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WHAT IS THE GREAT BOOK OF PROTECTIONS?

The Great Book of Protections known in Sinhala as the Maha Pirit Pota (Maha = Great, Pirit (Pali, paritta) = Protections, Pota (Pali, Potthaka) = Book) is recited in the temples and houses ceremonially to ward off evil and bring luck. It is not a separate book in the Pali Canon but is an anthology of Suttas etc. culled out from the five Nikayas (as described later in this introduction). In Pali; It is known as the Catu-Bhanavara-Pali or "the Text of the four recitals", Bhanavara being a section of the scriptures divided into such for purposes of recitation. The original purpose of the book must have been to serve as an introductory manual to the Nikayas before proceeding to the major texts. With the influence of the Mahayana which took root in the Abayagiri Vihara, the Mahavihara monks would have made this a counterpart of the Mahayani Dharanis. To quote Edward J. Thomas (History of Buddhist Thought p.186), "(Dharanis or) Spells form an important part of popular Buddhism; but they have nothing in themselves peculiarly characteristic of Buddhism. They are a form of sympathetic magic, which consists in asserting (along with certain ritual actions), that a certain wished for event is taking place and by the power of the word it is supposed that if every detail is properly performed the event does happen." In the recital of the parittas too the listeners are not particularly expected to understand the words uttered. The mere power of the words, wards off evil or brings good luck. Of course, in contrast, to the Dharanis which are lists of meaningless words, the Parittas are meaningful. One of the shorter dharanis in the 'Lotus' or the Saddharma-pundarika Sutra is "atte tatte natte vanatte anade nadi kunadi svaha". M. Winternitz in his History of Indian Literature Vol. II. (p.80) writes: "The word paritta means 'protection, warding off', and already in the Tipitaka it is used in the sense of 'pirit' (Sinhala) or 'exorcism formula, benediction'.". He quotes K. Seidenstucker: "At the present day in Ceylon (now Sri Lanka), Paritta has come to mean the recitation (or reading) by the Bhikkhus of some thirty (we have only twenty nine in our books) texts belonging to the canon for the purpose of banishing the influence of evil powers. The Paritta - ceremony is performed on all possible occasions, e.g., at the building of a new house, in case of death, diseases and so on." Winternitz quoting M. H. Bode says "The Milindapanha mentions parittas as having been taught by (the) Buddha. In Burma, too, there is a small collection of texts from the Suttapitaka, -- called Paritta or Maha-Paritta, which is used for exorcisms, and is better known among the people than any other Pali book."

A CRITICAL OUTLOOK REQUIRED

The scriptures mention that the Buddha spoke to the Kalamas and said that nothing should be accepted as truth because it had been so heard for a long time, because it had been in accordance with tradition, because someone had said it somewhere, because it had been in conformity with one's studies, because it had been the result of reasoning, because it had been ascertained through doubt, because one thought it should be so, or because it was the product of metaphysical speculation. It should not be accepted as truth because one thought that the teacher seemed to have been a good man and therefore his words should be relied on, or because one thought that the teacher was fit to be honoured and therefore his words should be accepted.

With due reverence to the Buddha, Dhamma and Sangha, I propose to refer to the 'discourses' (sutta) and the 'protections' (parittas) of this book in the light of the above context, so that the reader may not gulp the contents in the text as they are, without perusing the same with a critical mind. The authenticity, of course, of the 'namaskara' (homage to the Lord), the 'saranagamana' (the refuges) and the 'pancasila' (the five precepts) and many of the 'suttas' and 'parittas' need not be questioned, while the authenticity of some of the 'suttas' and 'paritta' need definitely be examined with a critical mind as they seem to have been influenced by Mahayana and Tantric Buddhism, and perhaps Brahmanic lore.

HISTORY OF THE BOOK

This book of the parittas which is known as the Satara-Banavara in Sinhala and Catubhanavarapali in Pali, which both mean 'the four recitals', seems to have existed during the Anuradhapura period and it was customary for young men to commit this book to memory before being ordained a monk and therefore it was termed in Sinhala as Piruvana Pota (more commonly Piruvana Pot Vahanse): or 'The book, that should be learnt by heart.' We are not aware when the Catubhanavarapali was so arranged. Some believe that it was so arranged by the members of the first Council (sangiti) after the Council was over. Others are of opinion that a venerable monk of the Anuradhapura period compiled it.

Buddhaghosa, who lived in Sri Lanka during the fifth century according to the Mahavamsa, commenced writing a Parittatthakatha that is a commentary on the parittas, before he came to Sri Lanka; but we are not sure whether this was a commentary on the paritta book as it is now, as the former does not exist now. There is a commentary on the paritta book called Saratthasamuccaya but we are not sure about the date of the author nor do we know his name. The text reveals that it was written at the request of one Venerable Anomadassi. His teacher's name is mentioned as Ananda Vanaratana, but we do not know whether he was the same Venerable Vanaratana who lived during the Dambadeniya period in the thirteenth century or an Anada Vanaratana who lived before him and who wrote the Mulatika. Venerable Polwatte Buddhadatta mentions in his History of Pali Literature (Palisahityaya) that there is a Parittatika (a sub-commentary on the paritta book) in Burma written by a monk named Tejodipa, but is not sure whether it is a commentary on the present paritta book or whether he wrote a sub commentary on the Parittatthakatha of Buddhaghosa which is mentioned in the Mahavamsa.

The Venerable Valivita Asarana Sarana Saranankara who was the first Sangharaja (the chief of the monks), and who lived in the eighteenth century, wrote a Sinhala translation of the Paritta Book named Sararthadipani, where he mentions that he asociated an old paraphrase of the paritta book, which shows that commentaries of the book in Sinhala existed early. Neither the Sararthadipani nor the commentary mentioned earlier refers to the following suttas, viz; Dhammacakka, Mahasamaya, Alawaka, Kasibharadvaja, Parabhava, Vasala (or Aggikabharadvaja) and Saccavibhanga which appear in the present book. This does not mean that they are all spurious, as they occur in the Suttapitaka of the Tipitaka.

EARLY PARITTA CEREMONIES

According to Mahavamsa at the time of Upatissa I, King of Sri Lanka, (circa end of the 4th century, A.C.), there, mentioned that the island was afflicted with famine and disease. The Sangha informed the king that when Vesali was afflicted with famine, disease and fear from the non-humans, the Buddha recited the Ratana-Sutta and Ananda went round the city reciting the same and sprinkling water from the Buddha's alms-bowl. Hearing this the king had a golden image of the Buddha made and placed the stone alms-bowl of the Buddha, filled with water, on its hands and placed the statue with the bowl on a chariot. The king organized a great alms-giving and bade the citizens to observe the moral precepts which he himself observed. The city was decorated and the monks followed the chariot chanting the Ratana-Sutta throughout the night along the streets, and sprinkling water from the Buddha's alms-bowl. This ceremony was called Gangarohana. It has been mentioned that rains came and the pestilence disappeared after the ceremony.

We are not aware of other kings following Upatissa's example until we come to Sena II (851-885 A.C.) who substituted the image of Ananda to that of the Buddha and performed the same ceremony. It is significant that Ananda was substituted because Ananda was supposed to have gone round Vesali sprikling water from the Buddha's bowl.

However, the first reference to the chanting of Paritta (Sinhala pirith) as a ceremony is mentioned during the reign of Aggabodhi IV (658-674 A.C.) but the reasons for the ceremony or the details are not mentioned. Next we read about Kassapa V (913-923 A.C.) who is said to have warded off the dangers of pestilence and famine by causing the Sangha to chant paritta in the city.

The whole paritta book is divided into four sections called bhanavaras (i.e., recitals). The first bhanavaras ends with Dhajaggaparitta, the second with Isigilisutta, the third with the first part of Atanatiyasutta and the fourth with the second part of Atanatiyasutta.

The book as a whole is culled from the Suttapitaka of the Buddhist scriptures as followers:

Sutta etc. in the Catubhanavarapali Nikaya[1] from which it is extracted

01. Saranagamana ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
02. Dasasikkhapada ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
03. Samanerapanha ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
04. Dvattimsakara ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
05. Paccavekkhana ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Anguttara Nikaya
06. Dasadhammasutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Anguttara Nikaya
07. Mahamangalasutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
08. Karaniyamettasutta ¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
09. Ratanasutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
10. Khandhaparitta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Anguttara Nikaya
11. Mettanisamsasutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Anguttara Nikaya
12. Mittanisamsa stanzas ¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
13. Moraparitta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
14. Candaparitta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Samyutta Nikaya
15. Suriyaparitta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Samyutta Nikaya
16. Dhajaggaparitta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Samyutta Nikaya
17. Mahakassapattherabojjhanga ¡¦¡¦ Samyutta Nikaya
18. Mahamoggallanattherabojjhanga ¡¦¡¦ Samyutta Nikaya
19. Mahacundattherabojjhanga ¡¦¡¦¡¦¡¦ Samyutta Nikaya
20. Girimanandasutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Anguttara Nikaya
21. Isigilisutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Majjhima Nikaya
22. Dhammacakkappavattanasutta ¡¦¡¦ Samyutta Nikaya[2]
23. Mahasamayasutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Digha Nikaya
24. Alavakasutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
25. Kasibharadvajasutta ¡¦¡¦¡¦¡¦¡¦¡¦ Samyutta Nikaya, Khuddaka Nikaya
26. Parabhavasutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
27. Vasalasutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Khuddaka Nikaya
28. Saccavibhangasutta ¡¦¡¦¡¦¡¦¡¦¡¦ Majjhima Nikaya
29. Atanatiyasutta ¡¦¡¦¡¦¡¦¡¦¡¦¡¦¡¦ Digha Nikaya

It has been referred to before that the suttas etc. in the paritta book have been culled from the Suttapitaka. Hence it is apt to mention here that in the suttas with introductions the informant[3] does not claim direct affirmation of the suttas. He starts every Sutta with 'Evam me suttam' - 'Thus was it heard by me' thus exonerating himself as to the authenticity of the sutta. He does not say 'The Buddha said so', he only says 'Thus was it heard by me,' hence relieving himself of any omissions and commissions.

The Tipitaka was first put into writing, according to history, in the first century B.C. That means for nearly five centuries the Dhamma had been passed through by word of mouth. It also must be noted that at the time the scriptures were written in Sri Lanka there had arisen schisms, the Abhayagiri monks having separated from the Mahavihara. Therefore it is quite possible, owing to the schismatic differences of the monks throughout the centuries the Dhamma would not have been in its pristine purity and spurious doctrines could have crept into it. It must be kept in mind that we have to take into consideration the above facts when we evaluate the paritta book.

THE TEXT

The Namaskara or the homage to the Lord precedes not only the paritta recitation but also all Buddhist ceremonies. It is repeated three times.

1. The Saranagamana or 'Taking the refuges' is part and parcel of the Buddhist way of life and is believed to bring protection to the reciter by the power of the Triple Gem namely the Buddha, Dhamma and Sangha.

2. Next come the Dasasikkhapadani or the ten precepts. These are to be observed by the novices who enter the order.

3. The Samanerapanha is a set of questions put to a Samanera or a novice by the Buddha and the novice's answers to the same. The latter contains some of the more important basic teachings in Buddhism.

4. The Dvattimsakara gives a list of the thirty two parts of the body as conceived at the time of the Buddha. They are given not for the purpose of teaching physiology but to bring about disgust of the body which is considered as foul.

5. the Paccavekkhana deals with the considerations a monk should have with regard to the four requisites, namely, clothing food, shelter and medicaments. They should be used by a monk with due consideration to their uses and not for enjoyment. Each requisite has some particular functions to fulfil in the life of a monk.

6. The Dasadhammasutta deals with ten things that are to be considered by a monk: ©ç that he has no caste, ©è that he is dependent on others, ©é that his outlook is different, ©ê that he must be careful about his virtues so that his mind does not blame him, ©ë that he must be careful so that other fellow celebates will not blame him, ©ì that he would be separated from those who are dear to him, ©í that he is dependent on Kamma, ©î that he should know how he should spend his night and day, ©ï that he should take delight in a quiet about and ©ð that at the time of death he should be able to answer his fellow celebates that he had attained higher attainments.

7. The Mahamangalasutta mentions what are auspicious to anyone, whether recluse or layman; yet it deals more about the life of the householder and may be considered as a discourse dealing with the harmony in the household life and living the good life.

There is disagreement among the devas (dieties) and among the human beings as to what the highest auspice is. One of the deities approaches the Buddha and questions him as to what the highest auspices are, in a stanza. The Buddha set down in stanzas what the highest auspices are. Finally the Buddha sums up saying that those who do what has been said in the previous stanzas are unconquered everywhere and attain well being; and that is the highest auspice.

8. The Ratanasutta is said to have been sung by the Buddha when the city of Vesali of the Licchavis was afflicted with illness, famine and non-humans.[4] (This has been referred to earlier in detail under 'Early Paritta Ceremonies). In the opening stanza the Buddha is pacifying the non-humans and requesting them to listen to what is being said. In the second stanza the non-humans are being requested to protect the human beings because they make offerings to the former. From then onwards the stanzas glorify the Buddha, the Dhamma or the Sangha describing their virtues. After mentioning each set of qualities attributed to the Buddha, the Dhamma or the Sangha, well-being is wished for as a result of the truth aforementioned in the particular stanza. Thus is evident the paritta (protection) quality of this sutta. The last three stanzas contain the homage of the non-humans to the Buddha, the Dhamma and the Sangha after the Sutta was over, and their benediction. According to commentarial pronouncements the last three stanzas were uttered by Sakka the lord of the devas.

9. The Karaniyamettasutta is said to have been taught by the Buddha to the monks for the pacification of the non-humans who disturbed them when meditating in the jungle. It starts with the mentioning of qualities that should be possessed by one who is skilled in his own welfare so that he could realise the state of peace (i.e. Nibbana) (vide text.) Then happiness is wished for all beings, describing them in detail. The list covers every sentient being. Next there is an exhortation as to how loving kindness should be extended to all beings. Such practice is called the Brahma[5]-living. The sutta is concluded by saying that if one does not resort to false views, is virtuous, is possessed of insight, he would discipline himself with regard to greed in sensual pleasures and will never come (back) to sleeping in a womb (i.e. he would not be reborn.)

10. The Khandhaparitta [6] is a paritta (protection) with a difference. The thought of loving kindness pervades the whole Sutta. A monk is bitten by a snake and he dies. The monks inform the news to the Buddha. The Buddha blames the dead monk for not practising loving kindness towards the four groups of snakes, naming them. If he did practise loving kindness towards them the snake would not have bitten him. The Buddha teaches a song which causes loving kindness to pervade all beings. The passage following the song does not seem to be part of the original Sutta. It is a request by the individual to all snakes, poisonous insects etc. mentioning that they have been protected by the implorer (through the previous song of loving kindness) and they are requested to get away. This is followed by an expression of homage to the Lord and the Seven Buddhas.

11. In the Mettanisamsa Sutta the eleven profits of loving kindness are mentioned. The person who practises loving kindness sleeps well, gets up well, does not see a bad dream, is loveable to humans, is loveable to non-humans, the deities protect him, fire or poison or a weapon does not harm him, his face becomes bright, his mind becomes calm quickly, he dies conscious, if he does not become an arahant in this birth he goes to the world of the brahmas.

12. The Mittanisamsa stanzas are designed specially to the householder. He who does not deceive his friends has so many advantages. These are described here. These stanzas are also found in the Temiya Jataka where they are sung by the Bodhisatta (i.e. the Bodhi-being, the being destined for Enlightenment.). (vide text and translation).

13. The Moraparitta is the protection of peacock. Here at sunrise the peacock worships the sun god praising him and saying that the peacocks are protected by him during the day. He worships the brahmanas who are conversant in the Veda [7] and next he worships the Buddhas and release (i.e. Nibbana). Then he goes about searching for food. Again when the sun sets he repeats the same but praising the sun-god for protecting him in the night. Thus he spends his life. This is also found in the Mora-Jataka. Where the Bodhisatta is born as a golden hued peacock. The paritta mentioned here is uttered by the peacock in the Jataka (see also reference to the Jataka in the foot note to Jinapanjara in the FINALE.)

14 and 15. The Candaparitta and the Suriyaparitta both seem to be spurious. In both suttas the Moon-god and Sun-god are respectively swallowed by the asura king Rahu. Both implore the Buddha mentioning they are in difficulties -- and requests the Buddha's help. The Buddha speaks to Rahu in both instances saying that these gods have taken refuge in Him and requests him to release the Moon-god and Sun-god. Rahu effects their immediate release. Rahu in each instance runs to his lord Vepacitti the king of the Asuras, completely agitated and with hair standing on end. So Vepacitti asks why Rahu is disturbed. He informs that if he did not release the two gods his head would have been split into seven pieces.

These two suttas express figuratively the lunar and the solar eclipses, and refers to the ancient belief that the demon Rahu swallows the moon and sun and vomit them later. They are presumably influenced by Hindu mythology. And therefore we have to admit that these two Suttas definitely spurious.

16. The Dhajaggaparitta refers to a war between the Suras (gods) and asuras (demons). The Suras look up to the banners of the various gods but the Buddha says that the banners of the Buddha, the Dhamma and the Sangha are superior. Hence we are advised to think of the Buddha, the Dhamma and the Sangha for protection. This Sutta derides the belief in the power of the devas and the Buddha wants to emphasize that the highest refuges are the Buddha, the Dhamma and the Sangha. This Sutta may have been introduced to look down upon the old beliefs and to establish the greatness of the Triple Gem. It seems to be a satire on the old beliefs. 

17 and 18. The Mahakassapattherabhojjanga and the Mahamoggallanattherabhojjanga are similar. In each case an elder is ill and the Buddha visits him and inquires after his health. He is very ill and the Buddha speaks to him about the seven bojjangas or constituents of knowledge, namely mindfulness, investigation of the Law (or Dhamma), energy, rapture, repose, concentration and equanimity, which when practised, will lead to Nibbana. Having listened to the Buddha the maladies of the two elders were cured. In the next (19) The Mahacundathera-bojjanga situation is different. Here the Buddha is ill exactly as the two previous arahants were. Then Cunda the Great saw the Buddha. He inquires after the health of the Lord and finds that he is very ill. The Buddha inquires from Cunda whether he understands the seven constituents of knowledge. Then he identically repeats what the Buddha spoke in the two previous bojjangas and the Lord was cured.

Here in all the three (17, 18, 19) parittas the bojjangas were known to both the elders and the Buddha as both the arahats and the Buddha have realised Nibbana. But there is a belief that Dhamma cures all ills. Perhaps the concentration on the bojjangas would have been considered as to have cured the ailments or the inherent power in the bojjangas would have been considered the cure. If the latter is to be expected the mere recital of the bojjangas should be considered as a paritta (protection).[8]

20. The same can be said about the Girimananda Sutta where Venerable Girimananda is badly ill. The Venerable Ananda informs the same to the lord. The lord says that if the monk Girimananda listens to the ten kinds of awareness (dasasanna) he would be cured (see translation). Then he describes them. The Venerable Ananda studied them in the presence of the Lord and approached Venerable Girimananda and spoke the same to them. At last the Venerable Girimananda was cured.

Here the enumeration and the description of the dasasanna are considered to be a paritta or protection.

21. The Isigilisutta speaks about Paccekabuddhas (Silent Buddhas) who inhabited the Mount Isigili. The Buddha says that Mount Vebhara was having a different name sometimes. And so was Mount Pandava. Similar was Vepulla. Gijjhakuta Mount was also known by other names. But Mount Isigili, continued to be by the same name. There were a hundred silent Buddhas at Mount Isigili who lived there long. They were seen entering the mountain but were not seen after they had entered. People saw this-and said "This mountain swallows (gilati) sages (isi)." Hence it was known as Isigili. Then the Lord gives a list of names of silent Buddhas who inhabited Mount Isigili. Finally the Lord requests us to worship all these silent Buddhas who had attained Nibbana.

22. The Dhammacakkappavattanasutta was preached to the five first disciples Kondanna, Bhaddiya, Vappa, Mahanama and Assaji at Baranasi in Isipatana at Migadaya (Deer Park). This contains the most important teachings of the Buddha, the living of the middle path which is detailed as the noble eightfold path and the four noble truths. The Buddha said that he attained complete wisdom after understanding the four noble truths [vide. translation of text]. At the end of the sermon the monk Kondanna attained the first fruit of the path to nibbana (sotapanna). When the sermon was preached according to the text, the devas of the earth declared that by the Lord at Baranasi in Isipatana at the Deer Park, the unsurpassed Wheel of the Doctrine was made to roll, that wheel which could not be rolled back either by a recluse or a brahmana or a deva or a mara or a brahma or anybody in the world. This message was passed on to all the six devalokas and the sixteen brahma worlds.

Leaving aside the details as to how the news spread in the deva-worlds and the brahma worlds we must mention that this sutta contains the crux of the teaching of the Buddha, namely the 'majjhima patipada' or the middle path and the 'cattari ariyasaccani' or the four noble truths.

23. The Mahasamayasutta on the other hand seems to be definitely introduced at some time either by the Mahayanikas or some other schismatic sect. The Lord was living in the Sakyan country in the great forest at Kapilavatthhu. He was with five hundred Arahants. The deities from ten world elements (i.e., ten universes) came to see the Lord and arahants. Then four of the brahmas from the abodes of the pure ones thought that they should also come to this assembly and speak in stanzas. One of them spoke in a stanza to the Buddha and the other three also spoke in stanzas. The Buddha addressed the monks and said that even before that event such an amount of deities assembled to see the former Buddhas in such a situation. In the future also the same will happen. He said that he would mention the names of those deities assembled there. The monks assented. Then he spoke to the monks and informed that the devas had come. Accoding to the psychic powers of the monks some saw a hundred non-humans, some a thousand, some a hundred thousand and some saw innumerable non-humans. Then the Lord said that so many yakkhas (non-humans) from such and such places had come. Next he mentioned the names of the great non-humans who came there. The Nagas too came; the supannas (the enemies of nagas) also came (vide translation) and both of them took refuge in the Buddha as friends. Then came the asuras (whose names were declared); then came the various devas (whose names too were declared vide translation). When all the non-humans assembled together with the brahmas the forces of Mara (the Evil One) came. The Buddha said "Look at the folly of Mara." Mara told his forces to bind the multitude with lust. Having sent his forces he hit the earth with his palm making a fearful noise. When Mara made much disturbances the Buddha addressed the monks and told them that the forces of Mara had come. So the monks became zealous. Mara and his forces could not even shake a hair of their bodies. And so the disciples of the Buddha rejoiced with the non-humans.

The introduction of Vedic gods such as Varuna and Soma definitely shows Vedic influence in addition to other influences.

Having read this digest of the Sutta the reader, I suppose could feel that this is spurious. With the schism formed by the Abhayagiri, sect there is no surprise that this and the Atanatiya sutta (to be referred to later) have been included in the suttas.[9]

24. The Alavakasutta has a Buddhistic strain except for the fact that Alavaka is referred to as a Yakkha.[10] Here Yakkha may mean that he was a powerful chieftain as he knew the Dhamma himself. The Buddha visited the house of the Yakkha Alavaka in the city of Alavi. Alavaka asked the Buddha to get out thrice and to return thrice. The Buddha obeyed but when he was asked to get out for the fourth time he did not obey. Alavaka threatened to madden him or destroy him if the Buddha could not answer his questions. The Buddha said there was nobody who could harm him and requested him to ask the questions. He questioned and the Buddha answered. He was pleased and he became a devotee of the Triple Gem.

25. In the Kasibharadvajasutta the Buddha visits the reaping ground of the brahmana Kasibharadvaja on his begging rounds. The Brahmana tells the Lord that he eats after sowing and reaping and requests him also to do the same. The Lord says that he also sows and reaps and eats. The brahmana says that he does not see any farmer's implements with the Lord nor does he see any bullocks. He expressed the same in a stanza. The Buddha too replies in stanzas comparing his virtues to farmers' equipment and that through his sowing he reaps the fruits of immortality. The brahmana is greatly pleased and he offers milk rice to the Buddha. The Buddha refuses the offer saying that food received as a gift for singing stanzas is not fit to be eaten by him. Then the brahmana asks the Lord to whom that food should be given. The Lord replies that there is no one in the whole universe who could digest that food and advises him to put it in a place without living beings. Accordingly the food is put into water without living beings and the food fumes, smokes and makes splitting noises. The brahmana is pleased and takes refuge in the Triple Gem. Later at his request he is ordained and is administered the higher ordination. Soon he becomes and Arahant. (vide translation for details).

26. The Parabhavasutta is a straightforward admonition to the householders in the Buddha's normal way. As in the Mahamangalasutta a deity is supposed to have come to the Lord and asked him about the ruining man and the cause of his ruin. The Lord in a set of Stanzas details the causes of ruin (vide translation for details). These causes of ruin are as true today for the householder as during the days of the Buddha. He ends his admonition by expressing that a wise man having considered the causes of ruin will live a happy life.

27. In the Aggikabharadvajasutta or Vasala sutta we see the real Buddha in the proper perspective. The strain throughout the sutta is perfectly Buddhistic and natural. The Lord goes on his begging rounds in Savatthi and visits the house of the (brahmana Aggikabharadvaja where the) fire sacrifice has commenced. Aggikabharadvaja seeing the Lord from afar calls him a bald headed recluse, an outcaste. The Lord asks him what makes an outcaste. The brahmana denies knowledge, and requests the Lord to tell him what makes an outcaste. The Buddha in a set of stanzas states the conditions that make an outcaste and reiterates that one does not become an outcaste by birth nor does one become a brahmana by birth. It is one's action that makes an out-caste and it is action that makes a brahmin. (vide translation for details). He quotes the example of Matanga who was born in the lowest caste and who was honoured by the royalty and the brahmins on account of his virtues, and was later born in the brahma world. The brahmana being greatly pleased takes refuge in the Buddha, the Dhamma and the Sangha.

28. In the Saccavibhangasutta the Buddha classifies the four noble truths. He praises Sariputta and Moggallana and says that Sariputta is capable of giving a detailed explanation of the four truths. At the departure of the Lord, Sariputta takes over and addresses the monks. He refers to the wheel of the Law that was set a-rolling by the Lord at Isipatana, followed by a detailed exposition of the four truths, one by one with all their subdivisions, (vide translation for details). Here Sriputta details what the Lord said in the Dhammacakkappavattanasutta. The contents are definitely the Dhamma with no extraneous matter and should be considered as highly authentic.

29. The Atanaliyasutta could be included in the same category as the Mahasamayasutta. (For a detailed description of the story see the translation). Mahayanic or some other influence would have evolved this Sutta. The four great kings, the guardians of the four directions, Dhatarattha, the Lord of the Gandhabbas (divine musicians), Virulha the Lord of the Kumbhandas (semi-divine beings with testicles -- 'anda' of the size of pots -- 'Kumbha, on which they sit), Virupakkha the Lord of the nagas (supposed to be divine snakes who could transform themselves to any shape human or divine) and Vessavana the Lord of the Yakkhas (supposed to be semi-divine beings who may be demons), together with their retinues come to Mount Gijjhakuta and sees the Lord. Vessavana speaks. He says that Yakkhas for the most part are displeased with the Lord because the Lord preached the avoidance of the five sins while they for the most part commit them there are monks who live in the jungle in quiet abodes inhabited by Yakkhas. For the joy of the Yakkhas and for the protection of monks Vessavana implores the Lord to learn the Atanatiya protection. The Buddha assents in silence and Vessavana recites the Atanatiya protection. Here he pays homage to the seven Buddhas, Vippassi, Sikhi, Vessabhu, Kakusandha, Konagamana, Kassapa and Sakyaputta (i.e. Gotama).

VESSAVANA CONTINUES:

The sun rises from the east, that is from the east of the Mahaneru (also termed Mahameru) where there is an ocean. Dhatarattha is the lord of that direction. To the south of Mahaneru is Virulha who is the lord of the South; On the west is Virupakkha and on the north is Vessavana. All the four great kings have ninety one sons each, and all those illustrious sons are of the same name 'Inda'. Even these sons worship the Buddha.

It may be possible that the respect for Vessavana (Sanskrit Vaisravana) was prominent when this sutta was written, especially because the request to learn the Atanatiya protection was made by Vessavana. Vessavana's people mostly devastated Uttarakuru which was nearest their domain. Uttarakuru which was to the north of Mount Mahaneru was a free country where none got married nor did anybody do any work. Intercourse among couples were free. The inhabitants cooked rice with no husk and husk powder in golden pots and ate. To such a country went the yakkhas who took hold of cows and rode them like horses. Men women and children were also their chariots. The servants of Vessavana went about in that way. Vessavana himself had various divine chariots. He had a number of cities in the heavens. His royal city was Alakamanda. He also had a further royal city called Visana. Hence he was known as Vessavana. He had twelve ministers. All the rains came from his lake named Dharam (=ocean). Winds came from this lake. His audience hall was termed Bhagalavati. In association with this hall and the gardens and the lake adjoining there were permanent fruit bearing trees, all sorts of birds etc. He was making merry with dancing and singing. He would not give residence to any bad yakkha in his kingdom. Nor would his fellow yakkhas allow such a person to get married. If any non-human was a nuisance to any monk, nun, male lay devotee or female lay devotee, he or she should shout and say that he or she is being disturbed, to the great Yakkhas (whose names are mentioned). After Vessavana taught the Atanatiya protection all the non-humans departed.

Then the Lord, when the night was advanced, addressed the monks. He reported all that happened to the bhikkhus and requested them to learn the Atanatiya protection for their own safety. The monks approved the Buddha's words.

We have to admit that this Sutta was definitely introduced by either the Mahayanists or by followers of some other schism.

It may casually be mentioned that this was named Atanatiyarakkha because it was supposed to have been composed in the city of Atanata (mentioned as one of Vessavana's cities in the Sutta), according to commentaries.

In addition I have to refer to two extra inclusions beyond the text as they need some comments viz. (a) Finapanjaraya and (b) Angulimalaparitta. (a) The Finapanjaraya seems to be of Tantric origin. It looks more like a mantra (incantation) than anything else. The Buddha, the Dhamma and virious members of the Sangha are placed on the body of the listener on its various parts. The unmentioned suttas become a rampart and now the listener is in the conquerors' cage --(Finapanjara).[11] (b) The Angulimala sutta was uttered by the elder Angulimala who before being ordained was a killer. He killed nine hundred and ninety nine people and took one finger (anguli) from each person killed and made a necklace (mala) which he wore. Hence he was known as Angulimala. The Buddha taught him this sutta which says that from the time of his birth in the Ariyan birth (i.e. from the time he became an arahant) he did not willingly kill any living being. On account of that truth it is wished that there should be comfort to the womb. This is an incantation to be uttered to a woman who is with child and the chanted water when drunk is said to bring about a comfortable delivery.

Of course if the reader refers to the commentaries of Buddhaghosa to extract the meanings of this book there is a possibility to be misguided. Buddhaghosa was a brahmana who was sent here by his teacher to translate our commentaries into Pali. The Sinhala commentaries are non-existent. It may not be fair for me to say that Buddhaghosa got rid of them. But to believe such may be plausible. Therefore I appeal to the readers to understand the Pali as it is without referring to the commentaries because there is the possibility that Buddhaghosa could have introduced his brahmanic lore or his own interpretations to the commentaries.

However, I may end this introduction mentioning, that with all what I have mentioned before the Paritta book or the Maha Pirit Pota (Sinhala) or the Book of Protections or the Text of the Four Recitals is placed in high esteem by the Buddhists in Sri Lanka and Burma and should not be excluded from the Buddhist scriptures nor should we be bereft of the colourful ceremony of paritta chanting.

Notes:

1.  'Nikaya' means 'collection'. The Sutta Pitaka is divided into 5 collections or nikayas namely: Digha, Majjhima, Samyutta, Anguttara and Khuddaka. [return ro text]

2.  The Dhammacakkappavattanasutta occurs also in the Mahavagga of the Vinaya Pitaka. The only difference is that in the Sutta in the Catubhanavarapali the names of 15 Brhma Worlds are mentioned while in the Mahavagga, they are included in the one word 'Brahmakayika Deva' i.e., the Devas having Brahma - bodies, which covers all the Brahma Worlds. [return ro text]

3. With regard to the Suttapitaka the informant is said to have been venerable Ananda at the first council held almost after the demise of the Buddha. [return ro text]

4. The Brahmas, the highest group of sentient beings practise loving kindness in its highest stage. [return ro text]

5. The Brahmas, the highest group of sentient beings practise loving kindness in its highest stage. [return ro text]

6. For an explanation of the name of the Sutta see foot note to the text. [return ro text]

7. The commentaries refer to the brahmanas as the fully enlightened Buddhas and Veda as Buddhahood; but I feel that the reference is to brahmanas and the Vedas, showing Brahmanic influence. [return ro text]

8. Even today when someone falls ill the bojjangas are being recited, and subsequent cures are being reported. [return ro text]

9. My translation of the apo, tego, vayo, and pathavi deva is different from the commentarial explanation. I interpret them as devas of the water, fire wind and earth while the commentator refers to them as devas who have to kammatthana or instruments of meditation the practice by means of which Jhana or mystic meditation may be attained. I do not think that among the ordinary devas such higher deities who had attained jhanas should have been included. They are supposed to be in the brahma world. [return ro text]

10. Yakkha does not necessarily mean a demon or an evil non-human being, because even the Yakkha's Satagiri and Hemavata attained sotapatti or the first fruit of the path to Nibbana. Even Sakka the lord of the devas is referred to as a yakkha. Yakkhas are also one of the four groups who inhabit the first deva world. [return ro text]

11. See also the foot note to Jinapanjara in the FINIS, i.e. the last section of the book.[return ro text]

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