Video: Buddhist Exorcism: Spirit-Handlers Guide — the Paritta Protection from Demons, Ghosts, Curses

If demons, ghosts and spirits are beings, and Buddhists cherish all sentient beings, how do we exorcise those who create obstacles in our life? Why did Guru Rinpoche convert angry beings into protectors of the Dharma? Why did the great sage Milarepa have long conversations with demons and ghosts? How do we protect against curses and black magic? What are the Paritta’s and how do we chant them? We answer these questions in this “Buddhist Guide to Exorcism: a Spirit Handler’s Guide,” and demonstrate some of the methods.

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In the year 528 BCE, Shakyamuni Buddha sat under the Bodhi Tree to face his inner demons. Of course, his mission wasn’t to exorcise devils and demons; it was the lofty goal of saving all sentient beings from Samsara, from suffering. In The Jaya Mangala Gat-ha, the Stanzas of the Joyous Victory of Buddha from the Parittas Pali Sutta collection, part of this epic story is told:

“Creating thousands of hands, with weapons armed, was Mara seated on the trumpeting ferocious elephant Girimekhala. Him, together with his army, did Buddha subdue by the power of generosity and perfections. By the grace of which, may joyous victory be yours!

“More violent than Mara was the wild, stubborn demon Alavaka who battled with the Buddha throughout the entire night. Him, did the Buddha subdue, by the power of his patience and self-control. By the grace of which, may joyous victory be yours.”

Nalagiri, the elephant-king, highly intoxicated, was raging like a forest fire, as terrible as a thunderbolt. Sprinkling the waters of loving kindness, this ferocious beast did the Buddha subdue. By the grace of which, may joyous victory be yours.

For several beautiful stanzas, the Jaya Mangala Gat-ha describes the epic battle. Not only are these verses the story of his victory, they are protection. We recite, “By the grace of which, may joyous victory be yours! with each verse.” — at the sound of which demons, ghosts and internal doubts flee never to return. Ideally, we chant in Pali, the original language of the Sutta.

This is just one of the 45 Pali Suttas collected in the Parittas, which are Sutta-transmitted methods all Buddhists can use to exorcise demons, the darkness, our inner temptations, hungry ghosts and even malicious humans. Elder Path Buddhists, Mahayana and Vajrayana Buddhists all recite the Parittas to exorcise these demons and internal obstacles.

The demons can be seen as symbols of the cause of this suffering — attachment and clinging, pride and ego, anger and hate, jealousy, and ignorance. All of these can be seen as our inner demons.

What differentiates the Buddhist approach to “demons” is not whether they are considered internal or external. These are just labels. The practices for handling demons in Buddhism are always compassionate. We saw how Buddha conquered the ferocious elephant Girimekhala with only the power of generosity and perfections. The demon Alavaka he battled with patience and self-control. Nalagiri was defeated by loving kindness.

At most, we speak of transforming, rather than destroying demons, spirits and ghosts. This was exemplified by glorious Guru Rinpoche, who transformed many wrathful deities into sworn Dharma protectors. There are countless stories of Buddhist encounters with demonic entities — always ending in compassionate outcomes.

The great Tibetan Sage Milarepa, the Singing Sage of the Land of Snows told many true stories of his encounters with demons. The great Sage actually went out of his way to teach and help demonic beings.

In one particular story, in the appropriately named Demon Valley, he subdued all the discontented demons of the Lachi Snow Mountains. Quoting from his biography:

“When I arrived at the foot of the mountain, violent claps of thunder and flashes of lightning struck all around. The whole sky was on fire… The Lord of Obstacle-Makers … came in the guise of a Nepalese Demon called Bhairo with a vast demonic army as retinue…”

The Demons tried everything to intimidate Milarepa. Huge boulders flew through the air. Wind storms blasted, with cutting hail, slashing at him. Terrifying moaning voices echoed off rocky walls, causing avalanches. Later, an entire river diverted from its riverbed and threatened to sweep him away in a surging flood.

Milarepa, as always, smiled and took refuge and subdued the flood with a simple gesture. He put all his faith, as always, in Marpa, his great Guru, and the Buddha, Dharma and Sangha, and pacified the demons completely.

In fact, the name Mila came from an ancestor founder of his family. The family patriarch was a Nyingma guru who was famous for exorcising demons. Josras was famous for his exorcism rites and had a name for himself. On one notable occasion, he encountered a particularly powerful and fierce spirit, but managed to defeat it.

In its defeat the demon cried out, “mila, mila (mi la, mi la)!”, which is an admission of defeat and submission.

As a badge of honor he took this as his new clan title; and so all of his descendants came to be known by the name “Meela”.

In Buddhism, the notion of transforming demons, ghosts and spirits is a wholesome mission. It is a mission of saving the Demons as Shakyamuni demonstrated with the demons he subdued with loving kindness. In part 2 of this series, we’ll cover the more advanced methods of transforming demons, ghosts and spirits and handling pesky curses and black magic.

We’ll end part 1 with a detailed look at the main protection in Buddhism, regardless of lineage or tradition. Related to that are the practices of reciting the Parittas.

The main method is Taking Refuge.Even if you recently took Refuge, formally retaking Refuge vows is very profoundly powerful. Our main protection in Buddhism is always Refuge.

It can be as simple as “I take Refuge in the Buddha, Dharma and Sangha until I attain Enlightenment” or a full renewal of the Taking Refuge vows.

What is it that protects us? It is The Buddha, his incorruptible and perfect teachings and the Sangha of Buddhists who help us. The Sangha includes both the assembly of Bodhisattvas, Yidams and Protectors, as well as the monastic community and lay community of Dharma friends.

For all Buddhists, the Paritta’s have a prominent role in protection. It can be translated as “The Book of Protection” and is an older Pali teaching.

The Paritta is actually an anthology of discourses from the Buddha, collected on the theme of protection. Paritta is Pali, which is Pirith in Sanskrit, which principly means “protection.” The main method of use is to recite them aloud with faith. Many people around the world, keep a printed copy of the Paritta’s in their home as a protective amulet.

Altogether there are 45 Suttas in this collection. An ongoing practice can be to recite them all one-by-one over the course of several days. Since demons and ghosts are trapped in their own illusions, one reason why this works, is that we are confronting them with their true nature, and with metta or love.

Ideally, for the Paritta’s to be effective, you chant in the original Pali. No permission is required, as this is Sutta transmission. It’s fine to have a translation for comprehension, but try to chant in Pali for Pali Suttas and Sanskrit for Sanskrit Sutras.

One of the shorter discourses is called Dhajagga Pritta or Banner Protection in English. One of the verses is the recitation of the no-fear verses, which translated is:

“Whether in forest or at foot of tree, or in some secluded spot, do call to mind that Buddha Supreme; Then will there be no fear to you at all.”

If you think not of the Buddha, that Lord of the world and Chief of men, then do think of that Dhamma; So well preached and leading to Nibbana.

If you think not of the Dhamma, well preached and leading to Nibbana; Then do think, of that Sangha, that wonderful field of merit to all.

To those recalling the Buddha supreme; to those recalling the Dhamma sublime; and to those recalling the Sangha, no fear, no terror will make them quiver.”

After taking Refuge and other discourses, one of the Paritta’s often recited is the Jaya Paritta, translated as “The Victory Protection.” Also, commonly chanted is the Abhaya Paritta, or The Danger-free Protection chant. In Pali, the `

Which translates more or less as:

Whatever unlucky portents & ill omens, and whatever distressing bird calls, evil planets, upsetting nightmares, by the Buddha’s power may they be destroyed.

Having revered the jewel of the Buddha, the highest, most excellent medicine, the welfare of human and heavenly beings, through the Buddha’s majesty and safety, may all obstacles vanish.

May your sufferings grow totally calm.

When we recite out loud, it also benefits any spirits, demons, ghosts, nagas, and devas who can hear the sacred Dharma. We create merit by this practice, through helping them receive the Buddha, Dharma and Sangha.

In part 2 of this presentation, we’ll cover Mahayana and Vajrayana special techniques for protection exorcism, obstacle removal and fearlessness.

May all beings benefit.