Discourse on the Characteristic of Not-Self}
\suttaRef{[SN 22.59]}
-\ifdigitalversion\bottomNav{fire-sermon}\fi
-
+\ifdigitalversion\bottomNav{exposition-on-burning}\fi
diff --git a/tex/recitations/cardinal-suttas/anattalakkhana.tex b/tex/recitations/cardinal-suttas/anattalakkhana.tex
index 6df2a478..b5fd6e18 100644
--- a/tex/recitations/cardinal-suttas/anattalakkhana.tex
+++ b/tex/recitations/cardinal-suttas/anattalakkhana.tex
@@ -1,4 +1,3 @@
-
\section{Anatta-lakkhaṇa-sutta}
\label{anatta-lakkhana}
@@ -15,169 +14,166 @@ \section{Anatta-lakkhaṇa-sutta}
\begin{pali-hang}
Rūpaṁ bhikkhave anattā \breathmark\ rūpañ'ca h'idaṁ bhikkhave attā \mbox{abhavissa}~\breathmark\ na'y'idaṁ rūpaṁ ābādhāya saṁvatteyya \breathmark\ labbhetha ca rūpe \breathmark\ ``Evaṁ me rūpaṁ hotu \breathmark\ evaṁ me rūpaṁ mā ahosī''ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yasmā ca kho bhikkhave rūpaṁ anattā \breathmark\ tasmā rūpaṁ ābādhāya saṁvattati \breathmark\ na ca labbhati rūpe \breathmark\ ``Evaṁ me rūpaṁ hotu \breathmark\ evaṁ me rūpaṁ mā ahosī''ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Vedanā anattā \breathmark\ vedanā ca h'idaṁ bhikkhave attā abhavissa \breathmark\ na'y'idaṁ vedanā ābādhāya saṁvatteyya \breathmark\ labbhetha ca vedanāya \breathmark\ ``Evaṁ me vedanā hotu \breathmark\ evaṁ me vedanā mā ahosī''ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yasmā ca kho bhikkhave vedanā anattā \breathmark\ tasmā vedanā ābādhāya saṁvattati \breathmark\ na ca labbhati vedanāya \breathmark\ ``Evaṁ me vedanā hotu \breathmark\ evaṁ me vedanā mā ahosī''ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Saññā anattā \breathmark\ saññā ca h'idaṁ bhikkhave attā abhavissa \breathmark\ na'y'idaṁ saññā ābādhāya saṁvatteyya \breathmark\ labbhetha ca \ifbfiveversion \mbox{saññāya}~\breathmark\ \else saññāya \breathmark\ \fi ``Evaṁ me saññā hotu \breathmark\ evaṁ me saññā mā ahosī''ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yasmā ca kho bhikkhave saññā anattā \breathmark\ tasmā saññā ābādhāya saṁvattati \breathmark\ na ca labbhati saññāya \breathmark\ ``Evaṁ me saññā hotu \breathmark\ evaṁ me saññā mā ahosī''ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Saṅkhārā anattā \breathmark\ saṅkhārā ca h'idaṁ bhikkhave attā \mbox{abhavissaṁsu}~\breathmark\ na'y'idaṁ saṅkhārā ābādhāya saṁvatteyyuṁ \breathmark\ labbhetha ca saṅkhāresu \breathmark\ ``Evaṁ me saṅkhārā hontu \breathmark\ evaṁ me saṅkhārā mā ahesun''ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yasmā ca kho bhikkhave saṅkhārā anattā \breathmark\ tasmā saṅkhārā ābādhāya saṁvattanti \breathmark\ na ca labbhati saṅkhāresu \breathmark\ ``Evaṁ me saṅkhārā hontu \breathmark\ evaṁ me saṅkhārā mā ahesun''ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Viññāṇaṁ anattā \breathmark\ viññāṇañ'ca h'idaṁ bhikkhave attā \ifbfiveversion \mbox{abhavissa}~\breathmark\ \else abhavissa\breathmark\ \fi na'y'idaṁ viññāṇaṁ ābādhāya saṁvatteyya \breathmark\ labbhetha ca \mbox{viññāṇe}~\breathmark\ ``Evaṁ me viññāṇaṁ hotu \breathmark\ evaṁ me viññāṇaṁ mā ahosī''ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yasmā ca kho bhikkhave viññāṇaṁ anattā \breathmark\ tasmā viññāṇaṁ ābādhāya saṁvattati \breathmark\ na ca labbhati \mbox{viññāṇe}~\breathmark\ ``Evaṁ me viññāṇaṁ hotu \breathmark\ evaṁ me viññāṇaṁ mā ahosī''ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
-\begin{pali-leader}
+\begin{leader-pali}
\anglebracketleft\ \hspace{-0.5mm}Taṁ kiṁ maññatha bhikkhave \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
-\begin{pali-hangtogether}
+\end{leader-pali}
+\begin{pali-hang-together}
Rūpaṁ niccaṁ vā aniccaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Aniccaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vā taṁ sukhaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Dukkhaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ \breathmark\ ``Etaṁ mama eso'ham'asmi eso me attā''ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
No h'etaṁ bhante
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Taṁ kiṁ maññatha bhikkhave vedanā niccā vā aniccā vā'ti?
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Aniccā bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vā taṁ sukhaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Dukkhaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ \breathmark\ ``Etaṁ mama eso'ham'asmi eso me attā''ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
No h'etaṁ bhante
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Taṁ kiṁ maññatha bhikkhave saññā niccā vā aniccā vā'ti?
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Aniccā bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vā taṁ sukhaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Dukkhaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\ifninebythirteenversion\clearpage\fi
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ \breathmark\ ``Etaṁ mama eso'ham'asmi eso me attā''ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
No h'etaṁ bhante
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Taṁ kiṁ maññatha bhikkhave saṅkhārā niccā vā aniccā vā'ti?
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Aniccā bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vā taṁ sukhaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Dukkhaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ \breathmark\ ``Etaṁ mama eso'ham'asmi eso me attā''ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
No h'etaṁ bhante
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
Taṁ kiṁ maññatha bhikkhave viññāṇaṁ niccaṁ vā aniccaṁ vā'ti?
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Aniccaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vā taṁ sukhaṁ vā'ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Dukkhaṁ bhante
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yam'pan'āniccaṁ dukkhaṁ vipariṇāma-dhammaṁ kallaṁ nu taṁ samanupassituṁ \breathmark\ ``Etaṁ mama eso'ham'asmi eso me attā''ti?
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
No h'etaṁ bhante
-\end{pali-hangtogether}
-
-\ifninebythirteenversion\clearpage\fi
+\end{pali-hang-together}
-\begin{pali-leader}
+\begin{leader-pali}
\anglebracketleft\ \hspace{-0.5mm}Tasmā't'iha bhikkhave \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
-\begin{pali-hangtogether}
+\end{leader-pali}
+\begin{pali-hang-together}
Yaṅ'kiñci rūpaṁ atīt'ānāgata-paccuppannaṁ \breathmark\ ajjhattaṁ vā bahiddhā vā \breathmark\ oḷārikaṁ vā sukhumaṁ vā \breathmark\ hīnaṁ vā paṇītaṁ vā \breathmark\ yaṁ dūre santike vā \breathmark\ sabbaṁ rūpaṁ: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{pali-hang}
- Yā kāci vedanā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā \mbox{vā}~\breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā vā \breathmark\ yā dūre santike vā \breathmark\ sabbā vedanā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
+ Yā kāci vedanā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā \mbox{vā}~\breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā \mbox{vā}~\breathmark\ yā dūre santike vā \breathmark\ sabbā vedanā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
\end{pali-hang}
\begin{pali-hang}
- Yā kāci saññā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā vā \breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā vā \breathmark\ yā dūre santike vā \breathmark\ sabbā saññā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
+ Yā kāci saññā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā vā \breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā \mbox{vā}~\breathmark\ yā dūre santike vā \breathmark\ sabbā saññā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
\end{pali-hang}
\begin{pali-hang}
- Ye keci saṅkhārā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā \mbox{vā}~\breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā vā \breathmark\ ye dūre santike \mbox{vā}~\breathmark\ sabbe saṅkhārā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
+ Ye keci saṅkhārā atīt'ānāgata-paccuppannā \breathmark\ ajjhattā vā bahiddhā \mbox{vā}~\breathmark\ oḷārikā vā sukhumā vā \breathmark\ hīnā vā paṇītā \mbox{vā}~\breathmark\ ye dūre santike \mbox{vā}~\breathmark\ sabbe saṅkhārā: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
\end{pali-hang}
\begin{pali-hang}
Yaṅ'kiñci viññāṇaṁ atīt'ānāgata-paccuppannaṁ \breathmark\ ajjhattaṁ vā bahiddhā vā \breathmark\ oḷārikaṁ vā sukhumaṁ vā \breathmark\ hīnaṁ vā paṇītaṁ vā \breathmark\ yaṁ dūre santike vā \breathmark\ sabbaṁ viññāṇaṁ: \breathmark\ ``N'etaṁ mama n'eso'ham'asmi na m'eso attā''ti \breathmark\ evam'etaṁ yathā-bhūtaṁ sammappaññāya daṭṭhabbaṁ
\end{pali-hang}
-\ifninebythirteenversion\clearpage\fi
-
-\begin{pali-leader}
+\begin{leader-pali}
\anglebracketleft\ \hspace{-0.5mm}Evaṁ passaṁ bhikkhave \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
-\begin{pali-hangtogether}
- Sutvā ariyasāvako rūpasmim'pi nibbindati \breathmark\ vedanāya'pi \mbox{nibbindati}~\breathmark\ saññāya'pi nibbindati \breathmark\ saṅkhāresu'pi nibbindati \breathmark\ viññāṇasmim'pi nibbindati \breathmark\ nibbindaṁ virajjati \breathmark\ virāgā \mbox{vimuccati}~\breathmark\ vimuttasmiṁ `vimuttam'iti ñāṇaṁ hoti \breathmark\ ``Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ n'āparaṁ itthattāyā''ti pajānātī'ti
-\end{pali-hangtogether}
+\end{leader-pali}
+\begin{pali-hang-together}
+ Sutavā ariyasāvako rūpasmim'pi nibbindati \breathmark\ vedanāya'pi \mbox{nibbindati}~\breathmark\ saññāya'pi nibbindati \breathmark\ saṅkhāresu'pi nibbindati \breathmark\ viññāṇasmim'pi nibbindati \breathmark\ nibbindaṁ virajjati \breathmark\ virāgā \mbox{vimuccati}~\breathmark\ vimuttasmiṁ `vimuttam'iti ñāṇaṁ hoti \breathmark\ ``Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ n'āparaṁ itthattāyā''ti pajānātī'ti
+\end{pali-hang-together}
\ifafiveversion\clearpage\fi
@@ -188,4 +184,3 @@ \section{Anatta-lakkhaṇa-sutta}
\suttaRef{[SN 22.59]}
\ifdigitalversion\bottomNav{striving-according-to-dhamma}\fi
-
diff --git a/tex/recitations/cardinal-suttas/dhammacakkappavattana-eng.tex b/tex/recitations/cardinal-suttas/dhammacakkappavattana-eng.tex
index 59d12bb7..1325ef9f 100644
--- a/tex/recitations/cardinal-suttas/dhammacakkappavattana-eng.tex
+++ b/tex/recitations/cardinal-suttas/dhammacakkappavattana-eng.tex
@@ -1,7 +1,8 @@
-
-\section{Discourse on Turning the Wheel of Dhamma}
+\section{Discourse on Turning \mbox{the}~Wheel~of~Dhamma}
\label{wheel-of-dhamma-full}
+% TODO this needs to be re breathmarked, remove them entirely, anupubbasikkha is not breathmarked
+
\begin{leader-english}
\anglebracketleft\ \hspace{-0.5mm}Thus have I heard \hspace{-0.5mm}\anglebracketright\
\end{leader-english}
@@ -19,7 +20,7 @@ \section{Discourse on Turning the Wheel of Dhamma}
\end{english-only-hang}
\begin{english-only-hang}
- And what \breathmark\ bhikkhus \breathmark\ is the Middle Way awakened to by the \ifbfiveversion \mbox{Tathāgata}~\breathmark\ Tathāgata \breathmark\ \fi which gives rise to \ifbfiveversion \mbox{vision}~\breathmark\ \else vision \breathmark\ \fi which gives rise to knowledge \breathmark\ which leads to peace \breathmark\ to direct knowledge \breathmark\ to enlightenment \breathmark\ to Nibbāna
+ And what \breathmark\ bhikkhus \breathmark\ is the Middle Way awakened to by the \ifbfiveversion \mbox{Tathāgata}~\breathmark\ Tathāgata \breathmark\ \fi which gives rise to \ifbfiveversion \mbox{vision}~\breathmark\ \else vision \breathmark\ \fi which gives rise to knowledge \breathmark\ which leads to peace \breathmark\ to direct knowledge \breathmark\ \mbox{to}~enlightenment~\breathmark\ to Nibbāna
\end{english-only-hang}
\begin{english-only-hang}
@@ -39,7 +40,7 @@ \section{Discourse on Turning the Wheel of Dhamma}
\end{english-only-hang}
\begin{english-only-hang}
- Now this \breathmark\ bhikkhus \breathmark\ is the noble truth of the origin of suffering: it is this craving \breathmark\ which leads to renewed existence \breathmark\ accompanied by delight and lust \breathmark\ seeking delight here and there \breathmark\ that is craving for sensual pleasures \breathmark\ craving for existence \breathmark\ craving for extermination
+ Now this \breathmark\ bhikkhus \breathmark\ is the noble truth of the origin of suffering: it is this craving \breathmark\ which leads to renewed \mbox{existence}~\breathmark\ accompanied by delight and lust \breathmark\ seeking delight here and there \breathmark\ that is craving for sensual pleasures \breathmark\ craving for existence \breathmark\ craving for extermination
\end{english-only-hang}
\begin{english-only-hang}
@@ -59,47 +60,47 @@ \section{Discourse on Turning the Wheel of Dhamma}
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of suffering is to be fully understood': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of suffering is to be fully understood': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of suffering has been fully understood': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of suffering has been fully understood': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This is the noble truth of the origin of suffering': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This is the noble truth of the origin of suffering': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the origin of suffering is to be abandoned': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the origin of suffering is to be abandoned': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the origin of suffering has been abandoned': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the origin of suffering has been abandoned': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This is the noble truth of the cessation of suffering': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This is the noble truth of the cessation of suffering': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the cessation of suffering is to be realized': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the cessation of suffering is to be realized': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the cessation of suffering has been realized': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the cessation of suffering has been realized': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This is the noble truth of the way leading to the cessation of suffering': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This is the noble truth of the way leading to the cessation of suffering': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the way leading to the cessation of suffering is to be developed': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard \breathmark\ before there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the way leading to the cessation of suffering is to be developed': thus bhikkhus \breathmark\ in regard to things unheard \breathmark\ before there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
- `This noble truth of the way leading to the cessation of suffering has been developed': thus \breathmark\ bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
+ `This noble truth of the way leading to the cessation of suffering has been developed': thus bhikkhus \breathmark\ in regard to things unheard before \breathmark\ there arose in me vision \breathmark\ knowledge \breathmark\ wisdom \breathmark\ true knowledge \breathmark\ and light
\end{english-only-hang}
\begin{english-only-hang}
@@ -179,4 +180,3 @@ \section{Discourse on Turning the Wheel of Dhamma}
\end{english-only-hang}
\suttaRef{[SN 56.11]}
-
diff --git a/tex/recitations/cardinal-suttas/dhammacakkappavattana.tex b/tex/recitations/cardinal-suttas/dhammacakkappavattana.tex
index 60090af2..9af39082 100644
--- a/tex/recitations/cardinal-suttas/dhammacakkappavattana.tex
+++ b/tex/recitations/cardinal-suttas/dhammacakkappavattana.tex
@@ -1,4 +1,3 @@
-
\section{Dhammacakkappavattana-sutta}
\label{dhammacakkappavattana-full}
@@ -40,7 +39,7 @@ \section{Dhammacakkappavattana-sutta}
\end{pali-hang}
\begin{pali-hang}
- Jāti'pi dukkhā jarā'pi dukkhā byādhi'pi dukkho maraṇam'pi dukkhaṁ \breathmark\ soka-parideva-dukkha-domanass'upāyāsā'pi dukkhā \breathmark\ appiyehi sampayogo dukkho piyehi vippayogo dukkho \breathmark\ yam'picchaṁ na labhati tam'pi dukkhaṁ \breathmark\ saṅkhittena pañc'upādāna-kkhandhā dukkhā
+ Jāti'pi dukkhā jarā'pi dukkhā byādhi'pi dukkho maraṇam'pi dukkhaṁ \breathmark\ appiyehi sampayogo dukkho piyehi vippayogo dukkho \breathmark\ yam'picchaṁ na labhati tam'pi dukkhaṁ \breathmark\ saṅkhittena pañc'upādāna-kkhandhā dukkhā
\end{pali-hang}
\begin{pali-hang}
@@ -186,8 +185,9 @@ \section{Dhammacakkappavattana-sutta}
Atha kho bhagavā udānaṁ udānesi:
\begin{pali-hang}
- ``Aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍañño''ti \breathmark\ Iti h'idaṁ āyasmato koṇḍaññassa aññākoṇḍañño tv'eva nāmaṁ ahosī'ti
+ ``Aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍañño''\mbox{ti}~\breathmark\ Iti h'idaṁ āyasmato koṇḍaññassa aññākoṇḍañño tv'eva nāmaṁ ahosī'ti
\end{pali-hang}
-\suttaRef{[SN 56.11]}
+\ifninebythirteenversion\vspace{-1em}\fi
+\suttaRef{[SN 56.11]}
diff --git a/tex/recitations/funeral-recitations.tex b/tex/recitations/funeral-recitations.tex
index 94f37a80..734fe6d3 100644
--- a/tex/recitations/funeral-recitations.tex
+++ b/tex/recitations/funeral-recitations.tex
@@ -1,4 +1,3 @@
-
\ifdigitalversion
\chapterOpeningPage{funeral-recitations-compressed.jpg}
\else
@@ -9,15 +8,13 @@ \chapter{Funeral Recitations}
\clearpage
-
-
\sectionSubTitle{Pubba-bhāga-nama-kāra-pāṭho}
\section{Passage on Preliminary Paying of Homage}
\label{passage-on-preliminary-paying-of-homage-funeral}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Namo tassa \hspace{-0.5mm}\anglebracketright\ bhagavato arahato sammāsambuddhassa \hfill{[3x]}
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english}
Homage to the Blessed, Worthy, and Perfectly Enlightened One
@@ -25,17 +22,15 @@ \section{Passage on Preliminary Paying of Homage}
\suttaRef{[DN 21]}
-
-
\sectionSubTitle{Just as Rivers}
\section{Dhamma-saṅgaṇī-mātikā}
\label{dhamma-sangani-matika}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Kusalā dhammā \hspace{-0.5mm}\anglebracketright\ \\
Akusalā dhammā\\
Abyākatā dhammā
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Wholesome dhammas\\
@@ -52,7 +47,9 @@ \section{Dhamma-saṅgaṇī-mātikā}
\begin{english-verses}
Dhammas associated with pleasant feeling\\
Dhammas associated with painful feeling\\
+ \begin{english-hang-together-verses}
Dhammas associated with neither-painful-nor-pleasant feeling
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -134,13 +131,17 @@ \section{Dhamma-saṅgaṇī-mātikā}
\begin{pali-hang-continued}
Dassanena pahātabba-hetukā dhammā\\
Bhāvanāya pahātabba-hetukā dhammā\\
+ \begin{pali-hang-together}
N'eva dassanena na bhāvanāya pahātabba-hetukā dhammā
+ \end{pali-hang-together}
\end{pali-hang-continued}
\begin{english-verses}
Conditioned dhammas abandoned by seeing\\
Conditioned dhammas abandoned by development\\
+ \begin{english-hang-together-verses}
Conditioned dhammas abandoned by neither seeing nor development
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -149,6 +150,8 @@ \section{Dhamma-saṅgaṇī-mātikā}
N'ev'ācaya-gāmino n'āpacaya-gāmino dhammā
\end{pali-hang-continued}
+\ifninebythirteenversion\clearpage\fi
+
\begin{english-verses}
Dhammas leading to building up\\
Dhamma leading to dismantling\\
@@ -278,7 +281,7 @@ \section{Dhamma-saṅgaṇī-mātikā}
\begin{english-verses}
Internal dhammas\\
External dhammas\\
- Internal and external dhamams
+ Internal and external dhammas
\end{english-verses}
\begin{pali-hang-continued}
@@ -307,8 +310,6 @@ \section{Dhamma-saṅgaṇī-mātikā}
\suttaRef{[Dhs 1]}
-
-
\sectionSubTitle{Vipassanā-bhūmi-pāṭho}
\section{Passage on the Ground \mbox{for}~Distinct~Seeing}
\label{passage-on-ground-for-distinct-seeing}
@@ -322,9 +323,9 @@ \section{Passage on the Ground \mbox{for}~Distinct~Seeing}
\begin{english-verses}
Five aggregates:
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of volitional formations, the aggregate of consciousness.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[MN 109]}
@@ -338,9 +339,9 @@ \section{Passage on the Ground \mbox{for}~Distinct~Seeing}
\begin{english-verses}
Twelve sense bases:
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
The eye-base, the form base, the ear-base, the sound-base, the~nose-base, the odour-base, the tongue-base, the flavour-base, the~body-base, the tangible-base, the mind-base, the mind-object base.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[MN 148]}
@@ -354,9 +355,9 @@ \section{Passage on the Ground \mbox{for}~Distinct~Seeing}
\begin{english-verses}
Eighteen elements:
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
The eye element, the form element, the eye-consciousness element; The ear element, the sound element, the ear-consciousness element; The nose element, the odour element, the nose-consciousness element; The tongue element, the flavour element, the tongue-consciousness element; The body element, the tangible element, the body-consciousness element; The mind element, the mind-object element, the mind-consciousness element.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[MN 115]}
@@ -372,11 +373,10 @@ \section{Passage on the Ground \mbox{for}~Distinct~Seeing}
\begin{english-verses}
Twenty-two faculties:
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
The eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, faculty of feminity, faculty of masculinity, life faculty, pleasure faculty, pain faculty, happiness faculty, displeasure faculty, equanimity faculty, conviction faculty, energy faculty, mindfulness faculty, concentration faculty, wisdom faculty, the `I am knowing the unknown' faculty, knowledge faculty, the faculty of one with complete knowledge.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
-% TODO a6 'complete knowledge' is widowed
\suttaRef{[Vibh]}
@@ -393,7 +393,9 @@ \section{Passage on the Ground \mbox{for}~Distinct~Seeing}
The noble truth of dukkha;\\
The noble truth of the origin of dukkha;\\
The noble truth of the cessation of dukkha;\\
+ \begin{english-hang-together-verses}
The noble truth of the way leading to the cessation of dukkha.
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[SN 56.24]}
@@ -409,12 +411,12 @@ \section{Passage on the Ground \mbox{for}~Distinct~Seeing}
Taṇhā-paccayā upādānaṁ\\
Upādāna-paccayā bhavo\\
Bhava-paccayā jāti\\
- \begin{pali-hangtogether}
+ \begin{pali-hang-together}
Jāti-paccayā jarā-maraṇaṁ soka-parideva-dukkha-domanass'upāyāsā sambhavanti
- \end{pali-hangtogether}
- \begin{pali-hangtogether}
+ \end{pali-hang-together}
+ \begin{pali-hang-together}
Evam'etassa kevalassa dukkha-kkhandhassa samudayo hoti
- \end{pali-hangtogether}
+ \end{pali-hang-together}
\end{pali-hang-continued}
\begin{english-verses}
@@ -428,12 +430,12 @@ \section{Passage on the Ground \mbox{for}~Distinct~Seeing}
With craving as condition, clinging;\\
With clinging as condition, existence;\\
With existence as condition, birth;
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
With birth as condition, ageing-and-death, sorrow, lamentation, pain, displeasure, and despair come to be.
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
Such is the origin of this whole mass of suffering.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -447,84 +449,86 @@ \section{Passage on the Ground \mbox{for}~Distinct~Seeing}
Taṇhā-nirodhā upādāna-nirodho\\
Upādāna-nirodhā bhava-nirodho\\
Bhava-nirodhā jāti-nirodho
- \begin{pali-hangtogether}
+ \begin{pali-hang-together}
Jāti-nirodhā jarā-maraṇaṁ soka-parideva-dukkha-domanass'upāyāsā nirujjhanti
- \end{pali-hangtogether}
- \begin{pali-hangtogether}
+ \end{pali-hang-together}
+ \begin{pali-hang-together}
Evam'etassa kevalassa dukkha-kkhandhassa nirodho hoti
- \end{pali-hangtogether}
+ \end{pali-hang-together}
\end{pali-hang-continued}
\begin{english-verses}
- \begin{english-hang-firstline}
+ \begin{english-hang-first-line}
But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;
- \end{english-hang-firstline}
- \begin{english-hangtogether-verses}
+ \end{english-hang-first-line}
+ \begin{english-hang-together-verses}
With the cessation of volitional formations, cessation of consciousness;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of consciousness, cessation of name-and-form;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of name-and-form, cessation of the six sense bases;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of the six sense bases, cessation of contact;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of contact, cessation of feeling;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of feeling, cessation of craving;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of craving, cessation of clinging;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of clinging, cessation of existence;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of existence, cessation of birth;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
With the cessation of birth, ageing-and-death, sorrow, lamentation, pain, displeasure, and despair cease.
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
Such is the cessation of this whole mass of suffering.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[SN 12.1]}
-
-
\sectionSubTitle{Paṭṭhāna-mātikā-pāṭho}
+%% \ifninebythirteenversion
\section{Passage on the List from the Foundation of Conditional Relations}
+% TODO can we shorten this in any way? - toc line runs to a second line
+%% \else
+%% \fi
\label{patthana-matika-patho}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Hetu-paccayo \hspace{-0.5mm}\anglebracketright\ ārammaṇa-paccayo adhipati-paccayo anantara-paccayo samanantara-paccayo saha-jāta-paccayo aññam'añña-paccayo nissaya-paccayo upanissaya-paccayo pure-jāta-paccayo pacchā-jāta-paccayo āsevana-paccayo kamma-paccayo vipāka-paccayo āhāra-paccayo indriya-paccayo jhāna-paccayo magga-paccayo sampayutta-paccayo vippayutta-paccayo atthi-paccayo n'atthi-paccayo vigata-paccayo avigata-paccayo
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-hang-verses}
Root condition, sense-object condition, predominant condition, immediate condition, directly immediate condition, coexistent condition, reciprocity condition, dependence condition, sufficing condition, pre-existent condition, post-existent condition, repetition condition, action condition, result condition, nutriment condition, faculty condition, jhāna condition, path condition, associated condition, separated condition, existence condition, non-existence condition, disappeared condition, non-dissappeared condition.
\end{english-hang-verses}
-\suttaRef{[Dhs A]}
-
+\ifninebythirteenversion\vspace{-1em}\fi
+\suttaRef{[Dhs A]}
\sectionSubTitle{Adāsi-me-ādi gāthā}
-\section{Verses Starting with ``He Gave to Me''}
+\section{Verses Starting with \mbox{``He}~Gave~to Me''}
\label{he-gave-to-me}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Adāsi me akāsi me \hspace{-0.5mm}\anglebracketright\ \\
Ñāti-mittā sakhā ca me\\
Petānaṁ dakkhiṇaṁ dajjā\\
Pubbe katam'anussaraṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
``He gave to me [gifts], he did [things] for me.\\
@@ -548,7 +552,7 @@ \section{Verses Starting with ``He Gave to Me''}
\end{english-verses}
\begin{pali-hang-continued}
- Ayañ'ca kho dakkhinā dinnā\\
+ Ayañ'ca kho dakkhiṇā dinnā\\
Saṅghamhi supatiṭṭhitā\\
Dīgharattaṁ hitāy'assa\\
Ṭhānaso upakappati
@@ -575,21 +579,18 @@ \section{Verses Starting with ``He Gave to Me''}
And much merit accumulated by you all.
\end{english-verses}
-\suttaRef{[Khp 7]}
-
+\suttaRef{[Kp 7]}
-
-% TODO rm add pali subtitle?
\sectionSubTitle{Maraṇa-paccavekkhaṇā}
\section{Reflections on Death}
\label{reflections-on-death}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Aniccā vata saṅkhārā \hspace{-0.5mm}\anglebracketright\ \\
Uppāda-vaya-dhammino\\
Uppajjitvā nirujjhanti\\
Tesaṁ vūpasamo sukho \hfill{[3x]}
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Indeed, conditioned things cannot last\\
@@ -618,12 +619,12 @@ \section{Reflections on Death}
\suttaRef{[Thai]}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Aciraṁ vat'ayaṁ kāyo \hspace{-0.5mm}\anglebracketright\ \\
Paṭhaviṁ adhisessati\\
Chuḍḍho apeta-viññāṇo\\
Niratthaṁ va kaliṅgaraṁ \hfill{[3x]}
-\end{pali-hangtogether}
+\end{pali-hang-together}
\ifbfiveversion\clearpage\fi
@@ -636,18 +637,16 @@ \section{Reflections on Death}
\suttaRef{[Dhp 41]}
-
-
\sectionSubTitle{Bhavatu-sabba-maṅgalaṁ}
\section{May Every Blessing Come to Be}
\label{bhavatu-funeral}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Bhavatu sabba-maṅgalaṁ \hspace{-0.5mm}\anglebracketright\ \\
Rakkhantu sabba-devatā\\
Sabba-buddh'ānubhāvena\\
Sadā sotthī bhavantu te
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
May every blessing come to be.\\
@@ -673,6 +672,7 @@ \section{May Every Blessing Come to Be}
\begin{pali-hang-continued}
Bhavatu sabba-maṅgalaṁ\\
Rakkhantu sabba-devatā\\
+\ifninebythirteenversion\clearpage\fi
Sabba-saṅgh'ānubhāvena\\
Sadā sotthī \breathmark\ bhavantu te
\end{pali-hang-continued}
@@ -689,4 +689,3 @@ \section{May Every Blessing Come to Be}
\ifdigitalversion\bottomNav{recollection-of-impermanence}\fi
\endgroup
-
diff --git a/tex/recitations/homage.tex b/tex/recitations/homage.tex
index 1d4686a6..5d56151d 100644
--- a/tex/recitations/homage.tex
+++ b/tex/recitations/homage.tex
@@ -1,4 +1,3 @@
-
\ifdigitalversion
\chapterOpeningPage{homage-to-the-triple-gem-compressed.jpg}
\else
@@ -8,8 +7,6 @@
\chapter{Homage to the Triple Gem}
-
-
\begingroup
\setsechook{%
% New page for each section.
@@ -22,13 +19,13 @@ \chapter{Homage to the Triple Gem}
\section{Dedication of Offerings}
\label{dedication-of-offerings}
-\begin{pali-leader}
+\begin{leader-pali}
\anglebracketleft\ \hspace{-0.5mm}Yo so \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
+\end{leader-pali}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Bhagavā arahaṁ sammāsambuddho
-\end{pali-hangtogether}
+\end{pali-hang-together}
\linkdest{endnote2-body}
\begin{english-hang}
@@ -74,6 +71,8 @@ \section{Dedication of Offerings}
Still had compassion for later generations
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Ime sakkāre duggata-paṇṇākāra-bhūte paṭiggaṇhātu
\begin{english}
@@ -93,7 +92,11 @@ \section{Dedication of Offerings}
\anglebracketleft\ \hspace{-0.5mm}Arahaṁ \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Sammāsambuddho bhagavā
@@ -111,7 +114,11 @@ \section{Dedication of Offerings}
\anglebracketleft\ \hspace{-0.5mm}Svākkhāto \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Bhagavatā dhammo
@@ -129,7 +136,11 @@ \section{Dedication of Offerings}
\anglebracketleft\ \hspace{-0.5mm}Supaṭipanno \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Bhagavato sāvaka-saṅgho
@@ -145,8 +156,6 @@ \section{Dedication of Offerings}
\suttaRef{[Trad]}
-
-
\sectionSubTitle{Pubbabhāga-namakāra}
\section{Preliminary Homage}
\label{preliminary-homage}
@@ -155,20 +164,18 @@ \section{Preliminary Homage}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ buddhassa bhagavato pubbabhāga-namakāraṁ karomase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us pay preliminary homage to the Buddha \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Namo tassa bhagavato arahato sammāsambuddhassa \hfill{[3x]}
-\begin{english}
+\begin{english-hang}
Homage to the Blessed Worthy and Perfectly Enlightened One \hfill{\textnormal{\ifafiveversion\fontsize{12.5}{18}\fi\ifninebythirteenversion\fontsize{9}{13}\fi\selectfont [3x]}}
-\end{english}
+\end{english-hang}
\suttaRef{[DN 21]}
-
-
\sectionSubTitle{Buddh'ābhitthuti}
\section{Homage to the Buddha}
\label{homage-buddha}
@@ -176,15 +183,15 @@ \section{Homage to the Buddha}
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ buddh'ābhitthutiṁ karomase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us recite in praise of the Buddha \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Yo so tathāgato arahaṁ sammāsambuddho
-\begin{english}
+\begin{english-hang}
The Tathāgata is the Worthy One the Perfectly Enlightened One
-\end{english}
+\end{english-hang}
Vijjācaraṇa-sampanno
@@ -274,8 +281,6 @@ \section{Homage to the Buddha}
\suttaRef{[Thai]}
-
-
\sectionSubTitle{Dhamm'ābhitthuti}
\section{Homage to the Dhamma}
\label{homage-dhamma}
@@ -283,9 +288,9 @@ \section{Homage to the Dhamma}
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ dhamm'ābhitthutiṁ karomase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us recite in praise of the Dhamma \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Yo so svākkhāto bhagavatā dhammo
@@ -325,6 +330,7 @@ \section{Homage to the Dhamma}
\suttaRef{[SN 12.41]}
+\ifninebythirteenversion\clearpage\fi
\begin{pali-hang}
Tam'ahaṁ dhammaṁ abhipūjayāmi tam'ahaṁ dhammaṁ sirasā namāmi
\end{pali-hang}
@@ -336,8 +342,6 @@ \section{Homage to the Dhamma}
\suttaRef{[Trad]}
-
-
\sectionSubTitle{Saṅgh'ābhitthuti}
\section{Homage to the Saṅgha}
\label{homage-sangha}
@@ -345,9 +349,9 @@ \section{Homage to the Saṅgha}
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ saṅgh'ābhitthutiṁ karomase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us recite in praise of the Saṅgha \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Yo so supaṭipanno bhagavato sāvaka-saṅgho
@@ -400,14 +404,14 @@ \section{Homage to the Saṅgha}
Such ones are worthy of gifts
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Pāhuneyyo
\begin{english}
Worthy of hospitality
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Dakkhiṇeyyo
\begin{english}
@@ -439,8 +443,6 @@ \section{Homage to the Saṅgha}
I bow my head to this Saṅgha \hfill{\textnormal{\ifafiveversion\fontsize{12.5}{18}\fi\ifninebythirteenversion\fontsize{9}{13}\fi\selectfont (Bow)}}
\end{english}
-
-
\sectionSubTitle{Ratanattaya-paṇāma}
\section{Salutation to the Triple Gem}
\label{salutation}
@@ -448,9 +450,9 @@ \section{Salutation to the Triple Gem}
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ ratanattaya-paṇāma-gāthāyo c'eva saṁvega-parikittana-pāṭhañ'ca bhaṇāmase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us recite our salutation to the Triple Gem and a passage to arouse urgency \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Buddho susuddho karuṇā-mah'aṇṇavo
@@ -492,6 +494,8 @@ \section{Salutation to the Triple Gem}
\hypertarget{endnote9-appendix}{\hyperlink{endnote9-body}{WPN: ``Illuminating the path and its fruit, the Deathless''}}}}}\makeatother\fi
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Lok'uttaro yo ca tad'attha-dīpano
\linkdest{endnote10-body}
@@ -548,6 +552,8 @@ \section{Salutation to the Triple Gem}
Through the power of such good action
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Mā hontu ve tassa pabhāva-siddhiyā
\begin{english}
@@ -606,6 +612,8 @@ \section{Salutation to the Triple Gem}
And death is dukkha
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Soka-parideva-dukkha-domanass'upāyāsā'pi dukkhā
\linkdest{endnote14-body}
@@ -669,6 +677,8 @@ \section{Salutation to the Triple Gem}
Attachment to perception
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Saṅkhār'ūpādāna-kkhandho
\linkdest{endnote16-body}
@@ -801,6 +811,8 @@ \section{Salutation to the Triple Gem}
\suttaRef{[MN 35]}
+\ifninebythirteenversion\clearpage\fi
+
Te mayaṁ otiṇṇ'āmha jātiyā jarā-maraṇena
\linkdest{endnote24-body}
@@ -889,19 +901,23 @@ \section{Salutation to the Triple Gem}
\ifdigitalversion\bottomNav{universal-well-being}\fi
-
-
\sectionSubTitle{Pacchima-vandanā}
\section{Closing Homage}
\label{closing-homage}
-\vspace{5pt}
+\ifninebythirteenversion
+\vspace{-0.1cm}
+\fi
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Arahaṁ \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Sammāsambuddho bhagavā
@@ -919,7 +935,11 @@ \section{Closing Homage}
\anglebracketleft\ \hspace{-0.5mm}Svākkhāto \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Bhagavatā dhammo
@@ -937,7 +957,11 @@ \section{Closing Homage}
\anglebracketleft\ \hspace{-0.5mm}Supaṭipanno \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\ifninebythirteenversion
+\vspace{-0.25cm}
+\else
\vspace{-0.5cm}
+\fi
Bhagavato sāvaka-saṅgho
@@ -969,4 +993,3 @@ \section{Closing Homage}
\end{leader}
\end{minipage}
\fi
-
diff --git a/tex/recitations/protective-recitations.tex b/tex/recitations/protective-recitations.tex
index a84a3914..c6fcfdce 100644
--- a/tex/recitations/protective-recitations.tex
+++ b/tex/recitations/protective-recitations.tex
@@ -1,4 +1,3 @@
-
\ifdigitalversion
\chapterOpeningPage{protective-recitations-compressed.jpg}
\else
@@ -9,18 +8,13 @@ \chapter{Protective Recitations}
\clearpage
-
-
\sectionSubTitle{Deva-ārādhanā}
\section{Invitation to the Devas}
\label{invitation-to-the-devas}
-% TODO change lables to match new section names
-% TODO weird spacing here
-
\ifafiveversion\vspace{-0.5em}\fi
\ifninebythirteenversion\vspace{-0.8em}\fi
-\ifbfiveversion\vspace{-0.65em}\fi
+\ifbfiveversion\vspace{-0.2em}\fi
\linkdest{endnote124-body}
\begin{leader-pharitvana}
@@ -42,17 +36,17 @@ \section{Invitation to the Devas}
\end{leader-pharitvana}
\begin{leader-pharitvana-english}
- Kind, venerable sirs: having spread thoughts of good will,\\
+ Kind, venerable sirs: having spread thoughts \ifninebythirteenversion \\ \else \fi of good will,\\
Recite the protective chant with undistracted mind.\\
Those in the heavens of sensuality \& form,\\
- On peaks \& mountain precipices, in palaces floating in the sky,\\
- % TODO add mbox to 'in the sky'
+ On peaks \& mountain precipices, in palaces floating \ifninebythirteenversion \\ \else \fi in the sky,\\
In islands, countries, \& towns,\\
In groves of trees \& thickets,\\
Around homesites \& fields.\\
- And the earth-devas, spirits, heavenly minstrels, \& nāgas who are nearby,\\
+ And the earth-devas, spirits, heavenly minstrels,\\ \& nāgas who are nearby,\\
In different waters and lands:\\
- May they come \& listen with approval as I recite the word of the excellent sage.
+ May they come \& listen with approval as I recite\\ the word of the excellent sage.\\
+\ifafiveversion\clearpage\fi
\ifbfiveversion\clearpage\fi
This is the time to see the Buddha, venerable sirs.\\
This is the time to listen to the Dhamma, venerable sirs.\\
@@ -61,16 +55,29 @@ \section{Invitation to the Devas}
\suttaRef{[Thai]}
-
-
\sectionSubTitle{Pubba-bhāga-nama-kāra-pāṭho}
\section{Passage on Preliminary Paying of Homage}
\label{passage-on-preliminary-paying-of-homage-protective}
+\ifninebythirteenversion
+
+\begin{pali-hang-together}
+ \anglebracketleft\ \hspace{-0.5mm}Namo tassa \hspace{-0.5mm}\anglebracketright\ bhagavato arahato sammāsambuddhassa
+\end{pali-hang-together}
+
+\begin{pali-hang-together}
+\hfill{[3x]}
+\end{pali-hang-together}
+
+% TODO do we even need 3x? I mean its pretty clear for anybody familiar with buddhist chanting
-\begin{pali-hangtogether}
+\else
+
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Namo tassa \hspace{-0.5mm}\anglebracketright\ bhagavato arahato sammāsambuddhassa \hfill{[3x]}
-\end{pali-hangtogether}
+\end{pali-hang-together}
+
+\fi
\begin{english}
Homage to the Blessed, Worthy, and Perfectly Enlightened One
@@ -78,17 +85,15 @@ \section{Passage on Preliminary Paying of Homage}
\suttaRef{[DN 21]}
-
-
\sectionSubTitle{Saraṇa-gamana-pāṭho}
\section{Passage on Going for Refuge}
\label{passage-on-going-for-refuge}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Buddhaṁ \hspace{-0.5mm}\anglebracketright\ saraṇaṁ gacchāmi\\
Dhammaṁ saraṇaṁ gacchāmi\\
Saṅghaṁ saraṇaṁ gacchāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
To the Buddha I go for refuge.\\
@@ -120,9 +125,7 @@ \section{Passage on Going for Refuge}
A third time, to the Saṅgha I go for refuge.
\end{english-verses}
-\suttaRef{[Khp 1.1]}
-
-
+\suttaRef{[Kp 1]}
\begingroup
\setsechook{%
@@ -136,7 +139,7 @@ \section{Passage on Going for Refuge}
\section{Verses on Triumph by Paying Homage}
\label{triumph-by-paying-homage}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Yo cakkhumā \hspace{-0.5mm}\anglebracketright\ moha-malāpakaṭṭho\\
Sāmaṁ va buddho sugato vimutto\\
Mārassa pāsā vinimocayanto\\
@@ -145,16 +148,16 @@ \section{Verses on Triumph by Paying Homage}
Lokassa nāthañ'ca vināyakañ'ca\\
Tan'tejasā te jaya-siddhi hotu\\
Sabb'antarāyā ca vināsam'entu
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
The One with Vision, with the stain of delusion removed,\\
Self-awakened, Well-Gone, \& Released,\\
Freed from the snares of Mortal Temptation,\\
He caused tameable people to reach security.\\
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
I pay homage with my head to that excellent Buddha, the Protector \& mentor for the world,\\
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
By the power of this, may you have triumph \& success,\\
And may all your dangers be destroyed.
\end{english-verses}
@@ -207,18 +210,16 @@ \section{Verses on Triumph by Paying Homage}
\suttaRef{[Thai]}
-
-
\sectionSubTitle{Namo-kāra-aṭṭhaka}
\section{Paying Homage to the Octad}
\label{paying-homage-to-octad}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Namo arahato \hspace{-0.5mm}\anglebracketright\ Sammā-\\
Sambuddhassa mah'esino\\
Namo uttama-dhammassa\\
Svākkhātass'eva ten'idha
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Homage to the Great Seer, the Worthy One, Perfectly Self-awakened; Homage to the highest Dhamma, well-taught by him here;
@@ -270,15 +271,13 @@ \section{Paying Homage to the Octad}
\suttaRef{[Thai]}
-
-
\sectionSubTitle{Maṅgala-sutta}
\section{Discourse on Blessings}
\label{discorse-on-blessings}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Evaṁ me sutaṁ \hspace{-0.5mm}\anglebracketright\ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā ten'upasaṅkami. Upasaṅkamitvā bhagavantaṁ abhivādetvā ekam'antaṁ aṭṭhāsi. Ekam'antaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Then, when the night had advanced, a certain deity of stunning beauty, having illuminated the entire Jeta's Grove, approached the Blessed One, paid homage to him, stood to one side, and addressed the Blessed One in verse:
@@ -291,6 +290,8 @@ \section{Discourse on Blessings}
Brūhi maṅgalam'uttamaṁ
\end{pali-hang-continued}
+\ifninebythirteenversion\clearpage\fi
+
\begin{english-verses}
Many devas and human beings\\
Have reflected on blessings,\\
@@ -301,7 +302,6 @@ \section{Discourse on Blessings}
\begin{pali-hang-continued}
Asevanā ca bālānaṁ\\
Paṇḍitānañ'ca sevanā\\
- \ifninebythirteenversion\clearpage\fi
Pūjā ca pūjanīyānaṁ\\
Etam'maṅgalam'uttamaṁ
\end{pali-hang-continued}
@@ -344,7 +344,6 @@ \section{Discourse on Blessings}
\begin{pali-hang-continued}
Mātā-pitu upaṭṭhānaṁ\\
Putta-dārassa saṅgaho\\
- \ifninebythirteenversion\clearpage\fi
Anākulā ca kammantā\\
Etam'maṅgalam'uttamaṁ
\end{pali-hang-continued}
@@ -370,6 +369,8 @@ \section{Discourse on Blessings}
This is the highest blessing.
\end{english-verses}
+\ifninebythirteenversion\clearpage\fi
+
\begin{pali-hang-continued}
Āratī viratī pāpā\\
Majja-pānā ca saññamo\\
@@ -387,7 +388,6 @@ \section{Discourse on Blessings}
\begin{pali-hang-continued}
Gāravo ca nivāto ca\\
Santuṭṭhī ca kataññutā\\
- \ifninebythirteenversion\clearpage\fi
Kālena dhamma-ssavanaṁ\\
Etam'maṅgalam'uttamaṁ
\end{pali-hang-continued}
@@ -430,7 +430,6 @@ \section{Discourse on Blessings}
\begin{pali-hang-continued}
Phuṭṭhassa loka-dhammehi\\
Cittaṁ yassa na kampati\\
- \ifninebythirteenversion\clearpage\fi
Asokaṁ virajaṁ khemaṁ\\
Etam'maṅgalam'uttamaṁ
\end{pali-hang-continued}
@@ -458,18 +457,16 @@ \section{Discourse on Blessings}
\suttaRef{[Snp 2.4]}
-
-
\sectionSubTitle{Ratana-sutta}
\section{Discourse on Jewels}
\label{discourse-on-jewels}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Yān'īdha \hspace{-0.5mm}\anglebracketright\ bhūtāni samāgatāni\\
Bhummāni vā yāni va antalikkhe\\
Sabb'eva bhūtā sumanā bhavantu\\
Atho'pi sakkacca suṇantu bhāsitaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Whatever beings are gathered here,\\
@@ -500,8 +497,6 @@ \section{Discourse on Jewels}
Etena saccena suvatthi hotu
\end{pali-hang-continued}
-\ifninebythirteenversion\clearpage\fi
-
\begin{english-verses}
Whatever the treasures are here or beyond,\\
Whatever the precious jewel in the heavens,\\
@@ -601,6 +596,7 @@ \section{Discourse on Jewels}
Gambhīra-paññena sudesitāni\\
Kiñ'c'āpi te honti bhusa'ppamattā\\
Na te bhavaṁ aṭṭhamam'ādiyanti\\
+ \ifninebythirteenversion\clearpage\fi
Idam'pi saṅghe ratanaṁ paṇītaṁ\\
Etena saccena suvatthi hotu
\end{pali-hang-continued}
@@ -634,6 +630,7 @@ \section{Discourse on Jewels}
And whatever good behavior and observances there are.\\
One is also freed from the four planes of misery\\
And is incapable of doing six deeds.\\
+ \ifninebythirteenversion\clearpage\fi
This too is the sublime gem in the Sangha:\\
By this truth, may there be safety!
\end{english-verses}
@@ -705,6 +702,7 @@ \section{Discourse on Jewels}
Their minds are dispassionate toward future existence.\\
With seeds destroyed, with no desire for growth,\\
Those wise ones are extinguished like this lamp.\\
+ \ifninebythirteenversion\clearpage\fi
This too is the sublime gem in the Sangha:\\
By this truth, may there be safety!
\end{english-verses}
@@ -740,7 +738,6 @@ \section{Discourse on Jewels}
\begin{pali-hang-continued}
Yān'īdha bhūtāni samāgatāni\\
Bhummāni vā yāni va antalikkhe\\
- \ifninebythirteenversion\clearpage\fi
Tathāgataṁ deva-manussa-pūjitaṁ\\
Saṅghaṁ namassāma suvatthi hotu
\end{pali-hang-continued}
@@ -754,18 +751,16 @@ \section{Discourse on Jewels}
\suttaRef{[Snp 2.1]}
-
-
\sectionSubTitle{Karaṇīya-metta-sutta}
\section{Discourse on the Loving-Kindness \mbox{to}~be~Done}
\label{discourse-on-loving-kindness}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Karaṇīyam \hspace{-0.5mm}\anglebracketright\ 'attha-kusalena\\
Yan'taṁ santaṁ padaṁ abhisamecca\\
Sakko ujū ca suhujū ca\\
Suvaco c'assa mudu anatimānī
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
This is to be done by one skilled in the beneficial,\\
@@ -840,7 +835,6 @@ \section{Discourse on the Loving-Kindness \mbox{to}~be~Done}
\begin{english-verses}
Another (i.e. one) would not deceive another,\\
Nor look down upon anyone anywhere;\\
- \ifninebythirteenversion\clearpage\fi
Nor through anger or hateful perception,\\
Would wish for one another's suffering.
\end{english-verses}
@@ -903,18 +897,16 @@ \section{Discourse on the Loving-Kindness \mbox{to}~be~Done}
\suttaRef{[Snp 1.8]}
-
-
\sectionSubTitle{Khandha-parittaṁ}
\section{Protection of the Aggregates}
\label{protection-of-aggregates}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Virūpakkhehi me mettaṁ \hspace{-0.5mm}\anglebracketright\ \\
Mettaṁ erāpathehi me\\
Chabyāputtehi me mettaṁ\\
Mettaṁ kaṇhāgotamakehi ca
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
With the Virūpakkhas is my loving-kindness.\\
@@ -940,6 +932,7 @@ \section{Protection of the Aggregates}
\begin{pali-hang-continued}
Mā maṁ apādako hiṁsi\\
Mā maṁ hiṁsi dipādako\\
+ \ifninebythirteenversion\clearpage\fi
Mā maṁ catuppado hiṁsi\\
Mā maṁ hiṁsi bahuppado
\end{pali-hang-continued}
@@ -975,6 +968,8 @@ \section{Protection of the Aggregates}
Uṇṇānābhī sarabhū mūsikā
\end{pali-hang-continued}
+\ifninebythirteenversion\clearpage\fi
+
\begin{english-verses}
Measureless is the Buddha,\\
Measureless is the Dhamma,\\
@@ -987,7 +982,6 @@ \section{Protection of the Aggregates}
\begin{pali-hang-continued}
Katā me rakkhā katā me parittā\\
Paṭikkamantu bhūtāni\\
- \ifninebythirteenversion\clearpage\fi
So'haṁ namo bhagavato\\
Namo sattannaṁ sammā-sambuddhānaṁ.
\end{pali-hang-continued}
@@ -997,13 +991,11 @@ \section{Protection of the Aggregates}
A protection has been made by me.\\
Let the already born retreat.\\
I pay homage to the Blessed One;\\
- Homage to the seven Perfectly Self-awakened Ones.
+ Homage to the seven perfectly self-awakened ones.
\end{english-verses}
\suttaRef{[AN 4.67]}
-
-
\sectionSubTitle{Buddha-dhamma-saṅgha-guṇā}
\section{Qualities of the Buddha, \mbox{Dhamma,}~and~Sangha}
\label{qualities-of-buddha-dhamma-sangha}
@@ -1052,46 +1044,44 @@ \section{Qualities of the Buddha, \mbox{Dhamma,}~and~Sangha}
\end{pali-hang-continued}
\begin{english-verses}
- \begin{english-hang-firstline}
- Practicing the good way is the Community of the Blessed One's disciples;
- \end{english-hang-firstline}
- \begin{english-hangtogether-verses}
- Practicing the straight way is the Community of the Blessed One's disciples;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- Practicing the true way is the Community of the Blessed One's disciples;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- Practicing the proper way is the Community of the Blessed One's disciples;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \begin{english-hang-first-line}
+ Practicing the good way is the community of the Blessed One's disciples;
+ \end{english-hang-first-line}
+ \begin{english-hang-together-verses}
+ Practicing the straight way is the community of the Blessed One's disciples;
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
+ Practicing the true way is the community of the Blessed One's disciples;
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
+ Practicing the proper way is the community of the Blessed One's disciples;
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
That is, the four pairs of persons, the eight kinds of individuals.
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- This is the Community of the Blessed One's disciples;
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
+ This is the community of the Blessed One's disciples;
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
Worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation,
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
The unsurpassed field of merit for the world.
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\suttaRef{[SN 11.3]}
-
-
\sectionSubTitle{Yaṅ'kiñci ratanaṁ loke}
-\section{Whatever Kind of Jewel in the World}
+\section{Whatever Kind of Jewel \mbox{in}~the~World}
\label{whatever-kind-of-jewel}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Yaṅ'kiñci ratanaṁ loke \hspace{-0.5mm}\anglebracketright\ \\
Vijjati vividhaṁ puthu\\
Ratanaṁ buddha-samaṁ n'atthi\\
Tasmā sotthī bhavantu te
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Whatever kind of jewel in the world\\
@@ -1137,6 +1127,7 @@ \section{Whatever Kind of Jewel in the World}
uttamaṁ varaṁ\\
Hitaṁ deva-manussānaṁ\\
Buddha-tejena sotthinā\\
+ \ifninebythirteenversion\clearpage\fi
Nassant'upaddavā sabbe\\
Dukkhā vūpasamentu te
\end{pali-hang-continued}
@@ -1188,13 +1179,11 @@ \section{Whatever Kind of Jewel in the World}
\suttaRef{[MJG]}
-
-
\sectionSubTitle{Bojjh'aṅga-parittaṁ}
\section{Protection of the Factors of Awakening}
\label{protection-of-factors-of-awakening}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Bojjh'aṅgo sati-saṅkhāto \hspace{-0.5mm}\anglebracketright\ \\
Dhammānaṁ vicayo tathā\\
Viriyam'pīti-passaddhi\\
@@ -1207,17 +1196,24 @@ \section{Protection of the Factors of Awakening}
Nibbānāya ca bodhiyā\\
Etena sacca-vajjena\\
Sotthi te hotu sabbadā
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
The Factors for Awakening include mindfulness,\\
Investigation of qualities,\\
Persistence, rapture, \& serenity,\\
- Plus concentration \& equanimity factors for Awakening.\\
+ Plus concentration \& equanimity factors for awakening.\\
These seven, which the All-seeing Sage has perfectly taught,\\
- When developed \& matured bring about heightened knowledge, Liberation, \& awakening.\\
+\begin{english-hang-together-verses}
+ When developed \& matured bring about heightened knowledge, liberation, \& awakening.\\
+\end{english-hang-together-verses}
+ \ifninebythirteenversion\clearpage\fi
+\begin{english-hang-together-verses}
By the saying of this truth,\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
May you always be well.
+\end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -1232,10 +1228,18 @@ \section{Protection of the Factors of Awakening}
\end{pali-hang-continued}
\begin{english-verses}
+\begin{english-hang-first-line}
At one time, our Protector seeing that Moggallana \& Kassapa\\
- Were sick \& in pain, taught them the seven factors for Awakening.\\
+\end{english-hang-first-line}
+\begin{english-hang-together-verses}
+ Were sick \& in pain, taught them the Seven Factors for Awakening.\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
They, delighting in that, were instantly freed from their illness.\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
By the saying of this truth, may you always be well.
+\end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -1250,10 +1254,18 @@ \section{Protection of the Factors of Awakening}
\end{pali-hang-continued}
\begin{english-verses}
+\begin{english-hang-first-line}
Once, when the Dhamma King was afflicted with fever,\\
- He had the Elder Cunda recite that very teaching with devotion.\\
+\end{english-hang-first-line}
+\begin{english-hang-together-verses}
+ He had the elder Cunda recite that very teaching with devotion.\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
And as he approved, he rose up from that disease.\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
By the saying of this truth, may you always be well.
+\end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -1275,18 +1287,16 @@ \section{Protection of the Factors of Awakening}
\suttaRef{[Thai]}
-
-
\sectionSubTitle{Abhaya-parittaṁ}
\section{Protection for Safety}
\label{protection-for-safety}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Yan'dunnimittaṁ \hspace{-0.5mm}\anglebracketright\ avamaṅgalañ'ca\\
Yo c'āmanāpo sakuṇassa saddo\\
Pāpaggaho dussupinaṁ akantaṁ\\
Buddh'ānubhāvena vināsam'entu
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
May bad omens, inauspiciousness,\\
@@ -1298,6 +1308,7 @@ \section{Protection for Safety}
\begin{pali-hang-continued}
Yan'dunnimittaṁ avamaṅgalañ'ca\\
Yo c'āmanāpo sakuṇassa saddo\\
+ \ifninebythirteenversion\clearpage\fi
Pāpaggaho dussupinaṁ akantaṁ\\
Dhamm'ānubhāvena vināsam'entu
\end{pali-hang-continued}
@@ -1326,18 +1337,16 @@ \section{Protection for Safety}
\suttaRef{[Trad]}
-
-
\sectionSubTitle{Devatā-uyyojana-gāthā}
\section{Verses on Dismissing Evil Spirits}
\label{dismissing-the-devatas}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Dukkhappattā \hspace{-0.5mm}\anglebracketright\ ca niddukkhā\\
Bhayappattā ca nibbhayā\\
Sokappattā ca nissokā\\
Hontu sabbe'pi pāṇino
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
[May] sufferers be without suffering,\\
@@ -1365,6 +1374,7 @@ \section{Verses on Dismissing Evil Spirits}
\begin{pali-hang-continued}
Dānaṁ dadantu saddhāya\\
Sīlaṁ rakkhantu sabbadā\\
+ \ifninebythirteenversion\clearpage\fi
Bhāvan'ābhiratā hontu\\
Gacchantu devatā-gatā
\end{pali-hang-continued}
@@ -1395,13 +1405,11 @@ \section{Verses on Dismissing Evil Spirits}
\suttaRef{[MJG]}
-
-
\sectionSubTitle{Jaya-maṅgala-aṭṭha-gāthā}
\section{Verses on the Eight Victory Blessings}
\label{eight-victory-blessings}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Bāhuṁ \hspace{-0.5mm}\anglebracketright\ sahassam'abhinimmita sāvudhan'taṁ\\
Grīmekhalaṁ udita-ghora-sasena-māraṁ\\
\linkdest{endnote129-body}
@@ -1409,16 +1417,18 @@ \section{Verses on the Eight Victory Blessings}
\hypertarget{endnote129-appendix}{\hyperlink{endnote129-body}{Here and in all subsequent verses we find the word ``\textit{jitavā}''. The standard spelling would be ``\textit{jitvā}'' (abs. of \textit{jināti}; having conquered). In contrast ``\textit{jitavā}'' is a transliteration based on Thai spelling and pronunciation of Pāli, which has a tendency to insert the letter ``a'' between two consonants such as -\textit{tvā}, thus making it into -\textit{tavā}. It is by spelling anomalies like this, that Pāli scholars can determine the place of origin and age of certain Pāli texts.}}}}}\makeatother
mun'indo\\
Tan'tejasā bhavatu te jaya-maṅgalāni
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
+ \begin{english-hang-first-line}
Creating a form with 1,000 arms, each equipped with a weapon,
- \begin{english-hangtogether-verses}
+ \end{english-hang-first-line}
+ \begin{english-hang-together-verses}
Māra, on the elephant Girimekhala, uttered a frightening roar together with his troops.
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him by means of such qualities as generosity:
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
By the power of this, may you have victory blessings.
\end{english-verses}
@@ -1432,8 +1442,13 @@ \section{Verses on the Eight Victory Blessings}
\begin{english-verses}
Even more frightful than Māra making war all night\\
Was Āḷavaka, the arrogant unstable ogre.\\
+ \ifninebythirteenversion\clearpage\fi
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him by means of well-trained endurance:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -1446,9 +1461,15 @@ \section{Verses on the Eight Victory Blessings}
\ifbfiveversion\clearpage\fi
\begin{english-verses}
Nāḷāgiri, the excellent elephant, when maddened,\\
+ \begin{english-hang-together-verses}
Was very horrific, like a forest fire, a flaming discus, a lightning bolt.\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him by sprinkling the water of good will:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -1461,8 +1482,12 @@ \section{Verses on the Eight Victory Blessings}
\begin{english-verses}
Very horrific, with a sword upraised in his expert hand,\\
Garlanded-with-Fingers ran three leagues along the path.\\
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him with mind-fashioned marvels:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -1475,8 +1500,12 @@ \section{Verses on the Eight Victory Blessings}
\begin{english-verses}
Having made a wooden belly to appear pregnant,\\
Ciñca made a lewd accusation in the midst of the gathering.\\
+ \begin{english-hang-together-verses}
The Lord of Sages defeated her with peaceful, gracious means:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -1486,13 +1515,15 @@ \section{Verses on the Eight Victory Blessings}
Tan'tejasā bhavatu te jaya-maṅgalāni
\end{pali-hang-continued}
-\ifninebythirteenversion\clearpage\fi
-
\begin{english-verses}
Saccaka, whose provocative views had abandoned the truth,\\
Delighting in argument, had become thoroughly blind.\\
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him with the light of discernment:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -1503,10 +1534,18 @@ \section{Verses on the Eight Victory Blessings}
\end{pali-hang-continued}
\begin{english-verses}
+ \begin{english-hang-first-line}
Nandopananda was a serpent with great power but wrong views.\\
+ \end{english-hang-first-line}
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him by means of a display of marvels,\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
Sending his son, the serpent-elder, to tame him:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -1518,9 +1557,15 @@ \section{Verses on the Eight Victory Blessings}
\begin{english-verses}
His hands bound tight by the serpent of wrongly held views,\\
+ \begin{english-hang-together-verses}
Baka, the Brahma, thought himself pure in his radiance \& power.\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
The Lord of Sages defeated him by means of his words of knowledge:\\
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
By the power of this, may you have victory blessings.
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang-continued}
@@ -1530,13 +1575,11 @@ \section{Verses on the Eight Victory Blessings}
Mokkhaṁ sukhaṁ adhigameyya naro sapañño
\end{pali-hang-continued}
-\ifninebythirteenversion\clearpage\fi
-
\begin{english-verses}
These eight verses of the Buddha's victory blessings:
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
Whatever person of discernment recites or recalls them day after day without lapsing,
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
Destroying all kinds of obstacles,\\
Will attain emancipation \& happiness.
\end{english-verses}
@@ -1544,26 +1587,24 @@ \section{Verses on the Eight Victory Blessings}
\suttaRef{[Trad]}
-
-
\sectionSubTitle{Jaya-parittaṁ}
\section{Protection for Victory}
\label{protection-for-victory}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Mahā-kāruṇiko \hspace{-0.5mm}\anglebracketright\ nātho\\
Hitāya sabba-pāṇinaṁ\\
Pūretvā pāramī sabbā\\
Patto sambodhim'uttamaṁ\\
Etena sacca-vajjena\\
Hotu te jaya-maṅgalaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
The Great Compassionate Protector,\\
For the benefit of all beings,\\
- Fulfilled all the Perfections\\
- And reached the highest Awakening.\\
+ Fulfilled all the perfections\\
+ And reached the highest awakening.\\
By this utterance of truth,\\
May there be auspicious victory for you.
\end{english-verses}
@@ -1576,7 +1617,7 @@ \section{Protection for Victory}
\end{pali-hang-continued}
\begin{english-verses}
- Victorious at the foot of the bodhi tree\\
+ Victorious at the foot of the Bodhi tree\\
Was the joy-enhancer of the Sakyas.\\
Even so, may there be victory.\\
May you attain auspicious victory.
@@ -1636,18 +1677,16 @@ \section{Protection for Victory}
\ifbfiveversion\vspace{-1.1em}\fi
\suttaRef{[AN 3.155]}
-
-
\sectionSubTitle{Bhavatu-sabba-maṅgalaṁ}
\section{May Every Blessing Come to Be}
\label{may-every-blessing-come-to-be-protective}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Bhavatu sabba-maṅgalaṁ \hspace{-0.5mm}\anglebracketright\ \\
Rakkhantu sabba-devatā\\
Sabba-buddh'ānubhāvena\\
Sadā sotthī bhavantu te
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
May every blessing come to be.\\
@@ -1673,6 +1712,7 @@ \section{May Every Blessing Come to Be}
\begin{pali-hang-continued}
Bhavatu sabba-maṅgalaṁ\\
Rakkhantu sabba-devatā\\
+ \ifninebythirteenversion\clearpage\fi
Sabba-saṅgh'ānubhāvena\\
Sadā sotthī \breathmark\ bhavantu te
\end{pali-hang-continued}
@@ -1688,4 +1728,3 @@ \section{May Every Blessing Come to Be}
\suttaRef{[Trad]}
\ifdigitalversion\bottomNav{sharing-merits-departed}\fi
-
diff --git a/tex/recitations/reflections.tex b/tex/recitations/reflections.tex
index 4e11de65..4177e0e9 100644
--- a/tex/recitations/reflections.tex
+++ b/tex/recitations/reflections.tex
@@ -1,4 +1,3 @@
-
\ifdigitalversion
\chapterOpeningPage{reflections-compressed.jpg}
\else
@@ -7,8 +6,6 @@
\chapter{Reflections}
-
-
\sectionSubTitle{Cattāro parikkhārā}
\section{The Four Requisites}
\label{four-requisites}
@@ -20,38 +17,41 @@ \section{The Four Requisites}
Paṭisaṅkhā yoniso cīvaraṁ paṭisevāmi\\
Yāva'd'eva sītassa paṭighātāya\\
Uṇhassa paṭighātāya\\
+\begin{pali-hang-together}
Ḍaṁsa-makasa-vāt'ātapa-siriṁsapa-samphassānaṁ paṭighātāya\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yāva'd'eva hirikopina-paṭicchādan'atthaṁ
+\end{pali-hang-together}
-\begin{english-keepwith}
+\begin{english-keep-with}
Wisely reflecting \breathmark\ I use the robe
- \begin{english-hangtogether}
+ \begin{english-hang-together}
Only to ward off cold \breathmark\ to ward off heat \breathmark\ to ward off the touch of flies \breathmark\ mosquitoes wind burning and creeping things
- \end{english-hangtogether}
+ \end{english-hang-together}
Only for the sake of modesty
-\end{english-keepwith}
+\end{english-keep-with}
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevāmi\\
N'eva davāya na madāya na maṇḍanāya na vibhūsanāya
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yāva'd'eva imassa kāyassa ṭhitiyā yāpanāya vihiṁs'ūparatiyā brahmacariy'ānuggahāya
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Iti purāṇañ'ca vedanaṁ paṭihaṅkhāmi navañ'ca vedanaṁ na uppādessāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā'ti
-\begin{english-keepwith}
+\begin{english-keep-with}
Wisely reflecting \breathmark\ I use almsfood
- \begin{english-hangtogether}
+ \begin{english-hang-together}
Not for fun \breathmark\ not for pleasure \breathmark\ not for fattening \breathmark\ not for beautification
- \end{english-hangtogether}
+ \end{english-hang-together}
Only for the maintenance and nourishment of this body\\
For keeping it healthy \breathmark\ for helping with the holy life\\
- \ifninebythirteenversion\clearpage\fi
Thinking thus: ``I will allay hunger without overeating\\
So that I may continue to live blamelessly and at ease''
-\end{english-keepwith}
+\end{english-keep-with}
\ifafiveversion\clearpage\fi
\ifbfiveversion\clearpage\fi
@@ -59,35 +59,50 @@ \section{The Four Requisites}
Paṭisaṅkhā yoniso sen'āsanaṁ paṭisevāmi\\
Yāva'd'eva sītassa paṭighātāya\\
Uṇhassa paṭighātāya\\
+\begin{pali-hang-together}
Ḍaṁsa-makasa-vāt'ātapa-siriṁsapa-samphassānaṁ paṭighātāya\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Yāva'd'eva utuparissaya-vinodanaṁ paṭisallān'ārām'atthaṁ
+\end{pali-hang-together}
-\begin{english-keepwith}
+\begin{english-keep-with}
Wisely reflecting \breathmark\ I use the lodging
- \begin{english-hangtogether}
+ \begin{english-hang-together}
Only to ward off cold \breathmark\ to ward off heat \breathmark\ to ward off the touch of flies \breathmark\ mosquitoes wind burning and creeping things
- \end{english-hangtogether}
- \begin{english-hangtogether}
+ \end{english-hang-together}
+ \begin{english-hang-together}
Only to remove the danger from weather \breathmark\ and for living in seclusion
- \end{english-hangtogether}
-\end{english-keepwith}
+ \end{english-hang-together}
+\end{english-keep-with}
+\begin{pali-hang}
Paṭisaṅkhā yoniso gilāna-paccaya-bhesajja-parikkhāraṁ paṭisevāmi\\
+\end{pali-hang}
+\ifninebythirteenversion\clearpage\fi
+\begin{pali-hang-together}
Yāva'd'eva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Abyāpajjha-paramatāyā'ti
+\end{pali-hang-together}
-\begin{english-verses}
+\begin{english-keep-with}
+\begin{english-hang-first-line}
Wisely reflecting \breathmark\ I use supports for the sick and medicinal requisites\\
+\end{english-hang-first-line}
+\begin{english-hang-together}
Only to ward off painful feelings that have arisen\\
+\end{english-hang-together}
+\begin{english-hang-together}
For the maximum freedom from disease
-\end{english-verses}
+\end{english-hang-together}
+\end{english-keep-with}
\suttaRef{[MN 2]}
\ifdigitalversion\bottomNav{five-reflections}\fi
-
-
\sectionSubTitle{Āhāra-paṭikūla-paccavekkhaṇa-pāṭho}
\section{The Repulsiveness of Food}
\label{repulsiveness-of-food}
@@ -133,14 +148,14 @@ \section{The Repulsiveness of Food}
None of this almsfood is innately repulsive
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Imaṁ pūti-kāyaṁ patvā
\begin{english}
But touching this unclean body
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Ativiya jigucchanīyo jāyati
\begin{english}
@@ -151,8 +166,6 @@ \section{The Repulsiveness of Food}
\ifdigitalversion\bottomNav{requisites-for-awakening}\fi
-
-
\sectionSubTitle{Mettā-pharaṇa}
\section{Universal Well-Being}
\label{universal-well-being}
@@ -177,9 +190,9 @@ \section{Universal Well-Being}
\bigskip
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Sabbe sattā kamma-ssakā kamma-dāy'ādā kamma-yonī kamma-bandhū kamma-paṭisaraṇā\\
-\end{pali-hangtogether}
+\end{pali-hang-together}
Yaṁ kammaṁ karissanti\\
Kalyāṇaṁ vā pāpakaṁ vā\\
Tassa dāy'ādā bhavissanti
@@ -204,10 +217,10 @@ \section{Universal Well-Being}
And may they maintain well-being in themselves\\
May all beings be released from all suffering\\
\linkdest{endnote95-body}
- \begin{english-hangtogether}
+ \begin{english-hang-together}
And may they not be parted from the good fortune they have attained\makeatletter\hyperlink{endnote95-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote95-appendix}{\hyperlink{endnote95-body}{In the original version, this line is followed by ``When they act upon intention'', which is not found in the Pāli, and is potentially misleading, giving the implication that intention alone is not enough to count as kamma.}}}}}\makeatother
- \end{english-hangtogether}
+ \end{english-hang-together}
\end{english-verses}
\linkdest{endnote96-body}
@@ -227,8 +240,6 @@ \section{Universal Well-Being}
\ifdigitalversion\bottomNav{seven-factors-of-awakening}\fi
-
-
\sectionSubTitle{Brahmavihārā}
\section{The Divine Abidings}
\label{divine-abidings}
@@ -278,11 +289,9 @@ \section{The Divine Abidings}
So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself\makeatletter\hyperlink{endnote96-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote96-appendix}{\hyperlink{endnote96-body}{The compound \textit{sabbattatāya} (\textit{sabba-t-tatāya}) seems to be an extension of its predecessor \textit{sabbadhi} (everywhere), and could thus even more suitably be translated as ``spreading to the entire (world)''; \textit{tata}: extended; spread out. (pp. of \textit{tanoti})}}}}}\makeatother\\
\end{english-hang}
-
\begin{english-hang}
I will abide pervading the all-encompassing world \breathmark\ with a heart imbued with loving-kindness
\end{english-hang}
-
\begin{english-hang}
Abundant exalted immeasurable \breathmark\ without hostility and without ill-will
\end{english-hang}
@@ -292,16 +301,15 @@ \section{The Divine Abidings}
\begin{english-hang}
I will abide pervading one quarter with a heart imbued with compassion
\end{english-hang}
-
\begin{english}
Likewise the second likewise the third likewise the fourth\\
- So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
\end{english}
-
+\begin{english-hang}
+ So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
+\end{english-hang}
\begin{english-hang}
I will abide pervading the all-encompassing world \breathmark\ with a heart imbued with compassion
\end{english-hang}
-
\begin{english-hang}
Abundant exalted immeasurable \breathmark\ without hostility and without ill-will
\end{english-hang}
@@ -313,16 +321,15 @@ \section{The Divine Abidings}
I will abide pervading one quarter with a heart imbued with empathetic joy\ifdigitalversion\makeatletter\hyperlink{endnote97-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote97-appendix}{\hyperlink{endnote97-body}{WPN: ``a heart imbued with gladness''}}}}}\makeatother\fi
\end{english-hang}
-
\begin{english}
Likewise the second likewise the third likewise the fourth\\
- So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
\end{english}
-
+\begin{english-hang}
+ So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
+\end{english-hang}
\begin{english-hang}
I will abide pervading the all-encompassing world \breathmark\ with a heart imbued with empathetic joy
\end{english-hang}
-
\begin{english-hang}
Abundant exalted immeasurable \breathmark\ without hostility and without ill-will
\end{english-hang}
@@ -332,16 +339,15 @@ \section{The Divine Abidings}
\begin{english-hang}
I will abide pervading one quarter with a heart imbued with equanimity
\end{english-hang}
-
\begin{english}
Likewise the second likewise the third likewise the fourth\\
- So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
\end{english}
-
+\begin{english-hang}
+ So above and below \breathmark\ around and everywhere \breathmark\ and to all as to myself
+\end{english-hang}
\begin{english-hang}
I will abide pervading the all-encompassing world \breathmark\ with a heart imbued with equanimity
\end{english-hang}
-
\begin{english-hang}
Abundant exalted immeasurable \breathmark\ without hostility and without ill-will
\end{english-hang}
@@ -350,8 +356,6 @@ \section{The Divine Abidings}
\ifdigitalversion\bottomNav{ten-reflections}\fi
-
-
\sectionSubTitle{Pañca-abhiṇha-paccavekkhaṇā}
\section{Five Subjects for Frequent Reflection}
\label{five-reflections}
@@ -392,15 +396,15 @@ \section{Five Subjects for Frequent Reflection}
\begin{pali-hang}
Kamma-ssako'mhi kamma-dāy'ādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo\\
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yaṁ kammaṁ karissāmi\\
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Kalyāṇaṁ vā pāpakaṁ vā\\
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Tassa dāy'ādo bhavissāmi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
I am the owner of my kamma\\
@@ -427,8 +431,6 @@ \section{Five Subjects for Frequent Reflection}
\ifdigitalversion\bottomNav{32-parts}\fi
-
-
\sectionSubTitle{Dasadhammā pabbajita-abhiṇha-paccavekkhaṇā}
\section{Ten Subjects for Frequent Reflection by One Gone Forth}
\label{ten-reflections}
@@ -459,9 +461,9 @@ \section{Ten Subjects for Frequent Reflection by One Gone Forth}
\begin{english-verses}
``I have reached a state of castelessness''\ifdigitalversion\makeatletter\hyperlink{endnote100-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote100-appendix}{\hyperlink{endnote100-body}{WPN: ``I am no longer living according to worldly aims and values''}}}}}\makeatother\fi
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
Para-paṭibaddhā me jīvikā'ti\\
@@ -469,9 +471,9 @@ \section{Ten Subjects for Frequent Reflection by One Gone Forth}
\begin{english-verses}
``My very life is sustained through the gifts of others''
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\ifninebythirteenversion\clearpage\fi
@@ -486,9 +488,9 @@ \section{Ten Subjects for Frequent Reflection by One Gone Forth}
\begin{english-verses}
``Now my conduct should be different from before''\ifdigitalversion\makeatletter\hyperlink{endnote101-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote101-appendix}{\hyperlink{endnote101-body}{WPN: ``I should strive to abandon my former habits''}}}}}\makeatother\fi
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
Kacci nu kho me attā sīlato na upavadatī'ti\\
@@ -496,23 +498,25 @@ \section{Ten Subjects for Frequent Reflection by One Gone Forth}
\begin{english-verses}
``Does regret over my conduct arise in my mind?''
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang}
Kacci nu kho maṁ anuvicca viññū sabrahmacārī sīlato na upavadantī'ti
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
+ \begin{english-hang-first-line}
``Could my spiritual companions find fault with my conduct?''
- \begin{english-hangtogether-verses}
+ \end{english-hang-first-line}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo'ti\\
@@ -522,28 +526,26 @@ \section{Ten Subjects for Frequent Reflection by One Gone Forth}
``All that is mine beloved and pleasing\\
Will become otherwise\\
Will become separated from me''
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
-\ifninebythirteenversion\clearpage\fi
-
\begin{pali-hang}
Kamma-ssako'mhi kamma-dāy'ādo kamma-yoni kamma-bandhu kamma-paṭisaraṇo
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Yaṁ kammaṁ karissāmi
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Kalyāṇaṁ vā pāpakaṁ vā
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Tassa dāy'ādo bhavissāmī'ti
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
``I am the owner of my kamma\\
@@ -556,9 +558,9 @@ \section{Ten Subjects for Frequent Reflection by One Gone Forth}
\linkdest{endnote102-body}
Of such acts \breathmark\ I will be the heir''\ifdigitalversion\makeatletter\hyperlink{endnote102-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote102-appendix}{\hyperlink{endnote102-body}{WPN: ``For good or for ill, Of that I will be the heir'' For the sake of consistency with other passages which were translated differently, this translation has been chosen.}}}}}\makeatother\fi
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
`Katham'bhūtassa me rattin'divā vītipatantī'ti\\
@@ -567,9 +569,10 @@ \section{Ten Subjects for Frequent Reflection by One Gone Forth}
\begin{english-verses}
``The days and nights are relentlessly passing\\
How well am I spending my time?''
- \begin{english-hangtogether-verses}
+ \ifninebythirteenversion\clearpage\fi
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
Kacci nu kho'haṁ suññ'āgāre abhiramāmī'ti\\
@@ -577,31 +580,31 @@ \section{Ten Subjects for Frequent Reflection by One Gone Forth}
\begin{english-verses}
``Do I delight in solitude or not?''
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
\begin{pali-hang}
Atthi nu kho me uttari-manussa-dhammā alam'ariya-ñāṇa-dassana-viseso adhigato
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
So'haṁ pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī'ti
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Pabbajitena abhiṇhaṁ paccavekkhitabbaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\ifbfiveversion\clearpage\fi
\begin{english-verses}
``Has my practice borne fruit with freedom or insight\\
- \begin{english-hangtogether-verses}
+ \begin{english-hang-together-verses}
So that at the end of my life \breathmark\ I need not feel ashamed when questioned by my spiritual companions?''
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
+ \end{english-hang-together-verses}
+ \begin{english-hang-together-verses}
This should be reflected upon again and again by one who has gone forth
- \end{english-hangtogether-verses}
+ \end{english-hang-together-verses}
\end{english-verses}
Ime kho bhikkhave dasa dhammā\\
@@ -615,8 +618,6 @@ \section{Ten Subjects for Frequent Reflection by One Gone Forth}
\ifdigitalversion\bottomNav{sharing-aspirations}\fi
-
-
\sectionSubTitle{Dvattiṁs'ākāra-paccavekkhaṇa}
\section{The Thirty-Two Body Parts}
\label{32-parts}
@@ -688,7 +689,7 @@ \section{The Thirty-Two Body Parts}
muttaṁ & \tr{urine} \\
\linkdest{endnote103-body}
matthaluṅgan'ti & \tr{brain}\makeatletter\hyperlink{endnote103-appendix}\Hy@raisedlink{{\pagenote{%
- \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Khp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
+ \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Kp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
\end{tabular}
\restoreArrayStretch
@@ -711,12 +712,12 @@ \section{The Thirty-Two Body Parts}
nahārū & \tr{sinews} \\
aṭṭhī & \tr{bones} \\
aṭṭhimiñjaṁ & \tr{bone marrow} \\
- vakkaṁ & \tr{kidneys} \\
- hadayaṁ & \tr{heart} \\
\end{tabular}
\linkdest{endnote152-body}
\linkdest{endnote153-body}
\begin{tabular}{ r l }
+ vakkaṁ & \tr{kidneys} \\
+ hadayaṁ & \tr{heart} \\
yakanaṁ & \tr{liver} \\
kilomakaṁ & \tr{membranes} \\
pihakaṁ & \tr{spleen} \\
@@ -741,7 +742,7 @@ \section{The Thirty-Two Body Parts}
muttaṁ & \tr{urine} \\
\linkdest{endnote103-body}
matthaluṅgan'ti & \tr{brain}\makeatletter\hyperlink{endnote103-appendix}\Hy@raisedlink{{\pagenote{%
- \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Khp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
+ \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Kp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
\end{tabular}
\restoreArrayStretch
@@ -794,7 +795,7 @@ \section{The Thirty-Two Body Parts}
muttaṁ & \tr{urine} \\
\linkdest{endnote103-body}
matthaluṅgan'ti & \tr{brain}\makeatletter\hyperlink{endnote103-appendix}\Hy@raisedlink{{\pagenote{%
- \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Khp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
+ \hypertarget{endnote103-appendix}{\hyperlink{endnote103-body}{In the discourses, except for one occasion in the Kp, the brain is not mentioned as a separate organ or body part, making it a list of only 31 body parts.}}}}}\makeatother
\end{tabular}
\restoreArrayStretch
@@ -802,6 +803,8 @@ \section{The Thirty-Two Body Parts}
\fi
+\ifninebythirteenversion\clearpage\fi
+
\begin{pali-hang}
Evam'ayaṁ me kāyo uddhaṁ pādatalā adho kesa-matthakā taca-pariyanto pūro nāna-ppakārassa asucino
\end{pali-hang}
@@ -820,8 +823,6 @@ \section{The Thirty-Two Body Parts}
\enlargethispage{\baselineskip\vspace{-1.0em}}
\ifdigitalversion\bottomNav{principles-of-cordiality}\fi
-
-
\sectionSubTitle{Anicc'ānussati}
\section{Recollection of Impermanence}
\label{recollection-of-impermanence}
@@ -882,8 +883,6 @@ \section{Recollection of Impermanence}
My life is uncertain
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Maraṇaṁ me niyataṁ
\begin{english}
@@ -982,4 +981,3 @@ \section{Recollection of Impermanence}
\suttaRef{[Trad]}
\ifdigitalversion\bottomNav{yatha-vari-vaha-pura}\fi
-
diff --git a/tex/recitations/sharing-of-merits.tex b/tex/recitations/sharing-of-merits.tex
index e1a35a41..6bea3626 100644
--- a/tex/recitations/sharing-of-merits.tex
+++ b/tex/recitations/sharing-of-merits.tex
@@ -1,4 +1,3 @@
-
\ifdigitalversion
\chapterOpeningPage{sharing-of-merits-compressed.jpg}
\else
@@ -7,8 +6,6 @@
\chapter{Sharing of Merits}
-
-
\begingroup
\setsechook{%
% New page for each section.
@@ -24,7 +21,7 @@ \section{Sharing and Aspirations}
\label{uddissanadhitthana}
\begin{leader}
- \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ uddissan'ādhiṭṭhāna-gāthāyo bhaṇāmase \hspace{-0.5mm}\anglebracketright\
+ \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ uddissan'ādhiṭṭhāna-gāthāyo \mbox{bhaṇāmase}~\hspace{-0.5mm}\anglebracketright\
\end{leader}
Iminā puñña-kammena upajjhāyā guṇ'uttarā\\
@@ -61,17 +58,21 @@ \section{Sharing and Aspirations}
May my spiritual teachers and guides of great virtue\\
My mother my father and my relatives\\
\linkdest{endnote133-body}
+ \ifninebythirteenversion\begin{english-hang-inline}\fi
The sun and the moon \breathmark\ and all virtuous leaders of the world\makeatletter\hyperlink{endnote133-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote133-appendix}{\hyperlink{endnote133-body}{While the celestial bodies themselves are not regarded as living beings, this passage refers to the similarly named young devas (\textit{candimā}/\textit{sūriyo devaputto}) residing there. See also SN 2.9-10. Furthermore, the term ``\textit{rājā}'' (leaders/kings) does not refer to ``\textit{guṅavantā}'' (virtuous people), but to ``\textit{suriyo candima}'' (sun and moon). A translation closer to the meaning of the Pāli would be: ``The sovereign Sun and Moon, and also virtuous people''.}}}}}\makeatother\\
+ \ifninebythirteenversion\end{english-hang-inline}\fi
May the highest gods and evil forces\\
Celestial beings \breathmark\ guardian spirits of the earth\\
And the Lord of Death\\
May those who are friendly \breathmark\ indifferent or hostile\\
May all beings receive the blessings of my life\\
\linkdest{endnote134-body}
+ \ifninebythirteenversion\begin{english-hang-inline}\fi
May they soon attain the threefold bliss\makeatletter\hyperlink{endnote134-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote134-appendix}{\hyperlink{endnote134-body}{This probably refers to 1. worldly or human happiness; 2. celestial or heavenly happiness; 3. transcendent happiness or \textit{Nibbāna}. Rhys Davids Pāli-English Dictionary - \textit{sukha}: ``Two kinds, viz \textit{kāyika} \& \textit{cetasika}; at Pts.i.188; several other pairs at AN.i.80; three (praise, wealth, heaven) Iti.67; another three (\textit{manussa}°, \textit{dibba}°, \textit{Nibbāna}°) Dhp-a.iii.51; four (possessing, making good use of possessions, having no debts, living a blameless life) AN.ii.69''}}}}}\makeatother
\breathmark\ and realize the Deathless\\
+ \ifninebythirteenversion\end{english-hang-inline}\fi
Through the goodness that arises from my practice\\
And through this act of sharing\\
May all desires and attachments quickly cease\\
@@ -80,9 +81,11 @@ \section{Sharing and Aspirations}
In every kind of birth \breathmark\ may I have an upright mind\\
With mindfulness and wisdom \breathmark\ austerity and vigor\\
\linkdest{endnote135-body}
+ \ifninebythirteenversion\begin{english-hang-inline}\fi
May the forces of delusion\makeatletter\hyperlink{endnote135-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote135-appendix}{\hyperlink{endnote135-body}{The \textit{Pāli} speaks about \textit{Māra's} forces.}}}}}\makeatother \thinspace
not take hold \breathmark\ nor weaken my resolve\\
+ \ifninebythirteenversion\end{english-hang-inline}\fi
The Buddha is my excellent refuge\\
Unsurpassed is the protection of the Dhamma\\
\linkdest{endnote136-body}
@@ -101,8 +104,6 @@ \section{Sharing and Aspirations}
\ifdigitalversion\bottomNav{closing-homage}\fi
-
-
\sectionSubTitle{Sabba-patti-dāna}
\section{Sharing of All Merits}
\label{sharing-all-merits}
@@ -144,7 +145,6 @@ \section{Sharing of All Merits}
Ñātaṁ ye patti-dānam'me anumodantu te sayaṁ\\
Ye c'imaṁ nappajānanti devā tesaṁ nivedayuṁ
-\ifninebythirteenversion\clearpage\fi
\ifbfiveversion\clearpage\fi
\begin{english-verses}
@@ -170,8 +170,6 @@ \section{Sharing of All Merits}
\ifdigitalversion\bottomNav{closing-homage}\fi
-
-
\sectionSubTitle{Peta-patti-dāna}
\section{Sharing of Merits with the Departed}
\label{sharing-merits-departed}
@@ -189,17 +187,21 @@ \section{Sharing of Merits with the Departed}
\end{pali-hang}
\begin{english-verses}
+ \begin{english-hang-first-line}
May this be for my relatives \breathmark\ well and happy may the relatives be\\
+ \end{english-hang-first-line}
+ \begin{english-hang-together}
May this be for our relatives \breathmark\ well and happy may the relatives be\\
+ \end{english-hang-together}
+ \begin{english-hang-together}
May this be for your relatives \breathmark\ well and happy may the relatives be
+ \end{english-hang-together}
\end{english-verses}
\suttaRef{[Pv 422]}
\ifdigitalversion\bottomNav{sharing-merits-devas}\fi
-
-
\sectionSubTitle{Devata-patti-dāna}
\section{Sharing of Merits with the Devas}
\label{sharing-merits-devas}
@@ -238,6 +240,7 @@ \section{Sharing of Merits with the Devas}
\begin{english-verses}
To the extent that all of us\\
Have accumulated a wealth of merits;\\
+\ifninebythirteenversion\clearpage\fi
In this may all beings rejoice,\\
For the attainment of all fortunes.
\end{english-verses}
@@ -252,8 +255,6 @@ \section{Sharing of Merits with the Devas}
\suttaRef{[MJG]}
-
-
\sectionSubTitle{Paramāya pūjāyañ'ca paṇidhiñ'ca}
\section{The Highest Honour and Aspirations}
\label{highest-honour-aspirations}
@@ -333,7 +334,9 @@ \section{The Highest Honour and Aspirations}
Behaving according to the Dhamma
\end{english}
+\begin{pali-hang}
So tathāgataṁ sakkaroti garuṁ karoti māneti pūjeti apaciyati
+\end{pali-hang}
\begin{english-hang}
Respects \breathmark\ esteems \breathmark\ cherishes \breathmark\ honours and pays homage to the Tathāgata
@@ -370,8 +373,6 @@ \section{The Highest Honour and Aspirations}
I will be free from birth \breathmark\ ageing \breathmark\ sickness and death
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Idaṁ me puññaṁ āsavakkhayā-vahaṁ hotu
\begin{english}
@@ -389,4 +390,3 @@ \section{The Highest Honour and Aspirations}
\ifdigitalversion\bottomNav{closing-homage}\fi
\endgroup
-
diff --git a/tex/recitations/teachings.tex b/tex/recitations/teachings.tex
index 94c68109..13a8d9f9 100644
--- a/tex/recitations/teachings.tex
+++ b/tex/recitations/teachings.tex
@@ -1,4 +1,3 @@
-
\ifdigitalversion
\chapterOpeningPage{teachings-compressed.jpg}
\else
@@ -7,8 +6,6 @@
\chapter{Teachings}
-
-
\sectionSubTitle{Dhamma-cakkappavattana}
\section{Setting in Motion the Wheel of Dhamma}
\label{wheel-of-dhamma-abridged}
@@ -282,15 +279,6 @@ \section{Setting in Motion the Wheel of Dhamma}
And death is dukkha
\end{english}
-%% Soka-parideva-dukkha-domanass'upāyāsā'pi dukkhā
-
-%% \linkdest{endnote53-body}
-%% \begin{english}
-%% Sorrow lamentation pain displeasure\ifdigitalversion\makeatletter\hyperlink{endnote53-appendix}\Hy@raisedlink{{\pagenote{%
-%% \hypertarget{endnote53-appendix}{\hyperlink{endnote53-body}{WPN: ``grief''}}}}}\makeatother \thinspace\fi
-%% and despair are dukkha
-%% \end{english}
-
Appiyehi sampayogo dukkho
\begin{english}
@@ -317,7 +305,9 @@ \section{Setting in Motion the Wheel of Dhamma}
\hypertarget{endnote54-appendix}{\hyperlink{endnote54-body}{WPN: ``In brief the five focuses of identity are \textit{dukkha}''}}}}}\makeatother\fi
\end{english}
+\begin{pali-hang}
Idaṁ kho pana bhikkhave dukkha-samudayo ariya-saccaṁ
+\end{pali-hang}
\begin{english}
This bhikkhus is the Noble Truth of the origin of dukkha
@@ -531,14 +521,18 @@ \section{Setting in Motion the Wheel of Dhamma}
``This is the Noble Truth of the origin of dukkha''
\end{english-verses}
+\begin{pali-hang}
Taṁ kho pan'idaṁ dukkha-samudayo ariya-saccaṁ pahātabban'ti
+\end{pali-hang}
\begin{english}
This origin of dukkha\\
Should be abandoned
\end{english}
+\begin{pali-hang}
Taṁ kho pan'idaṁ dukkha-samudayo ariya-saccaṁ pahīnan'ti
+\end{pali-hang}
\ifbfiveversion\clearpage\fi
@@ -552,6 +546,7 @@ \section{Setting in Motion the Wheel of Dhamma}
Cakkhuṁ udapādi\\
Ñāṇaṁ udapādi\\
Paññā udapādi\\
+\ifninebythirteenversion\clearpage\fi
Vijjā udapādi\\
Āloko udapādi
@@ -581,27 +576,27 @@ \section{Setting in Motion the Wheel of Dhamma}
Has been experienced directly
\end{english}
-\begin{pali-hang-firstline}
+\begin{pali-hang-first-line}
Idaṁ dukkha-nirodha-gāminī-paṭipadā ariya-saccan'ti me bhikkhave
-\end{pali-hang-firstline}
-\begin{pali-hangtogether}
+\end{pali-hang-first-line}
+\begin{pali-hang-together}
Pubbe ananussutesu dhammesu
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Cakkhuṁ udapādi
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Ñāṇaṁ udapādi
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Paññā udapādi
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vijjā udapādi
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Āloko udapādi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Bhikkhus in regard to things unheard of before\\
@@ -633,13 +628,15 @@ \section{Setting in Motion the Wheel of Dhamma}
\end{english}
Yāva-kīvañ'ca me bhikkhave imesu catūsu ariya-saccesu
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Evan'ti-parivaṭṭaṁ dvādas'ākāraṁ yathā-bhūtaṁ ñāṇa-dassanaṁ na suvisuddhaṁ ahosi
-\end{pali-hangtogether}
+\end{pali-hang-together}
+
+\ifninebythirteenversion\clearpage\fi
\linkdest{endnote158-body}
\begin{english-verses}
- Bhikkhus as long as\ifdigitalversion\makeatletter\hyperlink{endnote158-appendix}\Hy@raisedlink{{\pagenote{%
+ Bhikkhus as long as \ifdigitalversion\makeatletter\hyperlink{endnote158-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote158-appendix}{\hyperlink{endnote158-body}{WPN: ``As long \textit{bhikkhus} as''}}}}}\makeatother \thinspace\fi my knowledge and understanding\\
As it actually is\\
Of these Four Noble Truths\\
@@ -669,13 +666,13 @@ \section{Setting in Motion the Wheel of Dhamma}
\end{english-verses}
Yato ca kho me bhikkhave imesu catūsu ariya-saccesu
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Evan'ti-parivaṭṭaṁ dvādas'ākāraṁ yathā-bhūtaṁ ñāṇa-dassanaṁ suvisuddhaṁ ahosi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\linkdest{endnote159-body}
\begin{english-verses}
- But bhikkhus when\ifdigitalversion\makeatletter\hyperlink{endnote159-appendix}\Hy@raisedlink{{\pagenote{%
+ But bhikkhus when \ifdigitalversion\makeatletter\hyperlink{endnote159-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote159-appendix}{\hyperlink{endnote159-body}{WPN: ``But when \textit{bhikkhus}''}}}}}\makeatother \thinspace\fi my knowledge and understanding\\
As it actually is\\
Of these Four Noble Truths\\
@@ -683,9 +680,15 @@ \section{Setting in Motion the Wheel of Dhamma}
Was indeed entirely pure
\end{english-verses}
+\begin{pali-hang}
Ath'āhaṁ bhikkhave sadevake loke samārake sabrahmake\\
+\end{pali-hang}
+\begin{pali-hang-together}
Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ
+\end{pali-hang-together}
\begin{english-verses}
Then indeed did I claim bhikkhus\\
@@ -722,12 +725,12 @@ \section{Setting in Motion the Wheel of Dhamma}
There won't be any further becoming
\end{english}
+\ifninebythirteenversion\vspace{-1em}\fi
+
\suttaRef{[SN 56.11]}
\ifdigitalversion\bottomNav{true-false-refuges}\fi
-
-
\section{Anupubba-sikkhā}
\begin{leader}
@@ -786,8 +789,6 @@ \section{Anupubba-sikkhā}
\suttaRef{[MN 107]}
-
-
\section{The Gradual Training}
\label{gradual-training}
@@ -906,8 +907,6 @@ \section{The Gradual Training}
\ifdigitalversion\bottomNav{sharing-aspirations}\fi
-
-
\sectionSubTitle{Bodhipakkhiya-dhammā}
\section{Requisites for Awakening}
\label{requisites-for-awakening}
@@ -918,9 +917,9 @@ \section{Requisites for Awakening}
Bhikkhave ye te mayā dhammā abhiññā desitā
-\begin{english}
+\begin{english-hang}
Bhikkhus those things I have taught you from my direct knowledge
-\end{english}
+\end{english-hang}
Te vo sādhukaṁ uggahetvā
@@ -934,7 +933,9 @@ \section{Requisites for Awakening}
Should be practiced developed and made much of
\end{english}
+\begin{pali-hang}
Yatha'y'idaṁ brahmacariyaṁ addhaniyaṁ assa cira-ṭṭhitikaṁ
+\end{pali-hang}
\begin{english}
So that this holy life may last for a long time
@@ -964,8 +965,6 @@ \section{Requisites for Awakening}
And what bhikkhus are those things I have taught you from my direct knowledge?
\end{english-hang}
-\ifninebythirteenversion\clearpage\fi
-
Seyyath'īdaṁ
\begin{english}
@@ -1021,14 +1020,12 @@ \section{Requisites for Awakening}
\ifdigitalversion\bottomNav{principles-of-non-decline}\fi
-
-
\sectionSubTitle{Satta-sambojjh'aṅgā}
\section{The Seven Factors of Awakening}
\label{seven-factors-of-awakening}
\begin{leader}
- \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ satta-sambojjh'aṅga-pāṭhaṁ bhaṇāmase \hspace{-0.5mm}\anglebracketright\
+ \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ satta-sambojjh'aṅga-pāṭhaṁ \mbox{bhaṇāmase}~\hspace{-0.5mm}\anglebracketright\
\end{leader}
Satt'ime bhikkhave bojjh'aṅgā bhāvitā bahulī-katā
@@ -1045,9 +1042,9 @@ \section{The Seven Factors of Awakening}
Nīyanti takkarassa sammā dukkha-kkhayāya
-\begin{english}
+\begin{english-hang}
Acting them out \breathmark\ leads to the complete destruction of suffering
-\end{english}
+\end{english-hang}
\suttaRef{[SN 46.19]}
@@ -1069,6 +1066,8 @@ \section{The Seven Factors of Awakening}
Accomplished in concentration
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Ñāṇa-sampannā
\begin{english}
@@ -1125,6 +1124,8 @@ \section{The Seven Factors of Awakening}
Even going forth after them is helpful
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Taṁ kissa hetu
\begin{english}
@@ -1143,8 +1144,6 @@ \section{The Seven Factors of Awakening}
One dwells withdrawn by way of two kinds of withdrawal
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Kāya-vūpakāsena ca citta-vūpakāsena ca
\begin{english}
@@ -1184,6 +1183,8 @@ \section{The Seven Factors of Awakening}
Examines it \breathmark\ makes an investigation of it
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Tassa taṁ dhammaṁ paññāya pavicinato
\begin{english}
@@ -1209,8 +1210,6 @@ \section{The Seven Factors of Awakening}
Spiritual rapture arises
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Pīti-manassa kāyo'pi passambhati
\begin{english}
@@ -1257,8 +1256,6 @@ \section{The Seven Factors of Awakening}
\ifdigitalversion\bottomNav{words-on-loving-kindness}\fi
-
-
\sectionSubTitle{Ariy'āṭṭh'aṅgika-magga}
\section{The Noble Eightfold Path}
\label{noble-eightfold-path}
@@ -1493,11 +1490,21 @@ \section{The Noble Eightfold Path}
\end{english}
Idha bhikkhave bhikkhu\\
+\begin{pali-hang-together}
Anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Chandaṁ janeti\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vāyamati\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vīriyaṁ ārabhati\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Cittaṁ paggaṇhāti padahati
+\end{pali-hang-together}
\begin{english-verses}
Here bhikkhus a bhikkhu awakens zeal\\
@@ -1508,34 +1515,41 @@ \section{The Noble Eightfold Path}
And strives
\end{english-verses}
+\begin{pali-hang}
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya\\
+\end{pali-hang}
+\begin{pali-hang-together}
Chandaṁ janeti\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vāyamati\\
+\end{pali-hang-together}
\ifbfiveversion\clearpage\fi
+\begin{pali-hang-together}
Vīriyaṁ ārabhati\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
Cittaṁ paggaṇhāti padahati
+\end{pali-hang-together}
+
-%% \ifbfiveversion
-%% \begin{english-verses}
-%% \begin{english-hang-firstline}
-%% He awakens zeal for the abandoning of arisen evil unwholesome states\\
-%% \end{english-hang-firstline}
-%% He puts forth effort\\
-%% Arouses energy\\
-%% \ifbfiveversion\clearpage\fi
-%% Exerts his mind\\
-%% And strives
-%% \end{english-verses}
-%% \else
\begin{english-verses}
+\begin{english-hang-first-line}
He awakens zeal for the abandoning of arisen evil unwholesome states\\
+\end{english-hang-first-line}
+\begin{english-hang-together-verses}
He puts forth effort\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
Arouses energy\\
- %% \ifbfiveversion\clearpage\fi
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
Exerts his mind\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
And strives
+\end{english-hang-together-verses}
\end{english-verses}
-%% \fi
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya\\
Chandaṁ janeti\\
@@ -1544,11 +1558,21 @@ \section{The Noble Eightfold Path}
Cittaṁ paggaṇhāti padahati
\begin{english-verses}
+\begin{english-hang-first-line}
He awakens zeal for the arising of unarisen wholesome states\\
+\end{english-hang-first-line}
+\begin{english-hang-together-verses}
He puts forth effort\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
Arouses energy\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
Exerts his mind\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
And strives
+\end{english-hang-together-verses}
\end{english-verses}
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā\\
@@ -1663,6 +1687,8 @@ \section{The Noble Eightfold Path}
Vineyya loke abhijjhā-domanassaṁ
+\ifninebythirteenversion\clearpage\fi
+
\begin{english}
Having put away\\
Longing and grief for the world
@@ -1717,11 +1743,13 @@ \section{The Noble Eightfold Path}
With the stilling of thought and examination
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Ajjhattaṁ sampasādanaṁ\\
Cetaso ekodibhāvaṁ
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Avitakkaṁ avicāraṁ samādhi-jaṁ pīti-sukhaṁ dutiyaṁ jhānaṁ upasampajja viharati
-\end{pali-hangtogether}
+\end{pali-hang-together}
\linkdest{endnote154-body}
\begin{english-verses}
@@ -1760,11 +1788,11 @@ \section{The Noble Eightfold Path}
Yaṁ taṁ ariyā ācikkhanti
\linkdest{endnote66-body}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
`Upekkhako satimā sukha-vihārī'ti\ifdigitalversion\makeatletter\hyperlink{endnote66-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote66-appendix}{\hyperlink{endnote66-body}{WPN: ``\textit{viharatī'ti}''}}}}}\makeatother \thinspace\fi
tatiyaṁ jhānaṁ upasampajja viharati
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
He enters upon and abides \breathmark\ in the third Jhāna\\
@@ -1785,7 +1813,9 @@ \section{The Noble Eightfold Path}
And the abandoning of pain
\end{english}
-Pubb'eva somanassa domanassānaṁ atthaṅ'gamā
+Pubb'eva somanassa-domanassānaṁ atthaṅ'gamā
+
+
\linkdest{endnote67-body}
\begin{english}
@@ -1821,8 +1851,6 @@ \section{The Noble Eightfold Path}
% \enlargethispage{\baselineskip\vspace{-0.5em}}
\ifdigitalversion\bottomNav{repulsiveness-of-food}\fi
-
-
\sectionSubTitle{Ānāpānassati}
\section{Mindfulness of Breathing}
\label{mindfulness-of-breathing}
@@ -1833,9 +1861,9 @@ \section{Mindfulness of Breathing}
Ānāpānassati bhikkhave bhāvitā bahulī-katā
-\begin{english}
+\begin{english-hang}
Bhikkhus when mindfulness of breathing is developed and cultivated
-\end{english}
+\end{english-hang}
Maha-pphalā hoti mah'ānisaṁsā
@@ -1869,9 +1897,9 @@ \section{Mindfulness of Breathing}
Satta-bojjh'aṅgā bhāvitā bahulī-katā
-\begin{english}
+\begin{english-hang}
When the Seven Factors of Awakening are developed and cultivated
-\end{english}
+\end{english-hang}
Vijjā-vimuttiṁ paripūrenti
@@ -1879,7 +1907,9 @@ \section{Mindfulness of Breathing}
They fulfill true knowledge and deliverance
\end{english}
+\begin{pali-hang}
Kathaṁ bhāvitā ca bhikkhave ānāpānassati kathaṁ bahulī-katā
+\end{pali-hang}
\begin{english-hang}
And how bhikkhus is mindfulness of breathing developed and cultivated
@@ -1923,6 +1953,8 @@ \section{Mindfulness of Breathing}
Ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā
+\ifninebythirteenversion\clearpage\fi
+
\begin{english}
Sets his body erect\\
Having established mindfulness in front of him
@@ -2111,8 +2143,6 @@ \section{Mindfulness of Breathing}
Anicc'ānupassī assasissāmī'ti sikkhati
-\ifninebythirteenversion\clearpage\fi
-
\begin{english}
He trains thus:\\
`I shall breathe in contemplating impermanence'
@@ -2130,15 +2160,19 @@ \section{Mindfulness of Breathing}
\linkdest{endnote160-body}
\begin{english}
He trains thus:\\
+\begin{english-hang-together}
`I shall breathe in contemplating the fading away of passions\makeatletter\hyperlink{endnote160-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote160-appendix}{\hyperlink{endnote160-body}{While \textit{virāga} indeed can refer to the mind’s ``fading away of passions'' (dispassion), in certain contexts virāga refers to ``fading away'' of any phenomena. One such instance can be found in MN 74: ``Pleasant/unpleasant/neutral feeling, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and ceasing''. Here, \textit{virāga} obviously does not refer to mental dispassion, but to the nature of fading away of certain phenomena i.e. feeling. Likewise, in the context of mindfulness of breathing, \textit{virāga} can be seen as part of the natural progression of the lifecycle of any phenomena, including but not limited to the breath itself, which after its arising, goes through a phase of change (\textit{aniccā}), gradual fading (\textit{virāga}), and ending in its cessation (\textit{nirodha}). The meditator observing these stages develops an attitude of letting go (\textit{paṭinissagga}) towards it, because there is nothing that is worth clinging/adhering to (MN 37).}}}}}\makeatother'
+\end{english-hang-together}
\end{english}
Virāg'ānupassī passasissāmī'ti sikkhati
\begin{english}
He trains thus:\\
+\begin{english-hang-together}
`I shall breathe out contemplating the fading away of passions'
+\end{english-hang-together}
\end{english}
Nirodh'ānupassī assasissāmī'ti sikkhati
@@ -2169,7 +2203,9 @@ \section{Mindfulness of Breathing}
`I shall breathe out contemplating relinquishment'
\end{english}
+\begin{pali-hang}
Evaṁ bhāvitā kho bhikkhave ānāpānassati evaṁ bahulī-katā
+\end{pali-hang}
\begin{english-hang}
Bhikkhus that is how mindfulness of breathing is developed and cultivated
@@ -2185,8 +2221,6 @@ \section{Mindfulness of Breathing}
\ifdigitalversion\bottomNav{highest-blessings}\fi
-
-
\sectionSubTitle{Paṭicca-samuppāda}
\section{Dependent Origination}
\label{dependent-origination}
@@ -2195,10 +2229,10 @@ \section{Dependent Origination}
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ paṭicca-samuppāda-vibhaṅgaṁ bhaṇāmase \hspace{-0.5mm}\anglebracketright\
\end{leader}
-\begin{leader-english-belowpali}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Now let us recite the Analysis of Dependent Origination\makeatletter\hyperlink{endnote71-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote71-appendix}{\hyperlink{endnote71-body}{This chant stems mainly from ``The Discourse Analysis of Dependent Origination'', a sub-chapter from the ``The Analysis of Dependent Origination'', which is part of the second book of the \textit{Abhidhammapiṭaka} called the ``\textit{Vibhaṅga}'' (Abh.Vibh.130f). Apart from minor variations, there is great similarity between this analysis and the analysis found in SN 12.2, in the \textit{Suttapiṭaka}. The first four lines of this chant stem from SN 12.61, which functions as an illustration of the general principle of conditionality.}}}}}\makeatother \thinspace \hspace{-0.5mm}\anglebracketright\
-\end{leader-english-belowpali}
+\end{leader-english-below-pali}
Imasmiṁ sati idaṁ hoti
@@ -2256,9 +2290,9 @@ \section{Dependent Origination}
Nāma-rūpa-paccayā saḷ'āyatanaṁ
-\begin{english}
+\begin{english-hang}
From name-and-form as a condition arises the sixfold-sense-base
-\end{english}
+\end{english-hang}
Saḷ'āyatana-paccayā phasso
@@ -2309,7 +2343,9 @@ \section{Dependent Origination}
Sorrow lamentation pain displeasure and despair
\end{english}
+\begin{pali-hang}
Evam'etassa kevalassa dukkha-kkhandhassa samudayo hoti
+\end{pali-hang}
\begin{english}
Such is the origin of this whole mass of suffering
@@ -2349,9 +2385,13 @@ \section{Dependent Origination}
\end{english-hang}
\linkdest{endnote77-body}
+\begin{pali-hang}
Puññ'ābhisaṅkhāro apuññ'ābhisaṅkhāro āneñj'ābhisaṅkhāro\makeatletter\hyperlink{endnote77-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote77-appendix}{\hyperlink{endnote77-body}{SN 12.51 explains: ``\textit{Bhikkhus}, if a person immersed in ignorance generates a meritorious volitional formation, consciousness fares on to the meritorious; if he generates a demeritorious volitional formation, consciousness fares on to the demeritorious; if he generates an imperturbable volitional formation, consciousness fares on to the imperturbable''.}}}}}\makeatother\\
+\end{pali-hang}
+\begin{pali-hang-together}
Kāya-saṅkhāro vacī-saṅkhāro citta-saṅkhāro
+\end{pali-hang-together}
\begin{english-verses}
Karmic formation of wholesomeness\\
@@ -2382,8 +2422,6 @@ \section{Dependent Origination}
This is called `karmic formation of wholesomeness'
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Tattha katamo apuññ'ābhisaṅkhāro
\begin{english}
@@ -2447,8 +2485,6 @@ \section{Dependent Origination}
These are called `formations' \breathmark\ arising from ignorance as a condition
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Tattha katamaṁ saṅkhāra-paccayā viññāṇaṁ
\begin{english-hang}
@@ -2465,9 +2501,9 @@ \section{Dependent Origination}
Idaṁ vuccati saṅkhāra-paccayā viññāṇaṁ
-\begin{english}
+\begin{english-hang}
This is called `consciousness' \breathmark\ arising from formations as a condition
-\end{english}
+\end{english-hang}
Tattha katamaṁ viññāṇa-paccayā nāma-rūpaṁ
@@ -2575,9 +2611,9 @@ \section{Dependent Origination}
Tattha katamā phassa-paccayā vedanā
-\begin{english}
+\begin{english-hang}
Therein what is `feeling' \breathmark\ arising from contact as a condition?
-\end{english}
+\end{english-hang}
\begin{pali-hang}
Cakkhu-samphassa-jā vedanā sota-samphassa-jā vedanā ghāna-samphassa-jā vedanā jivhā-samphassa-jā vedanā kāya-samphassa-jā vedanā mano-samphassa-jā vedanā
@@ -2596,9 +2632,9 @@ \section{Dependent Origination}
Tattha katamā vedanā-paccayā taṇhā
-\begin{english}
+\begin{english-hang}
Therein what is `craving' \breathmark\ arising from feeling as a condition?
-\end{english}
+\end{english-hang}
\begin{pali-hang}
Rūpa-taṇhā sadda-taṇhā gandha-taṇhā rasa-taṇhā phoṭṭhabba-taṇhā dhamma-taṇhā
@@ -2616,9 +2652,9 @@ \section{Dependent Origination}
Tattha katamaṁ taṇhā-paccayā upādānaṁ
-\begin{english}
+\begin{english-hang}
Therein what is `clinging' \breathmark\ arising from craving as a condition?
-\end{english}
+\end{english-hang}
\begin{pali-hang}
Kām'upādānaṁ diṭṭh'upādānaṁ sīlabbat'upādānaṁ attavād'upādānaṁ
@@ -2638,9 +2674,9 @@ \section{Dependent Origination}
Tattha katamo upādāna-paccayā bhavo
-\begin{english}
+\begin{english-hang}
Therein what is `becoming' \breathmark\ arising from clinging as a condition?
-\end{english}
+\end{english-hang}
\linkdest{endnote82-body}
Kāma-bhavo rūpa-bhavo arūpa-bhavo\makeatletter\hyperlink{endnote82-appendix}\Hy@raisedlink{{\pagenote{%
@@ -2652,15 +2688,15 @@ \section{Dependent Origination}
Ayaṁ vuccati upādāna-paccayā bhavo
-\begin{english}
+\begin{english-hang}
This is called `becoming' \breathmark\ arising from clinging as a condition
-\end{english}
+\end{english-hang}
Tattha katamā bhava-paccayā jāti
-\begin{english}
+\begin{english-hang}
Therein what is `birth' \breathmark\ arising from becoming as a condition?
-\end{english}
+\end{english-hang}
\ifbfiveversion\clearpage\fi
@@ -2682,9 +2718,9 @@ \section{Dependent Origination}
Tattha katamaṁ jāti-paccayā jarā-maraṇaṁ
-\begin{english}
+\begin{english-hang}
Therein what is `ageing-and-death'̓ \breathmark\ arising from birth as a condition?
-\end{english}
+\end{english-hang}
Atthi jarā atthi maraṇaṁ
@@ -2726,6 +2762,8 @@ \section{Dependent Origination}
The passing away of various beings from the various classes of beings \breathmark\ their perishing \breathmark\ breaking up \breathmark\ disappearance \breathmark\ dying \breathmark\ death \breathmark\ completion of time \breathmark\ breakup of the aggregates \breathmark\ laying down of the carcass \breathmark\ cutting off the life faculty
\end{english-hang-verses}
+\ifninebythirteenversion\clearpage\fi
+
Idaṁ vuccati maraṇaṁ
\begin{english}
@@ -2740,9 +2778,9 @@ \section{Dependent Origination}
Idaṁ vuccati jāti-paccayā jarā-maraṇaṁ
-\begin{english}
+\begin{english-hang}
This is called `ageing-and-death' \breathmark\ arising from birth as a condition
-\end{english}
+\end{english-hang}
Tattha katamo soko
@@ -2761,8 +2799,6 @@ \section{Dependent Origination}
\breathmark\ by whatever misfortune one encounters \breathmark\ by whatever painful thing one is \mbox{affected}~\breathmark\ the sorrow \breathmark\ sorrowing \breathmark\ sorrowfulness \breathmark\ inner sorrow \breathmark\ extensive inner sorrow \breathmark\ the mind's thorough burning \breathmark\ displeasure \breathmark\ the dart of sorrow
\end{english-hang-verses}
-\ifninebythirteenversion\clearpage\fi
-
Ayaṁ vuccati soko
\begin{english}
@@ -2853,9 +2889,9 @@ \section{Dependent Origination}
Evam'etassa kevalassa dukkha-kkhandhassa samudayo hotī'ti:
-\begin{english}
+\begin{english-hang}
``Such is the origin of this whole mass of suffering'' means this:
-\end{english}
+\end{english-hang}
\begin{pali-hang}
Evam'etassa kevalassa dukkha-kkhandhassa saṅgati hoti \breathmark\ samāgamo hoti samodhānaṁ hoti pātubhāvo hoti
@@ -2874,12 +2910,10 @@ \section{Dependent Origination}
``Such is the origin of this whole mass of suffering''
\end{english}
-\suttaRef{[Vibh 130 / SN 12.2]}
+\suttaRef{[Vibh 6 / SN 12.2]}
\ifdigitalversion\bottomNav{dhamma-in-brief}\fi
-
-
\sectionSubTitle{Saṅkhitta-dhamma}
\section{The Dhamma in Brief}
\label{dhamma-in-brief}
@@ -2985,12 +3019,12 @@ \section{The Dhamma in Brief}
This is the Teacher's teaching!''
\end{english}
+\ifninebythirteenversion\vspace{-1em}\fi
+
\suttaRef{[AN 8.53]}
\ifdigitalversion\bottomNav{uddissanadhitthana}\fi
-
-
\sectionSubTitle{Cattāro mahāpadesā}
\section{The Four Great References}
\label{four-great-references}
@@ -3103,6 +3137,8 @@ \section{The Four Great References}
Who is learned \breathmark\ an heir to the heritage
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Dhamma-dharo vinaya-dharo mātikā-dharo
\begin{english-hang}
@@ -3166,11 +3202,9 @@ \section{The Four Great References}
Na c'eva sutte otaranti na vinaye sandissanti
-\begin{english}
+\begin{english-hang}
If they are neither found in the Suttas \breathmark\ nor seen in the Vinaya
-\end{english}
-
-\ifninebythirteenversion\clearpage\fi
+\end{english-hang}
Niṭṭham'ettha gantabbaṁ:
@@ -3213,6 +3247,8 @@ \section{The Four Great References}
You should draw the conclusion:
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
\begin{pali-hang}
Addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa
\end{pali-hang}
@@ -3256,8 +3292,6 @@ \section{The Four Great References}
\ifdigitalversion\bottomNav{patimokkha-exhortation}\fi
-
-
\sectionSubTitle{Cha sāraṇīyā-dhammā}
\section{Principles of Cordiality}
\label{principles-of-cordiality}
@@ -3316,13 +3350,11 @@ \section{Principles of Cordiality}
Maintains bodily verbal and mental acts of loving-kindness
\end{english-hang}
-\ifninebythirteenversion\clearpage\fi
-
Sabrahmacārīsu āvi c'eva raho ca
-\begin{english}
+\begin{english-hang}
Both in public and in private \breathmark\ towards his spiritual companions
-\end{english}
+\end{english-hang}
Bhikkhu ye te lābhā
@@ -3332,9 +3364,9 @@ \section{Principles of Cordiality}
Dhammikā dhamma-laddhā
-\begin{english}
+\begin{english-hang}
That accords with the Dhamma \breathmark\ and has been righteously obtained
-\end{english}
+\end{english-hang}
Antamaso patta-pariyāpanna-mattam'pi
@@ -3350,9 +3382,9 @@ \section{Principles of Cordiality}
Sīlavantehi sabrahmacārīhi sādhāraṇa-bhogī
-\begin{english}
+\begin{english-hang}
But uses them in common \breathmark\ with his virtuous spiritual companions
-\end{english}
+\end{english-hang}
Bhikkhu yāni tāni sīlāni
@@ -3362,11 +3394,13 @@ \section{Principles of Cordiality}
Akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni
-\begin{english}
+\begin{english-hang}
That are unbroken \breathmark\ untorn \breathmark\ unblotched \breathmark\ unmottled \breathmark\ liberating
-\end{english}
+\end{english-hang}
+\begin{pali-hang}
Viññu-ppasatthāni aparāmaṭṭhāni samādhi-saṁvattanikāni
+\end{pali-hang}
\begin{english-hang}
Commended by the wise \breathmark\ not misapprehended \breathmark\ and conducive to concentration
@@ -3378,13 +3412,11 @@ \section{Principles of Cordiality}
Endowed with such virtues he dwells
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Sabrahmacārīsu āvi c'eva raho ca
-\begin{english}
+\begin{english-hang}
Both in public and in private \breathmark\ towards his spiritual companions
-\end{english}
+\end{english-hang}
Bhikkhu y'āyaṁ diṭṭhi
@@ -3412,9 +3444,9 @@ \section{Principles of Cordiality}
Sabrahmacārīsu āvi c'eva raho ca
-\begin{english}
+\begin{english-hang}
Both in public and in private \breathmark\ towards his spiritual companions
-\end{english}
+\end{english-hang}
Ime kho bhikkhave cha sāraṇīyā dhammā
@@ -3440,8 +3472,6 @@ \section{Principles of Cordiality}
To non-dispute
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Sāmaggiyā ekībhāvāya saṁvattanti
\begin{english}
@@ -3478,9 +3508,9 @@ \section{Principles of Cordiality}
Tasmā't'iha ime cha sāraṇīye dhamme samādāya vattatha
-\begin{english}
+\begin{english-hang}
Therefore undertake and maintain \breathmark\ these six principles of cordiality
-\end{english}
+\end{english-hang}
Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā'ti
@@ -3492,8 +3522,6 @@ \section{Principles of Cordiality}
\ifdigitalversion\bottomNav{highest-honour-aspirations}\fi
-
-
\sectionSubTitle{Aparihāniya-dhammā}
\section{Principles of Non-Decline}
\label{principles-of-non-decline}
@@ -3520,7 +3548,9 @@ \section{Principles of Non-Decline}
Assemble often and hold frequent assemblies
\end{english}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -3550,9 +3580,9 @@ \section{Principles of Non-Decline}
And conduct the affairs of the Saṅgha in harmony
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -3582,7 +3612,9 @@ \section{Principles of Non-Decline}
But undertake and follow the training rules \breathmark\ as they have been decreed
\end{english-hang}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -3594,6 +3626,8 @@ \section{Principles of Non-Decline}
As long as the bhikkhus
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Ye te bhikkhū therā rattaññū
\begin{english}
@@ -3612,8 +3646,6 @@ \section{Principles of Non-Decline}
Fathers and guides of the Saṅgha
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Te sakkarissanti garuṁ karissanti mānessanti pūjessanti
\begin{english}
@@ -3626,7 +3658,9 @@ \section{Principles of Non-Decline}
And think they should be heeded
\end{english}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -3644,7 +3678,9 @@ \section{Principles of Non-Decline}
Do not come under the control of arisen craving \breathmark\ that leads to renewed existence
\end{english-hang}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -3662,7 +3698,9 @@ \section{Principles of Non-Decline}
Are intent on forest lodgings
\end{english}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -3674,8 +3712,6 @@ \section{Principles of Non-Decline}
As long as the bhikkhus
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Paccattaññ'eva satiṁ upaṭṭhāpessanti:
\begin{english}
@@ -3694,7 +3730,9 @@ \section{Principles of Non-Decline}
And how can well-behaved fellow monks who are here \breathmark\ dwell at ease?'
\end{english-hang}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -3714,7 +3752,9 @@ \section{Principles of Non-Decline}
And the bhikkhus are seen established in them
\end{english}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -3734,7 +3774,6 @@ \section{Principles of Non-Decline}
Develop the perception of impermanence \breathmark\ the perception of not-self
\end{english}
-\ifninebythirteenversion\clearpage\fi
Asubha-saññaṁ bhāvessanti ādīnava-saññaṁ bhāvessanti
@@ -3752,7 +3791,9 @@ \section{Principles of Non-Decline}
\hypertarget{endnote86-appendix}{\hyperlink{endnote86-body}{In \textit{Girimānandasutta} (AN 10.60) the Buddha instruced Ven. Ānanda: ``If, Ānanda, you visit the (severely sick) bhikkhu Girimānanda and speak to him about ten perceptions, it is possible that on hearing about them his affliction will immediately subside''. Then the same seven perceptions as above are mentioned, with the addition of the following three: 8. the perception of non-delight in the entire world; 9. the perception of impermanence in all conditioned phenomena, and 10. mindfulness of breathing. \textit{Girimānandasutta} concludes: ``Then, when the Venerable Ānanda had learned these ten perceptions from the Blessed One, he went to the Venerable Girimānanda and spoke to him about them. When the Venerable Girimānanda heard about these ten perceptions, his affliction immediately subsided''.}}}}}\makeatother
\end{english-hang}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -3778,7 +3819,6 @@ \section{Principles of Non-Decline}
Become energetic \breathmark\ mindful and wise
\end{english}
-\ifbfiveversion\clearpage\fi
Na oramattakena vises'ādhigamena antarāvosānaṁ āpajjissanti
@@ -3786,7 +3826,9 @@ \section{Principles of Non-Decline}
Do not stop midway on account of some minor achievement of distinction
\end{english-hang}
+\begin{pali-hang}
Vuddhi'y'eva bhikkhave bhikkhūnaṁ pāṭikaṅkhā no parihāni
+\end{pali-hang}
\begin{english}
Only growth is to be expected for the bhikkhus \breathmark\ not decline
@@ -3842,14 +3884,12 @@ \section{Principles of Non-Decline}
\ifdigitalversion\bottomNav{protection}\fi
-
-
\sectionSubTitle{Dhamma-pahaṁsāna}
-\section{Striving According to the Dhamma}
+\section{Striving According \mbox{to}~the~Dhamma}
\label{striving-according-to-dhamma}
\begin{leader}
- \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ dhamma-pahaṁsāna-pāṭhaṁ bhaṇāmase \hspace{-0.5mm}\anglebracketright\
+ \anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ dhamma-pahaṁsāna-pāṭhaṁ \mbox{bhaṇāmase}~\hspace{-0.5mm}\anglebracketright\
\end{leader}
% TOOD the spacing before and after the leader is too large
Evaṁ svākkhāto bhikkhave mayā dhammo
@@ -3882,7 +3922,9 @@ \section{Striving According to the Dhamma}
And stripped of patchwork
\end{english}
+\begin{pali-hang}
Alam'eva saddhā-pabbajitena kula-puttena vīriyaṁ ārabhituṁ
+\end{pali-hang}
\begin{english-verses}
This is enough for a clansman\\
@@ -3905,12 +3947,12 @@ \section{Striving According to the Dhamma}
\begin{pali-hang}
Yaṁ taṁ purisa-thāmena purisa-vīriyena purisa-parakkamena pattabbaṁ\\
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Na taṁ apāpuṇitvā\\
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vīriyassa saṇṭhānaṁ bhavissatī'ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
As long as whatever is to be attained\\
@@ -3941,6 +3983,8 @@ \section{Striving According to the Dhamma}
And great is the personal good that he neglects
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Āraddha-vīriyo ca kho bhikkhave sukhaṁ viharati
\begin{english}
@@ -3962,8 +4006,6 @@ \section{Striving According to the Dhamma}
And great is the personal good that he achieves
\end{english}
-\ifninebythirteenversion\clearpage\fi
-
Na bhikkhave hīnena aggassa patti hoti
\begin{english}
@@ -4104,8 +4146,6 @@ \section{Striving According to the Dhamma}
\ifdigitalversion\bottomNav{divine-abidings}\fi
-
-
\sectionSubTitle{Buddha-pacchima-ovāda}
\section{The Buddha's Final Instruction}
\label{buddhas-final-instruction}
@@ -4155,6 +4195,8 @@ \section{The Buddha's Final Instruction}
\hypertarget{endnote94-appendix}{\hyperlink{endnote94-body}{WPN: ``Change is the nature of conditioned things''}}}}}\makeatother\fi
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
Appamādena sampādetha
\begin{english}
@@ -4171,4 +4213,3 @@ \section{The Buddha's Final Instruction}
\enlargethispage{\baselineskip\vspace{-1.0em}}
\ifdigitalversion\bottomNav{uddissanadhitthana}\fi
-
diff --git a/tex/recitations/thanksgiving-recitations.tex b/tex/recitations/thanksgiving-recitations.tex
index c0ae5867..df5116bf 100644
--- a/tex/recitations/thanksgiving-recitations.tex
+++ b/tex/recitations/thanksgiving-recitations.tex
@@ -1,4 +1,3 @@
-
\ifdigitalversion
\chapterOpeningPage{thanksgiving-recitations-compressed.jpg}
\else
@@ -9,8 +8,6 @@ \chapter{Thanksgiving Recitations}
\clearpage
-
-
\sectionSubTitle{Yathā vāri-vahā pūrā}
\section{Just as Rivers Full of Water}
\label{just-as-rivers}
@@ -70,6 +67,8 @@ \section{Just as Rivers Full of Water}
Like on the fifteenth day the moon
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
\linkdest{endnote116-body}
Maṇi joti-raso yathā\makeatletter\hyperlink{endnote116-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote116-appendix}{\hyperlink{endnote116-body}{When chanted for laypeople, the first part of this chant, until here, is recited only by the \textit{Saṅghatthera}.}}}}}\makeatother
@@ -78,7 +77,7 @@ \section{Just as Rivers Full of Water}
Or like a bright and shining gem\\
\end{english}
-\suttaRef{[Khp 1.7]}
+\suttaRef{[Kp 7]}
\linkdest{endnote117-body}
Sabb'ītiyo vivajjantu\makeatletter\hyperlink{endnote117-appendix}\Hy@raisedlink{{\pagenote{%
@@ -214,8 +213,6 @@ \section{Just as Rivers Full of Water}
\clearpage
-
-
% \setsecheadstyle{\subsectionFmt}
\sectionSubTitle{Just as Rivers Full of Water}
@@ -223,23 +220,23 @@ \section{Yathā vāri-vahā pūrā}
\label{yatha-vari-vaha-pura}
\linkdest{endnote119-body}
-\anglebracketleft\ \hspace{-0.5mm}Yathā vāri-vahā pūrā paripūrenti sāgaraṁ \breathmark\ evam'eva ito dinnaṁ petānaṁ upakappati \breathmark\ icchitaṁ patthitaṁ tumhaṁ khippam'eva samijjhatu sabbe pūrentu saṅkappā \breathmark\ cando paṇṇa-raso yathā maṇi joti-raso yathā\makeatletter\hyperlink{endnote119-appendix}\Hy@raisedlink{{\pagenote{%
+\anglebracketleft\ \hspace{-0.5mm}Yathā vāri-vahā pūrā paripūrenti sāgaraṁ \breathmark\ evam'eva ito dinnaṁ petānaṁ upakappati \breathmark\ icchitaṁ patthitaṁ tumhaṁ khippam'eva samijjhatu sabbe pūrentu \mbox{saṅkappā}~\breathmark\ cando paṇṇa-raso yathā maṇi joti-raso yathā\makeatletter\hyperlink{endnote119-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote119-appendix}{\hyperlink{endnote119-body}{When chanted for laypeople, the first part of this chant, until here, is recited only by the \textit{Saṅghatthera}.}}}}}\makeatother \thinspace\hspace{-0.5mm}\anglebracketright\
-\suttaRef{[Khp 1.7]}
+\suttaRef{[Kp 7]}
\linkdest{endnote120-body}
\begin{pali-hang}
\anglebracketleft\ \hspace{-0.5mm}Sabb'ītiyo vivajjantu\makeatletter\hyperlink{endnote120-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote120-appendix}{\hyperlink{endnote120-body}{This line is recited only by the secondmost senior monk. Afterwards, the remainder of the \textit{Saṅgha} joins in.}}}}}\makeatother \thinspace\hspace{-0.5mm}\anglebracketright\ \\
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Sabba-rogo vinassatu
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Mā te bhavatv'antarāyo\\
Sukhī dīgh'āyuko bhava
-\end{pali-hangtogether}
+\end{pali-hang-together}
\suttaRef{[Dhp A]}
@@ -247,30 +244,28 @@ \section{Yathā vāri-vahā pūrā}
Abhivādana-sīlissa\\
Niccaṁ vuḍḍh'āpacāyino
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Cattāro dhammā vaḍḍhanti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\linkdest{endnote121-body}
\linkdest{endnote145-body}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Āyu vaṇṇo sukhaṁ balaṁ\makeatletter\hyperlink{endnote121-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote121-appendix}{\hyperlink{endnote121-body}{In the Thai tradition, a long pause is made after ``\textit{sukhaṁ}'', and ``\textit{balaṁ}'' is recited in a slow and drawn-out manner.}}}}}\makeatother\makeatletter\hyperlink{endnote145-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote145-appendix}{\hyperlink{endnote145-body}{For translations of the above see the the previous chant, titled ``Just as Rivers''.}}}}}\makeatother
-\end{pali-hangtogether}
+\end{pali-hang-together}
\suttaRef{[Dhp 109]}
\clearpage
-
-
% \setsecheadstyle{\subsectionFmt}
% I do not recall why the line above appears a second time after Yatha-vari-vaha; uncommented for now
\sectionSubTitle{Ratanattay'ānubhāv'ādi-gāthā}
-\section{Verses Starting with The Power \mbox{of}~the~Triple~Gem}
+\section{Verses Starting with the Power \mbox{of}~the~Triple~Gem}
\label{ratanattayanubhavadi-gatha}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Ratanattay'ānubhāvena \hspace{-0.5mm}\anglebracketright\ \\
Ratanattaya-tejasā\\
Dukkha-roga-bhayā verā – Sokā sattu c'upaddavā\\
@@ -278,7 +273,7 @@ \section{Verses Starting with The Power \mbox{of}~the~Triple~Gem}
Jaya-siddhi dhanaṁ lābhaṁ – Sotthi bhāgyaṁ sukhaṁ balaṁ\\
Siri āyu ca vaṇṇo ca – Bhogaṁ vuḍḍhī ca yasavā\\
Sata-vassā ca āyū ca – Jīva-siddhī bhavantu te
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Through the power \& through the radiant energy of the Triple Gem,\\
@@ -296,18 +291,15 @@ \section{Verses Starting with The Power \mbox{of}~the~Triple~Gem}
\clearpage
-
-
\sectionSubTitle{Bhojana-dān'ānumodanā}
\section{Rejoicing in the Giving of Food}
\label{bhojana-dananumodana}
-
-% \vspace{-0.99em}
+\ifninebythirteenversion\vspace{0.25em}\fi
\begin{verses}
\anglebracketleft\ \hspace{-0.5mm}Yo yassa bhojanaṁ deti \hspace{-0.5mm}\anglebracketright\ \\
- So tassa deti pañca'pi\\
+ Yo tassa deti pañca'pi\\
Āyuṁ balaṁ sukhaṁ vaṇṇaṁ\\
\linkdest{endnote122-body}
Paṭibhānañ'ca pañcamaṁ\makeatletter\hyperlink{endnote122-appendix}\Hy@raisedlink{{\pagenote{%
@@ -372,13 +364,11 @@ \section{Rejoicing in the Giving of Food}
\clearpage
+\sectionSubTitle{Culla-maṅgala-cakka-vāḷa}
+\section{Short Blessings of \mbox{the}~Entire~World}
+\label{blessings-of-entire-world}
-
-\sectionSubTitle{Just as Rivers}
-\section{Culla-maṅgala-cakka-vāḷa}
-\label{culla-mangala-cakka-vala}
-
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Sabba-buddh'ānubhāvena \hspace{-0.5mm}\anglebracketright\ \\
Sabba-dhamm'ānubhāvena\\
Sabba-saṅgh'ānubhāvena\\
@@ -411,32 +401,30 @@ \section{Culla-maṅgala-cakka-vāḷa}
Bhogaṁ vuḍḍhī ca yasavā\\
Sata-vassā ca āyū ca\\
Jīva-siddhī bhavantu te
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
- With all the power of the Buddha, with all the power of the Dhamma, with all the power of the Sangha, the gem of the Buddha, the gem of the Dhamma, the gem of the Saṅgha, the power of the Triple Gem: the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor's disciples: May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed. May there always be an increase of long life, wealth, glory, status, strength, beauty and happiness.
+ May suffering, disease, fear, animosity, sorrow, adversity, misfortune, and obstacles without number, vanish through this power. Triumph, success, wealth, \& gain, safety, luck, happiness, strength, glory, long life, \& beauty, fortune, increase, \& status, a lifespan of 100 years, and success in your livelihood: May they be yours. With all the power of the Buddha, with all the power of the Dhamma, with all the power of the Sangha, the gem of the Buddha, the gem of the Dhamma, the gem of the Saṅgha, the power of the Triple Gem: the power of the 84,000 Dhamma aggregates, the power of the Tripitaka, the power of the Victor's disciples: May all your diseases, all your fears, all your obstacles, all your dangers, all your bad visions, all your bad omens be destroyed. May there always be an increase of long life, wealth, glory, status, strength, beauty and happiness.
\end{english-verses}
\suttaRef{[MJG]}
\clearpage
-
-
\sectionSubTitle{Aggappasāda-sutta-gāthā}
\section{Verses from the Discourse \mbox{on}~Confidence~in~the~Supreme}
\label{aggappasada-sutta-gatha}
% FIXME uneven gaps before and after decoration experiment with pali-hang for the first line
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Aggato ve pasannānaṁ \hspace{-0.5mm}\anglebracketright\ \\
Aggaṁ dhammaṁ vijānataṁ
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Agge buddhe pasannānaṁ\\
Dakkhiṇeyye anuttare
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
For one with confidence,\\
@@ -449,10 +437,10 @@ \section{Verses from the Discourse \mbox{on}~Confidence~in~the~Supreme}
Agge dhamme pasannānaṁ\\
Virāg'ūpasame sukhe
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Agge saṅghe pasannānaṁ\\
Puññakkhette anuttare
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
With confidence in the supreme Dhamma,\\
@@ -465,10 +453,10 @@ \section{Verses from the Discourse \mbox{on}~Confidence~in~the~Supreme}
Aggasmiṁ dānaṁ dadataṁ\\
Aggaṁ puññaṁ pavaḍḍhati
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Aggaṁ āyu ca vaṇṇo ca\\
Yaso kitti sukhaṁ balaṁ
-\end{pali-hangtogether}
+\end{pali-hang-together}
\ifbfiveversion\clearpage\fi
@@ -483,10 +471,10 @@ \section{Verses from the Discourse \mbox{on}~Confidence~in~the~Supreme}
Aggassa dātā medhāvī\\
Agga-dhamma-samāhito
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Deva-bhūto manusso vā\\
Aggappatto pamodatī'ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
Having given to the supreme, the intelligent person,\\
@@ -499,57 +487,72 @@ \section{Verses from the Discourse \mbox{on}~Confidence~in~the~Supreme}
\clearpage
-
-
\sectionSubTitle{Kāla-dāna-sutta-gāthā}
-\section{Verses from the Discourse on Giving in the Proper Season}
+\section{Verses from the Discourse on Giving at the Proper Time}
\label{kala-dana-sutta-gatha}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}Kāle dadanti sapaññā \hspace{-0.5mm}\anglebracketright\ \\
Vadaññū vīta-maccharā
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Kālena dinnaṁ ariyesu\\
Uju-bhūtesu tādisu
-\end{pali-hangtogether}
-\begin{pali-hangtogether}
+\end{pali-hang-together}
+\begin{pali-hang-together}
Vippasanna-manā tassa\\
Vipulā hoti dakkhiṇā
-\end{pali-hangtogether}
+\end{pali-hang-together}
+
+%% \begin{english-verses}
+%% \begin{english-hang-first-line}
+%% Those with discernment, generosity, free from stinginess, give in the proper season.
+%% \end{english-hang-first-line}
+%% \begin{english-hang-together-verses}
+%% Having given in the proper season
+%% \end{english-hang-together-verses}
+%% \begin{english-hang-together-verses}
+%% With hearts inspired by the Noble Ones,
+%% \end{english-hang-together-verses}
+%% \begin{english-hang-together-verses}
+%% Straightened,
+%% \end{english-hang-together-verses}
+%% \begin{english-hang-together-verses}
+%% Their offering bears an abundance.
+%% \end{english-hang-together-verses}
+%% \end{english-verses}
\begin{english-verses}
- \begin{english-hang-firstline}
- Those with discernment, responsive, free from stinginess, give in the proper season.
- \end{english-hang-firstline}
- \begin{english-hangtogether-verses}
- Having given in the proper season
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- With hearts inspired by the Noble Ones,
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- Straightened,
- \end{english-hangtogether-verses}
- \begin{english-hangtogether-verses}
- Their offering bears an abundance.
- \end{english-hangtogether-verses}
+ At the proper time, those wise,\\
+ Charitable, and generous folk\\
+ Give a timely gift to the noble ones,\\
+ Who are stable and upright;
\end{english-verses}
\begin{pali-hang}
Ye tattha anumodanti\\
Veyyāvaccaṁ karonti vā
\end{pali-hang}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Na tena dakkhiṇā onā\\
Te'pi puññassa bhāgino
-\end{pali-hangtogether}
+\end{pali-hang-together}
+
+%% \begin{english-verses}
+%% Those who rejoice in that gift,\\
+%% Or give assistance,\\
+%% They too have a share of the merit,\\
+%% And the offering is not depleted by that.
+%% \end{english-verses}
\begin{english-verses}
- Those who rejoice in that gift,\\
- Or give assistance,\\
- They too have a share of the merit,\\
- And the offering is not depleted by that.
+ Given with a clear mind,\\
+ One's offering is vast.\\
+ Those who rejoice in such deeds\\
+ Or who provide other service\\
+ \ifninebythirteenversion\clearpage\fi
+ Do not miss out on the offering;\\
+ They too partake of the merit.
\end{english-verses}
\begin{pali-hang}
@@ -557,34 +560,39 @@ \section{Verses from the Discourse on Giving in the Proper Season}
Yattha dinnaṁ maha-pphalaṁ
\end{pali-hang}
\ifbfiveversion\clearpage\fi
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
Puññāni para-lokasmiṁ\\
Patiṭṭhā honti pāṇinan'ti
-\end{pali-hangtogether}
+\end{pali-hang-together}
+
+%% \begin{english-verses}
+%% Therefore, with an unhesitant mind, one should give\\
+%% Where the gift bears great fruit.\\
+%% Merit is what establishes\\
+%% Living beings in the next life.
+%% \end{english-verses}
\begin{english-verses}
- Therefore, with an unhesitant mind, one should give\\
- Where the gift bears great fruit.\\
- Merit is what establishes\\
- Living beings in the next life.
+ Therefore, with a non-regressing mind,\\
+ One should give a gift where it yields great fruit.\\
+ Merits are the support of living beings\\
+ When they arise in the other world.
\end{english-verses}
\suttaRef{[AN 5.36]}
\clearpage
-
-
\sectionSubTitle{So attha-laddho}
\section{He Who Gains Benefits}
\label{so-attha-laddho}
-\begin{pali-hangtogether}
+\begin{pali-hang-together}
\anglebracketleft\ \hspace{-0.5mm}So attha-laddho \hspace{-0.5mm}\anglebracketright\ sukhito\\
Viruḷho buddha-sāsane\\
Arogo sukhito hohi\\
Saha sabbehi ñātibhi
-\end{pali-hangtogether}
+\end{pali-hang-together}
\begin{english-verses}
He who gains [karmic] benefits is happy,\\
@@ -610,12 +618,12 @@ \section{He Who Gains Benefits}
\begin{pali-hang}
Te attha-laddhā sukhitā\\
Viruḷhā buddha-sāsane\\
+\ifninebythirteenversion\clearpage\fi
Arogā sukhitā hotha\\
Saha sabbehi ñātibhi
\end{pali-hang}
\ifafiveversion\clearpage\fi
-\ifninebythirteenversion\clearpage\fi
\begin{english-verses}
They who gain [karmic] benefits are happy,\\
@@ -628,4 +636,3 @@ \section{He Who Gains Benefits}
\suttaRef{[AN 3.155]}
\ifdigitalversion\bottomNav{just-as-rivers}\fi
-
diff --git a/tex/recitations/verses.tex b/tex/recitations/verses.tex
index 5603c25f..09308ff4 100644
--- a/tex/recitations/verses.tex
+++ b/tex/recitations/verses.tex
@@ -1,4 +1,3 @@
-
\ifdigitalversion
\chapterOpeningPage{verses-compressed.jpg}
\else
@@ -7,8 +6,6 @@
\chapter{Verses}
-
-
\sectionSubTitle{Buddha-paṭhama-bhāsita}
\section{The Buddha's First Exclamation}
\label{buddhas-first-exclamation}
@@ -48,8 +45,6 @@ \section{The Buddha's First Exclamation}
\ifdigitalversion\bottomNav{wheel-of-dhamma-abridged}\fi
-
-
\sectionSubTitle{Dhamma-gārava}
\section{Respect for the Dhamma}
\label{respect-for-the-dhamma}
@@ -94,6 +89,8 @@ \section{Respect for the Dhamma}
Recollecting the Buddha's teaching
\end{english-verses}
+\ifninebythirteenversion\vspace{-0.5em}\fi
+
\suttaRef{[SN 6.2]}
\ifninebythirteenversion\clearpage\fi
@@ -108,9 +105,9 @@ \section{Respect for the Dhamma}
\linkdest{endnote29-body}
\linkdest{endnote30-body}
\begin{english-verses}
- What is true Dhamma and what's\ifdigitalversion\makeatletter\hyperlink{endnote29-appendix}\Hy@raisedlink{{\pagenote{%
+ What is true Dhamma and what's not\ifdigitalversion\makeatletter\hyperlink{endnote29-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote29-appendix}{\hyperlink{endnote29-body}{WPN: ``what not'': 'What not' is usually followed by what is similar. Furthermore, the meaning of \textit{adhamma} in this context describes not only the lack of \textit{Dhamma}, but the practice of wrong \textit{Dhamma}.}}}}}\makeatother\fi
- not\\
+\\
Will never have the same results\\
While wrong\ifdigitalversion\makeatletter\hyperlink{endnote30-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote30-appendix}{\hyperlink{endnote30-body}{WPN: ``lack of \textit{Dhamma}'' This translation is problematic, because a mere ``lack of \textit{Dhamma}'' does not lead to rebirth in hell; otherwise all non-Buddhists would be destined to hell. In reality, it is the view and practice of ``wrong \textit{Dhamma}'' that leads to hell, which is also substantiated by the Commentary, which defines ``\textit{adhamma}'' as the opposite (\textit{paṭipakkha}) of true \textit{Dhamma}.}}}}}\makeatother\fi
@@ -138,8 +135,6 @@ \section{Respect for the Dhamma}
\ifdigitalversion\bottomNav{single-excellent-night}\fi
-
-
\sectionSubTitle{Khem'ākhema-saraṇa-gamana}
\section{Going to True and False Refuges}
\label{true-false-refuges}
@@ -160,11 +155,24 @@ \section{Going to True and False Refuges}
People overcome by fear
\end{english-verses}
+\ifninebythirteenversion
+
+\begin{pali-hang-verses}
+ N'etaṁ kho saraṇaṁ khemaṁ – N'etaṁ saraṇam'uttamaṁ\\
+\end{pali-hang-verses}
+\begin{pali-hang-together}
+ N'etaṁ saraṇam'āgamma – Sabba-dukkhā pamuccati
+\end{pali-hang-together}
+
+\else
+
\begin{verses}
N'etaṁ kho saraṇaṁ khemaṁ – N'etaṁ saraṇam'uttamaṁ\\
N'etaṁ saraṇam'āgamma – Sabba-dukkhā pamuccati
\end{verses}
+\fi
+
\linkdest{endnote32-body}
\begin{english-verses}
Such a refuge is not secure\\
@@ -222,8 +230,6 @@ \section{Going to True and False Refuges}
\ifdigitalversion\bottomNav{four-great-references}\fi
-
-
\sectionSubTitle{Ovāda-pāṭimokkha-gāthā}
\section{The Pāṭimokkha Exhortation}
\label{patimokkha-exhortation}
@@ -261,7 +267,8 @@ \section{The Pāṭimokkha Exhortation}
Khantī paramaṁ tapo tītikkhā
\begin{english}
- Patient endurance is the highest practice burning out defilements
+ Patient endurance is the highest austerity\ifdigitalversion\makeatletter\hyperlink{endnote164-appendix}\Hy@raisedlink{{\pagenote{%
+ \hypertarget{endnote164-appendix}{\hyperlink{endnote164-body}{WPN: ``Patient endurance is the highest practice burning out defilements''}}}}}\makeatother\fi
\end{english}
Nibbānaṁ paramaṁ vadanti buddhā
@@ -324,8 +331,6 @@ \section{The Pāṭimokkha Exhortation}
\ifdigitalversion\bottomNav{buddhas-final-instruction}\fi
-
-
\sectionSubTitle{Ti-lakkhaṇā}
\section{The Three Characteristics}
\label{three-characteristics}
@@ -379,6 +384,8 @@ \section{The Three Characteristics}
This is the path to purity
\end{english-verses}
+\ifninebythirteenversion\vspace{-1em}\fi
+
\suttaRef{[Dhp 277-279]}
\ifninebythirteenversion\clearpage\fi
@@ -397,11 +404,23 @@ \section{The Three Characteristics}
Ever wandering on this shore
\end{english-verses}
+\ifninebythirteenversion
+\begin{pali-hang-verses}
+ Ye ca kho samma'd'akkhāte – Dhamme dhamm'ānuvattino\\
+\end{pali-hang-verses}
+\begin{pali-hang-together}
+ Te janā pāram'essanti – Maccu-dheyyaṁ suduttaraṁ\\
+\end{pali-hang-together}
+
+\else
+
\begin{verses}
Ye ca kho samma'd'akkhāte – Dhamme dhamm'ānuvattino\\
Te janā pāram'essanti – Maccu-dheyyaṁ suduttaraṁ\\
\end{verses}
+\fi
+
\begin{english-verses}
Wherever Dhamma is well-taught\\
Those who train in line with it\\
@@ -409,12 +428,28 @@ \section{The Three Characteristics}
The realm of death so hard to flee
\end{english-verses}
+\ifninebythirteenversion
+
+\begin{pali-hang-verses}
+ Kaṇhaṁ dhammaṁ vippahāya – Sukkaṁ bhāvetha paṇḍito\\
+\end{pali-hang-verses}
+\begin{pali-hang-together}
+ Okā anokam'āgamma – Viveke yattha dūramaṁ\\
+\end{pali-hang-together}
+\begin{pali-hang-together}
+ Tatr'ābhiratim'iccheyya – Hitvā kāme akiñcano
+\end{pali-hang-together}
+
+\else
+
\begin{verses}
Kaṇhaṁ dhammaṁ vippahāya – Sukkaṁ bhāvetha paṇḍito\\
Okā anokam'āgamma – Viveke yattha dūramaṁ\\
Tatr'ābhiratim'iccheyya – Hitvā kāme akiñcano
\end{verses}
+\fi
+
\linkdest{endnote37-body}
\linkdest{endnote38-body}
\begin{english-verses}
@@ -424,6 +459,7 @@ \section{The Three Characteristics}
\hypertarget{endnote37-appendix}{\hyperlink{endnote37-body}{WPN: ``From the floods dry land they reach''}}}}}\makeatother\fi\\
Living withdrawn so hard to enjoy\ifdigitalversion\makeatletter\hyperlink{endnote38-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote38-appendix}{\hyperlink{endnote38-body}{WPN: ``Living withdrawn so hard to do''}}}}}\makeatother\fi\\
+ \ifninebythirteenversion\clearpage\fi
Such rare delight one should desire\\
Sense pleasures cast away\\
Not having anything
@@ -433,21 +469,31 @@ \section{The Three Characteristics}
\ifdigitalversion\bottomNav{four-requisites}\fi
-
-
\sectionSubTitle{Bhārā}
\section{The Burdens}
\label{burdens}
+\ifninebythirteenversion
+
\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Handa mayaṁ bhāra-sutta-gāthāyo bhaṇāmase \hspace{-0.5mm}\anglebracketright\
\end{leader}
+\begin{pali-hang-verses}
+ Bhārā have pañca-kkhandhā – Bhāra-hāro ca puggalo\\
+\end{pali-hang-verses}
+\begin{pali-hang-together}
+ Bhār'ādānaṁ dukkhaṁ loke – Bhāra-nikkhepanaṁ sukhaṁ
+\end{pali-hang-together}
+
+\else
\begin{verses}
Bhārā have pañca-kkhandhā – Bhāra-hāro ca puggalo\\
Bhār'ādānaṁ dukkhaṁ loke – Bhāra-nikkhepanaṁ sukhaṁ
\end{verses}
+\fi
+
\linkdest{endnote39-body}
\begin{english-verses}
The five aggregates indeed are burdens\\
@@ -473,8 +519,6 @@ \section{The Burdens}
\ifdigitalversion\bottomNav{respect-for-the-dhamma}\fi
-
-
\sectionSubTitle{Raṭṭhapāla-thera-gāthā}
\section{From the Elder Raṭṭhapāla}
\label{ratthapala}
@@ -562,6 +606,7 @@ \section{From the Elder Raṭṭhapāla}
\begin{verses}
Rājā ca aññe ca bahū manussā\\
Avītataṇhā maraṇaṁ upenti\\
+ \ifninebythirteenversion\clearpage\fi
Ūnā'va hutvāna jahanti dehaṁ\\
Kāmehi lokamhi na h'atthi titti
\end{verses}
@@ -569,7 +614,6 @@ \section{From the Elder Raṭṭhapāla}
\begin{english-verses}
Not just the king but others too\\
Reach death not rid of craving\\
- \ifninebythirteenversion\clearpage\fi
They leave the body still wanting\\
For in this world sense pleasures never satisfy
\end{english-verses}
@@ -602,6 +646,8 @@ \section{From the Elder Raṭṭhapāla}
Failing to reach the goal \breathmark\ from life to life
\end{english-verses}
+\ifninebythirteenversion\clearpage\fi
+
\begin{verses}
Kāmā hi citrā madhurā manoramā\\
Virūparūpena mathenti cittaṁ\\
@@ -612,7 +658,6 @@ \section{From the Elder Raṭṭhapāla}
\begin{english-verses}
Sense pleasures are diverse \breathmark\ sweet \breathmark\ delightful\\
Appearing in disguise they disturb the mind\\
- \ifninebythirteenversion\clearpage\fi
Seeing danger in the cords of sense pleasure\\
Therefore I went forth O King
\end{english-verses}
@@ -635,8 +680,6 @@ \section{From the Elder Raṭṭhapāla}
\ifdigitalversion\bottomNav{parapariya}\fi
-
-
\sectionSubTitle{Pārāpariya-thera-gāthā}
\section{From the Elder Pārāpariya}
\label{parapariya}
@@ -759,8 +802,6 @@ \section{From the Elder Pārāpariya}
\ifdigitalversion\bottomNav{misc-verses}\fi
-
-
\sectionSubTitle{Tāyana-gāthā}
\section{On Protection}
\label{protection}
@@ -839,8 +880,6 @@ \section{On Protection}
\ifdigitalversion\bottomNav{sharing-all-merits}\fi
-
-
\sectionSubTitle{Pakiṇṇaka-gāthā}
\section{Miscellaneous Verses}
\label{misc-verses}
@@ -854,13 +893,32 @@ \section{Miscellaneous Verses}
Dhamma-dīpā dhamma-saraṇā anañña-saraṇā
\end{verses}
+\ifninebythirteenversion
+
\begin{english-verses}
Bhikkhus dwell with yourselves as an island\\
+\begin{english-hang-together-verses}
With yourselves as a refuge \breathmark\ with no other refuge\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
With the Dhamma as an island \breathmark\ with the Dhamma as a refuge\\
+\end{english-hang-together-verses}
+\begin{english-hang-together-verses}
With no other refuge
+\end{english-hang-together-verses}
\end{english-verses}
+\else
+
+\begin{english-verses}
+ Bhikkhus dwell with yourselves as an island\\
+ With yourselves as a refuge \breathmark\ with no other refuge\\
+ With the Dhamma as an island \breathmark\ with the Dhamma as a refuge\\
+ With no other refuge
+\end{english-verses}
+
+\fi
+
\suttaRef{[SN 22.43]}
\begin{verses}
@@ -1049,6 +1107,8 @@ \section{Miscellaneous Verses}
These are empty huts
\end{english}
+\ifninebythirteenversion\clearpage\fi
+
\begin{verses}
Jhāyatha bhikkhave mā pamādattha
\end{verses}
@@ -1077,8 +1137,6 @@ \section{Miscellaneous Verses}
\ifdigitalversion\bottomNav{highest-honour-aspirations}\fi
-
-
\sectionSubTitle{Bhadd'eka-ratta}
\section{A Single Excellent Night}
\label{single-excellent-night}
@@ -1151,8 +1209,6 @@ \section{A Single Excellent Night}
\ifdigitalversion\bottomNav{ratthapala}\fi
-
-
\sectionSubTitle{Maṅgala-sutta}
\section{The Highest Blessings}
\label{highest-blessings}
@@ -1279,8 +1335,6 @@ \section{The Highest Blessings}
\ifdigitalversion\bottomNav{three-characteristics}\fi
-
-
\sectionSubTitle{Karaṇīya-metta-sutta}
\section{The Buddha's Words on Loving-Kindness}
\label{words-on-loving-kindness}
@@ -1344,4 +1398,3 @@ \section{The Buddha's Words on Loving-Kindness}
\suttaRef{[Snp 1.8]}
\ifdigitalversion\bottomNav{sharing-merits-departed}\fi
-
diff --git a/tex/refuge-trainings.tex b/tex/refuge-trainings.tex
index d906ceed..74dadddc 100644
--- a/tex/refuge-trainings.tex
+++ b/tex/refuge-trainings.tex
@@ -1,4 +1,3 @@
-
\section{The Refuges and Trainings}
\linkdest{endnote138-body}
@@ -13,9 +12,9 @@ \section{The Refuges and Trainings}
Namo tassa bhagavato arahato sammāsambuddhassa \hfill{[3x]}
-\begin{english}
+\begin{english-hang}
Homage to the Blessed, Worthy, and Perfectly Enlightened One.
-\end{english}
+\end{english-hang}
Buddhaṁ saraṇaṁ gacchāmi\\
Dhammaṁ saraṇaṁ gacchāmi\\
@@ -37,24 +36,25 @@ \section{The Refuges and Trainings}
For the second time, to the Saṅgha I go for refuge.
\end{english-verses}
+\ifninebythirteenversion\clearpage\fi
+
Tatiyam'pi buddhaṁ saraṇaṁ gacchāmi\\
Tatiyam'pi dhammaṁ saraṇaṁ gacchāmi\\
Tatiyam'pi saṅghaṁ saraṇaṁ gacchāmi
-\ifninebythirteenversion\clearpage\fi
-
\begin{english-verses}
For the third time, to the Buddha I go for refuge.\\
For the third time, to the Dhamma I go for refuge.\\
For the third time, to the Saṅgha I go for refuge.
\end{english-verses}
+\ifafiveversion\clearpage\fi
+\ifbfiveversion\clearpage\fi
+
\begin{leader-only}
\anglebracketleft\ \hspace{-0.5mm}Tisaraṇa-gamanaṁ niṭṭhitaṁ \hspace{-0.5mm}\anglebracketright\
\end{leader-only}
-\ifbfiveversion\clearpage\fi
-
\begin{leader-english}
\anglebracketleft\ \hspace{-0.5mm}This completes the going to the Three Refuges. \hspace{-0.5mm}\anglebracketright\
\end{leader-english}
@@ -67,8 +67,6 @@ \section{The Refuges and Trainings}
\clearpage
-
-
\begin{center}
\textbf{\textsc{Undertaking the Five Trainings}}
\end{center}
@@ -88,9 +86,9 @@ \section{The Refuges and Trainings}
Adinn'ādānā veramaṇi-sikkhāpadaṁ samādiyāmi
-\begin{english}
+\begin{english-hang}
I undertake the training to refrain from taking that which is not given.
-\end{english}
+\end{english-hang}
Kāmesu micchācārā veramaṇi-sikkhāpadaṁ samādiyāmi
@@ -109,20 +107,18 @@ \section{The Refuges and Trainings}
\end{pali-hang}
\begin{english-hang}
- I undertake the training to refrain from consuming intoxicating\\
+ I undertake the training to refrain from consuming intoxicating\ifninebythirteenversion \else \\ \fi
\linkdest{endnote140-body}
drink and drugs that lead to carelessness.\ifdigitalversion\makeatletter\hyperlink{endnote140-appendix}\Hy@raisedlink{{\pagenote{%
\hypertarget{endnote140-appendix}{\hyperlink{endnote140-body}{WPN: ``drugs which lead to carelessness''}}}}}\makeatother\fi
\end{english-hang}
-
-\begin{pali-leader}
+\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Appamādena sampādetha \hspace{-0.5mm}\anglebracketright\
-\end{pali-leader}
-
-\begin{leader-english}
+\end{leader}
+\begin{leader-english-below-pali}
\anglebracketleft\ \hspace{-0.5mm}Perfect yourselves not being negligent. \hspace{-0.5mm}\anglebracketright\
-\end{leader-english}
+\end{leader-english-below-pali}
Sādhu sādhu sādhu
@@ -136,12 +132,9 @@ \section{The Refuges and Trainings}
\clearpage
-
-
\begin{center}
\textbf{\textsc{Undertaking the Eight Trainings}}
\end{center}
-
\begin{center}
(Repeat each phrase after the leader)
\end{center}
@@ -199,7 +192,9 @@ \section{The Refuges and Trainings}
\hypertarget{endnote143-appendix}{\hyperlink{endnote143-body}{WPN: ``entertainment, beautification, and adornment''}}}}}\makeatother\fi\
\end{english-hang}
+\begin{pali-hang}
Uccāsayana-mahāsayanā veramaṇi-sikkhāpadaṁ samādiyāmi
+\end{pali-hang}
\begin{english-hang}
I undertake the training to refrain from lying on a high or luxurious sleeping place.
@@ -211,9 +206,9 @@ \section{The Refuges and Trainings}
I undertake these Eight Trainings.
\end{english}
-\begin{leader-only}
+\begin{leader}
\anglebracketleft\ \hspace{-0.5mm}Imāni aṭṭha sikkhāpadāni sīlena sugatiṁ yanti sīlena bhogasampadā sīlena nibbutiṁ yanti tasmā sīlaṁ visodhaye \hspace{-0.5mm}\anglebracketright\
-\end{leader-only}
+\end{leader}
\begin{english-verses}
These Eight Trainings\\
@@ -236,4 +231,3 @@ \section{The Refuges and Trainings}
\end{center}
\clearpage
-
diff --git a/tex/schedule.tex b/tex/schedule.tex
index df8b1a01..bfa85c3f 100644
--- a/tex/schedule.tex
+++ b/tex/schedule.tex
@@ -1,11 +1,9 @@
-
\chapter{Recitation Schedule}
\label{schedule}
{\centering
{\pdfbookmark[2]{Set 1}{set1}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 1}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[buddhas-first-exclamation]{The Buddha's First Exclamation} \ifdigitalversion\else\pageref{buddhas-first-exclamation}\fi\\
\hyperref[wheel-of-dhamma-abridged]{Setting in Motion the Wheel of Dhamma} \ifdigitalversion\else\pageref{wheel-of-dhamma-abridged}\fi\\
@@ -22,10 +20,9 @@ \chapter{Recitation Schedule}
\ifbfiveversion\vspace{1.0cm}\fi
{\pdfbookmark[2]{Set 2}{set2}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 2}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[characteristic-of-not-self]{The Discourse on the Characteristic of Not-Self} \ifdigitalversion\else\pageref{characteristic-of-not-self}\fi\\
- \hyperref[fire-sermon]{The Fire Sermon} \ifdigitalversion\else\pageref{fire-sermon}\fi\\
+ \hyperref[exposition-on-burning]{The Discourse on the Exposition on Burning} \ifdigitalversion\else\pageref{exposition-on-burning}\fi\\
\hyperref[gradual-training]{The Gradual Training} \ifdigitalversion\else\pageref{gradual-training}\fi\\
\hyperref[sharing-aspirations]{Sharing and Aspirations} \ifdigitalversion\else\pageref{sharing-aspirations}\fi\\
\hyperref[closing-homage]{Closing Homage (English)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
@@ -35,7 +32,7 @@ \chapter{Recitation Schedule}
{\pdfbookmark[2]{Set 3}{set3}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 3}}}}\\
- \textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
+\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[noble-eightfold-path]{The Noble Eightfold Path} \ifdigitalversion\else\pageref{noble-eightfold-path}\fi\\
\hyperref[repulsiveness-of-food]{The Repulsiveness of Food} \ifdigitalversion\else\pageref{repulsiveness-of-food}\fi\\
\hyperref[requisites-for-awakening]{Requisites for Awakening} \ifdigitalversion\else\pageref{requisites-for-awakening}\fi\\
@@ -45,15 +42,13 @@ \chapter{Recitation Schedule}
\hyperref[closing-homage]{Closing Homage (Pāli-English)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
}
- \ifafiveversion\vspace{1.0cm}\fi
+ \ifafiveversion\vspace{1.0cm}\fi
\ifninebythirteenversion\vspace{0.8cm}\fi
\ifbfiveversion\vspace{1.0cm}\fi
-
-
{\pdfbookmark[2]{Set 4}{set4}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 4}}}}\\
- \textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
+\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[dedication-of-offerings]{Homage to the Triple Gem} \ifdigitalversion\else\pageref{dedication-of-offerings}\fi\\
\hyperref[universal-well-being]{Universal Well-Being} \ifdigitalversion\else\pageref{universal-well-being}\fi\\
\hyperref[seven-factors-of-awakening]{The Seven Factors of Awakening} \ifdigitalversion\else\pageref{seven-factors-of-awakening}\fi\\
@@ -66,7 +61,6 @@ \chapter{Recitation Schedule}
\clearpage
{\pdfbookmark[2]{Set 5}{set5}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 5}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[mindfulness-of-breathing]{Mindfulness of Breathing} \ifdigitalversion\else\pageref{mindfulness-of-breathing}\fi\\
\hyperref[highest-blessings]{The Highest Blessings} \ifdigitalversion\else\pageref{highest-blessings}\fi\\
@@ -79,14 +73,11 @@ \chapter{Recitation Schedule}
\hyperref[closing-homage]{Closing Homage (Pāli-English)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
}
- \ifafiveversion\vspace{1.0cm}\fi
+ \ifafiveversion\vspace{1.0cm}\fi
\ifninebythirteenversion\vspace{0.8cm}\fi
\ifbfiveversion\vspace{1.0cm}\fi
-
-
{\pdfbookmark[2]{Set 6}{set6}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 6}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[anatta-lakkhana]{Anatta-lakkhaṇa Sutta} \ifdigitalversion\else\pageref{anatta-lakkhana}\fi\\
\hyperref[striving-according-to-dhamma]{Striving According to the Dhamma} \ifdigitalversion\else\pageref{striving-according-to-dhamma}\fi\\
@@ -99,7 +90,6 @@ \chapter{Recitation Schedule}
\clearpage
{\pdfbookmark[2]{Set 7}{set7}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 7}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[dependent-origination]{Dependent Origination} \ifdigitalversion\else\pageref{dependent-origination}\fi\\
\hyperref[dhamma-in-brief]{The Dhamma in Brief} \ifdigitalversion\else\pageref{dhamma-in-brief}\fi\\
@@ -107,14 +97,11 @@ \chapter{Recitation Schedule}
\hyperref[closing-homage]{Closing Homage (Pāli-English)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
}
- \ifafiveversion\vspace{1.0cm}\fi
+ \ifafiveversion\vspace{1.0cm}\fi
\ifninebythirteenversion\vspace{0.8cm}\fi
\ifbfiveversion\vspace{1.0cm}\fi
-
-
{\pdfbookmark[2]{Set 8}{set8}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 8}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[aditta-pariyaya]{Āditta-Pariyāya Sutta} \ifdigitalversion\else\pageref{aditta-pariyaya}\fi\\
\hyperref[burdens]{The Burdens} \ifdigitalversion\else\pageref{burdens}\fi\\
@@ -130,7 +117,6 @@ \chapter{Recitation Schedule}
\clearpage
{\pdfbookmark[2]{Set 9}{set9}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 9}}}}\\
-
\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[invitation-to-the-devas]{Protective Recitations (Pāli)} \ifdigitalversion\else\pageref{invitation-to-the-devas}\fi\\
\hyperref[sharing-merits-departed]{Sharing of Merits with the Departed (Pāli)} \ifdigitalversion\else\pageref{sharing-merits-departed}\fi\\
@@ -138,13 +124,12 @@ \chapter{Recitation Schedule}
\hyperref[closing-homage]{Closing Homage (Pāli)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
}
- \ifafiveversion\vspace{1.0cm}\fi
+ \ifafiveversion\vspace{1.0cm}\fi
\ifninebythirteenversion\vspace{0.8cm}\fi
\ifbfiveversion\vspace{1.0cm}\fi
{\pdfbookmark[2]{Set 10}{set10}\libertinusFont\selectfont\textbf{\textsc{\ifafiveversion\fontsize{18}{12}\fi\ifninebythirteenversion\fontsize{13}{8.5}\fi\ifbfiveversion\fontsize{22}{18}\fi\selectfont\textls*{Set 10}}}}\\
-
- \textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
+\textsc{\ifafiveversion\fontsize{14.4}{28}\fi\ifninebythirteenversion\fontsize{8.7}{17}\fi\ifbfiveversion\fontsize{16}{33.5}\fi\selectfont
\hyperref[passage-on-preliminary-paying-of-homage-funeral]{Funeral Recitations (Pāli)} \ifdigitalversion\else\pageref{passage-on-preliminary-paying-of-homage-funeral}\fi\\
\hyperref[recollection-of-impermanence]{Recollection of Impermanence} \ifdigitalversion\else\pageref{recollection-of-impermanence}\fi\\
\hyperref[yatha-vari-vaha-pura]{Thanksgiving Recitations (Pāli)} \ifdigitalversion\else\pageref{yatha-vari-vaha-pura}\fi\\
@@ -152,4 +137,3 @@ \chapter{Recitation Schedule}
\hyperref[sharing-all-merits]{Sharing of All Merits} \ifdigitalversion\else\pageref{sharing-all-merits}\fi\\
\hyperref[closing-homage]{Closing Homage (Pāli-English)} \ifdigitalversion\else\pageref{closing-homage}\fi\\
}}
-
diff --git a/tex/titlepage.tex b/tex/titlepage.tex
index 49fec803..c8ce6307 100644
--- a/tex/titlepage.tex
+++ b/tex/titlepage.tex
@@ -1,4 +1,3 @@
-
\cleartorecto
\thispagestyle{empty}
@@ -40,4 +39,3 @@
%% \ifbfiveversion \smallskip \fontsize{8.5}{14}\selectfont AN 5.26\\[1.4\baselineskip]\fi
\ifbfiveversion \smallskip AN 5.26\\[1.4\baselineskip]\fi
}
-
- 