The Text of Great Protection
The Text of Great Protection
Mingun Sayadaw (Recitation), Sao H H Win (Text) & DPPS (Myanmar Text)
TEXTS (Romanised Pali, Translation in English & Burmese)
Invocation /
Ratana Metta Khandha Mora Vatta
1. Mangala 2. 3. 4. 5. 6.
Sutta Sutta Sutta Sutta Sutta
Sutta
1
4. ye santa santacita, tisaranasarana, ettha lokantareva,
9. rajato va corato va
manussato va amanussato va
aggito va udakato va
pisacato va khanukato va
kandakato va nakkhattato va
janapadarogato va asaddhammato va
asanditthito va asappurisato va
canda-hatthi-assa-miga-gona-kukkura ahi-vicchikka-manisappa-
dipi-accha
2
taraccha-sukara-mahimsa-yakkha-rakkhasadihi
nanabhayato va nanarogato va
MANGALA SUTTA
uyyojanna
10. yam mangalam dvadassahi cintayimsu sadevaka
3
attasammapanidhi ca etam mangalamuttamam.
4
Suttanipata 318. 319.
IN BURMESE (MYANMAR)
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6
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MAHA PARITTA PALI
THE TEXT OF GREAT PROTECTION
May veneration be dedicated to Him, the Almighty, the Most Infallible, and the
Self-enlightened Supreme Buddha. Invocation and Prayer
Invocation of the Prayer
1. O deities, who are residing in the environs of various (ten thousand)
universes, may you come here to this place, and listen to the sacred doctrine of
the Lord of Sages, which can yield the divine bliss and perfect emancipation.
2. O deities, this is the right time to listen to the doctrine.
3. May our veneration be dedicated to Him, the Almighty, the Most Infallible,
and the Self-enlightened Supreme Buddha.
4. Those who are tranquil and peaceful in mind, who have taken refuge in the
three holy creeds, here in this world or in other spheres;
the deities of terrestrial and celestial, who always are anxious to accrue the
accumulation of merits.
Those deities (and the King of gods) who are residing on royal Meru, the
majestic golden mountain,
and all those virtuous ones may come here in unity to listen to the noble
words of the Great Sage, which are the root cause of contentment.
5. The demons, the deities, and the Brahma - gods in all universes.
(may rejoice, in) whichever meritorious deeds we have done for the
accomplishment of all enjoyments.
6. Having rejoiced in this sharing of merit, may all be comfortable and
unanimous in His Teachings.
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May all be free from negligence especially in the duties of protection.
7. May there always be prosperity in the religions as well as in the world.
May the deities always guard the religion as well as the world.
8. May all of you together with your own ( fellow ) retinues be happy.
May you together with all of your relative be painless and joyful.
9. May you take care in protecting from the dangers of tyrants, robbers, human
enemies, inhuman beings, conflagration, flood, demons, tree-stumps, thorns, evil
planets, village diseases, law-breakers, heretics, impious men, and of dangers
from the wild elephants, horses, beasts, bulls, dogs, serpents, scorpions, copper-
head snakes, panthers, bears, hyenas, boars, buffaloes, ogres, devils, etc.
and also of dangers from various fears, various diseases and various disasters.
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1. MANGALA SUTTA
The Mangala Sutta is sometimes highly esteemed by the Burman as
Mahamangala Sutta - the Discourse on Great Auspices.
It has been usually chanted by the monks soon after they are honoured and served
formally or informally by the lay devotees. And the faithful Buddhists believe that
having listened to the recital of this discourse of Auspices, they would be undefeated
in every respect, and would go in safety every where, now and forever - from here to
eternity.
This Sutta composed of fifteen stanzas, is the eminent generator of the Burmese
spirit. It exhorts the social ethics and delivers the guiding principles which every
Burman Buddhist shall observe in different stages of his daily life career.
MANGALA*-SUTTA
DISCOURSE ON AUSPICES
Introduction
10. The meaning of the term "Auspice" had been speculated by gods and men for
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twelve years;
however they could not acquire the actual meaning of it. So, the discourse on
thirty-eight auspices
11. which can eradicate all sins and evils, was expounded by the Supreme Deity
(Buddha)
for the benefit and welfare of the entire world. Oh thou! Let us recite this
discourse on the Auspices now.
12. Thus have I heard: On one occasion the Glorious Lord was dwelling near
Savatthi at the Jeta's grove in the pleasaunce of Anathapindika.
approached the Glorious Lord quite late at night. He respect fully saluted the
Lord and stood at one side. And so standing, he addressed the Glorious One in
verse thus.
13. Many gods and men yearning for happiness have speculated about the
problem of Auspices.
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-this is the auspice supreme.
18. Generosity (14); lawful-conduct (15); to support thy relatives (16);
be free from anxiety (36); be stainlessly pure (37); and be perfectly secure
(38)
and attain bliss (happiness) everywhere. To them these are the auspices.
supreme.
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* Mangala=Auspice; Good Omen; Luck; Blessing Beatitude; Fortune.
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16
RATANA SUTTA
uyyojanna
25 panidhanato patthaya Tathagatassa dasa paramiyo,
17
samatimsa paramiyo
karunnacittam upatthapetva.
18
diva ca ratto ca haranti ye balim,
samadhim-anantarikannam-ahu,
19
idampi Samghe ratanam panitam,
nikkamino Gotamasasanamhi;
gambhirapannena sudesitani;
na te bhavam atthamam-adiyanti;
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tayassu dhamma jahita bhavanti;
sakkayaditthi vicikicchitanca,
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idampi Buddhe ratanam panitam,
virattacitta-yatike bhavasmim,
te kninabija avirulnichanda
tathagatam devamanussapujitam,
tatnagatam devamanussapujitam,
tathagatam devamanussapujitam,
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Ratana Suttam Nitthitam.
Khuddakapatha 4-8
Suttanipata 312-315
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RATANA SUTTA
During the lifetime of our Lord Buddha the city of Vesali was afflicted
by famine, which killed thousands of poverty stricken families. Due to the
presence of decaying corpses the evil spirits haunted the city, and led to
inevitable pestilence. Plagued by these three perils of famine, devils and
pestilence, the Vesalians sought the help of the Buddha who was then
dwelling at Rajagaha. Moved by deep compassionate love, Lord Buddha
marched to the plagued city of Vesali, followed by hundreds of monks
including the Venerable Ananda. No sooner had the Lord arrived at the city,
than the torrential rains poured down and swept away the putrefying dead
bodies. So the city was cleansed and the atmosphere became purified. Then
the Buddha delivered the Discourse on Precious Jewels to the Venerable
Ananda and instructed him to tour the city reciting the discourse as a means
of protection to the citizens of Vesali.
The Venerable Ananda obeyed the command and sprinkled the holy
water from the alms-bowl of the Lord, to banish the evil spirits consequently.
And eventually the pestilence subsided.
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of twenty one blank verses including the introductory prelude. This sutta is
usually treated as an exegesis of the virtues of three Precious Jewels namely,
Buddha, Dhamma and Samgha.
The Minor Readings: P.T.S. tr. Bhikkhu Nanamoli, Luzag and Co. Ltd.
London. 1960. pp. 4-6. The Jewel Discourse
Introduction
25. Retrospecting all these virtues of the Lord Buddha such as:
commencing from the time of his Noble Vow (pledged in the presence of
Lord Dipankara, to become a Buddha) the Tathagata had fulfilled all the
thirty (Paramitas) Perfections, viz: the ten ordinary Perfections, the ten
(Upaparamitas) superior Perfections, and the ten (Paramattha
Paramitas) supreme Perfections;
the practice for the welfare of the world, for the welfare of kinsmen and
relatives, and for the benefit of his attainment of Buddhahood;
and that he had been naturally conceived in his mother's womb in this
last existence;
the Conquest upon (five types of) Death (Mara) being seated under the
Bo tree; the Discernment of Omniscient Wisdom;
Reverend Ananda the Elder, the protective recitation through the three
watches of the night,
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26. the glory of which had been accepted by the deities who have
assembled in the hundred-thousand-crores of universes,
beings are assembled here they terrestrial or celestial all beings have
peaceful
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No equal is there to such concentration
By this asservation of the Truth may there be the perfect best bliss.
33. The eight persons are extolled by holy men;
And they constituted four pairs, they are the disciples of the Sublime
Lord worthy of offerings.
They enjoy the Perfect Peace which they obtained without obligation.
in the Sangha.
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even though they may be exceedingly heedless;
Still they do not take an eighth existence (in the realm of Kama bhumi).
in the Sangha
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in the Buddha.
glorious doctrine.
The seed germ (of rebirth) has exhausted and they have no more desire
for regrowing.
As this lamp-flame extinguishes away, the wise men pass away (into
Nibbana).
come, let us worship the Dhamma (Doctrine); (the Perfect One) which
is honoured by gods and men.
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May there be the perfect bliss.
IN BURMESE (MYANMAR)
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METTA SUTTA
DISCOURSE ON LOVINGKINDNESS
uyyojanna
46. yassanubhavato yakkha, nevadassenti
bhisanam;
yamhi cevanuyunjanto,
rattindivamatandito.
36
evammadi gunupetam, parritamb tam
bhanama he.
37
natimannetha katthaci na kanci;
byarasana patighasanna;
nannamannassa dukkhamiccheyya.
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3. DISCOURSE ON LOVINGKINDNESS.
Historical Sketch
Lord Buddha was then residing at Savatthi in the pleasaunce of
Anthapindika; and a group of monks received permission from the Lord to
meditate in a distant forest during their retreat for the rainy season. The
monks took shelter under huge trees as temporary residence and engaged
themselves intensively in the practice of meditation.
The tree deities inhabiting this forest could not stay in their tree-abodes
which were above the monks, for the monks were imbued with spiritual
power due to meditation, and they had to come down to stay on the ground.
So the deities were very much annoyed and frustrated; and when they
realised that the monks would spend the whole rainy season there, they tried
to scare the monks away during the nights. They purposely harassed the
monks in various ways.
Living under such impossible conditions for some time, the disturbed
meditators rushed back to the Buddha and informed about their difficulties.
So the Buddha advised them to recite the text of Loving-kindness and to
radiate the spirit of Love to all sentient beings. Encouraged by this media,
the meditators returned to forest and practised in accordance with the
instructions to permeate the entire atmosphere with the radiant thoughts of
Love. The tree-gods were very much pleased to be affected by this power of
love and thenceforth let the monks stay there to meditate peacefully without
any further disturbances.
The Minor Readings; P.T.S. tr. The Lovingkindncss Discourse, pp. 10-
11
The Illustrator of Ultimate Meaning; P.T.S. tr. Ch. IX, pp. 265-294.
3. METTA SUTTA
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( Metta=Love; Affection; benevolence; eros; agape amour; Loving-
kindness. )
Discourse on Love
Introduction
46. Due to the glorious power of this discourse on Love, spirits dare not
disclose the frighful sights.
One who devotes to himself this doctrine day and night diligently.
47. sleeps soundly and does not see any nightmare when asleep.
Oh thou! Let us recite this doctrine endowed with such and other
merits.
48. He who is clever in the benefaction and who has anticipated in the
attainment of the state of Perfect Tranquility
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the above, below, and across unhindered, without malice and enmity.
56. While standing, walking, or reclining, as long awake without sloth,
sitting, as he be
he will surely come never again to be born in any womb. The end of
Metta-sutta
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KHANDHA SUTTA
appamano Dhammo;
appamano Samgho,
pamanavantani sarisapani;
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soham namo Bhagavato, namo
sattannam Sammasambuddhanam
Vinaya Culavagga-245
Jataka vol. 1. 53-54.
Anguttara vol. 1. 384
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Khandha Paritta in Burmese Pali(Myanmar Pali)
Click here for Recitation in Myanmar Pali
The same paritta is mentioned also in the Jataka stories, the Khandha
Vatta Jataka. According to the story, the Bodhisatta (Buddha-to-be) was an
ascetic in a previous birth who heard his friend ascetics complaining about
the dangers they encountered from snakes. He therefore instructed them to
recite the spell or wardrune in Pali, known as Khandha paritta.
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openly the power of reciting for personal safety, for personal preservation,
and for personal protection (Parittam). This paritta sutta is composed of,
according to the Burmese version, eight stanzas in Pali.
KHANDHA SUTTA
The Discourse Of Khandha
Introduction
58. Just like the divine charms and divine drugs,
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all beings without exception,
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5. MORA SUTTA
The Discourse on the Peacock's Prayer
uyyojanna
66. purentam bodhisambhare
nibbattam morayoniyam;
yena saimvihitarakkham,
mahasattam vanecara.
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neva sakkhimsu ganhitum;
"brahmamantan"ti akkhatam,
harissavanno pathavippabbaso;
pathavippabbhasam
harissavano pathavippabhaso;
pathavippabhasam,
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namatthu Buddhanam, namatthu bodhiya,
moro vasam-akappayi.
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MORA SUTTA
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day dawned, the golden peacock used to sit upon the summit
watching the rising sun, composed a prayer to protect himself safe
in his feeding-pasture. He then recited worshipping the past
Buddhas and all their virtuous glories. Uttering this charm to
protect himself from dangers, he went a feeding.
In the evening when the sun went down, the bird came back to
the hilltop on which he rested to watch the setting sun, and he
meditated to utter another prayer to protect him from dangers
during the night time. He then went to sleep.
There was then a hunter who had seen him and told the wonders
of the bird to his son. At that time queen Khema of Benares had a
dream which pushed her to demand the king to bring the golden
peacock to the palace. She wanted to listen to the discourse of the
bird. The king sent the hunter to catch the bird. But by the power of
the prayer and charm the snare would not work to catch him. After
seven years the unsuccessful hunter died followed by the demise of
the queen.
There upon the old king was angry with the bird and left an
inscription saying that whoever eats the flesh of the golden peacock
shall ever be young and immortal. So six successive rulers of the
kingdom attempted to capture the bird but all in vain.
The king was delighted at the bird's golden beauty and placed the
bird on a royal seat to exchange a dialogue with him.
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arrested by the enemies. It is usually "uttered by Burman Buddhist
to keep the entire family safe and sound through out the entire day
and night.
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70. There he sets, the thousand-eyed king,
Through the night, till the next day; Keep me safe, I pray.
71. The saints, the righteous, wise in the entire holy lore,
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VATTA SUTTA
uyyojanna
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72. purentam bodhisambhare, nibbattam
vattajatiyam;
saccabalam-avassaya, saccakiriyam-
akasaham.
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Vatta Suttam Nitthitam.
VATTA SUTTA
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this spot no fire will burn throughout the whole of this aeon. This miracle
was one which would endure for an aeon.
73. Oh thou! Let us recite this discourse, which was expounded by the
Saviour of the world (the Buddha) to the Elder Sariputta, and which
will last for aeons, being endowed with mighty powers.
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an Act of Truth I wrought.
DHAJAGGA SUTTA
uyyojanna
63
Bhagava etadavoca—
so pahiyissati.
so pahiyissati.
so pahiyissati.
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atha Isanassa devarajassa dhajaggam ullokeyyatha;
so pahiyissati.
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sattha devamanussanam, buddho bhagava " ti.
so pahiyissati.
sanditthiko, akaliko,
ehipassiko, opaneyyiko
so pahiyissati.
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esa bhagavato savakasamgho,
so pahiyissati.
Tathagato hi bhikkhave
araham sammisambuddho
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bhayam va chambhitattam va, lomahamso na hessati.
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DHAJAGGA SUTTA
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have arisen will be overcome. Because the Buddha, unlike Sakka, is Supremely
Enlightened, is free form passion, hatred and ignorance. He is without timidity or
panic or fright, and He does not flee.
This paritta becomes very important for the Burmese Buddhist rituals and
monastic educational lessons. This paritta typically consists of scriptural passages of
an entire chapter from Samyutta Nikaya. The most famous and short Buddhist spell
is the recitation of the collection of the three Virtues the Buddha, the Dhamma and
the Samgha, which is the core essence of this paritta. The stanzas (gatha) were
originally recited by the Buddha following His narration of a martial story as briefly
mentioned above. But now they are used as protection in battle and in time of war.
Even when treating a patient, Burmese indigenous doctors recite the Virtues to
empower the medicine to be potent. Some criminal and political prisoners also recite
this spell as a way of obtaining their release. To generate the spiritual power of one
self the Virtues are recited analytically while telling the rosary beads.
The Buddha in the original sutta, prescribes their use merely as a means for
overcoming fear. If, he promises the monks, any of the Three Jewels are
contemplated with reference to their respective Virtues, fear, panic, and creeping of
the flesh that will have arisen will be entirely overcome. To have full faith in the
three Precious Jewels, that is, to equip oneself with sound confidence and ardent
courage in carrying out the religious duties and practice is the main essence of this
discourse.
7. DHAJAGGA SUTTA
The Discourse on the Crest of Banners
Introduction
78. Just even by recollecting this discourse; the creatures get the foothold even
in the sky by all means, just like on the ground.
79. The number of those who had emancipated from the net-work of all
dangers, created by devils, robbers, thieves and others, is indeed innumerable.
Oh thou! Let us recite this protective discourse now.
80. Thus I have heard: -
The Exalted One once, stayed at the Jetavana, in Savatthi in the pleasaunce
of Anathapindika.There and then he addressed the disciples on this incident.
81. "Long ago, bhikkhus, a battle was raging between the gods and the titans.
Then, Sakka, ruler of the gods, addressed the Thirtyt-three Gods saying; "If in
you, dear sirs, when you are gone onto battle, fear, panic, and creeping of the
flesh should arise, look up at the crest of my banner. If you do so, any fear,
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panic, and creeping of the flesh that will have arisen will be overcome.
82. If you look not up to the crest of my banner, look up at that of Pajapati
king of the gods,...
83. Or at that of Varuna, king of the gods,...
84. Or at that of Isana, king of the gods and any fear, panic, and creeping of
the flesh that will have arisen will be overcome.
85. Now, bhikkhus, in them that look up to the crest of one or other of these
four banners, any fear, panic, and creeping of the flesh that has arisen may be
overcome; or again it may not.
86. And why is this? Because Sakka, ruler of the gods, is not purged of
passions, hatred, or ignorance; is timid given to panic, to fright, to running
away.
87. But I say thus unto you, bhikkhu: If in you when you have gone into
forests, to the roots of trees, to empty places, fear, panic, and creeping of the
flesh should arise, do you in that hour only call me to mind and think:
88. This Exalted One, is able supremely enlightened, proficient in knowledge
and in conduct, the blessed One, understands the world, peerless tamer and
driver of the hearts of men, the Master of gods and men, the Buddha, the
Exalted One.
89. For if you so call me to bhikkhus, any fear, panic, and creeping of the flesh
that will have arisen will be overcome.
90. And if you cannot call me to mind, call to mind the Dhamma and think:
91. Well proclaimed by the Exalted One is the Dhamma relating to the present,
immediate in its results, inviting and challenging all; giving guidance,
appealing to each, to be understood by the wise.
92. For if you so call the Dhamma to mind, your fear, panic, and creeping of
the flesh will be overcome.
93. And if you cannot call the Dhamma to mind, then call to mind the Order,
and think:
94. Well practised is the Exalted One's Order of Disciples, practised in
integrity, in intellectual methods, in right lines of action - to with the four pairs,
the eight groups of persons; - this is the Exalted One's Order of Disciples
worthy of offerings, oblations, gifts, salutations, the world's peerless field for
merit,
95. For if you so call the Order to mind, Your fear, panic, and creeping of the
flesh will be overcome.
96. And why is this? Because the Tathagata, bhikkhus, is Arahant, Supremely
Enlightened, purged of passion, hatred and Ignorance, without timidity or
panic or fright, and fleeth not.
97. Thus said the Exalted One, and the Blessed One so saying, the Master,
spoke yet further:
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98. Whenever in forest or in leafy shade or lonely empty places you abide, Call
to your mind, bhikkhu, the Enlightened One;
The Book of Kindred Sayings Ch. 11. p. 282. 283. The Top of the Banner.
The end of Dhajagga Sutta.
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ATANATIYA SUTTA
uyyojanna
102. appasannehi Nathassa, sasane sadliusammate; amanussehi candehi, sada
kibbisakaribhi.
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desesi sabbadukkhapanudanam.
116. dipa natha patittha ca, tana lena ca paninam; gati bandhu mahessasa,
sarana ca hitesino.
117. sadevakassa lokassa, sabbe ete parayana; tesa'ham sirasa pade, vandami
purisuttame.
118. vacasa manasa ceva, vandam-ete Tathagate; sayane asane thane, gamane
capi sabbada.
119. sada sukkhena rakkhantu, Buddha santikara tuvam; tehi tvam rakkhito
santo, mutto sabbabhayehi ca.
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120. sabbaroga vinimutto, sabbasantapa vajjito; sabbaveram-atikkanto,
nibbuto ca tuvam bhava.
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Atanatiya Paritta in Burmese Pali(Myanmar Pali)
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8. ATANATIYA SUTTA
Therefore the great king Vessavanna (or Kuvera) wanted to present the Atanata
paritta to the Lord that it may be recited to make the displeased demons to be pleased;
and consequently the monks, nuns, lay devotees may be at ease, guarded, protected
and unharmed.
The Lord Buddha gave consent by his silence to approve the recitation of the said
discourse. So King Vessavanna recited this paritta sutta.
Then the four great kings departed. When the night had passed the Buddha
addressed the monks to learn the Atanata paritta by heart, to constantly use of it, and
to bear it in mind.
This Atanata paritta pertains to the welfare of mankind and by virtue of it all the
disciples and lay devotees can live at ease, guarded, protected and unharmed.
The ancient Burmese monks who were experts in Pali language composed thirty
stanzas of this sutta based upon six verses in the original text mentioned in Digha
nikaya, Pathikavagga, Atanata sutta, concluding with an original verse from
Dhammapada Pali (109).
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7. ATANATIYA SUTTA
The Discourse on Atanatiya
Introduction
102. In order that the hostile inhuman beings, who are always evil-doers and who
do not have faith in this well-esteemed religion of the Lord (Buddha),
103. may not injure the four social classes and may protect the society from
dangers, the Almighty Hero has expounded this discourse of protection. Oh
thou! Let us recite this Atanata paritta now.
104. Homage to Vipassi Buddha, possessed of the eyes of enlightenment and of
glory. And Homage to Sikhi Buddha, the most compassionate towards all
beings.
105. Homage also to Vessabhu Buddha, washed clean from all defilements and
endowed with ascetic spirit. Homage to Kakusandha Buddha too, the conqueror
of the army of Death (Mara).
106. Homage to Konagamana Buddha, who had abandoned all evils and lived the
holy life.
Homage also to Kassapa Buddha, who had been emancipated from all
defilements.
107. Homage to Buddha Gotama, whose body shined with radiating haloe, the
son of Sakyan and with splendorous glory, who expounded this doctrine which
eradicates all sufferings.
108. Whosoever have extinguished the flames of passion in this world as they
have seen thoroughly the natural phenomena as they really are.
These persons never slander; but they are noble, and free from fear.
109. They worship Gotama Buddha, the benefactor of gods and men, endowed
with knowledge and good conduct, noble and fearless.
110. These seven and other hundred crores of self-enlightened Buddhas are all
equally peerless ones.
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114. All these Buddhas, are noble sages, who shine with the surrounding halo of
about the length of one stretched-arm. These Buddhas are all Omniscient Ones;
and are Conquerors of Mara (Death) who have uprooted the defilements.
115. They all are endowed with immense radiation light, of almighty power, of
infinite wisdom, and of immutable strength.
By these Buddhas, may you be protected so that you may be liberated from
all calamities.
120. May you be emancipated from all diseases.
May you overcome all the enemies. And may you be blissful.
121. By the power of their truth, virtue, patience, loving kindness and might, they
may also protect us to be healthy and happy.
122. In the eastern region there are powerful great deities (bhutas). They may also
protect us to be healthy and happy.
123. In the southern region, there are great powerful gods (devas) They may also
protect us to be healthy and happy.
124. In the western region there are great powerful dragon snakes (nagas). They
may also protect us to be healthy and happy.
125. In the northern region there are great powerful ogres (genii yakkhas). They
may also protect us to be healthy and happy.
126. King Dhatarattha in the east,
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They may also protect us to be healthy and happy.
128. There are great powerful gods and dragons, residing in the sky and on the
earth.
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ANGULIMALA SUTTA
94
uyyojanna.
nisinnatthanadhovanam;
udakampi vinaseti,
sabbameva parissayam.
therassa Angulimalassa,
Lokanathena bhasitam;
kappatthayim mahatejam,
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ANGULIMALA SUTTA
The Act of Truth by Venerable Angulimala
Ahimsaka kumara was born in the family of Brahmin,—the chaplain of King
Kosala and was known in his young age as the Son of Mantani . He was educated
at the Taxila university and the Rector asked him to collect one thousand fingers as
a gratifying test. So the lad killed many men to cut the fingers which he made a
garland hanging around his neck. Hence he became notorious as the Robber with a
garland of fingers—Angulimala Cora.
Eventually the robber had collected the required fingers except the last one. So
he decided to cut the last finger from anyone he saw that day. King Kosala
publicly notified that the royal army was going to annihilate the robber. Hearing
this, Mantani, the mother of the robber, hurried to her son to warn him. But the
determined robber chased after his mother to cut her finger.
Now the most Compassionate Buddha saved the life of the helpless mother by
standing between the runner and the chaser at the risk of His life.
When the robber saw the Buddha, he changed his mind from chasing his own
mother and attempted to seize the Buddha. But the Buddha performed a miracle so
that the chasing robber could not catch up with the slowly walking Buddha.
Realizing the impossibility of the glory of the Buddha, Angulimala robber became
a convert and was ordained as a monk. Thus he became a disciple by the name of
Venerable Angulimala who worked intensively and soon be came an Arahanta
(Saint).
One day Arahanta Angulimala saw a pregnant woman in difficult labour of child
birth and reported the condition to the Buddha. So the Buddha advised him to
perform an oath of truth by declaring that he had not intentionally killed any life
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from the time he had become an Ariyan monk, This is a magical means for saving
both lives of the mother and the new child. He did so, and the lives of two beings
were saved by this paritta.
Since then the Burmese people used to bless the water by reciting this paritta of
three stanzas and sprinkle on the head of the pregnant woman who is having
difficulty in child-birth. And usually it works well.
This is an evidence that the Compassionate Buddha could convert a robber, who
was killing thousands of lives, to become a saint who could save innumerable lives
of mothers and children.
9. ANGULIMALA-SUTTA
Introduction
132. Even the water that rinsed the seat of the Elder who recited this discourse
of protection did eradicate all the dangerous difficulties.
133. That very paritta discourse has the power to accomplish the labour of
child-birth healthily.
This is the paritta sutta which had been expounded by Lord of the worlds
to Venerable Angulimala, the great magical power of which may last long
for the entire aeon.
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Bojjhanga Suttam Nitthitam.
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BOJJHANGA SUTTA
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of recitation of the Bojjhanga Sutta, each of them recovered from affliction and
illness.
On one occasion, the Lord Buddha was staying at Rajagaha, in the Bamboo
grove, the feeding-ground of black squirrels. At that time Venerable Maha Kassapa
was dwelling in the Pipphali Cave, afflicted with a disease, and was seriously ill.
The Lord visited him and expounded the doctrine of Seven Factors of
Enlightenment. At the end of the preaching the Elder Kassapa recovered from
affliction, and illness disappeared. This is the first instance.
On another occasion, the Lord was staying in the same place at Rajagaha, in the
Bamboo grove where the black squirrels were fed. Thereupon Venerable Maha
Moggallana residing on the Gujjhakuta Hill, the Vultures' Peak, was afflicted with a
disease and was gravely sick. So the Lord visited him and preached the same
doctrine of Seven Factors of Enlightenment to him. The Elder listened with due
respect to him and recovered from that affliction. This is the second instance.
On the third occasion, while Lord Buddha was residing at the same town in the
same Bamboo grove, he himself was afflicted with a disease and suffered seriously.
Then the Elder Maha Cunda approached the Lord, saluted him and attended him.
The Lord requested the Elder Cunda to recite the Seven Factors of Enlightenment as
usually expounded by the Lord Buddha. And the Elder Cunda obeyed and recited.
"These seven factors of Enlightenment are lucidly expounded, are cultivated and
are fully developed by the Blessed One. They are Mindfulness, Investigation of the
Dhamma, Persevering effort, Rapture, Tranquility, Concentration, and Equanimity.
These seven factors of Enlightenment conduce to perfect understanding, to full
realization and to Nibbana."
At the end, Lord Buddha approved the recitation. Then the Lord recovered from
his affliction, and thus his illness disappeared.
These three cases are put forth to indicate and to recommend the magical healing
power of the recitation of the Parittas and the Oath of Truth. Hence the Burmese
medicine-men practised and used to recite this Bojjhanga Sutta to help the patients
recover quickly from their illness, and to initiate successful medical treatments.
As a matter of fact the original suttas are found expounded in prose form by the
Lord Buddha, in Mahavagga Samyutta Pali. How ever the ancient Burmese monks
who were expert in Pili language composed the consolidated discourse into verse
form to be known as the Bojjhanga paritta sutta of eleven stanzas.
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eradicate all the suffering of the creatures who are transmigrating in the
universal flux, and which suppress the army of Death.
136. Having realised these seven dhammas the creatures had attained the
Immortality, the Fearlessness, Birthless, decay-less and sickless stage; they
be came transcendental and liberated from three existences.
139. The factor of concentration, and Equanimity. All these seven are well
expounded by the Allseer; cultivated and amplified repeatedly by the Sage—
141. At one time, the Lord saw Venerable Moggallana and Venerable
Kassapa suffering and sick, and he expounded the Seven Factors of
Enlightenment.
142. The two Elders also were delighted thereat; and at that very moment
were liberated from the sickness.
143. Once even the King of Dhamma the Buddha himself was, afflicted by
sickness, then the Elder Cunda was requested to recite that very doctrine
with due reference.
144. Having delighted the Lord rose up thereupon from that sickness.
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Bojjhanga Paritta in Burmese(Myanmar)
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PUBBANHA SUTTA
Buddhanubhavena vinasam-entu.
Dhammanubhavena vinasam-entu.
Samghanubhavena vinasam-entu.
bhayappatta ca nibbhaya
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150. ettavata ca amhehi sambhatam punnasampadam;
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saggesu va yam ratanam panitam;
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162. sunakkhattam sumangalam, suppabhatam suhutthitam;
vacakammam padakkhinam;
Khuddakapatha, 5.
Suttanipata, 312.
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11. PUBBANHA SUTTA
Discourse on Good Morning
This discourse of protection is so called Pubbanha—Good Morning, as the
ancient wise sages had composed nineteen stanzas based on the three verses
promulgated in the Anguttara Nikaya—Pubbanha sutta, and one verse in the
Suttanipata - Ratana sutta.
"Monks, whosoever beings at early morning, at noon, and in the evening practise
righteousness of body, speech and wind, such have a happy morning, a happy day,
and a happy evening ..."
This paritta is necessarily recited for protection from epidemics, wars, and
famine, especially from all calamities in conjunction with nine planets.
Though the name of the paritta is Good Morning, this is chanted at anytime—in
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the morning, in the afternoon, or late in the evening. Being the eleventh paritta in
this book of Discourse on Protection, we read the prayers and wish a sort of
dissemination of Love—or Loving-kindness to one's ownself as well as to all other
living creatures.
The announcement as "Oh thou! Let us recite" is absent here in this particular
concluding sutta. This may be the reason that some scholars count only ten paritta
suttas as authentic; and justify that the Introductory part and this Pubbanha sutta
(concluding prayers) are later interpolations or rather non-canonical verses. The
entire Paritta suttas are chanted, recited and sometimes spelled in terms of
Apotropaic Religious fervour in Burma, expecting immediate results—or
blessings—here and now, in this very life.
Gradual Sayings-Vol. I, p. 272.
May all living beings who are frightened be encouraged not to fear;
And all the deities who are present here may return to their respective
abodes.
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152. There is a certain strength of wisdom, —of all the Universal Buddhas, all
Individual Buddhas, and all Arahants, who had attained the Supreme Might.
By the power of' this strength, I fortify the protection all around me.
153 Whatever treasure there be either here or in the world beyond, whatever
precious jewel there be in the heavenly abodes, there is no equality with the
Tathagata. This precious jewel is also in the Buddha. By this asseveration of
the truth, may there be happiness to you.
154. Whatever treasure there be either here or in the world beyond, whatever
precious jewel there be in the heavenly abodes, there is no equality with the
Tathagata. This precious jewel is also in the Dhamma. By this asseveration
of the truth, may there be happiness to you.
155. Whatever treasure there be either here or in the world beyond, whatever
precious jewel there be in the heavenly abodes, there is no equality with the
Tathagata. This precious jewel is also in the Sangha Order. By this
asseveration of the truth, may there be happiness to you.
156. May all the auspices be with you!
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162. May good planets, good blessings, good dawn, good awakening, good
moment, good instance, and offering good oblations to the Noble Sages, be
to you.
163. May the physical act be sacred, the verbal act be sacred, and the mental act
be sacred. May you be established in these sacred things.
164. Having done the sacred acts, may you obtain the sacred gains; and having
obtained the sacred issues, may you be happy and prosper in the Teachings
of the .Buddha.
May you, altogether with all your kinsmen be happy and free from all
types of disease.
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