1

Namo Tassa Bhagavato Arahato Sammasambuddhassa

Veneration to the Exalted One, the Homage-Worthy, the perfectly Self-Enlightened.

CHAPTER-(1)

INTRODUCTION

There were many religions in India, but only Buddhism was flourishing all over

Asia within a few centuries. Teachings of the Buddha are suitable for all kinds of human

nature and applicable to people of all ages without changing their cultures or abandoning

their traditions. The Buddha invited people to investigate his teachings before accepting

them and allowed freedom of thought to his Followers, unlike the founders of many other

religions Because of this, Buddhism can be adopted easily by everyone as a way of life.

The Buddha preached the Dhamma to all beings for forty five years which are as

numerous as more than 84,000 in number. Among them, it consists one which is

preached as a protection for physical and mental well-beings. Buddhist believes that the

Protective discourses which endow with virtues, truth and Loving-kindness make

protection from dangers and particular effects. The virtues, truth and loving-Kindnesses

are the essences of Protective Discourses.

Paritta Suttas were a small collection of texts gathered from the original texts

books named Aṅguttara Nikāya, Dīgha Nikāya, Khuddaka Nikāya, Majjhima Nikāya and

Saṇyutta Nikāya in the Sutta Piṭaka Pāli. The Paritta Suttas were learnt by memory and

recited by Buddhists on appropriate occasions to ward off various physical ailments and
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mental misbalances. Any social function, religious festival, or Ceremony is incomplete

without the recital of Paritta Suttas in Theravada Buddhist Countries.

"Paritta" in Pāli, "paritrana" in Sanskrit and "pirit" (pronounced pirith) in Sinhala

(The state language of Sri Lanka) means principally protection. Paritta suttas describe

certain Suttas or discourses delivered by the Buddha and regarded as affording

protection. This protection is to be obtained by reciting or listening to the Paritta suttas.

The practice of reciting or listening to the Paritta suttas began very early in the

history of Buddhism. The word Paritta, in this context, was used by the Buddha, for the

first time, in a discourse known as Khandha Paritta1 in the Cūlla Vagga of the Vinaya

Piṭaka, and also in the Aṅguttara Nikāya under the title "Ahiraja (Mettā) Sutta"2 This

discourse was recommended by the Buddha as guard or protection for the use of the

members of the Order. The Buddha in this discourse exhorts the monks to cultivate Mettā

or loving-kindness towards all beings.

It is certain that Paritta recital produces mental well-being in those who listen to

them with Intelligence, and have confidence in the truth of the Buddha's words. Such

mental well being can help those who are ill to recover, and can also help not only to

induce the mental attitude that brings happiness but also to overcome its opposite.

Originally, in India, those who listened to Paritta sayings of the Buddha

Understood what was recited and the effect on them was correspondingly great.The

1
.Vinaya Piṭaka, Cūlla Vagga, book-2, P.T.S, P, 109.
2
. Sutta Piṭaka, Aṅguttara Nikāya, P.T.S, P, 383.
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Buddha himself had Paritta recited to him, and he also requested others to recite Paritta

for his own disciples when they were ill. This practice is still in vogue in Buddhist lands.

The Buddha and the Arahants (the Consummate Ones) can concentrate on the

Paritta Suttas without the aid of another. However, when they are ill, it is easier for them

to listen to what others recite, and thus focus their minds on the Dhamma that the Suttas

contain, rather than think of the Dhamma by Themselves. There are occasions, as in the

case of illness, which weaken the mind (in the case of world lings), when hetero-

suggestion has been found to be more effective than autosuggestion.

According to the teachings of the Buddha the mind is so closely linked with the

body that mental states affect the body's health and well being. Some doctors even say

there is no such thing as purely physical disease. That even so grossly "physical" a

complaint as dental caries may be due to mental causes was maintained in a paper read

before the American Dental Congress in 1937.

The author pointed out that children living on a perfectly satisfactory diet child's

life at home or at school is in some way unsatisfactory. The teeth decay because their

owner is under mental strain3. Unless, according to the Buddhist doctrine of kamma4,

these bad mental states are caused as a result of one's own acts, and are therefore

unalterable, it is possible so to change these mental states as to cause mental health and

physical well-being to follow thereafter.

3
.Aldous Huxley, Ends and Means, London, 1946, P, 259
4
.Kamma in Buddhism means action brought about by volition.
 4

The Chanting of Paritta Suttas is assumed to get great power and to make helpful

spiritual forces capable of counteracting unfortunate occurrences while reciting, the lay

people are not mainly expected to understand the meaning of the words they utter.

Rather, if the sound is well-directed and the Vibrations are changed into words of power,

they can ward off evil and bring good luck for the Protection and welfare of beings.

Paritta Suttas which has the closest relationship with people is most useful out of the

teachings of the Buddha. Even though one can enjoy the development of blessing,

protection of hazard, just by chanting the all teachings of the Buddha ardently and

faithfully, but, according to tradition, only some Suttas are claimed as Paritta

(Protection) Suttas.

Paritta Sutta have not only power which is enable to ward off evil effects but also

many methods of cultural training, belonging to mundane(Lokī) and super-mundane

(Lokuttarā).Paritta Suttas should be called as doctrine which is enable to get whatever

one wishes for and which is useful from, at least, giving birth to realize the Nibbāna.

Therefore, Paritta Suttas became the doctrine closest to the people.

Paritta Suttas are being chanted from time of the Buddha up to now. In present

day, it is quite apparent that both monks and lay-people are chanting and listening to

Paritta Suttas in order to develop blesses prosperities and protects the various type of

hazard, in performing of good or bad affairs. In Myanmar monasteries, starting from

young age who is capable of learning the education, tend to study, by heart, eleven
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Paritta Suttas such as Maṅgla Sutta, Ratana Sutta, Mettā Sutta, etc; by way of Pāli and

translation. Paritta Suttas are a compulsory subject in Buddhist countries.

In Theravāda Buddhist countries, there were lots of festivals in which were related

in Buddha’s teaching, performed with the Assistance or guidance of the monks. As well-

wisher, adviser and religious guide of a family, the Bhikkhus actually maintained a close

relation with the laymen and they participate in various domestic functions from birth to

death and even thereafter. The site for holding the ritual could be a temple, a home, a

temporary recitation hall, or a pavilion specially constructed for the purpose. There was

no limited period for chanting but at least, it takes one hour on special occasion. It may

be performed any time through-out thy year even during the days of Vassas(rainy

season).It is impossible that there have been the same versions of Paritta Suttas from one

period to another, due to people in different period chants the Paritta Suttas in various

ways. I would like to briefly highlight how much different Paritta Suttas are, having

abstracted from history of Pāli literatures hither and thither. This Thesis is concerned

with Buddhist moral manners and protective discourses for all human beings who could

follow and practice it in their daily lives for their well-beings and welfare. Generations

will also follow and practice the Protective discourses and enjoy these benefits of Paritta

Suttas and virtues, truth, loving-kindness for their will-beings. Therefore, I have taken

this research project for the benefit of future researchers, scholars and generations to

make them acquainted with A Critical Study of the protective discourses.

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1. Paritta Suttas before the time of the Gotama Buddha

There are Three kinds of protective discourses ( Paritta Suttas) which is used

before time of the Buddha When we analyze the protective discourses ( Paritta Suttas ) in

the Buddhist literature. They are as follow:

1. Mora Sutta: - In Mora Sutta, jātaka Aṭṭhakathā,5 it is said that he has freed from

risk of hunters in period of Consecutive seven kings due to power of Mora Paritta Sutta.

The Bodhisatta (Buddha to be) has been chanted this Sutta in life of the Peacock.

2. Khandha Sutta: - The Buddha exhorted to learn and chant to his disciples this

Sutta in order to free from risk of poisonous snakes. In Jātaka Aṭṭhakathā 6 it is stated

that ascetics Bodhisatta freed from risk of poisonous snake because of chanting this

Paritta.

3. Vatta Paritta: the Budhisatta, as a quail, preached, taking oath while that forest

caught fire; ‘’I have wings, but I cannot fly. I have feet, but I cannot walk. Both of my

parents have left me. Because of this truthful word, Oh! Forest fire! Please go away!”

And then forest fire has avoided extinguishing at distance of sixteen meters away just as

it falls into the water. In Cariya Piṭaka Aṭṭhakathā,7 and Jātaka Aṭṭhakathā,8 it is stated

that due to the power of taking oath by the king of quails, there has never been any forest

fire at that place, throughout one world circle. These are three Paritta Suttas that are

related to the time before the Buddha.

5
.Jātaka, book-2, P.T.S, P, 30.
6
.Jātaka, book-2, P.T.S, P, 135.
7
.Cariya Piṭtaka, P.T.S, P, 414.
8
.Cariya Piṭaka Aṭṭhakathā, P.T.S, P, 228 and Jātakabook-1, P.T.S, P, 228.
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2 .Parittas Suttas in India during the time of Buddha

There are so many evidences about what the Buddha allows the chanting Paritta

when they do research as much as they can.but some scholars said that there is no

evidence about this.anyway, we have to accept different kind of conception.

In Dīgha Nikāya’s the Ātānātiya Sutta,9 the Buddha exhorted his disciples to learn

Ātānātiy Sutta that “O monks, learn the protection of Āāanātiya Sutta, practice the

protection of Ātānātiya Sutta again and again, keeps the protection of Ātānātiya Sutta in

your mind, this Ātānātiya Sutta is for welfare, this Ātānātiya Sutta is for the safety and

well being of monks, novices. Nuns, lay man and women” Not only that, the Buddha also

allows the recitation of Pritta Suttas in Vinaya Piṭaka,Pācittiya Pāli, Bhikhunī,Pācittiya

10
Vibhanga Kathā, Anāpatti Vāra .thus: ‘Anāpatti Guttatthaya Parittam

Pariyapunati.Anāpatti Guttatthaya Parittam Vaceti’, meaning ‘there is no offence to

Bhikkuni who learn and listen the Paritta in order to protect and safety.’ The allowing of

Paritta in this portion is a kind of verses to protect snakes and ghosts according to the

Pāli “Parittaanti yakkhaparittanagamanda-ladibhedam sabbampi vattati” 11 it allows

such protective discourses which are not preached by the Buddha to learn and listen even

for Bhikhunī, that’s why,there is nothing to complain about allowance of Paritta chanting

for the followers.

9
.Dīgha Nikāya, book-3, P.T.S, P, 175.
10
.VinayaPiṭaka, book-2, P.T.S, PP, 402-403.
11
.Vinaya Aṭṭhakathā, book-3 P.T.S, P, 215.
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The Buddha allows his disciples to recite khandha Sutta as Mettā Sutta in order to

spread the loving-kindness the four kinds of king of the Snake in background story of

Khandha Sutta. “O Bhikkhu, allow reciting this Sutta in order to safeguard, protect, be

secure one and spread the loving-kinds of king of snake 12”

We can see also that Āyuvatdhana bride who will live just seven days after birth

was surviving till one hundred twenty years due to the chanting of Paritta Suttas by the

monks, and by the Buddha himself as well all-night according to the Buddha’s

instruction13.

In Pārājika Aṭṭhakathā,14 it can be found that there are so many procedures which

should be complied by the monks. Therefore, those are even evidences regarding with

chanting and listening to Paritta Suttas by monks and layman when something urgent

come up. Apart from that, there is a Common religious affair in which water and tie of

chanting Paritta are used in order to protect the unwanted things.

it mention in Majjhima Paṅnāsa Aṭṭhakathā,15 that the different religious practice

of monks and lay people ‘gahattho ratanasutta, Maṅngla Sutta, Mattāmpi potthake

Iikhitvā thapeti potthake likhitvā thapeti,pabbajita niccam sajjhayanti’ meaning that lay

people just write Ratana Sutta and Maṅgala Sutta on palm leaves without learning by

heart but monks always recite these Suttas the use of the Paritta Suttas by the Buddha

12
.Vinaya Ptiaka, book-4, P.T.S, 245.
13
.Dīgha Nikāya Aṭṭhakathā, book-1. P.T.S, P, 423.
14
.Vinaya Piṭaka, book-1, P.T.S, P, 67.
15
.Majjima Paṅnāsa Aṭṭhakathā, book-3, P.T.S, P, 305.
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himself and his followers is already mentioned above in the Pāli cannon and in the

commentaries.

Paritta chanting has become a common practice to shield us from the influence of

evil spirits, misfortune and sickness. More importantly, chanting the Paritta Suttas

reinforces in our mind confidence in the triple gem such as The Buddha, the Dhamma

and the Saṃgha, and encourages us to remain virtuous and care about our conduct.

The Buddha preached teachings of Paritta Suttas in order to prevent imminent

dangers. According to some sources from Pāli cannon and the commentaries, we can find

seven kinds of Paritta Sutta recited as protective discourses at that time of the Buddha in

India. They are as follows:

1. Ratana Sutta:-This Sutta was chanted not only by the Buddha himself but also

by Venerable Ānanda because of the Buddha’s exhortation to chant it, disaster it, when it

happens threatening of disasters such as disease, ghosts, starvation in Vesāli City. In

Dhammapada Aṭṭhakathā, Khuddakapātha Aṭṭhakathā and Suttanipāta Aṭṭhakathā,16it is

stated that in Vesāli City, due to the power of Ratana Paritta Sutta, these disasters

disappeared and also all beings became to realize Dhamma.

2. Mettā Sutta: This Sutta has been instructed to five hundred forest-dweller

monks (Bhikkhus) by the Buddha because guardian deities of trees haunted them by

showing unpleasant appearance, dour and objects of sense. Guardian deities of trees,

16
.Dhammapada Aṭṭhakathā, book-2, P.T.S, P, 275 and Khuddakapātha Aṭṭhakathā, P, 164 and Suttanipāta Aṭṭhakathā, book-1,
P.T.S, P, 292.
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instead of haunting the Bhikkhus, helped them due to power of Mettā Sutta. Therefore,

the Bhikkhus were able to develop Vipassanā having enjoyed the physically and mentally

well-being. It can be seen in Kuddakapātha Aṭṭhakathā, and Suttanipāta. Aṭṭhakath.ā17

3. Khanda Sutta: - this Sutta is instructed to the Bhikkhus by the Buddha himself in

order to protect from risk of poisonous snakes in Cūla vagga Pāli,18.

4.Dhajagga Sutta:- this Sutta is instructed by the Buddha himself, to the Bhikkhus

who take meditation in the quiet place, under trees and forest, to make fear, lapse and

erection of hair of the body disappear by recollection the virtues of Triple gems such as

The Buddha,The Dhamma and The Saṃgha in Samyutta Nikāya Pāli,19.

5.Ātānātiya Sutta: - it is said that Ātānātiya Sutta is instructed by the Buddha, in

order that ghost, devil cannot disturb his disciples according to great deity Vessavanna in

pāthikavagga Aṭṭhakathā20.

6. Aṅgulimala Sutta: - this Sutta is instructed to recite by the Buddha to

Aṅngulimala thera to ward off the trouble of a woman who is unable to give birth to

child. Due to power to this Paritta Sutta, that woman was able to give birth to child easily

and effortlessly in Majjhimapannāsa Pāli21.

17
.Khuddakapātha Aṭṭhakathā, P.T.S, P, 200 and Sutta Nipāta Aṭṭhakathā, book-1, P.T.S P, 193.
18
.Vinaya Pitaka Aṭṭhakathā, book- 4, P.T.S, P, 245.
19
.aamyutta Nikāya, book-1, P.T.S, P, 221.
20
.pāathikavagga Aṭṭhakathā, book-3, P.T.S, P, 141.
21
.Majjhimapannāsai, book-2, P.T.S, P, 306.
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7.Bojjhanga Sutta:-In Samyutta Nikāya Pāli,22it is revealed that when Venerable

Mahā Moggalāna Thera and Venerable Mahā Kassapa thera have been inflicted by

diseases, the Buddha himself preaches Bojjhanga Sutta and also when the Buddha

himself has been caught by diseases, he asks Venerable Cunda Thera to chant it. Because

of the power of this Paritta Sutta, the Buddha and his two disciples recover from their

illness. Out of eleven kinds of Paritta Suttas, current version of Bojjhanga Sutta is

compiled in form of verse, by ancient sages, having combined three Gilāna Suttas.

These Paritta Suttas that have been mentioned above are preached by the Buddha

himself to chant it as a protection, according to the chronicle of Pāli literature. Regarding

the remaining other Paritta Suttas such as Maṅgala Sutta, Mora Sutta, Vatta Sutta and

Pubbanṇha Sutta, there is no clear evidence that those Paritta suttas are directly preached

by the Buddha as a protection. However, it seems to be prescribing in the list of Paritta

Suttas because, when person of older generation chant it in practice, there is discovery

evidences that these Suttas are able to produce good effects such as protection of diverse

adversities, enjoyment of happiness and prosperities, etc.

Thus, we have to assume that not only this tradition of Paritta chanting was

allowed by the Buddha but there have been evidently even at the time of the Buddha also

in accordance with evidences mentioned above.

22
.Samyutta Nikāya, book-2, P.T.S, P, 71.
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3. Paritta Suttas in India after the time of Buddha

The Buddha followers performed the crucial missionary for Buddha’s Sāsana. In

the years of five hundred after Parinibbāna of the Buddha, the king Milinda reigns in

Sāgala city, that king used to ask the critical question. His teacher, Venerable Nāgasena

answers with various ways, enough to please of all question of King Milinda. (The indo-

Greek king Menander of Bactria who ascended the throne c 160 B.C.E).it is well-known

in Buddhist literatures as Milinda Paññhā Treatise which is combined with their

questions and answers. It is recorded, generation to generation, in the Buddhist councils,

regarding as the teaching of the Buddha because it has a number of much precious items

of Buddhism. King Milinda discusses the use of the Paritta Suttas with the monk

Nāgasena. There is one question called Maccupāsamutti paññhā 23 in Milinda Paññhā

Pāli. In the Question, the king Milinda asks if Paritta chanting produces any benefit or

not and also the methods by which well-benefits will produce.Then, Venerable Nāgasena

Thera give answer well how Paritta chanting can produce the benefits and beneficial

chanting methods. In this answer, he mentions the seven kinds of Paritta Suttas, namely,

Ratana Sutta,Mettā Sutta,Mora Sutta,Dhajagga Sutta,Khanda Sutta,Ātānātiya Sutta and

Aṅgulimala Sutta. Considering this mention above, it can be assumed that there are seven

kinds of Paritta Suttas which people used to chant as a protection, at the time of the king

Milinda, around 500 years of Buddhism. Therefore, we can know that at that time there

was tradition of chanting Paritta Suttas also after Parinibbāna of the Buddha.

23
.Milinda Paññhā, P.T.S, P, 153.
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4. Paritta Suttas during the time of the Venerable Buddhaghosa

We can find that Buddhists accepted the tradition of chanting Paritta Suttas at the

time of Venerable Buddhagosa Thera. He was famous commentator (B.E-900-1000) on

period of 900 years of Buddhism. He emerges as well-know authorship who compiles a

number of new commentaries in the history of Buddhist literature. He has compiled new

commentaries, translating Sinhala Language into Pāli Language in the same way as Pāli,

preached by the Buddha and edited them by dismissing of extra materials and adding of

necessary ones in order to be identical with Pāli cannon. In compiling of the new

commentaries also, he has occasionally mentioned the name of the Paritta Suttas and

defined them when chances are available. We can categorize them as three kinds, as

following.

1. The names of five Paritta Suttas, such as Ratana Sutta, Khandha Sutta,

Dhajagga Sutta, Ātānātiya Sutta and Mora Sutta have been mentioned in Pārājika

Aṭṭhakathā, and Visuddhimagga Aṭṭhakathā, 24

2. The name of eight Paritta Suttas,such as Ātānātiya Sutta,Mora Sutta,Ratana

Sutta,Dhajagga Sutta,Khandha Sutta,Mettā Sutta,Bojjhanga Sutta and isigili Sutta have

been mentioned in Aṅguttara Nikāya Aṭṭhakathā,25.

3. The names of Paritta Suttas, such as Ātānātiya Sutta, Mora Sutta, Ratana Sutta

and etc. have been mentioned in Pāthikavagga Aṭṭhakathā, Uparipannāsa Aṭṭhakathā,

24
.Vinaya Piṭaka Aṭṭhakathā, book-1P.T.S, P, 129 and Visuddhimagga Aṭṭhakathā, book-2, P.T.S, P, 44.
25
.Aṅguttara Nikāya Aṭṭhakathā, book-2P.T.S, P, 210.
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Aṅguttara Nikāya Aṭṭhakathā, and Samohavinodani Aṭṭhakathā,26. Here, by stating ‘etc.’

it is clear that what he mentions is not complete explanation. If Paritta Suttas which have

been mentioned above list of No,1,2,3, are combined with in same type, there are eight

kinds of Paritta Sutta,such as Ratana Sutta,Mettā Sutta,Khandha Sutta,Mora

Sutta,Dhajagga Sutta, Ātānātiya Sutta, Bojjhanga Sutta and Isigili Sutta.

At the time of Venerable Buddhaghosa Thera, around 900 years of Buddhist Era,

rather Than at the time of Venerable Nāgasena, it is noticed that Bojjhanga Sutta and

Isigili Sutta have been more frequently used as a protection than Aṅgulimāla Sutta which

has been hardly used.

Bojjhanga Sutta is just three Gilāna Suttas, appeared in the Samyutta Nikāya

Pāli.27 It seem to be assumed that these three Suttas have been prescribed as Paritta in

order to recover from illness by age-old teachers, having compiled in verse style because

the Buddha,Venerable Mahā Moggalāna and Venerable Mahā kassapa have recovered

from illness after listening to this Bojjhanga Sutta.Isigila Sutta is one including in Upari-

Paṅnāsa Pāli. 28 The Buddha has preached this Sutta, having described the name of

Pacceka Buddha (one who is enlightened but does not preach truth to the world) who is

living on Isigili Mountain. At the time, people used to chant Isigili Sutta as Paritta Suttas

in order to achieve their aspiration because every Pacceka Buddha used to give blessing

26
.Pāthika vagga Dīgha Nikāya Aṭṭhakathā , P.T.S,P,81, Aṅguttara Nikāya Aṭṭhakathā,book-1 P.T.S,P,358 and Samohavinodanī
Aṭṭhakathā , P.T.S, P,411.
27
.Samyutta Nikāyā Pāli, book-2, P.T.S, PP, 71-73.
28
.Upari pannāsa Pāli, Mijjimanikāya, book-3, P.T.S P, 112.
 15

everyone who comes to him and wishes that’’ May whatever you wish achieve as the

moon at its fullest which is bright in the full moon day’’.

In the expression of the Aṅgulimala Sutta, it can be assumed that it has not been

mentioned in commentaries (Aṭṭhakathā) because at that time, it was used to chant only

when pregnant women are an unable to give birth to child and it is not regarded as Paritta

Sutta.

This is an assessment of Paritta Suttas, having chanted in the time of Venerable

Buddhaghosa Thera, around 900 years of Buddhism, in accordance with many

commentaries (Aṭṭhakathā).

5. Paritta Suttas during the time of Venerable Tejodīpa, Myanmar

Venerable Tejodīpa thera from Myanmar, has compiled the Paritta Tikā Treatise

which is milestone of Buddhist literatures. When this treatise is studied thoroughly ,

Maṅgla Sutta,Ratana Sutta,Mettā Sutta, Khandha Sutta,Mora Sutta,Dhajagga Sutta,

Ātānātiya Sutta, Aṅgulimala Sutta and Bojjhanga sutta have properly been define. Not

only that, he has referred to only original Pāli sources which is relative to these nine

kinds of Suttas. There is no mention about Vatta Sutta and Pubbaṅnha Sutta consisting of

current version text book used in the present day. Therefore, there seems to have been

used only nine kinds of Paritta Suttas in period of Venerable Tejodīpa. Around 971 years

of Myanmar Buddhism as well as in time of early four periods, there is no just a hint of

reference regarding usage of Vatta Sutta as a protection.it can be assumed that only after
 16

971 years of Buddhism, Vatta Sutta had been used by the early wise men as Paritta in

order to prevent disasters such as fire etc.

Pubbaṅṇha Sutta had totally been mentioned neither in early four periods nor in

time Venerable Tejodīpa. There had been verses consisting Yamdunnimittam ((beginning

verse) to Apparajita pallinke (last verse) in this period. However, that is not entitled as

Pubbaṅṇha Sutta but title of Mettā bhāvana which is written by early wise men, that is

mentioned in Paritta Tikā.29 Therefore, we can assume that up to 917 years of Myanmar

Buddhism, Pubbaṅṇha Sutta had not been used as a Paritta Sutta. It is possible that on

later period, it had been entailed by early wise men, having added verses of

Sunakkhattam etc, including in Aṅguttara Nikāya Pubbaṅṇha Sutta Pāli.30 At the ending

part of original Mettā bhāvanā, and then it is called as Pubbaṅṇha Sutta.

This is the assessment of Paritta Suttas, teaching of the Buddha, which is closely

connected with people, having concluded condition, stated in Paritta Tikā, the worship of

Venerable Tejodīpa, one of milestones of Buddhist literatures around401 years ago of

Myanmar Buddhism.

6. Historical evidence for prevalence of Paritta Suttas as a ritual

Khandha Sutta, and Aṅgulimala Sutta, has already been noted in the rudimentary

beginnings of the Paritta Suttas. It is now proposed to tabulate the available data from

Pāli and some sources regarding the prevalence of Paritta as a ritual, adhering as far as

29
.Paritta Tikā, by Tejodīpa (Ashin), Ed Ministry of Religious Affairs, Yangon, Myanmar, 1990, P, 107.
30
.Aṅguttara Nikāya, P.T.S, 1, P, 299.
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possible to the chronological order of these records. As some of these records contain

both early and late material chronological details of each work need to be given due

consideration. Here I will state the historical evidence for prevalence of Paritta as a ritual

in brief.

Milinda Paññhā (Circa, first century B.C)

The Milinda Paññhā described the following questions which reveal that Paritta

Suttas had already started to make an impact on society as an effective means for

ensuring peace and protection:

Can Paritta Suttas avert death?

How does Paritta Suttas become effective?

When is Paritta Suttas effective and when is it not?31

From these points of popular interest which have come within the purview of the

Milindapaññhā, it is reasonable to surmise that the Paritta Suttas may have already

become a healing ritual.

Vinaya vinicchaya (4-5th century A.D) of Buddhadatta

The Vinayavinicchaya of Sixth Saṃgha Council Edition, Yangon, 1991 (the

judgment of Vinaya) affords the information that Paritta water and thread were supplied

31
.Milinda Paññhā, P.T.S, PP, 152-155.
 18

to devotees on request. The ritual lays down that the Paritta thread should be moistened

with Paritta water before it is handed over:

Parittodakasuttani, Vutte dethati kenaci,

Jalam hatthena caletva, Madditva pana suttaam.

Databbam bhikkhuna katva, Tesameva ca santaka,

Attano udakam tesam, Vuttam va deti dukkatam.32

Paramatthajotika of Buddhaghosa (the commentary on Khuddakapātha) (5th century

A.D)

This ‘Ratana Sutta’33 episode is traditionally recounted as the first Paritta ritual.

The important ritualistic features observables hare are the ritual water, the decorated hall

provided with a canopy, and chanting continued for seven days.

Dhammapada Aṭṭhakathā (commentary on Dhammapada) (5th century A.D)

34
Dīghayukumaravatthu of the Dhammapada commentary provides further

evidence regarding the development of the Paritta Suttas ritual. In this episode, the

Buddha demonstrates a ritualistic device to avert the untimely death of a Brahmin’s child.

The construction of a special Mandapa or pavilion with seats for the monks inside it

chanting Paritta Suttas for seven days and nights continuously, while the child who need

32
.Vinayavinicchaya, Sixth Saṃgha Council Edition, Yangon, 1991 P, 47.
33
.khuddakapātha Aṭṭhakathā, P.T.S, P, 164.
34
.Dhammapada Aṭṭhakathā, book-2, P.T.S, P, 235-239.
 19

protection remained inside the Mandapa occupying a central seat-these are certainly

advance ritual features not found in the Vesāli episode.

Sumangalavilasini of Buddhaghosa (commentary on Digha Nikāa) (5th century A.D)

Ātānātiaya Sutta’s commentary 35 said a graphic description of the Paritta as a

ritual. In view of its importance, and in order to give a complete picture, a free translation

of the passage is given in the definition of this Sutta. It shows a marked development of

the Paritta as a ritual from the earlier accounts of Vesālī and Dīghayukumara. The idea of

preliminary rites is fully accepted. The Ātānātiaya is recommended for recitation as a last

resort. Articles of worship such as incense, garlands and oil lamps have been utilized. It is

also obvious that Paritta is beginning to replace occult practices.

Mahāvaṃsa (6th century A.D)

In the episode of the first colonization of Sri Lanka by Vijaya, it is said that the

god Uppalavanna, on the instructions of Sakka( the king of deities).protected vijaya and

his followers with Paritta thread by the power of which the Yakkas (demons)were unable

to harm them. This is undoubtedly an anachronism appended to the legend of Vijaya after

the Paritta had gained popularity as a prophylactic ritual. Paritta was not in vogue at the

time of Dutthagāmani’s reign. However, recital of the Dhamma in unison by the monks

was performed on auspicious occasions. 36

35
.Dīgha Nikāya Aṭṭhakathā, book-3, P.T.S, P, 141.
36
.Mahāvaṃsa, (Sri Lanka), P.T.S, P, 200.
 20

Cūlavaṃsa (6th century A.D)

The first record of a Paritta ritual conducted by a king occurs in the Cūlavaṃsa.

King Upatissa caused it is be performed when the country was vexed by a famine and

plague during the 4th century A.D. In the reign of king Sena (851-885) the Ratana Sutta

had gained such prominence that he had it inscribed on a gold plate and celebrated the

occasion with a great festival. 37 In the 10th century King Kassapa (913-932) also had a

Paritta Ritual performed by the three fraternities in order to save his subjects from the

perils of famine and plague.38 King Parakkamabahu 1. (1153-1186) is said to have built a

permanent building called the Pancasattatimandira for Paritta ceremonies and

distribution of Paritta water and thread39 during the reign of Parakkamabahu. 2. (1263-

1271) a great heat wave had swept over SriLanka with the treat of a severe famine. The

king had several religious ceremonies performed in honor of the Buddha, Dhamma and

Saṃgha, cetiyas and Bodhi trees.40Lastly, the Cūlavaṃsa records that Kirtisri Rajasimha

(1747-1782) honored Buddhist monks with the four requisites’ and had the Paritta and

other salutary texts recited by them.

1000-1250 Vamsatthappakāsinī (A.D)

The impact of Paritta by the time of Vamsatthappakāsinī had been so strong, that

a Paritta ritual has been anachronistically added on to the legend of the Buddha’s visit to

37
.Vinayavinicchaya, Sixth Saṃgha Council Edition, Yangon, 1991, PP, 79-81.
38
.Cūlavaṃsa, Chapter, 52, translated by Mr. Geiger, 1930.
39
.-ibid-73.
40
.-ibid-87.
 21

Sri Lanka as well. According to this, after driving away the Yakkha, the Buddha recited

the Paritta Suttas and tied a protective injunction.41

Pālimuttakavinayavinicchaya (12th century)

This work 42 enjoins that monks should recite Paritta for sick patients in an

appropriate manner when requested by laymen. It emphasizes that the thread should be

moistened with water before being handed over. When exorcising a demon, a palm leaf

(talapanna) or a Paritta thread should be tied one the hand or leg of the patient before

reciting Paritta. The text then repeats the same passage as found in the Dīgha Nikāya

Aṭṭhakathā 43 which describes the ritual practices associated with Paritta.

The Paritta Suttas may have become a ritual prevalent among laymen, perhaps on

a small scale, during the early centuries of the Christian era. Hence the critical and

rational queries raised in the Milinda Paññhā. It was recognized by royalty as a

prophylactic ritual for public welfare for the first time during the 4th century

A.D(Upatissa).The erection of a temporary mandapa for this ritual was known by the 5th

century A.D.44 the employment of ritual accessories such as water, incense, garlands and

thread, and the observance of preliminary purificatory rites, were also know by the 5 th

century A.D.45 the construction of a permanent building for recitation of the Parittas by

41
.Vamsatthappakāsinī, P.T.S, PP, 81-95.
42
.Vamsatthappakāsinī, P.T.S, PP, 11-12.
43
.Digha Nikāya Atthakathā, book-3, P.T.S, P, 969.
44
.Digha Nikāya Atthakathā, book-2, P.T.S, P, 237.
45
.khuddakapātha Atthakathā, P.T.S, P, 164.
 22

kind Parakkamabahu shows that the ritual had become an integral part of the life of

Sinhala Buddhists by the 12th century A.D.

We can find seven kinds of rituals prevailed of Paritta Sutta before chanting. They

are as follow: (1)Ritual of Paritta thread and water,(2) Ritual of temporary decorated

hall(Mandapa)and permanent decorated hal,(3) Ritual of central seat inside decorate

hall,(40ritual of seven days chanting Paritta Sutta,(5)The employment of ritual

accessories such as incense, garlands and oil lamps etc.,(6)Healing ritual,and

(7)Prophylactic ritual.

7. Historical Evidences of Chanting Paritta Suttas in Myanmar.

Myanmar Buddhists recite to banish the influence of evil powers. As sacred texts

with asseverations of truth Buddhists are believed to include tremendous power when

they are recited with purity of intention and mindfulness and it is also believed to ward

off danger, misfortune and sickness. As exorcism formulas or Buddhist protecting

discourses, the tradition of reciting Paritta Suttas used as a serious religious protection

celebrates by many reigns of Myanmar Buddhists. Here, I will briefly describe the

tradition of reciting Paritta Sutta in six periods of Myanmar’s kings.

Tradition of Chanting Paritta Suttas in Thathoun period

The Pyū kings in Myanmar had already engraved Paritta texts at the city gates to

protect their towns from danger. In Thayaykhittarer(Old throne in Thathoun) Parittas are

shown in two stone inscriptions from the 5th -6th century C.E: fragments of the Mora
 23

Sutta and Maṅgla Sutta on the main city gate, and parts of the Ratana Sutta near the

north-western city gate. In records of the Myanmar’s kings we find many hints as to the

use of the Paritta Suttas, chiefly in connection with royal ceremonies like coronations,

weddings, victory celebrations, and the inauguration of a new palace.

Tradition of Chanting Paritta Suttas in Pagan period

Corrupted and cynical ascetic (who practice Tantra, Mantra Tradition) called

Ayayegyī in Myanmar used the recital of the Paritta Suttas as an easy means of clearing

man’s guilty conscience from all wrong doing even from matricide in Pagan period.

There is tradition of chanting Paritta, according to evidences of stone inscriptions

in early period of Pagan. We know that king Kyancitthar of Pagan (1084-1113 C.E)

invited 4,008 monks led by Shin Araham to recite Parittas while his royal palace was

built. The oldest available Paritta texts in Myanmar are entitled Paritta vannā and date

from 1609 C.E That Parittas were still very popular during the 19th century shows the

high number of Paritta Nissayas(explanations) of that time.46

Some evidences are found about princess Acitlatt invites monks and make them

chanting when she enshrines repository of relic in Stupa. 47 Though meager, this

inscriptional evidence is very valuable as it reveals the impact that the Paritta had made

on royalty. By convention, the Paritta had been welded into the routine of the daily life

of the monks and novices. It had also forged a very strong bond between the Buddhists

46
.Parikyi NissayaThit, Vasettha Ashin, Ministry of Religious Affairs Yangon, Myanmar, 1979, P, 7.
47
.Parikyi NissayaThit, Vasettha Ashin, Ministry of Religious Affairs Yangon, Myanmar, 1979, P, 8.
 24

monks and laity, to the extent that it had even caused the relaxation of some general and

stringent monastic rules.

Tradition of Chanting Paritta Suttas in Innwa period, Kone Baung period

In period of Innwa and Kone Baung, kings periodically invite monks and make

them recite chanting Paritta Suttas, especially in ceremony of state occasion. After King

Thar Lwon have fulfillment of his desire wanted to be have son, Shin tayoke, having

invited and offered meals Laytharkyaung Sayadaw, Sankyaung Sayādaw, to his palace

and listened the chanting Paritta Suttas of them. Likewise, on marrying Thakhinpu, son

of his elder brother, with Khinhlaphone, daughter of his younger brother, Minn Yel Kyaw

Swā also, he invites Laytharkyaung Sayadaw together with his followers and listened to

the chanting Paritta Suttas of them.48

When the prince of Pagan was also crowned at office which arrange of chanting

Paritta Suttas of housewarming ceremony, listen the chanting Paritta, and only let

flowers and water pot of chanting Paritta share to al prince, servants of the king, let them

go back home.49 It is also found that on the opening ceremony of the uppermost part of

royal palace as well, the king asked his servants to construct the pavilion including

separate place for listening the chanting Paritta Suttas with out of city and them listen to

48
.-ibid-P-9.
49
. Parikyi NissayaThit, Vasettha Ashin, Ministry of Religious Affairs Yangon, Myanmar, 1979, P, 9.
 25

the chanting Paritta Suttas of monks and he made his servant splash water- Paritta

around corner of the city.50

Tradition of Chanting Paritta Suttas in Yatanabone period in Myanmar

In Mhasutakari Maghadeva Lankathit, which is written in accordance with

procedure of the consecration of king Yatanabone, Mandalay, it describes in which have

dedicated that chanting and listening of Paritta is very important role and religious affair

even in consecration of kingship. 51 Ancient kings consider listening to the chanting

Paritta Suttas as a serious matter because it is found that whenever new city or palace is

constructed, together with it, they make separate pavilion called Jetavana for listening to

the chanting Paritta and to do various religious affairs in it.52

Tradition of Chanting Paritta Suttas from British period up to now

During British rule (1886-1946) the tradition of chanting of Paritta Suttas

declined. Nowadays they are very popular again. We find several different collections

according to preferences of the compilers. The Paritta Suttas are not a separate book in

the Pāli cannon but an anthology of Suttas collected from the five Nikāyas (collections)

they are recited by monks, novices and lay people in temples and houses to ceremonially

ward off evil and bring good luck. Even today, pious Buddhist lay people in Myanmar

recite Paritta Suttas almost daily.

50
.-ibid-P-9.
51
.-ibid-P-10.
52
.-ibid-P-10.
 26

It is tradition that not only kings themselves but people do listening and chanting

Paritta Suttas also as a serious religious matter in Theravāda Buddhist countries.

Moreover, when each group is made in order to chant Paritta, being non-stop, in every

quarter of each city, country wide and also at any time social occasion of joy or grief

come up, they feel satisfactions only if they make invitation and listening the chanting

Paritta Suttas of the Monks. therefore, we assume that chanting and listening to Paritta

Suttas is the tradition which is not enough to dispel in our daily life and that is one

scripture which is very popular in the midst of Buddhist people and bridge which

interrelate Pāli Language and Buddhist people in order that they have close relationship.

The Buddha recommended a number of Suttas with protective verses for chanting.

Traditionally there are eleven Suttas altogether, known collectively as the Great Parittas

that are being chanted every day by all monks as well as many devotees. Chanting is

done in the original Pāli language. Many of the Suttas also contain exhortation to practice

virtuous conduct. In the Maṅgla Sutta, for instance, the Buddha lists the kind of

blameless. Conduct, useful professions and charitable interaction that we ought to follow,

in order to attain life’s highest blessings.

Thus, Paritta was for the sake of welfare and well being of Buddhist people and it

cause not only fulfillment but also confidence and courage to Buddhists. Therefore, every

monk, nun, lay man and women should keep this great heritage of religion and culture

which is invaluable and worth to be followed.