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)
"namo tassa bhagavato arahato Sammasambuddhassa"
For Individual Paritta
Invocation /
Ratana Metta Khandha Mora Vatta
1. Mangala 2. 3. 4. 5. 6.
Sutta Sutta Sutta Sutta Sutta
Sutta
Dhajagga Atanatiya Angulimala Bojjhanga Pubbanha

7. 8. 9. 10 11
Sutta Sutta Sutta Sutta Sutta
Samanta cakkavalesu, atragacchantu devata,
saddhammam munirajassa, sunantu saggamokkhadam
2. dhammassavanakalo ayam bhadanta,
dhammassavanakalo ayam bhadanta,
dhammassavanakalo ayam bhadanta.
3. namo tassa bhagavato arahato sammasambuddhassa.
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4. ye santa santacita, tisaranasarana, ettha lokantareva,
bhumabhuma ca deva, gunaganagahana byavata sabbakalam.
ete ayantu deva varakanakamaye meruraje vasanto,
santo santosahetum munivaravacanam sotumaggam samagga

5. sabbesu cakkavalesu yakkha deva ca brahmano;
yam amhehi katam punnam sabbasampattisadhakam.
6. sabbe tam anumoditva samagga sasane rata
pamadarahita hontu arakkhasu visesato.
7. sasanassa ca lokassa vuddhi bhavatu sabbada;
sasanampi ca lokanca deva rakkhantu sabbada.
8. saddhim hontu sukhi sabbe parivarehi attano;
anigha sumana hontu saha sabbehi natibhi,
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
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taraccha-sukara-mahimsa-yakkha-rakkhasadihi
nanabhayato va nanarogato va
nanaupaddavato va arakkham ganhantu.
MANGALA SUTTA
uyyojanna
10. yam mangalam dvadassahi cintayimsu sadevaka
sotthanam nadhigacchanti atha tim sanca mangalam.
11. desitam devadevena sabbapapa vinasanam
sabbaloka hitatthaya mangalam tam bhanama he.
12. evam me sutam: Ekam samayam bhagava Savatthiyam
viharati Jetavane Anathapindi kassa arame.
atha kho annatara devata abhikkantaya rattiya
abhikkanta vanna kevalakappam Jetavanam Obhasetva.
Yena Bhagava tenupasankami
upasankamitva bhagavantam abhiva detva ekamantam atthasi.
ekamantam thita kho sadevata bhagavantam gathaya ajjhabhasi:
13. bahu deva manussaca mangalani acintayum
akan khamana sotthanam byuhi mangalamuttamam.
14. asevana ca balanam panditanan ca sevana
puja ca pujaneyyanam etam mangalamuttamam
15. patirupadesavaso ca pubbeca katapunnata
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attasammapanidhi ca etam mangalamuttamam.
16. bahusaccana sippanca vinayo ca susikkhito
subhasita ca ya vaca etam mangalamuttamam.
17. matapitu uptthanam puttadarassa sangaho
anakula ca kammanta etam mangalamuttamam.
18 dananca dhammacariyaca natakananca sangaho
anavajjani kammani etam mangalamuttamam.
19 arati viratipapa majjapana ca samyamo
appamado ca dhammesu etam mangalamuttamam.
20. garavo ca nivato ca santutthi ca katannuta
kalena dhammasavanam etam mangalamuttamam
21. khanti ca sovacassata samananan ca dassanam
kalena dhammasakaccha etam mangalamuttamam.
22. tapo ca brahmacariyanca ariyasaccana dassanam
nibbana sacchikiriya ca etam mangalamuttamam
23. phutthassa lokadhammehi cittam yassa na kampati
asokam virajam khemam etam mangalamuttamam
24. etadisani katvana sabbattha maparajita
sabbattha sotthim gacchanti tam tesam mangalamuttamam

Mangala Suttam Nitthitam
Khuddaka patha 3-4
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Suttanipata 318. 319.
IN BURMESE (MYANMAR)
Invocation and Mangala Paritta in Burmese Pali(Myanmar Pali)
To Listen in Myanmar Pali
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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 is alleged to have been expounded by Lord Buddha when requested by a certain

deity to explain to him what the ideal auspices really might be. Eventually the Lord
elaborated thirty eight items of auspices which are to be approved as supreme. This
discourse is the first and most famous of eleven paritta suttas prescribed in Burmese
Buddhism. The fifteen stanzas of the text in Pali are learnt by heart and recited not
only for protection from dangers, but as a mean to attain every problematic end in
view of worldly affairs and supramundane realizations.
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.
Thereupon a certain deity
whose surpassing radiance illuminating the entire Jeta grove,
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.
Please explain to me what supreme Auspices really are.

14. Not to associate with the foolish (1) but to associate with the wise (2);
and to honour those worthy of honour (3)-
-this is the auspice supreme.

15. To dwell in suitable locality (4) to be endowed with merits accrued in the past
(5)
and to establish oneself rightfully (6)

16. To have immensity of knowledge (7); to acquire skill in sciences (8) to be
well-trained in discipline (9);
and to have words well spoken (10)

17. To serve thy parents (11); to support thy wife and children (12);
to be engaged in peaceful occupations (13)
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18. Generosity (14); lawful-conduct (15); to support thy relatives (16);
and to perform faultless actions (17)

19. To abstain from evil (l8); to refrain from sin (19): to restrain from
intoxicating drinks (20);
and to be diligent in Laws (21)

20. Reverence (22); modesty (23); contentment (24); gratitude towards
the grateful (25);
timely audition of the doctrines (26)

21. Patience (27); obedience (28); to visit the monks (29);
and the timely discussions of the doctrines (30)

22. Ascetic practices (31); chastity (32); to discern the noble - truths (33); to
realize the Nibbana. (34)

23. The mind which is touched by the (eight) vicissitudes of life does not move
(35):
be free from anxiety (36); be stainlessly pure (37); and be perfectly secure
(38)

24. Those who have done suchlike auspices are unvanquished (successful)
everywhere,
and attain bliss (happiness) everywhere. To them these are the auspices.
supreme.
Here ends the Mangala Sutta, the Discourse on Auspices.
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* Mangala=Auspice; Good Omen; Luck; Blessing Beatitude; Fortune.
The Minor Readings; P.T.S. tr. Bhikkhu Nanamoli;

Luzac and Co. Ltd. London, 1960. pp.2-4.
The Good Omen Discourse.

The Illustrator of Ultimate Meaning: P.T.S. Chapter V. pp. 94-172.
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RATANA SUTTA
uyyojanna
25 panidhanato patthaya Tathagatassa dasa paramiyo,
dasa upapkamiyo dasa paramatthaparamiyoti
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samatimsa paramiyo
panca mahapariccage lokatthacariyam natatthacariyam

buddhatthacariyanti tisso cariyayo
paccbimabhave gabbhavokkantim jatim abhinikkhamanam
padhanacariyam bodhipallanke maravijayam
sabbannutannanappativedham dhammacakkappavattanam nava

lokuttaradhammeti
sabbepime Buddhagune avajjetva
Vesaliya tisu pakarantaresu
tiyamarattim parittam karonto
ayasma Anandatthero viya
karunnacittam upatthapetva.
26. kotisatasahassesu, cakkavalesu devata;
yassanam patigganhanti yanca Vesaliya pure.
27. rogamanussadubbhikkha sambhutam tividham bhayam;
khippamantaradhapesi parittam tam bhanama he.
28 yanidha bhutani samagatni,
bhummani va yani va antalikkhe;
sabba va bhuta sumana bhavantu,
athopi sakkacca sunantu bhasitam.
Tasma hi bhuta nisametha sabbe,
mettam karotha manusiya pajaya;
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diva ca ratto ca haranti ye balim,
tasma hi ne rakkhatha appamatta.
30. yam kinci vittam idha va huram va,
saggesu va yam ratanam panitam:
na no samam atthi Tathagatena,
idampi Buddhe ratanam panitam,
etena saccena suvatthi hotu
31. khayam viragam amatam panitam,
yad-ajjhaga Sakyamuni samahito;
na tena dhammena samatthi kinci;
idampi Dhamme ratanam panitam,
etena saccena suvatthi hotu.
32 Yem Buddhasettho parivannayi sucim,
samadhim-anantarikannam-ahu,
samadhim tena samo na vijjati;
33 ye puggala attha satam pasattha,
cattari etani yugani honti,
te dakkhineyya Sugatassa savaka,
etesu dinnani mahapphalani;
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idampi Samghe ratanam panitam,
34. ye suppayutta manasa dalhena,
nikkamino Gotamasasanamhi;
te pattipatta amatam vigayha,
laddha mudha nibbutim bhujamana;
Idampi Samghe ratanam panitam,
35. yathindakhilo pathavissito siya,
catubbhi vatehi asampakampiyo;
tathupamam sappurisam vadami,
yo ariyasaccani avecca passati;
36. ye ariyasaccani vibhavayanti,
gambhirapannena sudesitani;
kincapi te honti bhusam pamatta,
na te bhavam atthamam-adiyanti;
37. saha-v-assa dassanasampadaya,
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tayassu dhamma jahita bhavanti;
sakkayaditthi vicikicchitanca,
silabbatam va pi yad-atthi kinci;
38. catuh-apayehi ca vippamutto,
chaccabhithanani abhabba katum,
39. kincapi so kammam karoti papakam,
kayena vaca uda cetasa va;
abhabba so tassa paticchadaya,
abhhabbata ditthapadassa vutta;
idampi Samghe ratana panitam,
40. vanappagumbe yatha phussitagge,
gimhina mise pathamasmim gimhe;
tathupamam dhammavaram adesayi,
nibbinagamim paramam hitaya;
41. varo varannu varado varaharo,
anuttaro dhammavaram adesayi;
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42. khinam puranam, nava n'atthi sambhavam,
virattacitta-yatike bhavasmim,
te kninabija avirulnichanda
nibbanti dnira yatnayam padipo;
43. yanidha bhutani samagatani,
bhummani va yani va antaikkhe;
tathagatam devamanussapujitam,
Buddnam namassama suvatthi hotu.
44. yanidha bhutani samagatini,
bnummani va yani va antalikkhe;
tatnagatam devamanussapujitam,
Dhammam namassama suvatthi hotu.
45. yanidha bhutani samagatini,
bhummani va yani va antalikkhe;
tathagatam devamanussapujitam,
Samgnam namassama suvatthi hotu.
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Ratana Suttam Nitthitam.
Khuddakapatha 4-8
Suttanipata 312-315
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RATANA SUTTA
2. DISCOURSE ON PRECIOUS JEWELS

An Historical Sketch
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.
Thereafter the Venerable Ananda reported the events promptly to the

Lord, who was awaiting his arrival at the City Hall of Vesali. Then again
Lord Buddha recited the same discourse and explained the intrinsic value of
the text to the assembled disciples. Thus the recitation of the discourse had
been approved by the Lord and the assembly.
According to the standard Burmese Version, this discourse is composed
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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.
Ratana=Precious Jewel; Gem; Preciousness
The Minor Readings: P.T.S. tr. Bhikkhu Nanamoli, Luzag and Co. Ltd.
London. 1960. pp. 4-6. The Jewel Discourse
The Illustrator of Ultimate Meaning: P.T.S. Chapter VI. pp. 172-222.
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 five Great Sacrifices;
the three modes of Practice, viz:
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;
his nativity; the Great Renunciation; the experience of Austerity;
the Conquest upon (five types of) Death (Mara) being seated under the
Bo tree; the Discernment of Omniscient Wisdom;
expounding the sermon of the Rotating of the Wheel of Law

(Dhammacakkappavattana sutta);
and the nine supramundane laws:
Reverend Ananda the Elder, the protective recitation through the three
watches of the night,
within the three walls of the city of Vesali.
Having established such a sympathetic mind as Reverend Ananda did,
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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,
and in the city of Vesali,

27. by the power of which the three types of disasters, that broke out due
to epidemic diseases, inhuman beings, and famine
were also eradicated promptly,
Oh thou!, Let us recite this discourse of protection

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

29. 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.

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

31. That Cessation, Detachment, and holy Immortality
has been realized by the perfectly meditated Sakyan-Sage
There is no equal ideal to this Dhamma
This holy jewel indeed lies in the Dhamma

32. The Supreme Enlightened One extolled the path of purity
calling it the Concentration which yields infallible result immediately
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No equal is there to such concentration
this holy jewel indeed lies in the Dhamma
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.
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.

34. Striving well with a steadfast mind,
they are liberated during the Dispensation of Gotama Buddha.
They have attained the highest state, having encountered the

Immortality.
They enjoy the 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.

35. As a post deep planted in the earth stands
unshaken by the winds blast from four quarters.
So also I declare the righteous man is unshaken
who sees the Noble Truths through discriminating wisdom.
This precious jewel (holiness) is
in the Sangha.

36. Those who develope the Noble Truths well expounded by the Lord of
Profound Wisdom
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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).

37. 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.

38. 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.

39. 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.
in the Sangha

40. Just like (the glory of) the woodland groves crowned with blossoms
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.
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in the Buddha.

41. 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.

42. Their former (kamma) is exhausted and the new one arises no more.
The lust for future-becoming is detached.
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).

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

44. 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.

45. 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.
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May there be the perfect bliss.
The end of Ratana Sutta,
IN BURMESE (MYANMAR)
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METTA SUTTA
DISCOURSE ON LOVINGKINDNESS
To Listen/ Download in Myanmar
uyyojanna
46. yassanubhavato yakkha, nevadassenti
bhisanam;
yamhi cevanuyunjanto,
rattindivamatandito.
47. sukham supati sutto ca, papam kinci

na passati;
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evammadi gunupetam, parritamb tam
bhanama he.
48. karaniyam atthakusalena, yanta

santam padam abhisamecca
sakko uju ca suhuju ca, suvaco cassa

mudu anatimani
49. santussako ca subharo ca, appakicco

ca sallahukavutti;
santindriyo ca nipako ca, appagabbho

kulesvananugiddho.
50. na ca khuddhamacare kinci, yena

vinnu pare upavadeyyum;
sukhino va khemino horitu, sabbasatta

bhavantu sukhitatta.
51. ye keci panabhutatthi, tasa va thavara

va-navasesa;
digha va ye va mahanta, majjhima

rassaka anukathula.
52. dittha va ye va additha, ye va dure

vasanti avidure;
bhuta va sambhavesi va, sabbasatta

bhavantu sukhitatta.
53. na paro param nikubbetha,
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natimannetha katthaci na kanci;
byarasana patighasanna;
nannamannassa dukkhamiccheyya.
54. mata yatha niyamputtam ayusa

ekaputtamanurakkhe;
evampi sabbabhuitesu, manasam

bhavaye aparimanam.
55. mettanca sabbalokasmi, manasam

bhavaye aparimanam;
uddham adho ca tiriyanca,

asambadham averamasapattam.
56. tittham caram nisinno va, sayano

yavatassa vigatamiddho;
etam satim adhittheyya, brahmametam

vihara-midha-mahu.
57. ditthinca anupaggamma, silava

dassanena sampanno;
kamesu vinaya gedham, na hi

jatuggabbhaseyya puna-reti.
Metta Suttam Nitthitam.
Khuddakapatha 10-11; Suttanipata 300-302
Metta Paritta in Burmese Pali(Myanmar Pali)
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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.
This discourse, as a matter of fact, is the Buddhist doctrine of Love,

which promulgates the method of practice to disseminate Love in order to
attain Purity and Peace to realize finally the Perfect Emancipation.
This sutta is composed of twelve stanzas, with two introductory verses

beautifully set by the learned elder-monks of Burma.
The Minor Readings; P.T.S. tr. The Lovingkindncss Discourse, pp. 10-
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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
must work to be efficient, right, upright, discussable, gentle, and

humble,
49. Contented, well-bred, less responsible, of fugal livelihood, serene in
faculties, prudent, modest, not hanker after the families.
50. He must not commit even the slightest sin for which the wise men
might censure.
He must contemplate thus:- may all sentient beings be cheerful and be

endowed with happy secured life.
51. Whatever breathing beings there may be the frail ones or the firm
creatures, with no exception tall or stout, short or meduim-sized, thin or
fat,
52. Those which are seen or those unseen those who are dwelling far or
near those who are already born or those still seeking to become yet.
May all these beings be endowed with happy-life.

53. Let not one be angry with another, let him not despise anyone in any
place
By means of physical and verbal provocation or by frustrated enmity,
Let one not wish another's suffering.

54. Just like a mother would protect her baby, the only child, even so
towards with her lifeall beings
Let one cultivate the (Agape) boundless spirit of love.

55. Let him radiate the boundless of love rays towards the entire world, to
41
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
Let him devote himself to this mindfulness.
This is called in this religion as "Noble Living" (Holy life).

57. If the meditator, without falling into wrong view (egoism), be
virtuous, and endowed with perfect insight, has expelled passion in
sensual desires,
he will surely come never again to be born in any womb. The end of
Metta-sutta
The End of Metta Sutta
42
43
KHANDHA SUTTA
KHANDHA SUTTA PALI

uyyojanna
58. sabbasivisajatinam, dibbamantagadm

viya;
yan naseti visam ghoram, sesancapi

parissayam.
59. anakkhettamhi sabbattha, sabbada

sabbapaninam;
sabbassopi nivareti, parittam tam

bhanama he.
60. Virupakkhehi me mettam, mettam

Erapathehi me;
Chabyaputtehi me mettam, mettam

44
Kanhagotamakehi ca
61. apadakehi me mettam, mettam

dvipadakehi me;
catuppadehi me mettam, mettam

bahuppadehi me.
62. ma mam apadako himsi, ma mam

himsi dvipadako;
ma mam catuppado himsi, ma mam

himsi bahuppado.
63. sabbe satta sabbe pana, sabbe bhuta ca

kevala;
sabbe bhadrani passantu, ma kanci

papamagama.
64. appamano Buddho,
appamano Dhammo;
appamano Samgho,
pamanavantani sarisapani;
ahi vicchika satapadi, unnanabhi

sarabu musika.
65. kata me rakkha, katam me parittam,

patikkamantu bhutani;
45
soham namo Bhagavato, namo
sattannam Sammasambuddhanam
Khandha Suttam Nitthitam
Vinaya Culavagga-245
Jataka vol. 1. 53-54.
Anguttara vol. 1. 384
Khandha Paritta in Burmese Pali(Myanmar Pali)
46
Khandha Paritta in Burmese Pali(Myanmar Pali)
Click here for Recitation in Myanmar Pali
1. Khandha Paritta Sutta
Discourse on Projection of the Aggregates

This Khandha parittais the Buddhist spell, or wardrune, an example of
Apotropaic Buddhism in Burma. According to the Vinaya pitaka literature in
Cullavagga text (P.101-102), this is allegedly composed by the Lord Buddha
when a certain monk in Savatthi died of snakebite. The Buddha declared that
this would not have happened had that monk let his love radiate over the four
royal breeds of serpents. And all the monks were advised to protect from
snakes by means of love through the reciting of Khandha paritta which the
Lord then composed for them.
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.
This paritta is nowadays recited for protection not only against

dangerous snakes, for which it was originally composed, but even from other
frightful creatures as well, including reptiles, scorpions, centipedes, spiders,
lizards, rats and mice.
The peculiar phenpmenon of this discourse is that Lord Buddha declared
47
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,
this discourse of Khandha nullifies the baneful poison
and the other perils of all the highly poisonous creatures.

59. In this scope of (Buddha's) jurisdiction, everywhere,
always, for all beings,
and by all means, this discourse does prevent (the disasters).
Oh thou! Let us recite this preventive discourse now.

60. May my Love be with Virupakkha snakes; with Erapatha snakes may
there be my love.
May my love be with Chavyaputta snakes;
with Kanhagotamaka snakes may there be my love too.

61. With footless creatures may there be my love
May my love be with bipeds;
with quadrupeds may there be my love;
May my love be with multipeds.

62. May the foot-less hurt me not;
May the bipeds not hurt me;
the quadrupeds may not hurt me;
the multipeds may hurt me not.

63. All the sentient creature and all breathing ones,
48
all beings without exception,
all may see the happy sights,
and may not befall into any sin.

64. The Buddha is infinite:
Infinite is the Dhamma;
The Samgha is infinite;
Finite and measurable are creeping things;
snakes, scorpions, centipeds, spiders, lizards and rats.

65. I have guarded myself; I have protected myself;
Let all evil beings recede.
Here I salute to the Glorious One.
And to the Seven Buddhas do I honour.

The End of the Khandha Sutta
49
50
5. MORA SUTTA
The Discourse on the Peacock's Prayer
uyyojanna
66. purentam bodhisambhare
nibbattam morayoniyam;
yena saimvihitarakkham,
mahasattam vanecara.
67. cirassam vayamantapi,
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neva sakkhimsu ganhitum;
"brahmamantan"ti akkhatam,
paritam tam bhanama he.
68. udetayam cakkhuma ekaraja,
harissavanno pathavippabbaso;
tam tam namassami harissavannam
pathavippabbhasam
tayajja gutta viharemu divasam.
69. ye brahmana vedagu sabbadhamme,
te me namo, te ca mam palayantu;
namatthu Buddhanam, namatthu bodhiya,
namo vimuttanam, namo vimuttiya
imaim so parittam katva
moro carati esana.
70. apetayam cakkhuma ekaraja,
harissavano pathavippabhaso;
tam tam namassami harissavannam
pathavippabhasam,
tayajja gutta viharemu rattim.
71. . ye brahmana vedagu sabbadhamme,
te me namo, te ca mam palayantu;
52
namatthu Buddhanam, namatthu bodhiya,
namo vimuttanam, namo vimuttiya;
imam so parittam katva,
moro vasam-akappayi.
Mora Suttam Nitthitam.
Jataka vol.1. 38-39
Mora Paritta in Burmese Pali(Myanmar Pali)
53
MORA SUTTA

A Historical Sketch
The birth-story of the Buddha as a golden peacock was narrated

by the Lord at Jetavana monastery when it was reported that a
disciple monk had been enchanted by a woman.
Our Buddha-to-be was once born as a golden peacock, residing

on the golden hill of Dandaka in the Himalaya mountains. When
54
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 seventh successor king sent a clever hunter who had a

charming peahen which could sing very sweetly. Early in the
morning the hunter set up the snare with the peahen which sang
very enchanting before the golden bird could recite his usual prayer
and charm. The bird was tempted, and approached her; and was
caught in the snare. The happy hunter caught hold of the golden
bird and hurried back to the palace to present it to the king.
The king was delighted at the bird's golden beauty and placed the
bird on a royal seat to exchange a dialogue with him.
The golden peacock related the story of his previous life as a

pious king in the same kingdom and also explained the power of
his prayer and charm to the king. He also advised the king to
excavate the golden charriot from the royal lake to prove his
narration. When all the truths were revealed, the bird was released
to fly back to the golden hill of 'Dandaka. And the story ends
happily.
Hence this Mora sutta has been chanted as a charm or wardrune

to protect the subjects from snares or to be released safely if
55
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.
According to the Burmese version of the Mahaparitta pali text,

this sutta is composed of six stanzas only.
5. MORA SUTTA
Introduction
66. The Great Being (the Buddha-to-be) was born as a peacock,
fufilling the necessary requirements for obtaining

Enlightenment,
and having arranged protection for himself by means of this

protective discourse.
Him, the Great Being, although the hunters

67. Strived for quite a long time, they were not able to capture.
This was prescribed by Lord Buddha as an Exalted Charm.
Oh thou! Let us recite this protective discourse.

68. "There he rises, the thousand-eyed king,
Making the world bright with his golden light.
Thee I worship, Oh glorious wing, with thy golden light,

making the world bright.
Keep me safe, I pray, through the coming day.

69. "The saints, the righteous, wise in the entire holy lore,
They may protect me and to them I adore
Honour be to the wise, honour be to wisdom
To freedom, and to those who had achieved freedom.
Having made this protection
the peacock went about to seek food.
56
70. There he sets, the thousand-eyed king,
He that makes the world bright with
his golden light.
Thee I worship, On glorious wing,
With thy golden light making the world bright.
Through the night, till the next day; Keep me safe, I pray.
71. The saints, the righteous, wise in the entire holy lore,
They may protect me, and to them I adore.
Honour be to the wise, honour be to wisdom.
To freedom, and to those who had achieved freedom.
Having made this protection, that peacock rested happily at

home,
The end of Mora sutta
57
58
VATTA SUTTA
uyyojanna
59
72. purentam bodhisambhare, nibbattam
vattajatiyam;
yassa tejena davaggi, mahassattam

vivajjayi.
73. therassa Sariputtassa, lokanathena

bhasitam;
kappatthayim mahatejam, parittam tam

bhanama he.
74. atthi loke silaguno, saccam

soceyyanuddaya;
tena saccena kahami, saccakiriyam-

uttamam.
75. avajjetva dhammabalam, saritva pubbake

jine;
saccabalam-avassaya, saccakiriyam-
akasaham.
76. santi pakkha apatana, santi pada

avancana;
mata pita ca nikkhanta, jataveda

patikkama.
77. saha sacce kate mayham, mahapajjalito

sikhi;
vajjesi solasa karisani, udakam patva

yatha sikhi;
saccena me samo natthi, esa me

saccaparami.
60
Vatta Suttam Nitthitam.
cariyapitaka 415; jataka vol. 1. 9.
Vagga Paritta in Burmese Pali(Myanmar Pali)
VATTA SUTTA
The Discourse on the Quail's Confession

Once, Lord Buddha went on his morning round for alms through a
certain hamlet in Magadha. On his return after his break fast, accompanied
by his disciples came to a place where a great jungle-fire broke out; the
disciples fled towards the Lord and saw him standing untouched by the
raging flame. When they exclaimed and praised Him on His miraculous
powers the Lord explained to them that it was the power of a previous "Act
of Truth" which he had performed in his former life as a quail. Since then in
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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.
In his previous birth as a quail, there broke out a forest-fire. Fearing

for their lives all creatures, including his own parents fled away leaving
only the helpless baby-quail in the nest. The young bird was then too young
to fly or to walk and he was forsaken all alone. Thereupon he meditated on
the efficacy of the past Buddhas as well as the efficacy of Truth. He then
performed an Oath of Truth and wished that the fire may recede. The angry
flame calmed down and waived the spot of sixteen hectors (lengths) just like
a burning torch had been clipped into the water. The fire was extinguished
by the miracle of the Oath uttered by the babyrquail. As this spot will
remain for the whole aeon untouched by any fire, this miracle is called an
aeon-miracle.
This paritta sutta of six stanzas in Pali, is therefore recited in Burma

to protect and prevent from dangers of conflagation and forest fire.
6. VATTA SUTTA
The Discourse of the Quail's Asseveration
Introduction
72. By the power of this discourse, the forest-fire passed over the Great
Being (the Buddha-to-be) who was born as a quail, fulfilling the
necessary requirements for obtaining the Enlightenment.
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.
74. There's saving merit in virtue in this world;
Truth, purity of life, and conpassion too,
Thereby, I'll work a matchless Act of Truth.
75. Remembering the Law's might, and reflecting
On those who triumphed in the days gone by,
Depending on the might of truth,
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an Act of Truth I wrought.
76. With wings I can't fly, with feet I can't walk,
gone away my parents, here I am alone. Oh Forest-fire, please,

recede!
77. I wrought my Act of Truth, and therewith
The sheet of blazing fire waived for sixteen hectors
Unscathed, — like flames by water, met and quenched.
There is no equal to my Truth asseveration.
This is my perfection of Truth.
DHAJAGGA SUTTA
uyyojanna
78.. yassa-nussaranenapi, antalikkhepi panino;
patittham-adhigacchanti, bhumiyam viya sabbatha.
79. sabbupaddavajalamha, yakkhacoradisambhava;
ganana na ca muttanam, parittam tam bhanama he.
80. evam me sutam — ekam samayam
bhagava Savatthiyam viharati Jetavane Anathapindikassa

arame.
81. tatrakho Bhagava bhikkhu amantesi "bhikkhavo" ti,
"bhadante" ti te bhikkhu Bhagavato paccassosum.
63
Bhagava etadavoca—
bhutapubbam bhikkhave devasura sangamo samupabyulho

ahosi.
atha kho bhikkhave Sakko devanamindo
deve Tavatimse amantesi—
"sace marisa devanam sangamagatanam
uppajjeyya bhayam va chambhitattam va lomahamso va,
mameva tasmim samaye dhajaggam ullokeyyatha;
mamam hi vo dhajaggam ullokayatam yam bhavissati bhayam

va chambhitattam va lomahamso va,
so pahiyissati.
82. no ce me dhajaggam ullokeyyatha,
atha Pajapatissa devarajassa dhajaggam ullokeyyatha.
Pajapatissa hi vo devarajassa dhajaggam ullokayatatm
yam bhavissati bhayam va chamhitattam va, lomahamso va
so pahiyissati.
83.. no ce Pajapatissa devarajassa dhajaggam ullokeyyatha,
atha Varunassa devarajassa dhajaggam ullokeyyatha;
Varunassa hi vo devarajassa dhajaggam ullokayatatm
so pahiyissati.
84. no ce Varunaassa devarajassa dhajagam ullokeyyatha
64
atha Isanassa devarajassa dhajaggam ullokeyyatha;
Isanassa hi vo devarajassa dhajaggam ullokayatatm
so pahiyissati.
85. tam kho pana bhikkhave Sakkassa va devanamindassa

dhajaggam ullokayatam,
Pajapatissa va devarajassa dhajaggam ullokayatam,
Isanassa va devarajassa dhajaggam ullokayatatm
yam bhavissati bhayam va chamhitattam va, lomahamso va,
so pahiyetha nopi pahiyetha.
86. tam kissa hetu
Sakko hi bhikkhave devanamindo
avitarago avitadoso avitamoho
bhiru chambhi utrasi palayiti.
87. ahanca kho bhikkhave evam vadami
sace tumhakam bhikkhave
arannagatanam va rukkhamulagatanam va sunnagaragatanam va
uppajjeyya bhayam va chambhitattam va lomahamso va,
mameva tasmin samaye anussareyyatha
88. "itipi so Bhagava araham, sammisambuddho,
vijjacaranaasampanno, sugato, lokavidu, anuttaro

purisadammasarathi,
65
sattha devamanussanam, buddho bhagava " ti.
89. mamam hi vo bhikkhave anussaratam
yam bhavissati bhayam va chambhitattam va lomahamso va,
so pahiyissati.
90. no ce main anussareyyatha,
atha Dhammam anussareyyatha.
91. "svakkhato bhagavata Dhammo,
sanditthiko, akaliko,
ehipassiko, opaneyyiko
paccattam veditabbo vinnuhi" ti.
92. Dhammam hi vo bhikkhave anussaratam
so pahiyissati.
93. no ce Dhammam anussareyyatha,
atha Samgham anussareyyatha.
94. "suppatipanno bhagavato savakasamgho,
ujuppatipanno bhagavato savakasamgho,
nayappatipanno bbagavato savakasamgho,
samicippatipannno bbagavato savakasamgho,
yadidam cattari purisayugani attha purisapuggala;
66
esa bhagavato savakasamgho,
ahuneyyo pahuneyyo, dakkhineyyo, anjalikaraniyo,
anuttaram punnakkhettam lokassa" ti.
95. Samgham hi vo bhikkhave anussaratam
so pahiyissati.
96. tam kissa hetu?
Tathagato hi bhikkhave
araham sammisambuddho
vitarago vitadoso vitamoho
abhiru achambhi anutrasi apalayiti.
97. idamavoca Bhagava, idam vatvana Sugato
athaparam etadavoca Sattha.
98. aranne rukkhamuleva, sunnagare va bhikkhavo.
anussaretha sambuddham, bhayam tumhaka no siya.
99. no ce Buddham sareyyatha, lokajettham narasabham;
atha Dharnmam sareyyatha, niyyanikam sudesitam.
100. no cc Dhammam sareyyatha, niyyanikam sudesitam;
atha Samgham sareyyatha, punnakkhettam anuttaram.
101. evam Buddham sarantanam,Dhammam Samghanca bhikkhavo;
67
bhayam va chambhitattam va, lomahamso na hessati.
Dhajagga Suttam Nitthitam.
Dhajagga Paritta in Burmese Pali(Myanmar Pali)

Click here for Recitation in Myanmar Pali
68
69
70
DHAJAGGA SUTTA
The Discourse on the Crest of Banner

The Dhajagga Sutta is based on a tale narrated by the Buddha in the Book of the
Kindred Sayings (Samyutta Nikaya) of Sakka Samyutta. When the gods (devas) and
the titans (asuras) were engaged in battle, Sakka, the king of the gods, encouraged
his soldiers that should they become frightened they need only look up at the crest of
his banner, or the banners of other three chieftains of gods, Pajapati, Varuna, and
lsana. Then the arising fear, panic, and creeping of the flesh will be overcome. But,.
this act may or may not help. Because Sakka, though may he be king of the gods, is
yet timid and given to panic, and is not yet free from passion, hatred, and ignorance.
Hence, the Lord instructed his disciples to remember the Buddha, the Doctrine and
the Order according to the extolled virtues of each of these three precious jewels. If
the monks do so, the Lord promised, any fear, panic, creeping of the flesh that will
71
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,
72
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;
No fear, no sense of peril will you know.

99. Or if you cannot, on the Buddha, think -
The most senior of the world, The Bull of men -
Then call the Norm to mind, the well-taught guide.

100. Or if you cannot think upon the Law -
The well-taught doctrine where guidance lies -
Then turn your thoughts to the Fraternity,
Unrivalled field where men may sow good deeds.

101. If you in Buddha, Law, and Order thus refuge take,
Fear, panic, and creeping of the flesh will never rise.
The Book of Kindred Sayings Ch. 11. p. 282. 283. The Top of the Banner.
The end of Dhajagga Sutta.
Dhajagga Paritta in Burmese(Myanmar)
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ATANATIYA SUTTA
uyyojanna
102. appasannehi Nathassa, sasane sadliusammate; amanussehi candehi, sada
kibbisakaribhi.
103. parisanam catassannam, ahimsaya ca guttiya; yam desesi Mahaviro,

parittam tam bhanama he,
104. Vipassissa ca namatthu, cakkhumantassa sirimato; Sikkissapi ca

namatthu, sabbabhutanukampino.
105. Vessabhussa ca namatthu, Nhatakassa tapassino; namatthu

Kakusandhassa marasena-pamaddino.
106. Konagamanassa namatthu, brahmanassa vusimato; Kassapassa ca

namatthu, vippamuttassa sabbadhi.
107. angirassassa namatthu, sakyaputtassa sirimato; yo imam dhammam
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desesi sabbadukkhapanudanam.
108. ye capi nibbuta loke, yathabhutam vipassisum; te jana apisunatha,

mahanta vitasarada.
109. hitam devamanussanam, yam namassanti Gotamam;

vijjacaranaasampannam, mahantam vitasaradam.
110. ete canne ca sambuddha, anekasatakotiyo; sabbe Buddha

samasama, sabbe Buddba mahiddhika.
111. sabbe dasabalupeta, vesarajjeh-upagata; sabbe te patijananti,. asabham

thanamuttamam.
112. sihanadam nadante-te, parisasu visarada; brahmacakkam pavattenti, loke

appativattiyam.
113. upeta buddhadhammehi, attharasahi nayaka; battimsalakkhanupeta,

sitanubyanjanadhara
114. byamappabhaya suppabha, sabbe te munikunjara; buddha sabbanuno ete,

sabbe khinasava jina.
115. mahapabha mahateja, mahapanna mahabbala; mahakarunika dhira,

sabbesanam sukhavaha.
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.
121. tesam saccena silena, khantimettabalena ca; tepi amhe-nurakkhantu,

arogena sukhena ca.
122. puratthimasmim disabhage, santi bhuta mahiddhika; tepi amhe-

nurakkhantu, arogena sukhena ca.
123. dakkhinasamim disabhage; santi deva mahiddhika; tepi amhe-

124. pacchimastmim disabhage, santi naga mahiddhika; tepi amhe-

125. uttarasmim disabbage, santi yakkha mahiddhika; tepi amhe-nurakkhantu,

arogena sukkhena ca.
126. puratthimena Dhatarattho, dakkhinena Virulhako;
pacchimena Virupakkho, Kuvero uttaram disam.
127. cattaro te maharaja, lokapala yasassino; tepi amhe-nurakkhantu, arogena

sukhena ca.
128. akisattha ca bhumattha, deva naga mahiddhika; tepi amhe-nurakkhantu,

arogena sukhena ca.
129. iddhimanto ca ye deva, vasanta idha sasane; tepi amhe-nurakkhantu,

arogena sukhena ca.
130. sabbitiyo vivajjantu, soko rogo vinassatu; ma te bhavantv-antaraya,

sukhi dighayuko bhava.
131. abhivadanasilissa, niccam vuddhapacayino;

.
cattaro dhamma vaddhanti, ayu vanno sukham balam.
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Atanatiya Paritta in Burmese Pali(Myanmar Pali)
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8. ATANATIYA SUTTA
The Discourse on Atanatiya

On one occasion, Lord Buddha was staying on the Vulture's Peak near Rajagaha.
And four great kings, the guardian spirits of four quarters in the celestial regions, came
to tell the Buddha that there were many demons in the land who neither believing in
the Buddha nor abiding by the Five Precepts, frightened and attacked the disciple-
monks and lay devotees who retire to lonely places for meditation.
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.
According to the commentary, King Vessvannahad a town called Atanata where

the four great kings of the celestial regions assembled and recited this Paritta. Hence
this discourse is known as Atanatiya Sutta.
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.
All Buddhas are powerful ones.

111. All are endowed with ten strengths; they are equipped with courage. All
these Buddhas admitted to be 'the knowers of supreme state of Enlightenment.
112. These Buddhas expound bravely to the audience like the Lion-roar; they
propagate the Noble Wheel of Law in the world which cannot be done by
ordinary world lings.
113. These Patrons are equipped with eighteen virtues of the Buddha's Dhamma.
They are born with thirty two major characteristics and eighty minor
characteristics of the great man.
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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.
They are most compassionate and industrious benefactors of all beings.

116. They all are the Islands, the Lords, the Foot-holds, the Protectors, and the
Secured Haven of the creatures. The Transcendental Goals, the Relatives, the
Glorious Saviours, the Refuges, and the Well-wishers.
117. They all are revered by the world of gods and men. I worship the feet of
these Supreme Ones with my head.
118. I worship these Tathagatas by means of Word and thought, always; even
when I am lying, sitting, standing or walking.
119. The Buddhas, the Peace-makers may always protect you to be happy.
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 be free from all scorching worries.
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
125. In the northern region there are great powerful ogres (genii yakkhas). They
126. King Dhatarattha in the east,
King Virulhaka in the south,
King Virupakkha in the west
King Kuvera in the north,

127. These four great kings are famous guardian spirits of the world.
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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.

129. There are some powerful deities residing within the jurisdiction of this
religion.

130. May all the dangers be eradicated.
May worry and illness be dispelled.
May the calamities do not occur to you.
May you be blissful and long-lived.

131. To those who are endowed with the nature of piety and who always revere to
the elders, these four boons shall prosper; namely longevity, beauty, happiness
and strength.
The end of Atanatiya Sutta
Atanatiya Paritta in Burmese (Myanmar)
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ANGULIMALA SUTTA
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uyyojanna.
132. parittam yam bhanantassa,
nisinnatthanadhovanam;
udakampi vinaseti,
sabbameva parissayam.
133. sotthina gabbhavuthanam,
yanca sadheti tankhane;
therassa Angulimalassa,
Lokanathena bhasitam;
kappatthayim mahatejam,
parittam tam bhanama he.
134. yato' ham bhagini ariyaya jatiya jato,
nabhijanami sancicca panam jivita voropeta;
tena saccena sotthi te hotu sotthi gabbhassa.
Angulimala Suttam Nitthitam.
Majjhima pannasa 306
Angulimala Paritta in Burmese Pali(Myanmar Pali)

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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.
Oh thou! Let us recite this discourse of protection.

134. "I, sister, am in my awareness have not intentionally deprived any living
thing of life since I was born of the Ariyan birth. By this truth may there be
well-being for you, and well-being for the conceived foetus".
The end of Angulimala-Sutta.
Middle Length Sayings. P. 289
No. 86. Angulimala Sutta iv. Rajavagga. 103. 4
Angulimala Paritta in Burmese (Myanmar)

BOJJHANGA SUTTA
The Discourse on the Seven Factors of Enlightenment
uyyojanna
135.. samsare samsarantanatam, sabbadukkhavinasane;
satta dhamme ca bojjhange, marasenapamaddane.

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136. bujjhitva ye cime satta, tibhava muttakuttama;
ajatimajarabyadhim, amatam nibbhayam gata.
137. evamadigunupetam, anekagunasangaham;
osadhanca imam mantam, bojjhanganca bhanama he.
138. bojjhango sati sankhato, dhammanam vicayo tatha;
viriyam piti pasaddhi, bojjhanga ca tathapare.
139. samadh-upekkha bojjahanga, satte'te sabbadassina;
Munina sammadakkhata, bhavita bahulikata.
140. samvattanti abhinnaya, nibbanaya ca bodhiya;
etena saccavajjena, sotthi te hotu sabbada.
141. ekasmim sarnaye Natho, Moggallananca Kassapam;
gilane dukkhite disva, bojjhange satta desayi.
142. te ca taib abbinanditva, roga muccimsu tankhane;
etena saccavajjena, sotthi te hotu sabbada
143. ekada Dhammarajapi, gelannena'bhipilito,
Cundattherena tamyeva, bhanapetvana sadaram;
144. sammoditvana abadha, tamha vutthasi thanaso, etena saccavajjena, sotthi te

hotu sabbada.
145. pahina te ca abadha, tinnannampi mahesinam; maggahata kilesava,

patta'nuppattidhammatam; etena saccavajjena, sotthi te hotu sabbada.
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Bojjhanga Suttam Nitthitam.
Samyutta, Mahavagga 71.72.73
Bojjhanga Paritta in Burmese Pali(Myanmar Pali)

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BOJJHANGA SUTTA
The Discourse on the Seven Factors of Enlightenment

This sutta is the consolidated discourse on three similar events experienced by
Venerable Maha Kassapa, Venerable Moggallana and Lord Buddha himself. These
three were afflicted with disease, and were seriously ill. And by the magical power
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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.
10. BOJJHANGA SUTTA

The Discourse on Seven Factors of Enlightenment
135. These seven dhammas are the factors of enlightenment, which
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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.
Oh thou! Let us recite this doctrine of Factors of Enlightenment;
137. Endowed with such and other qualifications altogether with

innumerable qualities, this is a medicinal spell.
138. The factors of enlightenment are Mindfulness, Investigation of the

Dhamma and also Effort, Rapture, Tranquility, and other factors of
enlightenment.
139. The factor of concentration, and Equanimity. All these seven are well
expounded by the Allseer; cultivated and amplified repeatedly by the Sage—
140. in order to discern profoundly, to realise the wisdom, and to attain

Nibbana;
By this asseveration of this truth, may you be happy forever.
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.
By this asseveration of Truth, may you be happy forever.
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.
145. Just as the defilements, annihilated by Magga-conscious, can arise

again no more, in like manner these ailments were eradicated from the three
Great Sages.
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Bojjhanga Paritta in Burmese(Myanmar)
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104
PUBBANHA SUTTA
Discourse on Good Morning

uyyojanna
146. yam dunnimittam avamangalanca,

. yo camanapo sakunassa saddo;
papaggaho dussupinam akantam,
Buddhanubhavena vinasam-entu.
yo camanapo sakunassa saddo;
Dhammanubhavena vinasam-entu.
yo camanapo sakunassa saddo;
Samghanubhavena vinasam-entu.
149. dukkhappatta ca niddukkha,
bhayappatta ca nibbhaya
sokappatta ca nissoka, hontu sabbepi panino.
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150. ettavata ca amhehi sambhatam punnasampadam;
sabbe deva'numodantu sabbasampattisiddhiya.
151 danam dadantu saddhaya, silam rakkhantu sabbada;
bhavanabhirata hontu, gacchantu devata' gata.
152. sabbe Buddha balappatta, paccekananca yam balam;
arahantananca tejena, rakkham bandhami sabbaso.
153. yamkimci vittam idha va huram va,
saggesu va yam ratanam panitam;
na no samam atthi tathagatena,
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idampi samghe ratanam panitam,
156. bhavatu sabbamangalam, rakkhantu sabbadevata;
sabba-Buddhanubhavena, sada sukhi bhavantu te.
157. bhavatu sabbamangalam,rakkhantu sabbadevata;
sabba-Dhammanubhavena, sada sukhi bhavantu te.
158. bhavatu sabbamangalam, rakkhantu sabbadevata;
sabba-Samghanubhavena, sada sukhi bhavantu te.
159. mahakaruaiko Natho, hitaya sabbapaninam;
puretva parami sabba, patto sambodhimuttamam;
etena sasaccavajjena, sotthi te hotu sabbada.
160. jayanto bodhiya male, Sakyanam nandivaddhano,
evameva jayo hotu, jayassu jayamangale.
161. aparajitapallanke, sise puthuvipukkhale,
abhiseke sabbabuddhanam, aggappatto pamodati.
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162. sunakkhattam sumangalam, suppabhatam suhutthitam;
sukhano sumuhutto ca, suyittham brahmacarisu.
163. padakkhinam kayakammam,
vacakammam padakkhinam;
padakkhinam manokammam, panijhi te padakkhine.
164. padakkhinani katvana, labhantatthe padakkhine;
te atthaladdha sukhita viulha Buddhasasane;
aroga sukhita hotha,saha sabbehi Natibhi.
Khuddakapatha, 5.
Suttanipata, 312.
Anguttara, vol. 1. 299.

Pubbanha Suttam Nitthitam.
Paritta Pali Nitthita
Pubbanha Paritta in Burmese Pali (Myanmar Pali)
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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.
11. PUBBANHA SUTTA

146 The unlucky omen, the inauspicious event, and the unpleasant scream of
evil birds, the undesirable dreadful planet, and miserable nightmare, may all
these be gone to disappear—by the glory of the Buddha.
147. The unlucky omen, the inauspicious event, and the unpleasant scream of
evil birds, the undesirable dreadful planet, and the miserable nightmare, may
all these be gone to disappear— by the glory the Dhamma.
148. The unlucky omen, the inauspicious event, and the unpleasant scream of
evil birds, the undesirable dreadful planet, and the miserable nightmare, may
all these be gone to disappear— by the glory of the Sangha.
149. May all living beings who are suffering be saved, not to suffer;
May all living beings who are frightened be encouraged not to fear;
May all living beings who are in anxiety be cheered up not to be

disappointed.
150. To such an extent we have accomplished the meritorious fulfillments.
May all the deities rejoice in this accomplishment.
In order to achieve all types of accomplishments,

151. may you give charity with full devoted faith;
may you observe the moral precepts constantly;
may you enjoy yourselves peacefully in meditation.
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
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
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!
May all the deities protect you;
By the glorious power of all Buddhas,
may you all happy now and forever.

157. May all the auspices be with you; May all the deities protect you;
By the glorious power of all Dhammas,
may you all be happy now and for ever.

158. May all the auspices be with you; May all the deities protect you;
By the glorious power of all Sanghas,
may you all be happy now and for ever.

159. The most compassionate Lord had fulfilled all the required Perfections, for
the welfare of all beings, and had attained the Supreme Enlightenment. By
this asserveration of the truth, may you all be blissful now and for ever.
160. Just as the Lord, the most affectionate of the Sakyas had triumphed
through, at the foot of the Bo tree, so also may the victory be to you and may
you be successful in all the auspicious conquests.
161. On the un-vanquishable Seat, above the summit of the most sacred earth,
being consecrated by all the Buddhas, the Lord had attained the Supreme
Stage and rejoiced.
(In the like manner may we rejoice too).
112
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.
The end of Pubbanha Sutta.
Here ends the book of Eleven Maha-paritta Suttas
Pubbanha Paritta in Burmese (Myanmar)
113
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THE TEXT OF GREAT PROTECTION

"namo tassa bhagavato arahato Sammasambuddhassa"

For Individual Paritta

Dhajagga Atanatiya Angulimala Bojjhanga Pubbanha

Samanta cakkavalesu, atragacchantu devata,

saddhammam munirajassa, sunantu saggamokkhadam

2. dhammassavanakalo ayam bhadanta,

dhammassavanakalo ayam bhadanta,

dhammassavanakalo ayam bhadanta.

3. namo tassa bhagavato arahato sammasambuddhassa.

bhumabhuma ca deva, gunaganagahana byavata sabbakalam.

ete ayantu deva varakanakamaye meruraje vasanto,

santo santosahetum munivaravacanam sotumaggam samagga

yam amhehi katam punnam sabbasampattisadhakam.

6. sabbe tam anumoditva samagga sasane rata

pamadarahita hontu arakkhasu visesato.

7. sasanassa ca lokassa vuddhi bhavatu sabbada;

sasanampi ca lokanca deva rakkhantu sabbada.

8. saddhim hontu sukhi sabbe parivarehi attano;

anigha sumana hontu saha sabbehi natibhi,

nanaupaddavato va arakkham ganhantu.

sotthanam nadhigacchanti atha tim sanca mangalam.

11. desitam devadevena sabbapapa vinasanam

sabbaloka hitatthaya mangalam tam bhanama he.

12. evam me sutam: Ekam samayam bhagava Savatthiyam

viharati Jetavane Anathapindi kassa arame.

atha kho annatara devata abhikkantaya rattiya

abhikkanta vanna kevalakappam Jetavanam Obhasetva.

Yena Bhagava tenupasankami

upasankamitva bhagavantam abhiva detva ekamantam atthasi.

ekamantam thita kho sadevata bhagavantam gathaya ajjhabhasi:

13. bahu deva manussaca mangalani acintayum

akan khamana sotthanam byuhi mangalamuttamam.

14. asevana ca balanam panditanan ca sevana

puja ca pujaneyyanam etam mangalamuttamam

15. patirupadesavaso ca pubbeca katapunnata

16. bahusaccana sippanca vinayo ca susikkhito

subhasita ca ya vaca etam mangalamuttamam.

17. matapitu uptthanam puttadarassa sangaho

anakula ca kammanta etam mangalamuttamam.

18 dananca dhammacariyaca natakananca sangaho

anavajjani kammani etam mangalamuttamam.

19 arati viratipapa majjapana ca samyamo

appamado ca dhammesu etam mangalamuttamam.

20. garavo ca nivato ca santutthi ca katannuta

kalena dhammasavanam etam mangalamuttamam

21. khanti ca sovacassata samananan ca dassanam

kalena dhammasakaccha etam mangalamuttamam.

22. tapo ca brahmacariyanca ariyasaccana dassanam

nibbana sacchikiriya ca etam mangalamuttamam

23. phutthassa lokadhammehi cittam yassa na kampati

asokam virajam khemam etam mangalamuttamam

24. etadisani katvana sabbattha maparajita

sabbattha sotthim gacchanti tam tesam mangalamuttamam

Invocation and Mangala Paritta in Burmese Pali(Myanmar Pali)

To Listen in Myanmar Pali

It is alleged to have been expounded by Lord Buddha when requested by a certain

Thereupon a certain deity