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The Value of Paritta Recent research in medicine, in experimental psychology and what is still called parapsychology has thrown some light on the mind and its position in the world.
During the last 40 years, the conviction has steadily grown among medical men that many cases of diseases, organic as well as functional, are directly caused by mental states. The body becomes ill, because the mind controlling it either secretly wants to make it ill, or else because it is in such a state of agitation that it cannot prevent the body from sickening. Whatever its physical nature, resistance to disease is unquestionably correlated with the psychological condition of the patient.
Mind not only creates sickness, it also cures. An optimistic patient has more chance of getting well than a patient who is worried and unhappy. The recorded instances of faith healing include cases in which even organic diseases were cured almost instantaneously.
In this connection it is interesting to observe the prevalence, in Buddhist lands of listening to the recital of Dhamma for protection and deliverance from evil and for promoting welfare and well-being. The selected discourses for recital are known as paritta suttas. Paritta in Pali, paritrana in Sanskrit and pirit in Sinhala, means principally 'protection'. They are used to describe certain suttas or discourses spoken by the Buddha that are regarded as affording protection and deliverance from harmful influences. The practice of reciting and listening to the paritta suttas begin very early in the history of Buddhism. It is certain that their recital produces mental well-being in those who listen to them with intelligence and are confident in the truth of the Buddha's words. Such mental well-being can help those who are ill to recover, and to overcome its opposites. Originally in India, those who listened to the paritta sayings of the Buddha understood what was recited and the effect on them was correspondingly great. The Buddha himself had pirit recited for Him, and he also requested others to recite pirit for his own disciples when they were ill. This practice is still in vogue in Buddhist lands.
The Buddha and the Arahants can concentrate on the paritta suttas without the aid of another. However, when they are ill, it is easier for them to listen to what others recite, and thus focus their minds on the Dhamma that the sutta contains and then think of the Dhamma themselves.
There are occasions as in cases of illness that weaken the mind, when hetero-suggestions has been found to be more effective than auto-suggestions.
According to the Dhamma, the mind is so closely linked with the body that mental states affect the body's health and well-being. Some doctors even say that there is no such thing as a purely physical disease. Unless, therefore, these had mental states which are caused by previous evil acts (akusala kamma vipaka), and so are unalterable, it is possible so to change them that mental health and physical well-being will follow.
The vibratory sounds produced by paritta are soothing to the nerves and produce a state of peace of mind and bring harmony to the system.
How can bad influences springing up from evil beings be countered by the recitation of paritta suttas? Well, they are the results of evil thinking. They can, therefore be destroyed by the good states of mind caused by listening intelligently and confidently to the paritta sayings, because of the power of concentration that comes into being through attending whole-heartedly to the truth of the sayings.
The saying: "the power of the truth protects a follower of the truth," is the principle behind these sutta recitals.
If it is true that virtue protects the virtuous, then a person who listens to these sayings with complete confidence in the Buddha's words which spring from complete enlightenment, will acquire a virtuous that he will conquer any evil influence.
The recital of paritta suttas also results in material blessings through the mental states caused by concentration and confidence in listening intelligently to the recital. According to the Buddha, right effort is a necessary factor in overcoming suffering (viriyena dukkham accheti). Listening to one of these recitals in the proper way can also generate energy for the purpose of doing good, and following the path of worldly progress with diligence.
It is understood that listening to these paritta suttas must produce in the intelligent and confident listeners only wholesome states which can cure and prevent illness. There is no better medicine than truth - Dhamma, for both mental and physical ills which are the cause of all suffering and misfortune. So the recital of paritta suttas may, when they are listened to rightly, bring into being mental conditions of health necessary for material progress, physical welfare and well-being.
A question may arise whether recitals from the Book of Protection (paritta) will in every case result in the protection sought for.
In this connection, the same reply given by the Venerable Nagasena to King Milinda, why the recital of paritta does not in all cases protects one from death, is worth remembering:
"Due to three causes paritta may have no effect:
kamma hindrances (kammavaranena)
hindrances from defilements (kilesavaranena)
and lack of faith (asaddhanataya)."The commentary gives a graphic description of the article above.
It states that on one occasion the inhabitants of the prosperous city of Vesali were oppressed with three dangers - famine, evil spirits and pestilence. Famine visited them first causing several deaths amongst the poor folk.
The nauseating smell, emanating from the decaying of the corpses, attracted many evil spirits to the place. Finally there broke out a pestilence resulting in many more deaths.
Faced with these dangers, driven to the limits of endurance, they were in utter despair, not knowing what they should do to avert a final catastrophe. It was at this critical moment that they suddenly conceived the idea of inviting the Buddha, who was then temporarily residing at Rajagaha, to visit the panic-striking city of theirs.
Two Licchavi Nobles, accompanied by a powerful retinue, immediately set out for Rajagaha. When the object of their embassy had been explained, the Buddha divining the great benefits they would derive by his visit, accepted their invitation. Surrounded by a large company of Bikkhus, including the Venerable Ananda Thera, the Buddha left Rajagaha, crossed the river Ganges and arrived at the city of Vesali.
No sooner had the Buddha reached Vesali than a torrential downpour occurred - the rain descending in such volume that all the putrefying corpses were swept away and the polluted air was completely purified. Thereupon the Buddha expounded this Ratana Sutta to the Venerable Ananda and instructed him to tour through the city with the Licchavi Nobles, reciting the Sutta as a mark of protection for the inhabitants. Accordingly the Venerable Ananda paraded the streets, reciting this Sutta, and, at the same time, sprinkling sacred water from the Buddha's own bowl. The commentator mentions that on the immediate utterance of the words - yam kinci - by the Thera, all the evil spirits fled in terror from the city. The pestilence also subsided. The Thera, after touring the city and protecting the citizens in the foregoing manner, returned to the public hall where the Buddha and his disciples had assembled awaiting his arrival.
On this occasion the Buddha expounded the Ratana Sutta again to the whole assembly.
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Solitude,
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Defining Your Goals
We all possess goals which we wish to acquire in the future. This implies the presence of an unsatisfactory situation which requires a practical solution such as by going towards something better and more meaningful.We should wish to have goals which are pure and not blemished with evil, for the better and not for the worse. If we aim for purity, we will move towards purity. If we instead, set our hearts and eyes on evil, we will then enter the domains of darkness. Which route are you heading?
Goals must be well-defined, without which it results in lack of a definite direction. Occasionally, it looks as though we do not have our arrows aimed towards our goals but rather they are pointing elsewhere. Without definite goals, we are like a ship without rudder, aimlessly drifting in the open sea.
Goals can be defined in several ways. Some are defined positively, but only when we are sure of what they are. This feeling of certainty on our part, can only exist because we have experienced it in the present moment and we see it just as well as our eyes see the moon. Then our target is clear, we can shoot an arrow straight at it.
On the other hand, goals can also be defined in different ways. This happens when we do not know exactly how the goal will be, due mainly to the fact that we have yet to experience it. But as we thread along the path, realisation begins to dawn on us and we gradually gain a greater understanding of our goals.
However, one thing we can know for certain is what it shall not be. For example, we understand that the attainment of Nibbana shall not be impermanent neither shall it be suffering nor selfishness. It is like saying, "I will shoot where the arrow will not be obstructed." So you shoot into the void.
There is however, one shortcoming in this later type of goals for doubts may arise. But as an ardent seeker for Truth and Final Release, you have to move away from them. From practice, there will be progress and confidence will bloom rapidly to bring success and happiness. This is the journey to a better and more fulfilling state of life. So, won't you come and move along?
This is the ultimate goal of all Buddhists:-
To completely destroy the roots of evil such as greed, hatred and delusion so that they shall no longer arise. Having destroyed them we shall no longer have to suffer the pains of rebirth. We shall suffer no more.
But for many such a lofty goal is not easily earned within a short time span. We all have our limitations. In our spiritual pursuits, practicality counts just as much. Being laymen, we are still enslaved by worldly duties; we have our fair share of work to do, parents to support and children to raise.
Yet, all is not lost, there are subsidiary goals as well to climb the mountain of everlasting joy. These are the stepping stones for us to pile up strong merits for freedom's sake. Subsidiary goals include studying and undergoing the Master's Code of Perfection, performing good deeds, or even cultivating the mind in all its finest form.
And when the conditions are ripe, you can move at maximum velocity and power towards the ultimate goal. There'll be nothing, but brightness ahead. May your time soon arrive!
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The Way of Life
Life is based on thought;
- Sayadaw U Pandita
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When things go wrong , as they sometimes will, When the road you're trudging seems all uphill, When the funds are low and debts are high, And you want to smile, but you have to sigh, When care is pressing you down a bit, Rest, if you must - but don't you quit. Life is queer with it's twists and turns,
Often the goal is nearer than,
Success is failure turned inside out
Born in 1928, and passed away in 1997. |
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Jataka Tales Of The Buddha The Goat That Laughed And Wept |
The Goat That Laughed And Wept Matakabhatta Jataka
One day, while the Buddha was staying in Jetavana, some bhikkhus asked him if there was any benefit in sacrificing goats, sheep, and other animals as offerings for departed relatives.
"No, bhikkhus," replied the Buddha. "No good ever comes from taking life, not even when it is for the purpose of providing a feast for the dead." Then he told this story of the past.
Long, long ago, when Brahamadatta was reigning in Baranasi, a brahmin decided to offer a feast for the dead and bought a goat to sacrifice. "My boys," he said to his students, "take this goat down to the river, bathe it, brush it, hang a garland around its neck, give it some grain to eat, and bring it back."
"Yes, sir," they replied and led the goat to the river.
While they were grooming it, the goat started to laugh with a sound like a pot smashing. Then, just as strangely, it started to weep loudly.
The young students were amazed at this behavior. "Why did you suddenly laugh," they asked the goat, "and why do you now cry so loudly?"
"Repeat your question when we get back to your teacher," the goat answered.
The students hurriedly took the goat back to their master and told him what had happened at the river. Hearing the story, the master himself asked the goat why it had laughed and why it had wept.
"In times past, brahmin," the goat began, " I was a brahmin who taught the Vedas like you. I, too, sacrificed a goat as an offering for a feast for the dead. Because of killing that single goat, I have had my head cut off 499 times. I laughed aloud when I realized that this is my last birth as an animal to be sacrificed. Today I will be freed from my misery. On the other hand, I cried when I realized that, because of killing me, you, too, may be doomed to lose your head five hundred times. It was out of pity for you that I cried."
"Well, goat," said the brahmin, "in that case, I am not going to kill you."
"Brahmin!" exclaimed the goat. "Whether or not you kill me, I cannot escape death today ."
"Don't worry," the brahmin assured the goat. "I will guard you."
"You don't understand," the goat told him. "Your protection is weak. The force of my evil deed is very strong."
The brahmin untied the goat and said to his students, "Don't allow anyone to harm this goat." They obediently followed the animal to protect it.
After the goat was freed, it began to graze. It stretched out its neck to reach the leaves on a bush growing near the top of a large rock. At that very instant a lightning bolt hit the rock, breaking off a sharp piece of stone which flew through the air and neatly cut off the goat's head. A crowd of people gathered around the dead goat and began to talk excitedly about the amazing accident.
A tree deva had observed everything from the goat's purchase to its dramatic death, and drawing a lesson from the incident, admonished the crowd: "If people only knew that the penalty would be rebirth into sorrow, they would cease from taking life. A horrible doom awaits one who slays." With this explanation of the law of kamma the deva instilled in his listeners the fear of hell. The people were so frightened that they gave up the practice of animal sacrifices. The deva further instructed the people in the precepts and urged them to do good.
Eventually, that deva passed away to fare according to his deserts. For several generations after, people remained faithful to the precepts and spent their lives in charity and meritorious works, so that many were reborn in the heavens.
The Buddha ended his lesson and identified the birth by saying, " In those days I was that deva."
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The Straw Worth More Than Gold Kuhaka Jataka
The Buddha told this story at Jetavana about a conniving bhikkhu, who was the source of much trouble to other bhikkhus.
Long, long ago when Brahmadatta was reigning in Baranasi, a shifty ascetic with long, matted hair lived near a certain little village. The landowner had built a modest hermitage in the forest for him, daily provided him with excellent food in his own house.
The landowner had a great fear of robbers and decided that the safest course to protect his money was to hide it in an unlikely place. Believing the matted-haired ascetic to be a model of sainthood, he brought a hundred pieces of gold to the hermitage, buried them there, and asked the ascetic to keep watch over the treasure.
"There's no need to say more, sir, to a man like me who has renounce the world. We hermits never covet what belongs to others."
"That's wonderful," said the landowner, who went off with complete confidence in the hermit's protestations.
As soon as the landowner was out of sight, the ascetic chuckled to himself, "Why, there's enough here to last a man his whole life!"
Allowing a few days to elapse, the hermit dug up the gold and reburied it conveniently by the road. The following morning, after a meal of rice and succulent curries at the landowner's house, the ascetic said, " My good sir, I have been staying here, supported by you, for a long time. Frankly, living so long in one place is like living in the world, which is forbidden to ascetics like me. I really cannot remain here any longer; the time has come for me to leave."
The landowner urged him to stay, but nothing could overcome the hermit's determination.
"Well, then," said the landowner, "if you must go, good luck to you." Reluctantly, he escorted the ascetic to the outskirts of the village and returned home.
After walking a short way by himself, the ascetic thought it would be a good thing to cajole the landowner. Sticking a straw in his matted hair, he hurried back to the village.
"What brings you back again?" asked the surprised landowner.
"I just noticed that a straw from your roof got stuck in my hair. We hermits must not take anything which has not been given to us, so I have brought it back to you."
"Throw it down, sir, and go your way," said the landowner. " Imagine!" he said to himself. "This ascetic is so honest he won't even take a straw which does not belong to him. What a rare person!" Thus, greatly impressed by the ascetic's honesty, the landowner bid him farewell again.
At that time the Bodhisatta, reborn as a merchant, was travelling to the border on business and happened to stop at that same little village, where he witnessed the ascetic's return with the piece of straw. Suspicion grew in his mind that the hermit must have robbed the landowner of something. He asked the rich man whether he had deposited anything in the ascetic care.
"Yes," the landowner answered rather hesitantly, " a hundred pieces of gold."
"Well, why don't you just go and see if it's still safe ?" the merchant suggested.
The landowner went to the deserted hermitage, dug where he had left his money, and found it gone. Rushing back to the merchant, he cried, "It's not there!"
" The thief is certainly that long-haired rascal of an ascetic," said the merchant. "Let's catch him."
The two men ran after the rogue and quickly caught him. They kicked him and beat him until he showed them where he had hidden the gold. After they had gotten back the money, the merchant looked at the coins and scornfully asked the ascetic, "Why didn't this hundred pieces of gold trouble your conscience as much as that straw? Take care, you hypocrite never to play such trick again!"
When his life ended, the merchant passed away to fare according to his deserts.
When he had ended his lesson, the Buddha said, " Thus you see, monks, that this monk was as conniving in the past as he is today." Then He identified the birth by saying, " This monk was the scheming ascetic of those days, and I was the wise and good merchant."
A Treasure Watch Dog Once, when the Buddha walked past a rich merchant's house, he stopped and looked into the house. He found out that the merchant was not at home. Inside his house, there were luxurious furniture and things and there was a beautiful sofa in the guest room.
This rich merchant had a pet dog. He loved this dog very much. Usually, no one can sit in the guest room except that dog, which even takes his meals on the sofa. That dog was well fed with good food too.
The dog was having his meal on the sofa when the Buddha passed by. Seeing that the Buddha was looking into the house, the dog jumped down from the sofa and barked at the Buddha, so that the Buddha would not come any nearer to him.
The Buddha looked at the dog and told him, "You still haven't changed your greedy and selfish attitude. In your past life you are like that and now you still haven't changed!" After saying that, the Buddha went away.
After he heard what the Buddha said, he sadly laid down on the floor. Not long after that, the merchant came home and found out that the dog was a bit different that day. Usually, the dog would happily welcome him home but not that day. The dog just laid down on the floor and did not make a move when the merchant called him. From his looks, the merchant knew that the dog was not happy .
Then the merchant asked his servants, "Who has bullied or offended my dog until he is not happy?" His servants told him that just before he came back, the Buddha walked past and stopped in front of the house. The dog jumped down from the sofa and barked at the Buddha. The Buddha talked to the dog and after he heard the Buddha's words, the dog laid down silently and did not even continue his meal.
Because of his love for the dog, he went to see the Buddha and asked Him, "You are the most compassionate person but why when you walked past, you scolded my dog?"
The Buddha answered, "You care about the dog because in his previous life, he was your father and because you care for him he loves you too."
The merchant did not believe the Buddha and asked Him, "How can you prove that he is my father?"
"His mind was attached to his wealth. When you were young, he was greedy that he might lose his wealth. So he decided to keep his wealth somewhere. Because of his attachment to his wealth and after his death, he was born as a dog in your house. He normally won't leave his place where he has sat in past life. If you don't believe, go back and ask him where he has kept his wealth.
The merchant went home after the Buddha told him that. When he arrived at his house, he bent down to his dog, gently stroke the dog and asked him , "If you are really my father, then bring me to the place you have kept your wealth."
As a result, the dog jumped down from his place and began digging beside the sofa. Seeing that the dog started digging, he asked his servants to push the sofa away and helped the dog to dig. Soon after digging a few inches, they finally saw the gold, silver and jewels, everything in the ground under the sofa.
After seeing this, the merchant sadly said, "Attachment is very dangerous. Just because my father wanted to watch over his wealth, after his death, he came back to be born a treasure watch dog. It is a sad, pitiful and frightening thing."
That is why, one is advised to learn to meditate. Through meditation, one can be free from attachment. If one do not learn to control one's mind properly, once attachment is there, it can continue to be there from one life to another.
Attachment is like a rope, and greed is like a chain. If it is tied together to one's body (here it means one's mind), it will lead to more miseries and worries in future. So, in learning Buddhism, one must learn and practise to purify one's mind from attachment and other defilements, then only one's mind can be at a peaceful state.
The End
Thank You!
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