The Value of Paritta or Pirith

Ven. Piyadassi Maha Thera

Recent research in medicine, in experimental psychology and what is still called parapsychology has thrown some light on the nature of mind and its position in the world. During the last forty years the conviction has steadily grown among medical men that very many causes of disease, organic as well as functional, are directly caused by mental states.

The body becomes ill, because the mind controlling it either secretly wants to make it ill, or else because it is in such a state of agitation that it cannot prevent the body from sickening. Whatever its physical nature, resistance to disease is unquestionably correlated with the psychological condition of the patient.

“Mind not only makes sick, it also cures. An optimistic patient has more chance of getting well than a patient who is worried and unhappy. The recorded instances of faith healing include cases in which even organic diseases were cured almost instantaneously.”

In this connection it is interesting to observe the prevalence, in Buddhist lands, of listening to the recital of the Dhamma for protection and deliverance from evil, and for promoting welfare and well-being. The selected discourses for recital are known as paritta suttas. Paritta in Pali, paritrana in Sanskrit and pirit in Sinhala mean principally protection. They are used to describe certain suttas or discourses (spoken by the Buddha) that are regarded as affording protection and deliverance from ill omen.

The practice of reciting and listening to the paritta suttas began very early in the history of Buddhism. It is certa in that their recital produces mental well-being in those who listen to them with intelligence and are confident in the truth of the Buddha’s words. Such mental well-being can help those who are ill to recover, and it can also help to induce the mental attitude that brings happiness, and 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 him self had pirit recited for him and he also requested others to rec ite pirith for his own disciples when they were ill. This practice is still in vogue in Buddhist lands.

The Buddha and the Arahats can concentrate on the paritta suttas without the aid of another. However, when they are ill it is easier to listen to what others recite, and thus focus their minds on the Dhamma than think of the Dhamma themselves. There are occasions as in the case of illness which weakens the mind, when hetero-suggestion has been found to be more effective than auto-suggestion.

According to the Dhamma the mind is so closely linked with the body that mental states affect the body’s health and well-being. Some doctors even say that there is no such thing as a purely physical disease. Unless, therefore, these bad mental states are caused by previous evil acts (akusala kamma-vipaka) and so are unalterable, it is possible so to change them that mental health and physical well-being will follow.

The vibratory sounds produced by paritta are soothing to the nerves and produce a state of peace of mind and bring harmony to the system.

How can bad influences springing from evil beings be counteracted by the recitation of paritta suttas? Well, they are the result of evil thinking. They can, therefore be destroyed by the good state of mind caused by listening intelligently and confidently to paritta saying, because of the power of concentration that comes into being through attending whole-heartedly to the truth of the sayings.

Paritta sutta recital is a form of saccakiriya of depending on the truth or protection, justification or attainment. This means complete establishment in the power of truth to gain one’s end. The saying: ‘The power of truth protects a follower of the truth’ (Dhammo have rakkhati dhammacharim) is the principle behind these sutta recitals. If it is true that virtue protects the virtuous, then a person who listens to these sayings with complete confidence in the Buddha’s words, which spring from complete enlightenment, will acquire so virtuous a state of mind that he will conquer any evil influence.

The recital of paritta suttas also results in material blessings through the mental states caused by concentration and confidence in listening intelligently to the recital. According to the Buddha, right effort is a necessary factor in overcoming suffering (viriyena dukkham accheti). Listening to one of these recitals in the proper way can also generate energy for the purpose of doing good and following the path of worldly progress with diligence.

It is understood that listening to these paritta suttas must produce in the intelligent and confident listener only wholesome states which can cure and prevent illness.

There is no better medicine than truth (Dhamma) for both mental and physical ills which are the cause of all suffering and misfortune. So the recital of paritta suttas may, when they are listened to rightly, bring into being mental conditions of health necessary for material progress, physical welfare and well-being.

World Buddhism, Vesak Annual 2514 - 1970.

Buddhism in a Nutshell

Like the mighty ocean waves
Toss against the shore
To guide back again,
We roam in Sansara,
Without destination,
Birth after birth
Suffering throughout
Shedding bitter tears
Over unbearable grief
Of death, disease
Or sad partings
With loved ones,
Getting not
What is desired,
Sorrowing silently,
All in vain;
Desire is the glue
Which binds beings
To deep, sansara,
Blinded by
The fire senses,
Searching sensual pleasures,
Longing for love,
Attachment and greed,
Painfully we suffer
Day and night
Clinging to worldly joys
Cause all suffering
Birth, rebirth and death
To erase all sorrow
Follow the Eight Fold Path
The key to Nibbana

By Kamala Suriyaarachchi