Safeguard Recitals

Undoubtedly the best known collection of Buddhist texts in Sri Lanka is the Catubhàõavàrapàëi, the Text of the Four Recitals (in Sinhala the book is also known as the Piruvàna Pot Vahanse (The Venerable Recitation Book); and the Mahà Pirit Pot (The Book of the Great Safeguards). On any given day of the year one would not have to go very far to find a complete recital of these texts being made, usually by monks, in an all-night sitting, as the Buddhist community regards such a recital as being particularly auspicious, and believes it brings safety, peace, and well-being in its wake.

Following the Autumnal Rains Retreat (Vassa) every monastery and temple in the land has such a recital to ensure the prosperity of the temple and the community during the coming year; and throughout the year in the monasteries and temples up and down the land a selection of texts from this collection is recited to promote the safety and happiness of all those who attend such gatherings, and others to whom the chanting is dedicated to.

At auspicious times such as the inauguration of a new temple or home, or on merit-making occasions; and on inauspicious occasions such as a funeral, or an anniversary of the death of a loved one, there may also be a recitation of these discourses. Also in times of adversity, when ill-health or disease are close at hand, certain discourses from the collection will be recited which are thought to be particularly effective in restoring confidence and good health. Other discourses are employed when invisible forces or spirits are behaving antagonistically towards people; and at times certain of these discourses are recited as a blessing upon those who hear them.

In terms of the media it would be hard to find any other book in Sri Lanka that has so many editions available, and most homes in the Buddhist community will possess and prize a copy. The Great Safeguard, or Mahàparittaü, which opens the recital has been recorded many times and can be heard morning and evening played over loudspeakers from homes and temples alike.

Enough then should have been said to give an idea of the central role these texts play in the life of Sri Lankan Buddhism, but these recitals are also popular in other Theravàda countries like Myanmar, Thailand, and Cambodia, and there is every reason to believe that their popularity is growing in those countries where the Buddhist community forms a small but significant minority like Bangladesh, Malaysia, and Indonesia, and in those Western countries where Buddhism has now taken root.

As it stands the Catubhàõavàrapàëi is something of a misnomer, as there is an additional section added, not at the end of the four recitals, but right in the middle. This is the Atireka-Suttasattàni (the Seven Supplementary Discourses) beginning with the first discourse of the Buddha, the Dhammacakkappavattanasutta, Mahàsamayasuttaü from Dãghanikàya; followed by four discourses from Suttanipàta mainly in verse; and ending with the Analysis of the Truths (Saccavibhaïgasuttaü). Exactly when these discourses have been added to the original text is not clear, as all the evidence we have today includes this material.

The recitation has been further elaborated by the addition of the Mahàparittaü (Great Protection) at the beginning of the recital, and the Avasànaü (Conclusion) at the end which, besides repeating some of the main discourses found in the Catubhàõavàrapàëi (the Mahàmaïgala-, Karaõãyametta-, and Ratana-suttas), has other Canonical texts, not found in the main body of the work, like the Pañiccasamuppàdaü, and the Pañhama-Buddhavacanaü, as well as texts written at some time in the Medieval period, like the Jayamaïgalagàthà, Aññhavãsatiparittaü, Jinapa¤jaraü and the Mahàjayamaïgalagàthà, which is found both at the beginning and the end of the recital.

This book has been prepared in order to provide a reliable and complete text of the Catubhàõavàrapàëi for those who would normally read or recite Pàëi through Roman script. The discourses and other material gathered in this book are not, and should not be regarded as, magical incantations. Verbally undertaking the Training Rules, without making an effort to maintain them unbroken is likely to be ineffective. Simply listening to a discourse about friendliness (mettà), without generating and radiating mettà, will similarly have little or no effect. Therefore in preparing this book every effort has been made to promote an intelligent participation in these recitals on the part of those who recite these texts, and those who listen to them. For that reason a line by line translation of the text has been adopted which should make it possible to follow the recital and the translation at the same time.

Those who are unable to attend a recital of these texts may still find much of interest in this collection, which includes the first discourse of the Buddha (Dhammacakkappavatanasuttaü), one of the most important discourses in the canon, together with an Analysis of the Truths (Saccavibhaïgasuttaü), which was made by Venerable Sàriputta, one of the Buddha's leading disciples. There are many discourses here that deal with various aspects of popular ethics, including the discourses on the Great Blessings (Mahàmaïgalasuttaü), the Advantages of Friendship (Mittànisaüsà), and the causes of Ruin (Paràbhavasuttaü) among others. We may also mention here other pieces like the Reflections (Paccavekkhaõà), which encourages frugality and contentment; and the recollection of the Thirty Two Parts of the body (Dvattiüsàkàraü), which is intended to counteract the lust, hatred, and delusion that arises in consequence of an over-attachment to the body and the pleasure that can be gained through that medium.

The two long discourses, Mahàsamayasuttaü & âñànàñiyasuttaü, together with a number of shorter discourses in the first recital (see nos 13-16), should give the reader a fairly good outline of Buddhist cosmology. There are a number of discourses on mettà meditation, including the justly famous Karaõãyamettasuttaü; and the Girimànandasuttaü outlines ten perceptions, or contemplations, that can be undertaken by those who are intent on training the mind.

At the end of the book there is an appendix on the correct Pronunciation of Pàëi; and a short essay on the prosody, which includes an outline of the metres that are used in the verse sections of the book, and which hopefully will help towards an appreciation of the aesthetic aspect of these texts.

Whenever these texts are recited let it be for the safety, peace, and happiness of all living beings. Having secured their lives on a firm foundation, may all beings then take steps to develop themselves further, until such time as they arrive at the complete cessation of suffering!

Dukkhappattà ca niddukkhà,
bhayappattà ca nibbhayà,
sokappattà ca nissokà -
hontu sabbe pi pàõino!
(see pg 277)

ânandajoti Bhikkhu
Vassàna 2002/2546

Acknowledgements

My advisors for the arrangement and correct procedure in this book have been Ven. Melpitiye Vimalaratana Mahàthera (M.A.), Chief Incumbant at Veluvane Pirivena, Pallepola & Ven. Ambagamuwe Saüvuta Nahimi, Head Monk at the Vipassana Meditation Centre, Sinhapura, Polonnaruwa.

At an early stage Ven. Pa¤¤ànanda of England, and at a later stage Ven. ¥àõatusita of Holland both made excellent reviews of this work which has helped me make a number of corrections and clarifications. Ven. ¥àõaramita did an excellent job in proof-reading the manuscript.

For the time and patience that these monks have worked on this book I am very grateful. Any mistakes that remain, of course, are entirely my own fault.

About The Text

1: Authorities

The text of Catubhàõavàrapàëi printed in the main section of this book has been established through a comparison of the following authorities, which are given here along with the abbreviations used in the variant readings. The texts and their recitation are as found in the Sinhalese tradition, note that there are sometimes different ways of reciting these texts in Burma and Thailand:

CBhp: Catubhàõavàrapàëi, edited by Ven. Siri Sumanatissa Nàyaka Thero. Simon Hewavitarane Bequest Pàëi Text Series Vol VII. 1956, reprinted Colombo, 1992.

MPP: Maha Pirit Pota, edited by âcarya Sri Vàcissara Devundara Nàhimi, new edition by Makaladuve Sri Piyaratana Nàhimi. Colombo, 1995.

PPV: Piruvànà Pot Vahanse, edited by Attudàve Ràhula Sthavira. Taiwan, 1994.

PPV2: Piruvànà Pot Vahanse, edited by Bodàgama Candima Nàhimi. Taiwan, 2000.

The Commentary on Catubhàõavàrapàëi, Sàratthasamuccaya, published in the Simon Hewavitarane Bequest Aññhakathà Series Vol XXVII, 1929 (reprinted 1992), was also consulted.

2: Variant Readings

There are some variations in the text which, as they make little difference in recital have not been noted in the variant readings, but which may usefully be outlined here:

CBhp, PPV2 sometimes print õ for the more usual n, as in nibbàõa, pahàõa, sayaõhasamaya.

CBhp sometimes has ë for l, as in antaëikkha, piëakà.

PPV2 sometimes has l for ë, as in Veluvane.

MPP sometimes prints n where we normally find õ, as in utuparinàma, pisuna.

PPV, PPV2 quite often have ü for ¤, and occasionally in place of other nasals, which is simply an alternative way of representing these sounds.

None of the books are entirely consistent in their usage, which may not be the fault of the editors, but because this is a collection of texts that was originally passed down in different manuscript traditions. However, in this edition I have preferred to prepare a text which is consistent, as far as that is possible.

Printer's errors, like printing tã as the quotation marker, have also not normally been noted, though where they amount to the omission of a word or line they have been included.

Owing to the Sinhala typeface used in MPP & PPV it is impossible to tell the difference between u & å when in combination with certain letters, so that e.g. bhikkhu & bhikkhå are indistinguishable, except by context, and it was therefore not possible to note the variants in this regard.

3: Comparison

Although Catubhàõavàrapàëi is a collection of material drawn from the five Nikàyas, there are some significant differences between the suttas and other material in the collection and in the source. Below is a synopsis of where these works are originally found, together with a brief outline of the differences that are found (whenever they exist) for reference. It should be noted that variant readings are not mentioned here, but only major differences affecting either the title or contents:

1:	Saraõagamanaü (Mv I; Khp 1): Mv I: no title; Khp: Saraõattaya.
2:	Dasasikkhàpadàni (Mv I; Khp 2): Mv I: no title; Khp: Dasasikkhàpadaü, also has the word samàdiyàmi (I undertake) at the end of each precept.
3:	Sàmaõerapa¤haü (Khp 4): Khp: Kumàrapa¤haü.
4:
5:	Paccavekkhaõà (MN 2, passim): MN 2: no title.
6:	Dasadhammasuttaü (AN 10:48): AN omits the nidàna (introduction) and the conclusion from Idam-avoca...onwards.
7:	Mahàmaïgalasuttaü (Khp 5; Sn 2:8): Khp: Maïgalasuttaü.
8:
9:	Karaõãyamettasuttaü (Khp 9; Sn 1:8): Khp, Sn: Mettasuttaü.
10:	Khandhaparittaü (Cv V; AN 4:67; cf. Jàtaka 203): Cv V: no title, has different opening upto Na ha nåna..., replaces Idam-avoca Bhagavà, idaü vatvà Sugato athàparaü etad-avoca Satthà, with Eva¤-ca pana bhikkhave kàtabbaü AN omits Idam-avoca Bhagavà...Satthà. The verses recurr in the Jàtaka, but the prose there, although telling essentially the same story, is very different.
11:	Mettànisaüsasuttaü (AN 11:16): AN omits nidàna, starts at Mettàya bhikkhave...; also omits Idam-avoca Bhagavà...to the end.
12:	Mittànisaüsaü (Jàtaka 538): Jàtaka has no title.
13:	Moraparittaü (Jàtaka 159): Jàtaka has no title.
14:	Candaparittaü (SN 2:9): SN has simply: Sàvatthiyaü viharati. Tena kho...etc.
15:	Suriyaparittaü (SN 2:10): SN omits the nidàna entirely, begins with Tena kho...
16:	Dhajaggaparittaü (SN 11:3) SN has simply: Sàvatthiyaü viharati, followed by Bhåtapubbaü...etc.
17:	Mahàkassapattherabojjhaïgaü (SN 46:14): SN title: Gilàna 1.
18:	Mahàmoggallànattherabojjhaïgaü (SN 46:15): SN title: Gilàna 2.
19:	Mahàcundattherabojjhaïgaü (SN 46:16): SN title: Gilàna 3, omits the line: sàyanhasamayaü patisallànà vuññhito.
20:	Girimànandasuttaü (AN 10:60): AN omits Evaü me sutaü.
21:	Isigilisuttaü (MN 116): MN reads simply: Ariññho nàma bhikkhave Paccekabuddho, (as does PPV cf. variant readings).
22:	Dhammacakkappavattanasuttaü (Mv I; Saccasaüyuttaü 46:11): Saüyuttaü has title as: Tathàgatena vutta 1 (but section title is Dhamma-cakkappavattanavaggo); abbreviates the list of devas by reading Brahmakàyikà devà instead of the full list. Mv I has no title, and also abbreviates the list of devas by reading rahmakàyikà devà instead of the full list.
23:
24:	âlavakasuttaü (SN 10:12; Sn 1:10): SN has the title âlaviü; omits the line beginning Atha kho... before the verses, includes an extra line Asmà lokà paraü lokaü ~ evaü pecca na socati at end of verse 7; omits the prose found after the verse.
25:	Kasãbhàradvàjasuttaü (SN 7:11; Sn 1:4): Sn is the same as here. SN, however, has the title as Kasi; omits the first 3 prose lines after verse 5, replaces Kasãbhàradvàja's request for ordination, and subsequent attainment with a request to be accepted as a lay disciple.
26:	Paràbhavasuttaü (Sn 1:6).
27:	Vasalasuttaü (Sn 1:7).
28:	Saccavibhaïgasuttaü (MN 141).
29:	âñànàñiyasuttaü, pt 1 (DN 32): DN has the title as -suttantaü.

4: Layout & Punctuation

a) In prose lines the text and translation normally start parallel to each other at the side of the page, e.g. from the Dasasikkhàpadàni:

Pàõàtipàtà veramaõãsikkhàpadaü.
The training rule of refraining from killing living creatures.

b) Some prose lines have been indented for emphasis, e.g.

Idam-avoca Bhagavà,
The Auspicious One said this,

c) Some prose lines have been centred, example from Saraõagamanaü:

Buddhaü saraõaü gacchàmi

I go to the Buddha for refuge

d) In verse lines the Pàëi is indented in relation to the translation, and each metre is distinguished by the layout (for the details on this see the 2nd appendix on prosody) example from Mahàmaïgalasuttaü:

1. Bahå devà manussà ca ~ maïgalàni acintayuü
Many are the gods and men ~ who have thought about the blessings

e) Owing to the different grammatical structure of the languages it has occasionally been necessary to take two lines of Pàëi together for the purposes of translation, this is indicated by the sign appearing at the beginning of a line of translation.

f) In the Siloka verses when the two parts of the line have been taken together for translation, this is indicated by the omission of the wavy slash otherwise dividing the line in the translation. Example from Mahàsamayasuttaü:

10. Sataü eke sahassànaü ~ amanussànam-addasuü,
Some of them saw a hundred thousand of those non-human beings,

appekenantam-addakkhuü ~ disà sabbà phuñà ahå.
and some saw an endless number ~ spread out in every direction.