Ye santa santa citta, tisarana sarana, ettha lokantare va; bhumma bhumma ca deva, guna gana gahana byavata sabbakalam. There are deities, virtuous and tranquil after taking refuge in the Triple Gem, living in this universe or in other universes, there are deities around the world and in heaven making efforts to gain virtuous qualities, there is the King of deities gentle as he is, living at the top of Mount Meru, made of excellent gold. May all these deities assemble here together to listen to the noble words of the Great Sage, which are the source of happiness and peace. Sabbesu cakkavalesu, yakkha deva ca brahmano; yam amhehi katam punnam, sabba-sampatti-sadhakam. May all demons, deities and Brahmas in all ten thousand universes rejoice in our meritorious actions which bring success and happiness.
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Foreword by V. Gunaratna The world of English Buddhist literature has been enriched by the publication of this book entitled "The Book of Protection.
Piyadassi Maha Thera of what is well known to every Sinhala Buddhist home as the Pirit Potha which means the book of protection. It contains a collection of suttas or discourses taken from the teaching of the Buddha and are meant to be recited in temples and homes for the purpose of obtaining protection from all harm.
This is achieved by recalling with saddha or confidence the virtues of the Buddha, Dhamma, and Sangha referred to in these discourses. There are many who listen to the recitation of these discourses but who hardly understand the import of these discourses and therefore any benefit they may gain must be necessarily slight.
This translation, therefore, supplies a long-felt need as it will help such persons to listen with understanding when pirith is being recited. The venerable translator is therefore to be congratulated as being the first to translate a book of this nature. To translate a book is not so easy as to write a book.
The work of translation calls for precision and concentrated thought. A translation that keeps too close to the original is apt to suffer from a failure to convey the spirit underlying the original text.
At the same time a translation that is too free runs the risk of expressing more than the author of the original composition had intended and thereby misrepresents him. The venerable translator has certainly done well by steering clear between these two extremes and therefore deserves special praise. Further more, he has by the manner of his translation made it evident that he has been at pains to facilitate the purpose for which pirith is recited.
By means of explanations in parenthesis and helpful foot notes he has striven to elucidate the meaning of words and phrases where their full significance appears to be obscure. If a further clarification is needed the reader is invited to refer to Ven. Box 61, Kandy, Sri Lanka] which deals with quite a number of points concerning the Buddha-dhamma. There can be no doubt that this translation of the Pirith Potha by one such as the Ven. Piyadassi Maha Thera — a reputed author of several Buddhist books and a preacher whose sermons have gained great acceptance both in the East and the West — will be hailed with delight by those who desire to obtain a full understanding of the pirith that is recited in temples and homes — sometimes with marvelous effect.
Hitanukampa sambuddho-yadannamanusasati Anurodha virodhehi-vippamutto Tathagato Love and compassion does the Enlightened feel Towards another when he instructs him The Tathagata is fully released From attachment and resentment. During the last forty years the conviction has steadily grown among medical men that very many causes 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 physiological condition of the patient.
An optimistic patient has more chance of getting well than a patient who is worried and unhappy. The recorded instances of faith healing includes cases in which even organic diseases were cured almost instantaneously. The selected discourses for recital are known as "paritta suttas," discourses for protection.
But they are not "rakshana mantras" or protective incantations found in Brahmanic religion, nor are they magical rites. There is nothing mystical in them.
Paritta suttas describe certain suttas or discourses delivered by the Buddha and regarded as affording protection.
This protection is to be obtained by reciting or listening to the paritta suttas. The practice of reciting or listening to the paritta suttas began very early in the history of Buddhism. The word paritta, in this context, was used by the Buddha, for the first time, in a discourse known as Khandha Paritta  in the Culla Vagga of the Vinaya Pitaka vol.
This discourse was recommended by the Buddha as guard or protection for the use of the members of the Order. The Buddha in this discourse exhorts the monks to cultivate metta or loving-kindness towards all beings. Such mental well being can help those who are ill to recover, and can also help not only to induce the mental attitude that brings happiness but also to overcome its opposite.
Originally, in India, those who listened to paritta sayings of the Buddha understood what was recited and the effect on them was correspondingly great. The Buddha himself had paritta recited to him, and he also requested others to recite paritta for his own disciples when they were ill.
The Buddha and the arahants the Consummate Ones 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 suttas contain, rather than think of the dhamma by themselves. There are occasions, as in the case of illness, which weaken the mind in the case of worldlings , when hetero-suggestion has been found to be more effective than autosuggestion. Some doctors even say there is no such thing as purely physical disease.
That even so grossly "physical" a complaint as dental caries may be due to mental causes was maintained in a paper read before the American Dental Congress in The author pointed out that children living on a perfectly satisfactory diet may still suffer dental decay. The teeth decay because their owner is under mental strain.
The Power of Truth Several factors combine to contribute towards the efficacy of paritta recitals. Paritta recital is a form of saccakiriya, i. Protection results by the power of such asseveration.
At the end of the recital of each sutta, the reciters bless the listeners with the words, etena sacca vajjena sotti te hotu sabbada which means "by the power of the truth of these words may you ever be well. The starting point in Buddhism is sila virtue. Standing on the firm ground of sila one should endeavor to achieve a collected mind.
The Power of Love The utterances of the compassionate Buddha are never void of love. He walked the high-ways and by-ways of India enfolding all within the aura of his love and compassion, instructing, enlightening, and gladdening the many by his teaching. The reciters of the paritta are therefore expected to do so with a heart of love and compassion wishing the listeners and others weal and happiness and protection from all harm.
Love metta is an active force. Every act of one who truly loves is done with the pure mind to help, to cheer and to make the paths of others more easy, more smooth and more adapted to the conquest of sorrow, the winning of the Highest Bliss. Rhys Davids commenting on amity metta writes: "The profession of amity, according to Buddhist doctrine, was no mere matter of pretty speech.
It was to accompany and express a psychic suffusion of the hostile man or beast or spirit with benign, fraternal emotion — with metta. Europe may yet come round further to this Indian attitude. The Power of Sound It is believed that the vibratory sounds produced by the sonorous and mellifluous recital of the paritta suttas in their Pali verses are soothing to the nerves and induce peace and calm of mind; they also bring about harmony to the physical system.
How can bad influences springing from evil beings be counteracted by recital of paritta suttas? Bad influences are the results of evil thinking. They can, therefore, be counteracted by wholesome states of mind.
One sure way of inducing a wholesome state of mind is by listening and reflecting on paritta recitals with intelligence and confidence. So great is the power of concentration that by adverting whole-heartedly to the truth contained in the paritta recitals one is able to develop a wholesome state of mind.
The recital of paritta suttas can also bring material blessings in its wake through the wholesome states of mind induced by concentration and confidence in listening intelligently to the recital. According to the Buddha, right effort is a necessary factor in overcoming suffering. There is no better medicine than truth Dhamma for the mental and physical ills which are the causes of all suffering and misfortune.
So the recital of paritta suttas in as much as they contain the dhamma, may, when they are listened to in the proper attitude, bring into being wholesome states of mind which conduce to health, material progress and spiritual progress. The effect of Pirit can also transcend distance however great. It is true that the Buddhists consider the parittas as a never-failing, potent, and purifying force, a super-solvent.
However, a question may arise whether recitals from the Book of Protection will, in every case, result in the protection and blessing sought for.
Kamma is not something static, but is always changing, i. Hence bad actions on the part of the hearers of the recital may negative the beneficial effects of the recital. If the mind of the hearer is contaminated with impure thoughts then also the intended beneficial effects of the recital may not materialize.
But however impure the mind of the hearer may be if there is great confidence in the efficacy of the recital then this important factor may help to secure for him the beneficial effects of the recital.
ආටානාටිය සූත්රය – ATANATIYA SUTHRAYA
Atanatiya Sinha,a means something in Buddhism, Pali. Atanatiya Sutta means something in Atanatiya sutta sinhalaPali. Na piniyanti, sutta they sinhalw not carry the plough. Atanatiya sutta sinhala, 76; II, 13; Vin. Atanatija is another name for Vessavana. Atanatiya Sutta means something in Buddhism, Pali. Attended by the Kumbhandas he enjoys their song and dance.
සර්ව රාත්රික පරිත්රාන ධර්ම දේශනාව
Overnight Pirith ceremony held at our residence on 03 Nov. It is around 7 hours long and good to listen it overnight. Your browser does not support the audio element. The recording quality is poor, but I tried my best to filter it and make it of better quality. From the age of about two, before he could read or write , he spontaneously started to chant the ancient Buddhist scriptures in the original pali language , known only to a few scholar monks.
ATANATIYA SUTTA SINHALA PDF
ආටානාටිය සූත්රය 01 – Atanatiya Sutta 01