The term “parit” in Myanmar is derived from Pāli word ‘paritta’ in accordance with the rule of omitting final syllable (uttaralopa). Actually, the paritta discourses are the suttas preached by the Buddha for the purpose of keeping as an enclosure to be free from troubles and dangers. These suttas are the most popular and handiest ones among lay people. They recite Parit every day to get blessing, to be in safe, to not to get disturbing from evils or devils. The paritta-recitation and listening to it can be regarded as religious activities in Theravada Buddhist countries. Whenever they have matters, they usually ask Saṁgha (monks) to come and recite the paritta. Items such as flowers (parittamala) , sand (parittavāluka), thread (parittasuttaka) and water (paritta-udaka) are put in front of the monks reciting the paritta. It is believed by the Buddhism that these things such as flowers, sand, thread and water are left behind with powers and orders of the paritta and can protect from various troubles and dangers. Then paritta-sand and paritta-thread are usually put in the compound of their house, paritta-flowers are put on the walls of their house and young kids are worn with paritta-thread as necklace to keep away from danger or evil spirit. Keywords :Buddhist Bible, parit, Paritta reciting, Buddhist Mantra. The meaning of the term “Paritta” Paritta comes from Pari√tā. ‘Pari’ is a prefix, meaning ‘round about’ and according to ‘tā pālane’, √tā is in the sense of pālane ‘safeguard, protect or defend’[1]. According to the Pali description, “Parittanti mahātejavantataya samantato sattanam bhayam upaddavam upasagganca tayati rakkhatiti parittam[2]” it is so name paritta because of having great powers to protect all kinds of creature from any kinds of danger. According to the Pali description, “paribhayam tayatiti parittam parisamantato bhayam tayati rakkhatiti parittam”, paritta can protect all sorts of evil coming from any kinds of direction. Thus, Buddhists believe reciting of paritta mantra can protect them from dangers and give them blessing and prosperous. Generally, there are eleven suttas regarded as the paritta in Myanmar. Eleven Parittas in Myanmar are as follow, Maṅgala Sutta (Discourse on Blessings) Ratana Sutta (The jewel Discourse) Metta Sutta (Loving kindness) Khandha Sutta (Discourse of Five aggregates) Mora Sutta (The peacock’s prayer for protection) Vaṭṭa Sutta (The Quail’s prayer for protection) Dhajagga Sutta (The Banner Discourse) Aṭanaṭiya Sutta (Discourse on Aṭanaṭiya) Aṅgulimala Sutta (Discourse of Aṅgulimala) Bojjhaṅga Sutta (Discourse of Bojjhaṅga) Pubbaṇha Sutta (Discourse of constellation) This collection of paritta discourses “Paritta Potha” is the most widely known work in Myanmar. It is called The Buddhist Bible; it is given an important place in the Buddhist home, and is even treated with veneration. Some have committed to memory the three well-known discourses. Maṅgalasutta, Ratanasutta and Mettasutta. Even children are familiar with these discourses, for they learn them from their parents and elders or from “the dhamma schools”. It is customary for Buddhist monks, when they are invited to the homes of the laity on occasions of domestic importance, such as birth days, house-warming, illness and similar events to recite the three popular discourses mentioned above. In the domestic and social life of the people of Sri Lanka, paritta ceremony is of great significance. No festival or function, religious or social is complete without the recital of the paritta. On special occasions, monks are invited to recite the paritta not for short periods but right through the night or for three or seven days and at times, for weeks on such occasions a pavilion is constructed for the purpose of accommodating the monk at the recital. Before the commencement of the recital the laity present the ceremony makes a formal invitation to the monks by reciting in Pāḷi three stanzas which explain the purpose of the recital. Then the monks generally about twelve or fourteen, who have been invited, will recite. Then the monks generally about twelve or fourteen, who have been invited, will recite the three popular suttas. Thereafter a pair of monks will commence reciting the remaining sutta for two hours. They will then retire and will be followed by another pair for another two hours. Two monks must be constantly officiating. In this manner, the recital will last till dawn. While the recital continues there will be found a pot of water placed on a table before the monks. On this table there is also a sacred thread. For all night paritta ceremony the casket containing a relic of the Buddha and the Parit Potha or the book of protection are also brought into the pavilion. The relic represents the Buddha, the Parit Potha represents the Dhamma or the teaching of the Buddha and the reciting Bhikkhusaṁgha represent the Ariyasaṁgha or the Arahants. The thread is drawn round the interior of the pavilion and its end twisted round the casket, the neck of the pot of water, and tied to the cord of the book. While the special discourses are being recited the monks hold the thread. The purpose is to maintain an unbroken communication from the water to relic to the Paritta Potha and to the officiating monks, (Buddha, Dhamma, Saṁgha, the Ti-ratana, the three jewels) A ball of thread connected to the Three jewels, and the water is unloosened and passed on to the listeners (seated on the ground or mats), who hold the thread while the recital goes on. When the recital in Paḷi of the entire book is over at dawn, the thread sanctified by the recital is divided into pieces and distributed among the devotees to be tied round their wrists or necks. At the same time the sanctified water is sprinkled on all, who even drink a little of it and sprinkle it on their head. These are to be regarded as symbols of the protective power of the paritta that was recited. Summary of Eleven Parittas- Maṅgala sutta The Mingala sutta includes in the Kuddakapath and Suttanipata. Maṅgala means prosperous, development. It is described in many ways: “Maṅganti satta etena vuddhiṁ gacchantiti Maṅgalaṁ”- According to this description,the word “maṅgala” derived from Maṅg + ala. Maṅgalanti mahanti imehi sattahi maṅgalani iddhiṁ vuddhiṁ ca papunantiti attho”-By practicing this doctrine, one can get fulfilment, and wealth. “Maṅgam papaṁ lunāti chindatīti Maṅgalaṁ”. It can get rid of evil things which can reach to hell. So it is called “maṅgala”. According to this description, maṅgala is maṅga + Lu + a Maṅga means hell. Lu means ‘to cut’. In accordance with the definition mentioned above, the Maṅgalasutta is a paritta which destroys the evil things and develops the good things. Nobody knew about the auspiciousness until the Buddha preached it. So, auspiciousness was thought on their own accord. They thought that seeing the good things was Diṭṭhamaṅgala, hearing the good voice was Sutamaṅgala and getting good smell and tastes was Mutamaṅgala. Many deities and men have pondered upon just what blessings were. Then a certain deity was sent to address to Blessed One. So the deity came to the Blessed one. The Blessed One was dwelling at Jetavana monastery. thus, the Blessed One preached the blessings[3]. These blessing are not only to read but also to follow practically for everybody. Anyone who recites and follows the blessings can get worldly wealth. According to the commentary, one who practices the blessings can attain nirvana. The thirty-eight blessings are as follows: Asevana ca bālānaṁ = not to associate with fools Paṇḍitānañca sevana = to associate with the wise Pūjā ca pūjaneyyanaṁ = to honour those who are worthy of honour Patirūpadesavāso ca = to live in a suitable place Pubbe ca katapuññata = to have done meritorious deeds in the past Attasammāpaṇidhi ca = to keep one’s mind and body in a proper way Bahusaccañca = to have much learning Sippañca = to have much learning Vinayo ca susikkhito = to be well-trained in moral conduct Subhasita ca ya vāca = to have speech that is well spoken Mātu upaṭṭhānaṁ =rendering thanks to mother Pitu upaṭṭhanaṁ = rendering thanks to father Puttadārassa saṅgaho = supporting children and wife Anākulā ca kammanta = having work that causes no confusion Dāññaca = giving Dhammacariyā ca = practice of what is good Ñatakāñanca saṅgaho = support of one’s relatives Anavajjāni kammani = blameless actions Ārati virati papa = abstaintion from evil in mind, in body and speech Majjapānā ca saṁyamo = abstention from intoxicants Appamādo ca dhammesu = non-negligence in meritorious acts Gāravo ca = respectfulness Nivāto ca = humbleness Santuṭṭhi ca = contentment Kataññutā = gratitude Kālena dhammassavanaṁ = listening to the Dhamma on suitable occasions Khantī ca = patience Sovacassatā = obedience Samaṇānañca dassanaṁ = meeting those who have calmed the mental defilements Kalena dhammasākaccha = discussing the Dhamma on suitable occasions Tapo ca = self-control Brahmacariyañca = practice a noble life Ariyasaccāna dassanaṁ = seeing the Noble truth Nibbānasacchikiriyā ca = realization of nibbana Phuṭṭhassa lokadhammehi cittam yassa na kampati = The mind of a person who is confronted with wordly condition does not flutter Asokaṁ = sorrowless Virajaṁ = dustless Khemaṁ = secure The other works count 38 kinds of blessing thus; Matāpitu Upaṭṭhānam = rendering thanks to one’s parent Āratī pāpā= Abstaining from bad deeds mentally Viratī pāpā = Abstaining from bad deeds physically One who practices these blessings cannot be conquered by his enemies in the present life and will not be influenced in future. He will be free from dangers. Having done as here directed, being undefeated everywhere and attain happiness everywhere, said by the Buddha. Ratanasutta The Ratana Sutta is found in the Kuddakapātha and Suttanipāta. Ratana means jewel. In the accounts of Ratanasutta, there were sacred treasure of Buddha, Dhamma and Saṁgha. In this account of the first stanza of ‘Panidhānato paṭṭhāya’ showed the glory of the imagination of Ven-Ananda. This stanza was not preached by the Buddha but the ancient teachers had mentioned to honour the paritta. The Ratanasutta is the verse beginning with “Yanīdha bhūtāni”. There is no introduction on why the Ratanasutta was preached in the Kuddakapāṭha. It is found only in the Kuddakapāṭha Aṭṭhakathā. The Buddha was invited to Vesālī because there were starving, troubles of diseases and cruelty of devils. When the Buddha arrived, the devils ran away. The Buddha stood at the door of the city and told Ven-Ananda together with a Licchavi prince to recite the Ratanasutta between third floors of the city wall. Ven-Ānanda took the Buddha’s bowl filled with water and thrown the water all over the city reciting the Ratanasutta. In this way, the enemy of the devils and disease were disappeared. That is shown in the Khuddakapātha Atthakathā. The Ratanasutta is denoted made asseveration trust with the astonishing honourable glory of three jewels. Mettasutta The Mettasutta includes in the Kuddakapātha[4] and Itivuttaka[5]. Metta is mental factor of loving-kindness and wishes for all beings welfare. It forms by helping for the good of others. It forms in the mind of religious practice as he gets rid of grudge. It is a right attitude to see from the bright side the others. Right thinking is closed to loving-kindness. is peace and tranquility. Mental factor of loving-kindness is broad-minded, and boundless. It has no anger and no wish to destroy. Cease of malevolence is the completion of loving-kindness. Loving with gehassitapema (love concerning the house) is destruction of loving-kindness. Getting rid of malevolence is special profit of loving- kindness. It has the sign of helping for the benefit of other. The Mettasutta was preached by the Buddha to five hundred monks. The cause of teaching this sutta is as follows: While the Buddha was staying at Savatthi, a band of monks, having received subjects of meditation from the master, proceeded to a forest to spend the rainy season. The tree-deities in inhabiting this forest were worried by their arrival, as they had to descend from tree abode and dwell on the ground. They hoped the monks would leave soon, but they found out that the monks would stay the whole rainy period. Then, they harassed them in diverse ways, during the night they haunted the monks using frightening appearance, noise and smell to scare away. Living under such conditions being impossible, the monks went to the Master and informed him of their difficulties. Thereon the Buddha instructed them the Mettasutta and advised them to return the previous place, and let them equip with this sutta for their protection. The monks went back to forest, and practiced the instruction conveyed, permeated the whole atmosphere with their radiant thoughts of metta or loving-kindness. The deities so affected by this power of love, hence forth allowed them to mediate peacefully. The discourse gets divided into two parts. The first detailing the standard of moral conduct required by one who wishes to attain purity and peace and the second the method of practice of metta. Before cultivating of loving- kindness, one should complere the following practices: Sakko – ability to work out his own Uju – must be honest, must be upright Suhuju – must be upright in mental conduct Suvaco – must be easy to admonish Mudu – must not be proud extremely Anatimānī – must be content Subharo – must be easy to support Subharo – must be easy to support Appakicco – must be little duties Sallahukavutti – must be simple livelihood Santandriya – must be calm in all faculties Nipako – must be prudent Appagabbho – must be gentle in physical and mental conducts Kulesu ananugiddho – not hanker after association with families Na ca khuddamacare kinci yena vinnu pare upavadeyyum – should not do a little evil deed which can be rebuke by the wise. The second is the method of practice of Metta. There are 17 kinds of living beings to share the loving- kindness. The Buddha preached the verse beginning with “ye keci panabhutatthi” Tasa – feeble (the seeker) Thavara – strong (arahant) Diṭṭha – those seen Adiṭṭhā – those dwelling far Dure -those dwelling far Avidure – those dwelling near Bhuta – those who are to recircle in samsara Sambhavesī – those who are not to recircle in samsara Dīgha – those who are long Rassa – those who are short Majjhima – Those who are medium size (not long or short) Mahantā -those who are large Anuka – those who are small Majjhima – those who are medium size, not large and small Thūlā – those who are round and thick Anukā – those who are small and thin Majjhimā – those who are medium size not round or thin. After that the Blessed One preached “the desire of wise” with the verse beginning with “Na paro paraṁ nikuppetha”. “Let him not deceive nor despise anyone, anywhere, in anger or ill- will. Let him not wish another ill. Just as a mother would protect her only child throughout her life, so let one cultivate a boundless love towards all beings. Let him radiate boundless love towards the entire world-above, below, and across unhindered, without ill-will, without enmity. One should cultivate loving-kindness mindfully in all deportment, reclining, sitting, standing and walking. It is the ‘holy living preached by the Buddha”. Because of the profit of the cultivation of loving- kindness, one cannot get wrong view (micchādiṭṭhi) and endowed with the holy Enlightenment so he who detaches all craving from sensuality, never get to the inception of the rebirth process, preached by the Buddha. Khandhasutta The Khandhasutta includes in the Cūḷavagga, the Aṅguttara and the Jātaka. In accordance with “Attabhāvasañkhātaṁ khandhapañcakaṁparisamantato tāyati rakkhatīti khandha parittaṁ”, it is called Khandhaparitta because the aggregate would be guarded and protected from the dangers of every side. The Khandhasutta was preached by the Buddha with reference to a monk who was bitten by the snake and passed away at the Jetavana monastery. Four kinds of dragons, namely Virūpakkha, Erāpatha, Chabyāputta and Kaṇhāgotamaka are mentioned in the Khandhasutta. By reciting the Khandhasutta, one can be free from dangers of not only dragons and snakes but also tigers, lions, leopards and wild animals. The Buddha exhorted to share loving-kindness to four kinds of dragons, no-legged animals, two legged animals and many legged animals. In this sutta, the power of loving-kindness and virtues of the three holy jewels are used as protection. Morasutta [6] The Morasutta includes in the story of Mora, a king peacock. It was called Moraparitta because it protected king peacock from all directions so that he could live safely. The Buddha uttered this Moraparitta, with reference to a monk, wanted to return to the life of a householder because he was assailed by thoughts associated with the senses. In that sutta king peacock that was gold in color, seeing the sun in the early morning, made protection by reciting the verse beginning with “Upetayaṁ” and then he usually goes out to search food. Therefore, he got his food easily against dangerous snares. Also in the evening when the sun set he could go for a sleep because of protection of the verse beginning with “Apetayaṁ”. In this paritta king peacock paid respect to the sun and wished for safety at the times of setting and ris