Part 3 - Administering Paritta recitation (protective measure)

The Fundamental Principle of Administering Paritta Recitation

Paritta means “the Buddha’s word,” otherwise known as Sutta, which serves as a protective measure, dispelling all forms of danger from all quarters: Pacifying and making those dangers presently arising, to cease and disappear and preventing the impending dangers from arising at all.

Maṅgala Sutta, Ratana Sutta, etc. are discourses taught by the Buddha, and they are powerful enough to protect both the reciter and the listener from impending danger, and also to repel or disperse the danger presently operating. They have special attributes of bringing wellbeing and prosperity; hence they have the special name of Paritta.

In order to bring about such beneficial effects, it is necessary that the reciter should have the four accomplishments and the listener should also possess the four accomplishments as set out below:

(a) Four accomplishments of a reciter^[1].

(1) The reciter must be capable of reciting passages, phrases, syllables of the Pāli text with correct mode of articulation, enunciation, and accent.

(2) He must have full and exact understanding of the Pāli text he is reciting.

(3) The reciter should chant paritta without expectation of gifts or presents.

(4) Paritta should be recited with a pure heart full of loving-kindness and compassion.

Paritta should be recited only with the fulfilment of these conditions so as to be really effective in warding off and dispelling the impending dangers to the listener. Unless these conditions are fulfilled by the reciter, no beneficial results will accrue and no advantages gained as intended by reciting a paritta.

The above modes of reciting and listening paritta are prescribed on the lines laid down in the Digha Nikāya Commentary. Systematic study and scrutiny of words and phrases should be made, proper attention being paid to the understanding of Pāli terms employed. Unless proper attention is paid to study correct enunciation and meaning of the Pāli Text, the chances of securing the desired result are remote. Only recitation by those who have carefully studied the modes of reciting will bear powerful effects. Recitation of parittas by those with intention to receive gifts or offerings will not produce any real result. Recitation of paritta by those with hearts full of loving-kindness and compassion and with an inclination towards freedom from cycle of suffering will be advantageous.

[NB. Therefore, one who administers paritta must first and foremost study the Pāli Text, together with relevant Commentaries, under a qualified teacher, special attention being paid to mode of enunciation, accent and punctuation. Any omission or deletion of words, phrases from the Pāli Text may render the recitation altogether meaningless. Correct mode of recitation with full understanding of its meaning are the vital forces of the paritta which will bring about the desired result. Mistakes in the way of administration, lack of correct enunciation and understanding of its true meaning, coupled with a desire to receive something in return, will undermine the strength of the paritta and no desirable result will be obtained.

It must, therefore, be emphasised that it is necessary to administer paritta according to the conditions laid down, with a heart full of loving-kindness, and compassion and resolute inclination towards release from the saṃsāra and curbing one’s desire to receive offerings.]

(A) Failure and Success of One who administers Paritta

Failure of one who administers paritta arises from two causes, namely, Payoga vippatti and Ajjhāsaya vippatti.

(1) Payoga vippatti means inability to express words and phrases of all Text with accuracy and exactness and full understanding of their meanings, through lack of effort and diligence.

(2) Ajjhāsaya vippatti means administration of paritta with a desire for gains and fame.

Success of one who administers paritta arises from two causes, namely Payoga sampatti and Ajjhāsaya sampatti.

(1) Payoga sampatti means proficiency in administering paritta through diligence, through learning correct modes of enunciation and with full understanding of the meaning.

(2) Ajjhāsaya sampatti means proficiency in administering paritta through lovingkindness, compassion with an inclination towards emancipation and without selfish motive for rewards.

(This section on Vipatti and Sampatti are excerpts from Atanātiya Sutta Subcommentary).

(B) Four Accomplishments of A Listener

(1) The listener should be free from the guilt of five grave transgressions which bring immediate retribution (pañcanantariya kamma), namely,

(a) killing father
(b) killing mother
(c) killing an arahat
(d) causing bleeding in an attempt on Buddha’s life (e) causing schism amongst the disciples of a Buddha.

(2) The listener should be free from wrong views with fixed destiny (Niyatamicchaditthi)^[2].

(3) The listener should possess unshakable faith in the efficacy and beneficial results of paritta.

(4) The listener should listen to the paritta recitation with due diligence, full attention and profound respect.

These are the qualifications which should be possessed by a listener of paritta; in Milinda Panha Pāli Text (Chapter on Mendaka Panha, and on Pasamutti Panha) are mentioned the first three accomplishments as follows: “Your Majesty, hindrances, such as (a) the five grave transgressions, (b) wrong views or heretical beliefs and (c) non-confidence in the paritta, cannot serve as a means of protection against dangers.” These are the words of the Venerable Nagasena spoken to King Milinda. In view of this, it must be concluded that those, who are free from the three hindrances, stand to enjoy the benefit of the paritta.

Failure and Success of One who listens to Paritta Recitation

Failure of one who listens to the paritta arises from two causes, namely, Payoga vippatti and Ajjhāsaya vippatti.

(1) Payoga vippatti means failure to listen to paritta recitation with due respect, raising the palms together; with one’s mind fixed on the paritta without any distractions, through lack of diligence and effort.

(2) Ajjhāsaya vippatti means listening to the paritta half-heartedly, without confidence in the efficacy and the beneficial result of paritta;listening to the paritta just to oblige and please the person who invites one to the ceremony of paritta recitation.

Success of one who listens to the paritta arises from two causes, namely, Payoga Sampatti and Ajjhāsaya Sampatti.

(1) Payoga Sampatti means making necessary effort in listening to the paritta recitation by raising the hands with palms together with profound respect and with one’s mind fixed

on the paritta without any distractions.

(2) Ajjāsaya Sampatti means listening to the paritta wholeheartedly, with full confidence in the efficacy and beneficial result of listening to the paritta, not just to oblige and please the person who invites one to listen to the paritta but with wholesome desire to gain merit.

Listeners of the paritta should abandon the two factors of vippatti as mentioned above and strive to be accomplished in the two sampattis, so as to secure the true of benefit of protection from impending dangers.

Just as the paritta reciter has to abandon the two factors of failure and to become accomplished in the two factors of success, so also the listener has to do likewise.

End of the administration of the Paritta recitation.

Parittas that possess Unique Power

(1) Ratana Sutta is possessed of power which extends over one hundred thousand crores of world-systems. It has brought about the realization of magga-phala ñāṇa and attainment of Nibbāna by five lakhs eighty-eight thousand devas, humans and Brahmās. It is therefore a ward-rune or paritta of great authority or influence.

(2) Maṅgala Sutta is also possessed of power which extends over one hundred thousand crores of world-systems. Innumerable number of devas, humans and Brahmās have realised magga-phala-ñāṇa and attained Nibbāna through listening to this sutta.

(3) Mettā Sutta is a well known sutta of great power. Its authority extends over one hundred thousand crores of world-systems. It had helped forest dwelling bhikkhus attain arahatship, through extinction of āsavas. By assiduously and fully cultivating the moral instructions laid down in this sutta, one can assuredly gain the Path to emancipation. It is also a powerful paritta too.

(4) Khandha Sutta is another powerful sutta, the authority of which extends over one hundred thousand crores of world-systems. It has the power to ward off dangers from various poison at all times. This sutta contains certain portions that describe the virtues and glories of the Buddha, the Dhamma and the Sangha and also the good effects of loving-kindness (mettā). Thus it is a powerful paritta which can bring about unique beneficial results.

(5) Dhajagga Sutta is also a sutta of great power which extends over one hundred thousand crores of World systems. Contemplation of the virtues of the Buddha, the Dhamma and the Sangha extolled in this sutta is a means to strengthen one’s intellectual power, to enjoy celestial bliss for three thousand world-cycles, to be reborn as Sakka for eighty times, as a Universal Monarch for one thousand times, as an ordinary king or emperor for countless number of times; to be always rich and prosperous in every existence, when the properties he possesses cannot be lost, stolen or destroyed. For one hundred thousand world-cycles, he would not be reborn in the planes of woes nor would he be disturbed or shaken through fright which caused hair to stand on end and goose flesh to appear. Such is the immense power of this sutta which will ultimately lead one to arahatship.

(6) Bojjhaṅga Sutta wields great authority which extends over one hundred thousand crores of world-systems, possessing power to ward off danger and ailments. Thorough and complete cultivation of the seven Factors of Enlightenment contained in this sutta leads to Nibbāna in this very life through realization of magga and phala ñāṇa.

(7) Ātānātiya Sutta was originally composed by the four Guardian Devas of Catumahārajika Deva realm, having gathered together in the celestial city of Atanata. They first paid homage to the Seven Buddhas, praising their virtues and attributes. They then composed this sutta and made a proclamation: “Those unruly wild celestial beings such as yakkhas who are not amenable to the instructions of the Buddha nor to the code of conduct laid down by ourselves will be punished according to the celestial laws.” The Guardian Devas then went to the Buddha, accompanied by a great number of celestial guards and troops, and presented this powerful sutta, which they had composed, to Him. The Buddha taught this sutta to the bhikkhus which thus became a powerful authoritative, protective word-rune, paritta.

The relevant Commentary lays down the method of administering the sutta as follows: In the case of those possessed by demons, petas and unruly beings, Ātānātiya Sutta should not be administered initially. For seven days continuously, Mettā Sutta, Dhajagga Sutta and Ratana Sutta should be recited first. Should the possessed person become normal after these recitations, there is no need for administering the Ātānātiya Sutta.

Only when the desired result is not achieved after reciting continuously for seven days of the first three suttas, should the Ātānātiya Sutta be recited. The bhikkhu who would recite the Ātānātiya Sutta should not eat cakes made of flour, meat and fish; nor should he reside in a cemetery. This is because if such a bhikkhu eats flour cakes, meat or fish and reside in a cemetery, he is liable to be possessed by evil spirits. The place chosen for recitation of the paritta should be kept clean and tidy and besmeared with turmeric power.

The bhikkhu who would administer the paritta should be conducted from the monastery to the house, surrounded by a security guard of men armed with bows and arrows, shields, swords and spears. The bhikkhu should not recite the paritta in the open; the gate door, windows and doors of the house should be securely closed and the bhikkhu should sit down closely surrounded by the armed guard. Then with a heart full of loving-kindness he should administer the paritta according to the following guide lines:

It is essential that the afflicted person should be first established in sīla by observance of the precepts and then followed by the recitation of paritta. Should such measures fail to drive away the evil ones, the possessed person should be taken to the monastery and kept lying on the stupa platform. The stupa platform should be swept clean and offerings of light should be made; then Pāli prose and verses, such as ‘Diva tapati adicco’, etc., which generally bring auspiciousness should be chanted. An announcement should then be made to the effect that all bhikkhus have gathered together at that place.

Then someone should go to the nearby forest grove where there would be a tree which is conspicuous by special features, such as size, height, etc., and invite the guardian dryad, saying: “All the bhikkhus are desirous of your coming to the gathering.” (Such an invitation by the bhikkhus can never be refused).

Then the person possessed should be asked: “What is your name?” (Should it be Naradeva, for instance,) He should be addressed by that name: “O Naradeva, you have been given the share of merits gained from provision of accommodation to the Sangha, the share of merits gained from offerings of scents and flowers, from offering of meals to the Sangha; the bhikkhus have also recited auspicious suttas, such as Maṅgala Sutta, etc., as a gift of Dhamma to you. So out of consideration for these deeds of kindness and out of respect to the bhikkhu Sangha, we pray that you release this patient.”

Should such measures fail to secure the release of the demoniacal possession, the situation should be made known to the benevolent devas: “O good devas, you are fully aware that this unruly evil spirit does not take notice of our request made with lovingkindness. We have no alternative but to have recourse to invoke the authority of the Buddha.” So saying, the Atanatiya Sutta should be recited.

The above method is applicable only to lay people. For the bhikkhu who is possessed by demons, petas and unruly beings, his room should be swept clean and made tidy, then all the Sanghas should be invited to assemble there. After sharing the merits gained from offerings of flowers, scents, etc., the Atanatiya Sutta should be recited as described before. Thus the administration of Atanatiya Sutta is elaborately described in the Commentary on the Atanatiya Sutta. When recited systematically as laid down in the Commentary, the Atanatiya Sutta is of immense authority, wielding great power and influence.

Likewise, the other parittas are also of great power and influence in their own way. In short, the words of the Buddha, as Piṭaka consisting of the Five Nikāyas, are of great authority, its influence pervading over one hundred thousand crores of world-system, promoting welfare and prosperity both in mundane and supra-mundane spheres. It wards off all kinds of dangers and paves the way to attainment of Nibbāna through realization of magga-phala ñāṇa. These words of the Buddha, enshrined in the Nikāyas of the Piṭaka are the noblest of all the spoken words and it should thus be confidently taken to be of immense authority, wielding great power and influence.

Yam Buddho bhāsatte vācaṃ
khemaṃ Nibanna pattiyā
dukkhassantakiriyāya
sā ve vācānamuttamā

The Fully-Self Enlightened Buddha has expounded out of great compassion the Five Nikāyas with the object of attainment of Nibbāna, which is the cessation of all sufferings. The words spoken by the Buddha, as contained in the Nikāyas of the Piṭakas, excel all other words, free of any fault and conducive to peace and happiness.

     ——Sagatha Vagga Saṃyutta Pāli Text——

Footnotes and references:

[1]:

The author gives two versions: 3 accomplishments and 4 accomplishments. As, the second version includes the first version also, we translate only the second version of 4 accomplishments.

[2]:

Niyata-micchāditṭhi;Uncausedness of existence (ahetuka-diṭṭhi); Inefficacy of action (akiriyadiṭṭhi);Nihilism (naṭṭhika-diṭṭhi). (See Buddhist Dictionary by Nānatiloka).