Lets Join in the Effort to Recite Namo Amitofoh to all those sentient beings, plants, tress and etc. in Indonesia

Yes, 1080x and transferred that mantra merit to them. It's simple and don't cost a dime. For Buddhist who understood how to do this, why not do it.

May all be well

May there be happiness

May there be Peace and Calm

with metta

Gotamī Sutta The Discourse to Gotamī

 [Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,

Vesāliyaṃ viharati, Mahā-vane kūṭāgārasālāyaṃ,

I have heard that at one time the Blessed One was staying at Vesāli, in the Peaked Roof Hall in the Great Forest.

Atha kho Mahāpajāpati Gotamī,

Yena Bhagavā ten'upasaṅkami,

Upasaṅkamitvā Bhagavantaṃ abhivādetvā ekam-antaṃ aṭṭhāsi.

Then Mahāpajāpati Gotamī approached the Blessed One and, on approaching, having bowed down to the Blessed One, stood to one side.

Ekam-antaṃ ṭhitā kho Mahāpajāpatī Gotamī

Bhagavantaṃ etad-avoca:

"Sādhu me bhante Bhagavā saṅkhittena dhammaṃ desetu,

Yam-ahaṃ Bhagavato dhammaṃ sutvā,

Ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyanti."

As she was standing to one side, she said to the Blessed One: "It would be good, Venerable Sir, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, earnest, & resolute."

"Ye kho tvaṃ Gotami dhamme jāneyyāsi,

Ime dhammā sarāgāya saṃvattanti no virāgāya.

"Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion;

Saṃyogāya saṃvattanti no visaṃyogāya.

to being fettered, not to being unfettered;

Ācayāya saṃvattanti no apacayāya.

to self-aggrandizement, not to self-effacement;

Mahicchatāya saṃvattanti no appicchatāya.

to overweaning ambition, not to modesty;

Asantuṭṭhiyā saṃvattanti no santuṭṭhiyā.

to discontent, not to contentment;

Saṅgaṇikāya saṃvattanti no pavivekāya.

to entanglement, not to seclusion;

Kosajjāya saṃvattanti no viriyārambhāya.

to laziness, not to activated persistence;,

Dubbharatāya saṃvattanti no subharatāyāti.

to being burdensome, not to being unburdensome':

Ekaṃsena Gotami dhāreyyāsi,

N'eso dhammo n'eso vinayo n'etaṃ satthu-sāsananti.

You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'

Ye ca kho tvaṃ Gotami dhamme jāneyyāsi,

Ime dhammā virāgāya saṃvattanti no sarāgāya.

As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion;

Visaṃyogāya saṃvattanti no saṃyogāya.

to being unfettered, not to being fettered;

Apacayāya saṃvattanti no ācayāya.

to self-effacement, not to self-aggrandizement;,

Appicchatāya saṃvattanti no mahicchatāya.

to modesty, not to overweaning ambition;

Santuṭṭhiyā saṃvattanti no asantuṭṭhiyā.

to contentment, not to discontent;

Pavivekāya saṃvattanti no saṅgaṇikāya.

to seclusion, not to entanglement;

Viriyārambhāya saṃvattanti no kosajjāya.

to activated persistence, not to laziness;

Subharatāya saṃvattanti no dubbharatāyāti.

to being unburdensome, not to being burdensome':

Ekaṃsena Gotami dhāreyyāsi,

Eso dhammo eso vinayo etaṃ satthu-sāsananti.

You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"

Idam-avoca Bhagavā.

Attamanā Mahāpajāpati Gotamī Bhagavato bhāsitaṃ, abhinandīti.

That is what the Blessed One said. Gratified, Mahāpajāpati Gotamī delighted at his words.

Magga-vibhaṅga Sutta An Analysis of the Path

 [Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,

Sāvatthiyaṃ viharati, Jetavane Anāthapiṇḍikassa, ārāme.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo'ti.

There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhū Bhagavato paccassosuṃ.

"Yes, lord," the monks responded to him.

Bhagavā etad-avoca.

The Blessed One said,

"Ariyaṃ vo bhikkhave aṭṭhaṅgikaṃ maggaṃ desissāmi vibhajissāmi.

Taṃ suṇātha sādhukaṃ manasi-karotha bhāsissāmīti.

"I will teach & analyze for you the Noble Eightfold Path. Listen & pay close attention. I will speak."

Evam-bhanteti kho te bhikkhū Bhagavato paccassosuṃ.

"As you say, lord," the monks responded to him.

Bhagavā etad-avoca.

The Blessed One said,

"Katamo ca bhikkhave ariyo aṭṭhaṅgiko maggo?

Ṅow what, monks, is the Noble Eightfold Path?

Seyyathīdam,

Sammā-diṭṭhi sammā-saṅkappo,

Sammā-vācā sammā-kammanto sammā-ājīvo,

Sammā-vāyāmo sammā-sati sammā-samādhi.

Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Katamā ca bhikkhave sammā-diṭṭhi?

And what, monks, is right view?

Yaṃ kho bhikkhave dukkhe ñāṇaṃ dukkha-samudaye ñāṇaṃ dukkha-nirodhe ñāṇaṃ dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ.

Knowledge concerning stress, knowledge concerning the origination of stress, knowledge concerning the stopping of stress, knowledge concerning the way of practice leading to the stopping of stress:

Ayaṃ vuccati bhikkhave sammā-diṭṭhi.

This, monks, is called right view.

Katamo ca bhikkhave sammā-saṅkappo?

And what, monks, is right resolve?

Yo kho bhikkhave nekkhamma-saṅkappo abyāpāda-saṅkappo avihiṃsā-saṅkappo.

Being resolved on renunciation, on freedom from ill will, on harmlessness:

Ayaṃ vuccati bhikkhave sammā-saṅkappo.

This, monks, is called right resolve.

Katamā ca bhikkhave sammā-vācā?

And what is right speech?

Yā kho bhikkhave musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.

Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter:

Ayaṃ vuccati bhikkhave sammā-vācā.

This, monks, is called right speech.

Katamo ca bhikkhave sammā-kammanto?

And what, monks, is right action?

Yā kho bhikkhave pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahma-cariyā veramaṇī.

Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse.

Ayaṃ vuccati bhikkhave sammā-kammanto.

This, monks, is called right action.

Katamo ca bhikkhave sammā-ājīvo?

And what, monks, is right livelihood?

Idha bhikkhave ariya-sāvako micchā-ājīvaṃ pahāya,

Sammā-ājīvena jīvikaṃ kappeti.

There is the case where a well-instructed disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood:

Ayaṃ vuccati bhikkhave sammā-ājīvo.

This, monks, is called right livelihood.

Katamo ca bhikkhave sammā-vāyāmo?

And what, monks, is right effort?

Idha bhikkhave bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

There is the case where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen.

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.

Uppannānaṃ kusalānaṃ dhammānaṃ, ṭhitiyā asammosāya bhiyyo-bhāvāya vepullāya bhāvanāya pāripūriyā, chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen:

Ayaṃ vuccati bhikkhave sammā-vāyāmo.

This, monks, is called right effort.

Katamā ca bhikkhave sammā-sati?

And what, monks, is right mindfulness?

Idha bhikkhave bhikkhu kāye kāyānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.

There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Vedanāsu vedanānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.

He remains focused on feelings in & of themselves — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Citte cittānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.

He remains focused on the mind in & of itself — ardent, alert, & mindful — putting away greed & distress with reference to the world.

Dhammesu dhammānupassī viharati, ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṃ.

He remains focused on mental qualities in & of themselves — ardent, aware, & mindful — putting away greed & distress with reference to the world.

Ayaṃ vuccati bhikkhave sammā-sati.

This, monks, is called right mindfulness.

Katamo ca bhikkhave sammā-samādhi?

And what, monks, is right concentration?

Idha bhikkhave bhikkhu vivicc'eva kāmehi vivicca akusalehi dhammehi, sa-vitakkaṃ sa-vicāraṃ vivekajam-pīti-sukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

Vitakka-vicārānaṃ vūpasamā, ajjhattaṃ sampasādanaṃ cetaso ekodi-bhāvaṃ avitakkaṃ avicāraṃ, samādhijam-pīti-sukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation — internal assurance.

Pītiyā ca virāgā, upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yan-taṃ ariyā ācikkhanti upekkhako satimā sukha-vihārīti, tatiyaṃ jhānaṃ upasampajja viharati.

With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.'

Sukhassa ca pahānā dukkhassa ca pahānā, pubbe va somanassa-domanassānaṃ atthaṅgamā, adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ, catutthaṃ jhānaṃ upasampajja viharati.

With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.

Ayaṃ vuccati bhikkhave sammā-samādhīti."

This, monks, is called right concentration."

Idam-avoca Bhagavā.

Attamanā te bhikkhū Bhagavato bhāsitaṃ, abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted at his words.

Dhamma-niyāma Sutta The Discourse on the Orderliness of the Dhamma

 [Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,

Sāvatthiyaṃ viharati, Jetavane Anāthapiṇḍikassa, ārāme.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo'ti.

There he addressed the monks, saying, "Monks."

Bhadanteti te bhikkhū Bhagavato paccassosuṃ.

"Yes, lord," the monks responded to him.

Bhagavā etad-avoca.

The Blessed One said,

"Uppādā vā bhikkhave Tathāgatānaṃ anuppādā vā Tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:

Sabbe saṅkhārā aniccāti.

"Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are inconstant.

Taṃ Tathāgato abhisambujjhati abhisameti.

Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:

Sabbe saṅkhārā aniccāti.

The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are inconstant.

Uppādā vā bhikkhave Tathāgatānaṃ anuppādā vā Tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:

Sabbe saṅkhārā dukkhāti.

Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All processes are stressful.

Taṃ Tathāgato abhisambujjhati abhisameti.

Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:

Sabbe saṅkhārā dukkhāti.

The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All processes are stressful.

Uppādā vā bhikkhave Tathāgatānaṃ anuppādā vā Tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhamma-niyāmatā:

Sabbe dhammā anattāti.

Whether or not there is the arising of Tathagatas, this property stands — this steadfastness of the Dhamma, this orderliness of the Dhamma: All phenomena are not-self.

Taṃ Tathāgato abhisambujjhati abhisameti.

Abhisambujjhitvā abhisametvā ācikkhati deseti, paññapeti paṭṭhappeti, vivarati vibhajati uttānī-karoti:

Sabbe dhammā anattāti."

The Tathagata directly awakens to that, breaks through to that. Directly awakening & breaking through to that, he declares it, teaches it, describes it, sets it forth. He reveals it, explains it, & makes it plain: All phenomena are not-self."

Idam-avoca Bhagavā.

Attamanā te bhikkhū Bhagavato bhāsitaṃ, abhinandunti.

That is what the Blessed One said. Gratfied, the monks delighted at his words.

Āditta-pariyāya Sutta The Fire Discourse

 [Evam-me sutaṃ,] Ekaṃ samayaṃ Bhagavā,

Gayāyaṃ viharati gayāsīse,

Saddhiṃ bhikkhu-sahassena,

Tatra kho Bhagavā bhikkhū āmantesi.

I have heard that on one occasion the Blessed One was staying in Gaya, at Gaya Head, with 1,000 monks. There he addressed the monks:

"Sabbaṃ bhikkhave ādittaṃ,

Kiñca bhikkhave sabbaṃ ādittaṃ.

Cakkhuṃ bhikkhave ādittaṃ,

Rūpā ādittā,

Cakkhu-viññāṇaṃ ādittaṃ,

Cakkhu-samphasso āditto,

"Monks, the All is aflame. What All is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame.

Yamp'idaṃ cakkhu-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tampi ādittaṃ.

And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,

Ādittaṃ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Sotaṃ ādittaṃ,

Saddā ādittā,

Sota-viññāṇaṃ ādittaṃ,

Sota-samphasso āditto,

The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame. Contact at the ear is aflame.

Yamp'idaṃ sota-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tampi ādittaṃ.

And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,

Ādittaṃ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Ghānaṃ ādittaṃ,

Gandhā ādittā,

Ghāna-viññāṇaṃ ādittaṃ,

Ghāna-samphasso āditto,

The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame. Contact at the nose is aflame.

Yamp'idaṃ ghāna-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tampi ādittaṃ.

And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,

Ādittaṃ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Jivhā ādittā,

Rasā ādittā,

Jivhā-viññāṇaṃ ādittaṃ,

Jivhā-samphasso āditto,

The tongue is aflame. Flavors are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame.

Yamp'idaṃ jivhā-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tampi ādittaṃ.

And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,

Ādittaṃ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Kāyo āditto,

Phoṭṭhabbā ādittā,

Kāya-viññāṇaṃ ādittaṃ,

Kāya-samphasso āditto,

The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame.

Yamp'idaṃ kāya-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tampi ādittaṃ.

And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,

Ādittaṃ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging, & death, with sorrows, lamentations, pains, distresses, & despairs.

Mano āditto,

Dhammā ādittā,

Mano-viññāṇaṃ ādittaṃ,

Mano-samphasso āditto,

The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame.

Yamp'idaṃ mano-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tampi ādittaṃ.

And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain, that too is aflame.

Kena ādittaṃ.

Aflame with what?

Ādittaṃ rāg'agginā dos'agginā moh'agginā,

Ādittaṃ jātiyā jarā-maraṇena,

Sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

Evaṃ passaṃ bhikkhave sutavā ariya-sāvako,

Cakkhusmiṃ pi nibbindati,

Rūpesu pi nibbindati,

Cakkhu-viññāṇe pi nibbindati,

Cakkhu-samphasse pi nibbindati,

Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye.

Yamp'idaṃ cakkhu-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tasmiṃ pi nibbindati.

And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Sotasmiṃ pi nibbindati,

Saddesu pi nibbindati,

Sota-viññāṇe pi nibbindati,

Sota-samphasse pi nibbindati,

He grows disenchanted with the ear, disenchanted with sounds, disenchanted with consciousness at the ear, disenchanted with contact at the ear.

Yamp'idaṃ sota-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tasmiṃ pi nibbindati.

And whatever there is that arises in dependence on contact at the ear, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Ghānasmiṃ pi nibbindati,

Gandhesu pi nibbindati,

Ghāna-viññāṇe pi nibbindati,

Ghāna-samphasse pi nibbindati,

He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose.

Yamp'idaṃ ghāna-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tasmiṃ pi nibbindati.

And whatever there is that arises in dependence on contact at the nose, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Jivhāya pi nibbindati,

Rasesu pi nibbindati,

Jivhā-viññāṇe pi nibbindati,

Jivhā-samphasse pi nibbindati,

He grows disenchanted with the tongue, disenchanted with flavors, disenchanted with consciousness at the tongue, disenchanted with contact at the tongue.

Yamp'idaṃ jivhā-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tasmiṃ pi nibbindati.

And whatever there is that arises in dependence on contact at the tongue, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Kāyasmiṃ pi nibbindati,

Phoṭṭhabbesu pi nibbindati,

Kāya-viññāṇe pi nibbindati,

Kāya-samphasse pi nibbindati,

He grows disenchanted with the body, disenchanted with tactile sensations, disenchanted with consciousness at the body, disenchanted with contact at the body.

Yamp'idaṃ kāya-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tasmiṃ pi nibbindati.

And whatever there is that arises in dependence on contact at the body, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Manasmiṃ pi nibbindati,

Dhammesu pi nibbindati,

Mano-viññāṇe pi nibbindati,

Mano-samphasse pi nibbindati,

He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect.

Yamp'idaṃ mano-samphassa-paccayā uppajjati vedayitaṃ,

Sukhaṃ vā dukkhaṃ vā adukkham-asukhaṃ vā,

Tasmiṃ pi nibbindati.

And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain, or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

Nibbindaṃ virajjati,

Virāgā vimuccati,

Disenchanted, he becomes dispassionate. Through dispassion, he is released.

Vimuttasmiṃ vimuttam-iti ñāṇaṃ hoti,

Khīṇā jāti,

Vusitaṃ brahma-cariyaṃ,

Kataṃ karaṇīyaṃ,

Nāparaṃ itthattāyāti pajānātīti."

With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'"

Idam-avoca Bhagavā,

Attamanā te bhikkhū Bhagavato bhāsitaṃ abhinanduṃ.

That is what the Blessed One said. Gratified, the monks delighted at his words.

Imasmiñca pana veyyā-karaṇasmiṃ bhaññamāne,

Tassa bhikkhu-sahassassa anupādāya,

Āsavehi cittāni vimucciṃsūti.

And while this explanation was being given, the hearts of the 1,000 monks, through lack of clinging, were released from the mental effluents.