185

CHAPTER IX

The Literature Chanting traditions in Buddhist Countries

Paritta means "Protection," or "safety" It is a collection of texts which is recited mainly on special occasions. It is still widely used by Buddhists in Myanmar, Thai Land, , Cambodia, Laos and other Theravada countries for warding off evil influences or to bring about fortune or prosperity. Since the current work is mainly related to three Thravada Buddhist countries the present chapter will give comparison of Paritta literature of these three countries. However, the Paritta literature of Myanmar will be excluded because it has been discussed in previous Chapter. It is true that the Paritta texts are extracted from the canon. However, due to different traditions, different countries hold different number of Suttas. For example, we in Myanmar have eleven Suttas. It has been already mentioned previous chapters. Sri Lanka and have twenty-nine and thirty-four Suttas respectively. The comparison of these traditions will be the subject matter of this chapter. 186

9.A.O. The paritta chanting history of Sri Lanka From the Polonnaruwa period onwards chanting of Paritta was the most popular Buddhist ceremony in Sri Lanka. King Nissankamalla built a special permanent pavilion for Paritta chanting, called the "Nissanka Lata Mandapa"-Nissanka Creeper- Trail Hall. He paid royal patronage to the Paritta ceremony. Then the royal sponsor himself participated in listening to the Paritta chanting within the 'Creeper-Trail Hall' during whole night. This inscriptional evidence is highly valuable, because it reveals the impact that the Paritta ceremony had made on royalty. Meanwhile, Paritta chanting had also forged a very strong link between the Buddhist clergy and the laity, and to an extent that link had even caused the relaxation of some general and monastic rules. From that important milestone the Paritta chanting ceremony through the centuries is absorbing many features and characteristics of the prevailing folk-lore. Now and then several elements of Brahmanical belief and ritual practices also have influenced the development of the Paritta ceremony. According to folk-lore and also the episode of Vijaya who first colonized Sri Lanka, Sakko (the king of gods) instructed God to protect Vijaya and his followers with tying the Paritta thread by the power of which the yakkhas were unable to harm them. Consequently the Paritta chanting ceremony prevailed in Sri Lanka from the fourth century C.E. After that a large number of texts of Paritta literature such as: 187

Catubhanavarapali, commentaries, sub-commentaries, Descriptions, Trans­ lations, Monographs etc, were written in Sri Lanka. In addition to these it also developed the ethical codes which were written down as inscriptions for Buddhist monks and also rules and regulations of the Paritta ceremony, enjoined to be followed as disciplinary codes. Even under the aggressive Christian missionary influences of the last five centuries in Sri Lanka, the popularity of the Paritta chanting ceremony has remained unabated and survived with amazing endurance. It is not an exaggeration to state that there is not a single day that passes without some form of Paritta chanting ceremony taking place in some locality in Sri Lanka. The Broadcasting Corporation of Sri Lanka begins and concludes its daily programmers with a compendious recital of Paritta chanting for about ten to fifteen minutes. In addition to that, on all full moon days and important days like Independence Day, New Years' day, and at times of stress such as droughts, floods, cyclones, famine and epidemics also all night Paritta chanting ceremonies are performed, and broadcasted to invoke blessings as a remedial measure. The 'Rupavahanl' (television) corporation too, follows the same procedure, and telecasts the Paritta chanting ceremonies as occasion demands as aforesaid. 188

9.A.I. Durations of Paritta Chanting Ceremonies prevailing In Sri Lanka Nine varieties of Paritta chanting ceremonies are performed in Sri Lanka, today, from the simplest up to the most elaborate socio religious ceremonies, according to the objectives, occasions, facilities and circumstances: Such as: i. Occasional Blessings: well wishes of regular chantings, short-time benedictory blessings; ii. Sessional Paritta chantings: Paritta chantings for three, five or seven sessions consecutively in the mornings and evenings, iii. All night Paritta Chantings: Paritta chanting ceremony during the whole night. iv. three-sessions Paritta Chantings: Paritta chanting ceremony held in three twelve-hour sessions, such as first day night, and second day, day and night, for thirty six hours continuously, v. Five- session Paritta Chanting Ceremony: This kind of ceremony goes on for five twelve hour sessions thus, first day night, second day-day and night, third day, day and night. Paritta chanting prevails for sixty hours continuously. vi. Seven day Paritta Chanting Ceremony: this is the most elaborate and traditional Paritta chanting ceremony in Sri Lanka. The Paritta chanting goes on for seven days and seven nights continuously. 189 vii. Paritta chanting ceremony done by lay devotees; all night Paritta chanting ceremonies are conducted by lay Buddhist males (Upasakas) replacing the Buddhist monks. At present Paritta chanting ceremonies conducted by Buddhist nuns, females who have given up the household life are also popular. viii. Three month, or one year Paritta Chanting Ceremony: This kind of Paritta Chanting ceremonies are performed at which benedictory charms and some selected discourses are chanted a thousand times, ten thousand, eighty four thousand, one hundred thousand or one million times, to promote the magical and therapeutic power of the medicines and talismans.

9.A.2. The Text of the Catubhanavarapali^ 1. Saranagamanarh (going for ) 2. Dasasikkhapadani (the ten precepts) 3. Samanerapanho (The questions to the novice) 4. Dvattimsakayo (The thirty two constituents of the body) 5. Paccavekkhana (The reflections) 6. Dasadhamma Suttaih (The discourse on the ten qualities of a monk) 7. Mahamangala suttarii (the great discourse on the auspicious) 8. Ratana Suttarii (The discourse on the Jewels)

Catubhanavara=satu & Bhannavera, catu means four. Bhanvara means chapter. According to the traditional rules of compositiong the size of a 'Bhanavara'(chapter) is defined as this: Eight letters to to form a line pada; four lines or thirty two letters form into a gatha; (Satanza) two hundred and fifry gaghas to form a Bhanavara. (chapter) Accordingly a Bhanavara has eight thousand letters. The 'Catubhanavarapali' has Paritta Suttas both in prose and verse sufficient to cover four-Bhanavaras. (chapters) 190

9. Karaniyametta Suttaih (the discourse on practicing loving-kindness) 10. Khanda Prattarii (The protection against snakes) 11. (from Anguttaranikaya-vol: v) Mettanisamsa Suttam (The discourse on the benefits of loving kindness) 12. (from Jataka-vol: vi) Mittanisamsa Suttarh (the benefits of friend-ship) 13. Mora Parittam (the protection of the peacock) 14. Canda Parittam (the protection of the moon) 15. Suriya Parittarh (The protection of the sun) 16. Dhajagga Parittam (The protection through the top of a standard- flag) 17. Maha Kassapatthera Bojjhanga suttarh (The seven factors of Enlighten­ ment related to the Elder Maha Kassapa Thera) 18. Maha Moggallanatthera Bojjhaga suttam (the seven Factors of Enlightenment related to the Elder Maha Moggallana Thera) 19. Maha Sundatthera Bojjhagasuttam (the seven Factors of Enlightenment related to the Elder Cunda Thera) 20. Girimananda Suttam (the discourse related to Elder Girimananda) 21. Isigili suttam (the discourse preached at Mount Isigili) 22. Dhammacakkappavattana Suttam-(The discourse on the Setting in Motion the wheel of the Dhamma-Inauguration of the Reign of the Right­ eousness) 23. Mahasamaya Suttam-(The discourse of the Great Assembly of the -the multitude of monks) 24. Alawaka Suttam-(The discourse on Alavaka) 191

25. Kasibharadvaja suttam- (The discourse on kasibharadvaja) 26. Parabhava Suttam-(The discourse on ruin-degradation) 27. Vasala Suttarii-(the discourse on the outcast) 28. Saccavabhaiiga Suttam- (The discourse on the classification of the )

29. Atanatiya Suttarh-(The Atanatiya discourse)

9.A.3. Paritta Literature of Sri Lanka The history of Paritta Literature is as old as the history of Paritta Ritual and goes back to about the fifth century C.E. The Mahavarnsa mentioned that the 'CatuBhanavarapali' text was edited, including twenty nine Suttas, Sufficient for Calu Bhanavaras (four chapters) selected from the Parica Nikaya (five main sections of the of the Buddhist Cannon) and were edited by erudite Mahatheras after the fourth council held during the time of King Vattagamini Abhaya to put into writing the 'Pitakattaya'. 9.A.4. Paritta Text written on Ola Leaves^^ The essential ingredients of a Paritta Ceremony are; the casket of Buddha's Relics, the Ola leaf Paritta Text and the Paritta Huya, (Paritta- thread) which are carried under a white canopy in a honoured procession with drums and music, and followed Buddhist Monks. The significance of the Ola Leaf Paritta Text is an essential reminder of the historic occasion. When the first time the Catubhanavara pali Text was committed into

*' Ola leave means Tala panna in Pali. 192

Sinhala characters during the Period, up to now these Ola leaf Paritta Texts were manually written in Sinhala characters. As such in almost every temple throughout Sri Lanka, there is a copy on the Paritta Text manually written on Ola Leaves and held in high veneration by the Buddhists. The latest addition in keeping with modernism is the availability of

Paritta Suttas printed on facsimile Ola leaf papers.

9.B.I. Paritta Chantings in Thailand Thailand where about 96% of the population Buddhist is the only country in the world today which is ruled by a Buddhist monarch and where the Theravada tradition of is accepted as the state religion. Thailand honours Buddhism as a national heritage. And there is also an important social acceptance there Thai males should receive ordination compulsorily at least for a short period, so that they get a closer experience of the religious practices, and a fair knowledge of Buddhism.

Thai folk life is generally connected with two fold religious activities Such as: 1. Daily, weekly, monthly and annual rites and rituals performed within the monastery. 2. Domestic religious activities are performed daily and on particular occasions. Paritta chanting is a compulsory and very important part of all the religious rites. 193

9.B.2.. Paritta Chanting in the Temples Two Paritta chantings are held in every Thai temple daily; one at about 8.30 A.M. in the morning, (Tam Chow in Thai) and another between 5.30- 7.30 P.M in the evening. (Tam Wat Yen in Thai) In addition to that on every full moon day and dark phase day, eighth day after full moon and new moon day of each month, and on all Sundays Paritta chantings are performed in order to bring blessings to the monks as well as lay devotees. It has become an estabhshed custom to bless the devotees who offer alms and other requisites to the monks with a chanting of Paritta only, without delivering a sermon on the of such offerings, so that it is essential for all monks to memories these Paritta texts in order that chantings may be performed as occasion demanded. Paritta Chaitings within Households There are five types Paritta chantings done in Thai House-holds, be­ fitting to the occasions. They are: i. Mahgala Paritta. (Suad Chya Mongkhorn in Thai) This kind of chanting is performed in the households both on occasions of sorrow and joy as a custom. Paritta is here used as a blessing. Especially at a marriage ceremony Paritta Chanting and alms-giving is essential. Monks are invited to the household where the wedding ceremony 194 is to be performed, to chant Paritta. The Paritta chanting goes on for about an hour, after which portions of Paritta thread are distributed. The Paritta thread in Thailand is of nine strands, not of three strands as in the other Buddhist countries. The Thai Buddhists believe that this number would confer greater blessings, because it has the three Noble Refuges (Buddha-Dhamma-Sangha) taken thrice. The chief monk of the chanters sprinkles the charmed water on the bridal pair and on others. Meanwhile the chief guest of the occasion garlands the bridal pair who then sit on two brightly ornamented seats and place their hands, palms down, on two small tables similarly ornamented. The mother of the bride­ groom brings their two heads together and wraps a charmed thread of nine strands round them. Next, the guests in order of seniority pour Paritta water on their palms with the help of a conch which is of a right-ward whorl. A tray of flowers is placed underneath so that the water would not drip down to the ground.

It is not a custom in Thailand to drink the Paritta water except on special occasions. The marriage ceremony is such an occasion and the bride and the brideroom are made to drink it out of a vessel. The Paritta water is however, brought in a bowl from the temple, and sprinkled on the guests with a cluster of very thin bamboo splits. ii. Paritta chantings at House-warming (Suad Mongkhorn Kunhuen Mai in Thai) 195

A very popular custom is performed by the Thai Buddhist on occasions of house-warming, when monks are invited to the new household to recite Paritta and receive alms. The ritual thread of nine strands is drawn right round the house and the charmed water too is sprinkled all round it, and over the doors and windows, the sign of the ( in Thai) 'Armed Cross' is drawn with a paste of sandal wood powder mixed with other fragrant materials. Subsequently, the charmed water is sprinkled inside the house too. The ceremony lasts about one hour. There are many occasions when a house-warming ceremony and a marriage ceremony occur together, so that one religious ceremony is held to mark both occasions. iii. Paritta Chanting to bestow good Health.( Suad Mongkhorn Thou Ayu in Thai) iv. Paritta Chanting to bestow long life and well being to persons of ill health or on the verge of death. (Suad Mongkhorn Achirang in Thai) These two chantings also fall within domestic rites. It is a custom of the Buddhists both of Thailand and of China to have the Paritta chanted on occasions of illness before medical treatment is obtained. It is aimed at curing the illness, and granting the patient long life. Its effect is, firstly, psychological, and secondly it is believed that even if a patient passes away he has the chance at life's last moment, of recollecting merit of this final religious rite and he is re-born in a favorable state. It so happens that in many cases this is certainly the last religious rite, and at the same occasion 196 a 'Jiva Pansukula' (a robe from dust-heap is the original meaning, but for the moment a new robe is offered within the life time of the patient) is also offered by him to the monks. Occasions are also evident when chantings of the 'Suad Mongkhorn' type are performed to ward off evil influences of planets; to obtain a cure from diseases resulting from the imbalance of the four fold fundamental elements (Maha Bhuta: pathavi-apo-tejo-vayo) and imbalance of three fold humours, (wind, bile, phlegm=Dosa) to repel ill-luck and bring in good luck and to nullify the mal influences of evil spirits. V. Paritta Chantings at Funerals, (Jetkamphi in Thai) It is the custom among the rich Thai Buddhists not to dispose off a dead body of a close relation, even after a period as long as one hundred days, and to keep performing religious rites daily for its sake in the meanwhile. As soon as a person is dead the dead body is bathed, dressed in white and lain face upwards on a bed with a gold or silva coin placed in the mouth. The right hand is stretched over a low seat. The monks are invited without any delay and they bless it with the chanting of Paritta with the Abhidhamma Matika and Sutta. The chief monk pours some charmed water on the right hand, after which all friends and relatives do the same, thus displaying their love and honour to the departed person. Paritta discourses are chanted along with the Abhidhamma Matika and , and the of Pansukula robes'. Many 197 requisites, including money are also offe-red by the relations. Every body makes the wish that the after-life of the dead person be peaceful and happy. The day following the cremation or on another day the ash is collected into a bowl, Paritta discourses are also chanted on this occasion and charmed water is sprinkled over it. Ashi is kept in the reserved place in the Village Temple.

9.B.3. Thailand Paritta Texts The main Paritta text accepted by the monks of both Nikayas in Thailand ( and dhammayut Nikaya) is the 'Suadmon Cahahluan' in Thai. Two books composed on the course of the doctrine and the way of practice for the novice monks are 'Suad Mon Vidhi'in Thai and Suad Mon Cet Tammam in Thai. After obtaining the preliminary training on the basis of these texts they should proceed on to 'Suad Mon Cababluan' in Thai of the Royal Thai Chanting Book'.

9.B.4. A comparison and contrast of the Thai Paritta discourses

with the "Catubhanavara pall"

The oldest book of Paritta Chanting of 'Theravada' tradition is 'Catubhanavarapali'. It enjoins twenty nine texts or discourses as recitals which are chanted in the all night Paritta chanting ceremony. But, there are 198

thirty four such textual divisions to be chanted in a major Paritta chanting ceremony in Thailand. Fifteen sections of the 'Catubhavara-pali' are evidently not being used in the Thai Paritta chanting ceremony.

There are: i. Panha ii. Dvattimsakaya iii. Mittanisamsa Sutta iv. Canda Paritta

V. Suriya Paritta. vi. Maha kassapatthera Bojjhariga vii. Maha Moggallanatthera Bojjhafiga viii. Maha Cundattera Bojjhafiga ix. Isigili Sutta

X. Parabhava Sutta xi. Alavaka Sutta xii. Aggika Bharadvaja Sutta xiii. Kasi Bharadvaja Sutta xiv. Saccavibhanga Sutta

XV. Atanatiya Sutta

Eighteen out of Thirty four sections of Thai Paritta Chantings are not known to 'Catubanavara pali".

There are: i. Namakayasiddhi Gatha,

200 with the worship of deities consequent to an injunction of King Ram Khum Hang. The only vestigial rite prevailing in connection with the Paritta ceremony at present is the transference of merit to the deities. Appurtenances of Thai Paritta chanting ceremony of the present day may be indicated thus: the Paritta thread of nine strands, the charmed water that is sprinkled with a cluster of very thin bamboo splits on the devotees. A conch of right-whord is being used to pour Paritta water to the bridal pair, at the wedding ceremony. An orchestration of traditional Thai musical instruments starts to play with the beginning of the chanting and ends with the termination of the alms-giving of the ceremony.