Protective verse/mantra present in Nikayas and Agamas

DN 32 and its Chinese counterpart T 1245: 毘沙門天王 pressent ‘protective verse/mantra’ for personal worldly protection in the sense on religious belief of ‘dharmapala’ (Dharmapala ‘a protector (deity) of dharma’ in Theravada traditions - The Watercooler - Discuss & Discover).

A protective verse/mantra that one may chant to protect oneself from snakebite in the future is found in SA 252, but not in its Pali counterpart SN35.69 (see pp. 105-6, note 136 in Choong MK’s Fundamental Teachings of Early Buddhism).

Do you find any other protective verse/mantra for similar functions in Nikayas and Agamas? Thanks.

What you mentioned are called Parittas, they are verses of protection that are in the Suttas! For example, the Surya Sutta has a Paritta, the Dhajagga Sutta has a Paritta, the Angulimala Sutta has a Paritta, etc., etc. There are many of these protective verses. Sukhi Hotu​:folded_hands::grinning_face_with_smiling_eyes:

Could you indicate the text numbers in the Sutta collections? Thanks

SN 2.10 Surya Sutta, SN 11.3 Dhajagga Sutta, MN 86, Angulimala Sutta

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I believe the parallel to this is in Pāḷi. It’s at AN 4.67.

I love the Virūpakkhas, the Erāpathas I love,
I love the Chabyāputtas, the Kaṇhāgotamakas I love.

It’s usually called the ‘Khandhaparitta’ and is very common in modern Theravāda centers. It is even mentioned in the Milindapañhā (Questions of Milinda).

But on the other hand the Pirit service was promulgated by the Blessed One —that is to say, the Ratana Sutta and the Khanda-parittā and the Mora-parittā and the Dhajagga-parittā and the Āṭānāṭiya-parittā and the Aṅguli-mala-parittā.
SuttaCentral

Be well. :slight_smile:

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I don’t think these paritta verses are what Thomas is asking about. He is looking for dharani spells. SA 252 contains such a spell, which is transliterated into Chinese:

故說是呪術章句,所謂:

「塢躭婆隷 躭婆隷 航陸波婆躭陸 [木*奈]渧 肅[木*奈]渧 抧跋渧 文那移 三摩移 檀諦 尼羅枳施 婆羅拘閇塢隷 塢娛隷」悉波呵

The only other case of this in Agamas that I’ve seen so far (and I haven’t read through all of them) is in DA 19, where verses that have parallels in DN 20 and DN 32 are presented as transliterated spells like in SA 252.

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Apparently, at least two other early Buddhist schools had a dharani-pitaka added to their Canons at a later date.

From Andre Bareau’s The Buddhist Schools of the Small Vehicle:

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