(9) Ratana sutta or Discourse on precious Jewels

The next sutta is Ratana sutta or Discourse on precious Jewels.^[1] This Ratana sutta is found in two places in the pali canon in khuddakapatha; and in suttanipata. Both of these collections appear in the khuddakanikaya of the suttapitaka. It also appears in the medieval collection of ‘paritta’ chants, the catubhanavara pali, and is recognized as the Mahaparitta par excellence. A Sanskrit version of the same text is found in the Mahavastu (the Great story). A large collection of materials of the Lokottaravadin Mahasanghika sect.^[2]

In the Sanskrit version the sutta is embedded in the narrative which gives the background to how the verses came to be recited. In the pali texts the narrative (nidana) is given in the commentary to khuddakapatha, paramatthajotika. The stories in both versions agree in outline, but differ somewhat in the details at one time, while when the Buddha was staying at Rajagrha (Rajagaha), a demonic plague broke out in Vaisali (vesali) the capital city of the neighbouring Licchavi confederation. In order to deal with the problem the authorities called first the six Famous Teachers to see if they could help, but they were found to be of no avail (note that in the pali it is only suggested that they call in the six Teachers, but when others prefer calling in the Buddha, he is approached without any delay.

They therefore sent a convoy to request the Buddha to come to the city to allevate the situation. In the Sanskrit version of the story, the convoy went straight to Venuvana (Veluvana) where the Buddha was preaching the Dhamma, and made their request. The Buddha replies that as he is staying at Rajagaha at the invitation of the king, the envoy must first get his permission, and then if he agrees, he will go. In the pali version, however, the convoy goes straight to the king, explains the problem, and the king asks the Buddha to make the trip.

In both versions the trip from Rajagrha to Vaisali is described in quite, some narrate it, as a magnificent procession, in which the king first prepares the way, and then accompanies the Buddha and his retinue of monks to the Ganges, which forms the border of the two countries. The Licchavis on their part have also come down to the river, and there is a similar procession from the river up to the city of Vaisali.

In Sanskrit, we find as soon as the Buddha arrives at the city the demons flees and the plague is assuaged. The narrative continues with the Buddha relating several Jatakas in which similar plagues of former days have also been assuaged by his presence. The Buddha then enters the city and recites the sutta.

The pali commentary, however, has another tradition which states that when Buddha arrived at Vesali, Sakka and his retinue also came and that it was on the sight of the gods that most but not all of the demons fled. The Buddha then teaches the verses to venerable Ananda and instructs him to go in procession around the city, sprinkling water from the abus bowl of the Buddha as he goes and reciting the sutta. It is recorded that as soon as he got to the 3rd verse, beginning “Yamkincivittain…” the rest of the demons fled.

The multitude with the Buddha at its head, proceed to the Assembly Hall (santhagara). When the procession with venerable Ananda returns, the Buddha himself sitting in the assembly, surrounded by gods and men, recites the sutta, bringing many beings to a comprehension of the Dhamma while doing so. According to the commentary, he also preached the same sutta on following 6 days with the same happy results.

This last part of the story is significant because in the Mahavamsa it is recorded that in the time of the Sinhalese king Upatissa II, a great famine and plague assailed the Island^[3] tell the story.

At that time, (king) the island was vexed by the ill of a famine and a plague. The benevolent (king) who was as a light in the darkness of sin, asked the bhikkhus: “Did not the great sage (Buddha) when the world was visited by such evil as famine and the like, provide some kind of help for the world?” They pointed to the origin of the gangarohana -sutta on such an occasion. When he heard this he made an image fully of gold of the departed Buddha, laid the stone alms bowl of the Master (filled) with water in the hollow of its hands and placed this figure of the Buddha on a great charriot. He took upon himself the duties of a moral life and made the people also took them by themselves, he instituted a great alms-giving Ceremony and established security (of life) for all living creatures. Then after that he adorned the town (so that it was) as the world of the gods, he descended and was surrounded by all the bhikkhus dwelling in the Island, to the principal street. Then the bhikkhus who had gathered there reciting the Ratana-sutta and pouring out water, walked about the street, not far from the royal palace, near the wall, round which they walked with their right side towards it in three watches of the night. When morning dawned a great cloud poured rain on the earth and all who had suffered from those diseases, held a high festival. But the Lord of men decreed.” When there shall be on the Island an evil such as famine, plague or the like, thus shall it be done.”

Summary of the Ratana Sutta:

Whatever beings are assembled here so be they terrestrial or celestial may all beings have peaceful mind, and also listen attentively to these words.

Therefore, O beings, listen closely. Radiate loving kindness to your fellow beings.

By day and by night, they bring offerings to you.

Therefore protect them well with diligence.

Whatever treasure there be either here or in the world beyond; Whatever precious jewel there be in the heavenly abodes; none is there equal to the perfect one.

This precious jewel (holiness) is the Enlightend One.

By this asseveration of the Truth, may thee be the perfect bliss.

That Cessation, Detachment, and holy Immortality has been realized by the perfectly meditated Sakyan-Sage, there is no equal ideal to this Dhamma. By this asseveration of the Truth, may there be the perfect bliss.

The Supreme Enlightened one extolled the path of purity.

Calling it the concentration which yields infallible result immediately, no equal is there to such concentration. This holy jewel in deed lies in the Dhamma. By this assertion of the Truth may there be the perfect best bliss.

The eight persons are extolled by holy men; and they constituted four pairs, they are the disciples of the Sublime Lord worthy of offerings, gifts offered to them yield rich results.

This holy jewel, indeed lies in the sangha.

By this asseveration of the Truth may there be the perfect bliss.

Striving well with a steadfast mind, they are liberated during the Dis-pensation of Gotoma Buddha. They have attained the highest state, having encountered the Immortality.

They enjoyed perfect peace which they obtained without obligation.

This precious jewel (holiness) is in the Sangha. By this asseveration of the truth may there be the perfect bliss.

As a plant which is deeply planted in the earth stands unshaken by the wind blasts from four quarters. So also I declare the righteous man is unshaken who see the Noble Truths through discriminating wisdom. This precious jewels (holiness) is in the Sangha. By this asseveration of the Truth, may there be the perfect bliss.

Those who develope the Noble Truths they are well expounded by the Lord of profound wisdom even though they may be exceedingly heedless; Still they do not take an eight existence (in the realm of kama bhumi).

This precious jewel (holiness) is in the Sangha.

By this asseveration of the Truth may there be the perfect bliss.

Simultaneously with his accomplishment of Insight three mental aspects are abandoned namely individualism doubt, and Indulgence in futile rites and rituals, and other defilements if there be any.

He is also emancipated from the four states of deprivation.

And can no more commit the six major sins. This precious jewel (holiness) is in the Sangha.

By this asseveration of the Truth, may there be the perfect bliss.

Though he may still do evil deed physically, verbally or mentally yet he cannot conceal it.

Since it has been promulgated that such concealing is impossible for one who has seen the path.

This precious jewel (holiness) is in the Sangha, by this asseveration of the Truth may there be the perfect bliss.

Just like (the glory of) the woodland groves crowned with blossom in the early heat of the warm summer month, even so the glory of the sublime (Dhamma) doctrine was expounded for the supreme prosperity leading towards Nibbana. This precious jewel (holiness) is in the Buddha. By this assertion of the Truth may there be the perfect bliss.

The Glorious One, who knows the glory, delivers the glory, brings the glory and is the peerless-expounded the glorious doctrine. This precious jewel (holiness) is in the Buddha. By this assertion of the Truth may there be the perfect bliss.

Their former (kamma) is exhausted and the new one arises no more. The future becomes detached. The seed (of rebirth) has exhausted and they have no more desire for regrowing. As this lamp flame extinguishes away, the wisemen pass away (into Nibbana).

This precious jewel (holiness) is in the Sangha.

By this assertion of the Truth may there be the perfect bliss.

Whatever beings are assembled here, so by their terrestial or celestial, come, let us worship the Buddha; (the Perfect One), who is honoured by gods and men.

May there be perfect bliss.

Whatever beings are assembled here. So be they terrestrial or celestial, come, let us worship the Dhamma, (Doctrine); (the Perfect One) which is honoured by gods and men. May there be perfect bliss.

Whatever beings are assembled here, so be they terrestrial or celestial, come, let us worship the sangha (Order); (the Perfect One) which is honoured by gods and men, may there be perfect bliss. Whatever beings are assembled here so be they terrestrial or celestial, come let us worship the sangha (order); (the perfect one) which is honoured by gods and men.

May there be perfect bliss. Here is the end of Ratanasutta.

Footnotes and references:

[1]:

Dictionary of pali proper Names, G. P. Malalasekera, p-709.

[2]:

The Mahasamghika was one of the early Buddhist schools.

[3]:

Chapter 37 v.ss 189-198 Translation from W. Geiger’s culavamsa.