..续本文上一页lf and breathe it out with his whole being to acquire that vitally essential built-in self-power. It equally applies to the Dhamma and the Sangha. As the Sutta eulogizes the Dhamma, feel within yourself the vibrancy of Khayaü viràgam amataü paõãtaü Yadajjhagà Sakyamunã samàhito [= that state of complete extinction and total detachment which the Buddha himself attained through his composure]. While the Sutta eulogizes the Buddha with three verses and uses two only for the Dhamma, it allocates seven verses for the eulogy of the Sangha. To the Buddhist, there could not be even a shadow [or avatàr] of a fourth, human or pine, which he could eulogize. Entertaining such thoughts of worshipful objects outside the Sàsana is said to reduce such a person to the level of a religious outcast or upàsaka-caõóàla, literally a pariah [...ito ca bahiddhà dakkhiõeyyaü gavesati tattha ca pubbàkàraü karoti...samannàgato upàsako upàsaka-caõdàlo ca hoti upàsaka-mala¤ ca upàsaka-patikiñtho ca. A.11.206]

　　We wish to give serious consideration to this. We have gained the conviction that Sangha constitutes the true discipleship in Buddhism. This is not to deny that many have gained higher reaches of spiritual uplift while being in the household. But undoubtedly it is not, in our opinion, the best nursery for spiritual germination or growth. Pabbajjà truly epitomizes renunciation or nekkhamma. The Muni Sutta [Sn. vv. 207- 221] emphatically winds up saying that the lay disciple shall never equal or catch up with the monk who lonely meditates in the forest [Evam gihã nànukaroti bhikkhuno Munino vivittassa vanamhi jhàyato . Sn. v. 221]. Therefore we feel that the Ratana Sutta is making a definite bid, even within its invocatory structure as a paritta, to present with clarity the perfect would-be-arahant monastic model which all Buddhists should sincerely endeavour to emulate.

　　It is the personal possession of such understanding and the conviction gained thereby to live that way that insulates and safeguards the possessor from all harm. The statement that dhamma guards and protects him who lives by it [dammo have rakkhati dhammacàriü] is born out of this stand. Familiarity with parittas and their use in this way should serve as an ever active stabilizer in our lives.

　　Thus we feel that the regular chanting of these parittas, i. e. the three suttas or the tun såtraya as they are popularly called [Mangala, Ratana and Metta], could be used as a marvellous booster for the enhancement of peace and prosperity in the lives of people. The generative power for such a positive turn in one”s life is already seen to be contained in the Mangala Sutta in its thirty-eight items of maïgala or blissful character traits [like gàravo = respectfulness or nivàto = gentleness of demeanour] and dignified patterns of behaviour [like màtà-pitu-upaññhànaü = respectful attendance on one”s parents or putta-dàrassa saïgaho = diligent care of one”s wife and children] which bolster the morale of family life and contribute to mutual build up of happiness in the home.

　　A family get-together [or even a joint inter-familial one] to chant these in collective unison in their homes could have a magical impact on any set of people who have even a modicum of religiousness or spirituality in them. Of course, the reciters must know what they are saying. They must be tutored in that. [We are in fact writing this little booklet of translation with an introduction to serve that purpose. It is for repeated reading and study. The chant of the parities in Pali, in a taped cassette, would perhaps soon follow.]. The benedictory power of all these parittas lie, we believe, more in the awareness and appreciation of their co…

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