A CRITICAL STUDY OF THE VARIOUS PARITTA CHANTINGS WITH SPECIAL REFERENCE TO MYANMAR TRADITION ABSTRACT OF THESIS SUBMITTED TO THE

UNIVERSITY OF PUNE FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PALI BY U THONDARA UNDER THE GUIDANCE OF PROF. DR. PRATIBHA PINGLE DEPARTMENT OF PALI UNIVERSITY OF PUNE PUNE -411007, INDIA August, 2010 Introduction Paritta is a very popular Buddhist ceremony in Buddhist countries. It is not an exaggeration to say that hardly a day passes without this ceremony being performed in some form or other in almost every locality. Its widespread popularity seems to be due to the fact that it can be performed at any time, at any place for a variety of purposes, both secular and religious, with dignified simplicity or pompous grandeur as the occasion demands, by any one who wishes to have it performed. The word Paritta in Pali is derived from Pari (samantato)+Ta (rakkhati)-to protect from all sides. (Sanskrit is Pari+Tara- to protect from all sides). There fore the word Paritta means Protection from all sides and secondarily a protective, charm or emulate, to banish evil and to cultivate good. The earliest occurrence of the word Paritta[1] is to be met with in the Vinaya Cullavagga and the Anguttaranikaya[2]. A monk is said to have died of snake bite, and when the matter was reported, Buddha says that such an unfortunate incident would not have happened if the monk had practised Metta towards all snakes. He then enjoins that monks should practise metta towards all clans of snakes and suffuse themselves with benevolent thoughts for the sake of self-protection. Buddhas admonition to the monks advocated the active cultivation of Metta, the psychological power of which was capable of subduing even the most ferocious opponent. Its efficacy is well attested in a number of episodes in the Pli Canon. These discourses are chanted or recited on the religious ceremonies with the intention of invoking blessing and of warding off illness and danger to individual and also for the weal and welfare of the world. Paritta, through which security is sough, is chanted in Buddhist Ceremonies in Theravada Buddhist Countries such as Myanmar, Sri Lanka, Thailand, Cambodia and Laos etc.

The indispensable feature of this ceremony is the recitation of particular discourses from Pali Canon, which have been collected together in an anthology called Paritta in Pali or Parit-Kyi in Burmese. The anthology comprises eleven Suttas called chanting Protective discourses (Paritta Suttas). The very core themes of Paritta Suttas comprise truth (Sacca) as found in Ratana Sutta and in Metta Sutta and so on. Truth, when uttered with deep unswerving sincerity and conviction, is considered to possess great miraculous power. Similarly loving-Kindness, when cultivated towards all beings without any reservation, acts as a protective cover against all types of harms. The Buddhist believes that there is a great power in the words that came out of the mouth of the Buddha, who was totally free from all defilements such as desire, anger, and ignorance. It is said, The word which the Buddha speaks, a sure, safe guide to Nibbana, puts an end to all ill will that is the word supreme[3]. Yet one sentence of the Dhamma is better which, if man hears, he is at peace.[4] Attentively listening and following the words of the Buddha (Buddhavacana), one could obtain happiness in this life and in the next and would be able to attain the ultimate, everlasting bliss of Nibbana. Some particular sayings of the Buddha have been formalized for chanting as Paritta by Theravada tradition. The sounds of chanting are regarded as a penetrating and effective force. The power of good thoughts mixed with the vibration of the sound can be transmitted to beings over great distances. It is believed that the sonorous sounds of Paritta soothe the nervous system, purify the blood, and generate peace and tranquility of mind, thus bringing about harmony of the physical state. Again, in the Paritta, there is the power of virtue. One takes the five precepts at the outset. The Mangala Sutta, Parabhava Sutta, Alavaka Sutta and Vasala Sutta describe the benefits of a virtuous life. Listening with reverence to the Dhamma is also a virtue and virtue is the base of mental culture (bhavana) which purifies the mind from the defilements which cause disease and distress. 1. The significance of Present research The thesis deals with the protective discourses (Paritta Suttas) that have been collected from the canonical texts of Buddhism by Burmese monk- scholars. Though Buddhism found no room for ritual and ceremonialism in its lofty ethical framework, it could not ignore the urgent psychological need of common man for ritual to grapple with life crises. Gradually a solution was found to satisfy this need in the form of the Paritta ceremony. 2. Relevance of the Research Paritta ceremony brings together the monks and lay devotees. That is why the study of Paritta is significant from the point of view of monks as well as of lay devotees. Thus the Paritta ceremony is one of the most significant rituals in Buddhist Society today. This Paritta has been chanted in Pali because since the Buddhas time, till now, the religious workers-such as monks and nuns- have chanted it in Pali language. That is why it has become academically also interesting subject, to study the Pali text used as Paritta. Even today, people like to listen the chanting of Paritta. But nobody has worked on the

critical or analytical study of Parittas. Therefore, it is proposed here to carry out the study of Parittas from all aspects. As Paritta ceremony relates monks in the significant way to the society of common people, I have undertaken this research work on Paritta. 3. Objectives of the Research As these Parittas are meant for protection and other good results, it is important that they are chanted and listened to in a correct way. There are some conditions to be fulfilled by boththe chanters and the listeners so as to achieve the full benefits of the Paritta. In fact, there are three conditions for the chanters to fulfill and another three for the listeners. The objective of this study is to know correctly the text of the protective discourses of the Buddha, the explain how to chant them correctly, how to listen to them correctly and finally what are the benefits for both-the chanter and the listener. 4. Methodology and Scope of the Research In this study, I have showed the relevant suttas of Theravada Buddhism and their use in the chanting practice of protective discourses in the society of Myanmar. It is proposed here to explain how and why Myanmar people chant eleven protective Suttas chosen from authentic Pli sources and other secondary materials. This study is focused on the eleven Protective Discourses of the Buddha that are scattered in the Tipiaka (the canonical texts of Buddhism). Then the text of Paritta followed in Myanmar tradition is compared with the text of Paritta chanting followed in Sri Lanka and Thailand. I have, also, used the relevant commentarial material and secondary sources available. I have tried to give you the detailed description and information about the present day chantings of Parittas in Sri Lanka and Thailand, along with the description of actual chanting of Parittas in Myanmar tradition. 5. Plan of Research This research is focused on an analytical study of Parittas in Theravda Buddhism which is taken from Pli canon, its commentaries, sub-commentaries and other scholarly and non-scholarly interpretations of Buddhist literature that are spread out in various forms. This work has nine chapters in all. In the Chapter one, I have explained the meaning and the derivation of the word Paritta, the history of Paritta Chanting in Myanmar, the traditional procedure of Paritta chanting in Myanmar and the procedure of worshipping or formula for paying homage to the three jewels (Ratanattaya panama) according to Myanmar tradition. I have also explained how to prostrate and how to pay homage to the three jewels which precedes the actual chanting of the Parittas and to support this I have given the text of formula in Burmese and its translations into English which also is uttered before the actual chanting of Paritta. I have discussed eleven Paritta suttas in seven chapters. The division in seven chapters is not arbitrary. There is a definite sequence of the suttas to be recited in seven days of a week. Each chapter, from two to eight discusses the Paritta chanting of each day of the week, which suttas on which day. For instance, Mangala sutta on Sunday, Ratana Sutta on Monday, Metta Sutta and Khandha Sutta on Tuesday etc.. Thus in each week all eleven Paritta Suttas are

chanted at least once. In the Chapter two I have discussed, the preliminary to chanting the sacred verses, the significance of the word Mangala, the history of Mangala Sutta, the occasions of recitation and advantages of Mangala Sutta, the text of Mangala Sutta according to Myanmar tradition, the thirty-eight kinds of highest blessing, and the classification view of them. In the Chapter three, I have mentioned the meaning of Ratana (jewel), the history of Ratana Sutta, the occasions of recitation and advantages of Ratana Sutta, the text of Ratana Sutta according to Myanmar tradition and the explanation of ten perfections. In the Chapter four, I have explained the word Metta, the history of Metta Sutta and Khandha Sutta, the occasions of recitation and advantages of Metta Sutta and Khandha Sutta, the text of Metta Sutta according to Myanmar tradition, development of metta (loving kindness) according to Metta Sutta, and the text of Khandha Sutta according to Myanmar tradition In the Chapter five, I have explained, the history of Mora Sutta and Vatta Sutta, the occasions of recitation of Mora Sutta and Vatta Sutta, the advantages of Mora Sutta and Vatta Sutta, the text of Mora Sutta according to Myanmar tradition and the text of Vatta Sutta according to Myanmar tradition. In the Chapter six, I have mentioned the history of Dhajagga Sutta, the occasions of recitation and advantages of Dhajagga Sutta, the three and eight kings of knowledge, the fifteen kinds of the good conduct, the six kinds of speech, the six kinds of the Buddhas power and the text of Dhajagga Sutta according to Myanmar tradition. In the Chapter seven, the history of Atanatiya Sutta and Angulimala Sutta, the occasions of recitation of Atanatiya Sutta and Angulimala Sutta, the advantages of Atanatiya Sutta and Angulimala Sutta, the five kinds of eye, the ten wisdom powers of the Buddha, the eighteen special qualities of the Buddha, the thirty two marks, the eighty minor characteristics, the text of Atanatiya Sutta according to Myanmar tradition, the text of Angulimala Sutta according to Myanmar tradition are discussed. In the Chapter eight, I have explained the history of Bojjhanga Sutta and Pubbnha Sutta, the occasions of recitation and advantages of Bojjhanga Sutta and Pubbnha Sutta, the text of Bojjhanga Sutta according to Myanmar tradition and the text of Pubbnha Sutta according to Myanmar tradition. It should be noted this normally Paritta chanting is performed by a monk for the householders. But even householders can chant Parittas if they know how to do it properly. In both the cases merit is shared with the people around the chanter. The expression of the character is like this: Having done these meritorious deeds, I now offer Sharing of merit to others. Following is the translation of Burmese expression: (1) May I attain Nibbana in a short time. If I have to wander in samsara (the cycle of rebirths) in future, may I have full accomplishments in blessings. May I not meet enemies and dangers. Instead, may I get Blessings (Mangala).

(2) I share my various acts of merits to others, especially to my parents and teachers, relatives and friends. Then I offer my merits to guardian spirits, deities in the universe. Then I offer my merits to ancestors and Yamayaza the Spirit of Death, all sentient beings, all living creatures in water, earth and in the sky, as well as all living beings in the thirty one realms of cosmic abode. Then I share my merits to all living beings in the three worlds of beings. May all beings, get my noble sharing of my merit to them with gladness and aspiration. May they receive my act of sharing merit. May all share and receive this deed of good merit. As the earth bears witness to my act of kindness, may you all share and receive merit as much as I do. Amhya.. Amhya.. Amhya.. (Share, share, share).. Sadhu.. Sadhu.. Sadhu.. (Well-done, well-done, well-done). I have discussed eleven Paritta Suttas prescribes for Paritta Chanting in Myanmar tradition in my theses. But these are some other Suttas and Gathas from pali cannon which are recited as Paritta by some devotees. They are as follow: 1. Dhamma cakkapavattana sutta, 2. Abhinha Sutta, 3. Mahasamaya Sutta, 4. Chadisapala sutta, 5. Patthana paccaya niddesa pali, 6. Dharana paritta pali, 7. Maccha raja sutta, 8. Sabba jayamangala gatha 9. Sirasmim gatha, 10. Sambuddhe gatha, 11. Pathama Buddhavacana Udana gatha, 12. Acinteya gatha, 13. Shin (venerable) Sivaligatha, 14. Tapparayana saranagum gatha etc.. In the Chapter nine, I have compared the Paritta literature and the procedure of chanting of Theravada Buddhist countries such as Myanmar, Sri Lanka and Thailand. Conclusion After explaining the present-day Paritta chanting according to Myanmar tradition I have compared it with the procedures of other Theravada countries- Sri Lanka and Thailand. First of all, I have compared their Paritta texts respectively. Each of the countries has different number of Suttas as Paritta texts. For example, Myanmar has eleven Suttas while Sri Lanka and Thailand have Twenty-nine and thirty-four Suttas respectively. But these three countries are similar in some Paritta texts, such as: Mangala Sutta, Ratana Sutta, Karaniya metta Sutta, Khandha Sutta, Mora Sutta, Dhajagga Sutta, Bojjhanga Sutta and Angulimala Sutta etc.. Secondly, I have compared these three countries Paritta Chanting ceremony procedures. They are different, because they have different traditions, cultures, and societies. But some

features are similar as these counties are Theravada Buddhist countries. For example, the lay devotee wishes to perform the ceremony and goes to the monastery to invite the monks. At the entrance of the house, basin of water and towel are placed for washing and wiping the feet of the monks on arrival. Some light refreshments such as mango juice, plane tea or betel leaves are kept handy in the house to serve the monks at the end of the ceremony. All the members of the family sit down in front of the monks on mats spread out on the ground. The person for whose special benefit the ceremony is performed- a sick child or a pregnant woman occupies the central position etc.. These kinds of lay devotees duties are the same in all the three tradition. But there are different traditions so far as Paritta strands are concerned. The Paritta thread in Thailand is of nine strands and not of three strands, because they want to refer to three Noble Refuges (Buddha Dhamma and Samgha) thrice. Myanmar and Sri Lanka are using regularly three strands, referring to three Noble refuges only once. Thailand and Sri Lanka have similar procedures of playing traditional musical instruments, which is different from Myanmar tradition. They start to play the instrument which starts before chanting and stops after the end of the Paritta chanting. Whereas Myanmar tradition does not at all involve playing of musical instruments at Paritta ceremony. Thirdly, I have compared Paritta Chanting occasions, which are almost similar, National events such as: the New Year Day observance, important public functions and social functions. Moreover religious festival, birth day, marriage ceremony, significant events and achievements in the life of an individual such as building a new house, undertaking a journey abroad, assumption of duty in a new post for the first time or outstanding success to be blessed, and also illness and death etc... But one thing is quite different in Thailand. In the monastery monks chant the Paritta at funeral ceremony on the day of cremation. The funeral ceremony goes on for seven days, thirty days and forty five days and in case of a special person one hundred days after the death of a person. On the day following the cremation day some ash is collected into a bowl, Paritta discourses are also chanted on this occasion and charmed water is sprinkle over it. Ash is kept in reserved place in the monastery. Myanmar and Sri Lanka, do not keep the Ash in monastery. Generally funeral ceremony in these two countries lasts only for three days or five days. I have compared the texts of Paritta Suttas, procedures and occasions in these three countries, with each other as mentioned above. Thus Paritta is a ritual with a very long recorded history running into the pre-Christian era. It is rich in symbolism, and it communicates a powerful message of well-being, peace, and prosperity to the Buddhists in Theravada countries, especially as believed in Myanmar, Sri Lanka and Thailand. In the course of this study, I have been engaged in the thought of Paritta its texts procedure and arrangements. In doing so, my valuable time and energy were used in expressing a form of the devotion which accrues a lot to good deeds. -------------------------------------------------------------------[1] Vin., vol. ii, p. 109 [2] A., vol..ii p.72

[3]Yam Buddho bhasate vacam, Khemam nibbana pattiya. Dukkhassantakiriyaya, Savevacana muttamati. S,1, Pa189. [4] Yo ca gatha satam bhase, anattha padasamhita. Ekam Dhammapadam seyyo, Yam sutva upasammati. Dh. v.102.