DOCSLIB.ORG

Introduction

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Introduction IV INTRODUCTION In my research, I tried to prove carefully, what sort of a significant role that Paritta Ceremony has historically played in Buddhist societies as a ritual practice. What were the religious, social and cultural reasons assisted to this evolution from very simpler as asseveration of truth, up to elaborate, complex, ceremonial ritual of Paritta Chanting? And I also tried to show how the Paritta ceremony fulfilled the psychological and day to day religious needs of the Buddhists in Myanmar, Sri Lanka and Thai- Land. The beginning of the chanting ritual of Buddhist Paritta Texts could be traced back to Buddha's Time. Down the centuries, the texts and paraphernalia of the Paritta ritual have adopted to changing socio- religious situations of the Buddhist society. Today it is the one and only Buddhist Ritual prevailing among the Buddhists as a very important and popular Buddhist ceremony. Later, the Paritta Ceremony absorbed and fitted together with a large number of relevant components, paraphernalia and magical elements of the Hinduism, Mahayana, Tantrayana and Vajrayana way of ritual practices: Jaya Paritta, Gini (fire) paritta, Mahajinapanjara Paritta, Atanatiya Paritta etc.. can be given as examples. But the Elders of Old in Theravada tradition were clever enough to protect their own values of the traditional characteristics of the Paritta ceremony. The efficacy of the Paritta is also believed by the Buddhists in many countries, that it has a magical and prophylactic quality which can promote the curative power by repeating them from seven times up to one million times. Paritta chanting Ritual has been used as a blessing for the public and also as a psycho-therapy for the mentally disordered patients. In the Chapter one, I have explained the meanings 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 precede 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. VI In the Chapter two, I have discussed, the preUminary to chanting the sacred verses, the significance of the word Mahgala, the history of Mahgala Sutta, the occasions of recitation and advantages of Mahgala Sutta, the text of Mahgala 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 Ratasna Sutta, the occasions of recitation and advantages of Ratasna Sutta, the text of Ratasna Sutta according to Myanmar tradition and the explanation of ten perfections. In the Chapter four, I explained the word Metta, the history of Metta Sutta and Khandha Sutta, the occasions of recitation and advanta-ges of Metta Sutta and Khandha Sutta, the text of Metta Sutta according to Myanmar tradition, development of metta (loving kindness) accor- ding 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 kinds of knowledge, the fifteen kinds of the good conducts, the six vu kinds of speech, the six kinds of the Buddha's power and the text of Dhajagga Sutta according to Myanmar tradition. In the Chapter seven, the history of Atanatiya Sutta and Ahgulimala Sutta, the occasions of recitation of Atanatiya Sutta and Ahgulimala Sutta, the advantages of Atanatiya Sutta and Ahgulimala Sutta, the five kinds of eye, the ten wisdom powers of the Buddha, the eighteen special qualities particular to the Buddha, the thirty two marks, the eighty minor characteristics, the text of Atanatiya Sutta according to Myanmar tradition, the text of Ahgulimala 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. I have also discussed eleven Paritta Suttas prescribes for Paritta Chanting in Myanmar tradition in my thesis. But these are some other Suttas and Gathas from pali cannon which are recited as Paritta by some devotees. 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. vm 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"'."Yet one sentence of the Dhamma is better which, if man hears, he is at peace."" 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. That is why some particular sayings of the Buddha have been formalized for chanting by Theravada tradition which is known as Paritta. Yaiii Buddho bhasate vacaih, Khemaih nibbana pattiya. Dukkhassantakiriyaya, Savevacana muttamati. S, 1, 189. Yo ca gatha sataiii bhase, anattha padasaihhita. Ekaiii Dhammapadam seyyo. Yam sutva upasammati. Dhap. V.102. .
Load more

Recommended publications
  • The Book of Protection Paritta
    The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera Copyright © 1999 Buddhist Publication Society For free distribution only The Book of Protection Paritta Translated from the original Pali With introductory essay and explanatory notes by Piyadassi Thera With a Foreword by V.F. Gunaratna (Retired Public Trustee of Sri Lanka) Copyright © 1999 Buddhist Publication Society Buddhist Publication Society P.O. Box 61 54, Sangharaja Mawatha Kandy, Sri Lanka For free distribution only. You may print copies of this work for your personal use. You may re-format and redistribute this work for use on computers and computer networks, provided that you charge no fees for its distribution or use. Otherwise, all rights reserved. This edition was transcribed from the print edition in 1999 by Danuse Murty, with the kind permission of the Buddhist Publication Society. Proofreading by Dr. Gabriel Jivasattha Bittar. 2 'May peace harmonious bless this land; May it be ever free from maladies and war; May there be harvest rich, and increased yield of grain; May everyone delight in righteousness; May no perverted thought find entry to your minds; May all your thoughts e'er pious be and lead to your success religiously.' -- Tibetan Great Yogi, Milarepa * * * Most gratefully and most devotedly dedicated to my departed parents ('Matapitaro pubbacariyati vuccare') -- Anguttara Nikaya, ii. p. 70 3 Be loving and be pitiful And well controlled in virtue’s ways, Strenuous bent upon the goal, And onward ever bravely press. That danger does in dalliance lie -- That earnestness is sure and safe -- This when you see, then cultivate The Eight-fold Path so shall ye realize, So make your own, the Deathless Way.
    [Show full text]
  • A. Vinaya Piṭaka—The Collection of Disciplinary Rules
    An Analysis of the Pāli Canon Edited by Russell Webb Buddhist Publication Society Kandy •Sri Lanka The Wheel Publication No. 217 First BPS edition 1975 Second BPS edition 1991 Third BPS edition 2008 Copyright © 1991 by Russell Webb ISBN 955–24–0048–1 BPS Online Edition © (2008) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such. Contents Preface.........................................................................................................................................3 I. Textual Analysis..................................................................................................................................4 A. Vinaya Piṭaka—the Collection of Disciplinary Rules.......................................................4 1. Sutta Vibhaṅga..........................................................................................................4 2. Khandhaka, subdivided into Mahāvagga and Cūḷavagga.................................4 3. Parivāra......................................................................................................................5 B. Sutta Piṭaka— the Collection of the Buddha’s Discourses...............................................5 1. Dīgha Nikāya.............................................................................................................5
    [Show full text]
  • The Efficacies of Trance-Possession Ritual Performances In
    The efficacies of trance-possession ritual performances in contemporary Thai Theravada Buddhism Submitted by Paveena Chamchoy to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Drama In January 2013 This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature: ………………………………………………………………………. Abstract This thesis is a study of the contemporary forms of trance-possession rituals performed in Thai Buddhism. It explores the way in which the trance-possession rituals are conceptualised by Thai Buddhist people as having therapeutic potentiality, through the examination of the ritual efficacy that is established through participants’ lived experience. My main research question focuses on how trance-possession rituals operate within a contemporary Thai cultural context and what are the contributory factors to participants’ expressing a sense of efficacy in the ritual. This thesis proposes that applied drama can be used as a ‘lens’ to examine the participants’ embodied experiences, particularly in relation to the ritual’s potential efficacy. In addition, the thesis also draws on discourses from anthropology, to enable a clearer understanding of the Thai socio-cultural aspects. I proceed to examine the efficacy of trance-possession ritual by focusing on the Parn Yak chanting ritual and rituals in sak yant, the spiritual tattoo tradition, as the two examples.
    [Show full text]
  • 12.2 Vimutti Email June 2012
    “Develop the mind of equilibrium. You will always be getting praise and blame, but do not let either affect the poise of the mind: follow the calmness, the absence of pride.” The Buddha Sutta Nipata News from Vimutti Monastery Tudong 2012 “There are disciples of the Blessed One who dwell in remote forest glades, where there is little noise or shouting, far from the maddening crowds, hidden from people, suitable for retreat.” Atanatiya Sutta, D32 In April of 2012, two monks from Vimutti Buddhist Monastery spent a month wandering the South Island of New Zealand. Ajahn Chandako and Ajahn Pongchai travelled with no money, no food, no transportation and no fixed plans. This wandering practice is called 'tudong' and is conducive to non-attachment, being at peace with uncertainty and being content with whatever happens. Sometimes surviving on almsfood collected in decidedly non-Buddhist areas, often meeting wonderful and supportive strangers and always relying on a deep trust in the law of kamma, the two monks took each day as a teaching. Although from one day to the next they usually did not know where their next meal was coming from, they never went hungry. Although they had no means of transportation, they were able to make it all the way from Wellington to Stewart Island and back. Although they had no temporal deadlines other than being fully present in the now, their travels were right on schedule. They spent much time meditating and walking in the remote and spectacular scenery of the South Island. From the magic of the Marlborough Sounds to the sheer mountains near Queenstown, the inspiring natural environment of New Zealand formed an ever- changing backdrop of quietude for the lifestyle of a wandering monk.
    [Show full text]
  • Significance of Paritta Chanting in Buddhism Ven
    TI-SARANA BUDDHIST ASSOCIATION Nov/Dec 2019 Significance of Paritta Chanting in Buddhism Ven. G. Dhammadinna Thera All world religions are practiced and spread through a variety of rites and rituals. Basically, most of these rites and rituals are related to the needs of society. As we all know, the Buddha preached the Dhamma that is deep in meaning and aims to help all beings achieve the ultimate bliss of Nibbana. However, as a human-centric religion, Buddhism has always been sensitive to and engaged with societal requirements. To this end, certain important suttas from the Buddha’s teachings were selected and recorded on Ola leaves some 2,000 years ago. These suttas were later compiled into the Paritta Chanting Book. The Pali word Paritta can be translated as “protection” or “safeguard” and refers to the Buddhist practice of reciting certain Paritta suttas in order to ward off danger or misfortune. The Buddha and his disciples did on some occasions, chanted these suttas to bring spiritual comfort to people suffering from epidemics and other natural disasters. The word Paritta was first found in the Khandha Paritta of Culla Vagga Pali in the Tripitaka. The Buddha, in this discourse, exhorts the monks to cultivate Mettā or loving kindness towards all beings. This was after one of them was bitten by a serpent and died. Paritta chanting is a collective term designating a set of protective chants preached by the Buddha to be used by both lay people and monks. The Paritta is regarded as capable of warding off all forms of evil spirits and dangers (vipatti) including diseases and the negative influence of the planets….etc.
    [Show full text]
  • A Study of Paritta in Pali
    A STUDY OF PARITTA A ST B D IN Y OF P PALI "CANONS" A R ITT A I SHOJUN HATSUZAKI N P AL I " O A PREFACE N O N S" The Book of Protection (Paritta text) which is an antholgy of selected discourses of the Buddha compiled by the teachers of old, was originally meant as a hand book for the newly ordained novice. The idea was that these novices who are not capable of studying large portions of the 'Dis course Collection' (Sutta Pitaka) should at least be conversant with the Book of Protection. Even today, it is so. The twenty four discourses are selected from the five Nikdyas or the original Collections in Pdli containing the Buddha's discourses. The fact that the book was meant for the novice is clear from the prefatory paragraphs that precede the discourses. The precepts are ten, and not five which are the basic principles of the lay followers. The novice is expected observe the ten precepts. This is followed by the 'Questions to be Answered by a Novice' and the 'Thirty Two Parts of the Body' which is really a type of meditation on the constituent parts of one's body. Then comes the 'Four-fold Reflection of a monk', and finally the 'Ten Essentials (Dhammas)', to be reflected upon by one who has gone forth to live in the holy life. The discourses come next. If one patiently and painstakingly studies these discourses, he could gather a good knowledge of the essential and fundamental teaching of -27- the Buddha.
    [Show full text]
  • Traditional Knowledge and Traditional Cultural Expressions of South Asia
    SAARC Traditional Knowledge and Traditional Cultural Expressions of South Asia Traditional Knowledge and Traditional Cultural Expressions of South Asia Edited by Sanjay Garg SAARC Cultural Centre, Sri Lanka General Editor G.L.W. Samarasinghe, Director, SAARC Cultural Centre Editor Dr. Sanjay Garg, Deputy Director (Research), SAARC Cultural Centre Editorial Team Soundarie David Rodrigo, Deputy Director (Programme), SAARC Cultural Centre Apsara Karunaratne, Research Assistant, SAARC Cultural Centre Nipunika O. Lecamwasam, Research Coordination Assistant, SAARC Cultural Centre Production Team Ishan Amaraweera, Computer Operations Officer, SAARC Cultural Centre Melani Malawaraarachchi, Computer Operations Assistant, SAARC Cultural Centre Printing: Vishwa Graphics, Pannipitiya Traditional Knowledge and Traditional Cultural Expressions of South Asia © SAARC Cultural Centre, Colombo 2015 All Rights Reserved. No material in this publication may be reproduced without the written permission of the publisher. ISBN 978-955-0567-15-7 Disclaimer: The views expressed and the information contained in the papers included in this publication is the sole responsibility of the author/s, and do not bear any liability on the SAARC Cultural Centre, Colombo. i C O N T E N T S List of Figures iv List of Tables xiv Preface by G.L.W. Samarasinghe xv Introduction by Sanjay Garg xvii Understanding Traditional Knowledge 1. Traditional Knowledge : Yesterday, Today and Tomorrow Daya Dissanayake 1 Traditional Healing and Wellbeing 2. Mind Management using Power of Cosmic Sound Vibrations Anurag Chhabra 20 3. Sri Lanka‘s Traditional Knowledge about Health and Wellbeing: History, Present Status and the Need for Safeguarding Nirekha De Silva 40 Traditional Living and Livelihood 4. Traditional Maldivian Houses – Unfolds the Maldivian Craftsmanship and Lifestyle Zaha Ahmed 57 5.
    [Show full text]
  • The Efficacies of Trance-Possession Ritual Performances In
    The efficacies of trance-possession ritual performances in contemporary Thai Theravada Buddhism Submitted by Paveena Chamchoy to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Drama In January 2013 This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature: ………………………………………………………………………. Abstract This thesis is a study of the contemporary forms of trance-possession rituals performed in Thai Buddhism. It explores the way in which the trance-possession rituals are conceptualised by Thai Buddhist people as having therapeutic potentiality, through the examination of the ritual efficacy that is established through participants’ lived experience. My main research question focuses on how trance-possession rituals operate within a contemporary Thai cultural context and what are the contributory factors to participants’ expressing a sense of efficacy in the ritual. This thesis proposes that applied drama can be used as a ‘lens’ to examine the participants’ embodied experiences, particularly in relation to the ritual’s potential efficacy. In addition, the thesis also draws on discourses from anthropology, to enable a clearer understanding of the Thai socio-cultural aspects. I proceed to examine the efficacy of trance-possession ritual by focusing on the Parn Yak chanting ritual and rituals in sak yant, the spiritual tattoo tradition, as the two examples.
    [Show full text]
  • Chapter Four
    Chapter Four IV. An Annotated Translation of the Dasabhumika-Sutra 1. The First Stage named Pramudita [ Introductory Stanza ] Those who are desirous of attaining the Enlightenment should listen to the Dasabhumika Sutra^^^ in which the ten Perfections/'^ the highest virtues, are presented methodically. Ten stages are declared by the Buddha ' for the well-being of the world, and the pure middle way which 311 It is also called Dasabhumaka, Dasabhumikasastra, Dasabhumlsvara. ^'^ The Da.bhu. is apparently based on the ten paramitas, namely, Dana, Sila, khanti, Viriya, Jhana, Pahfid, Updya, Pranidhdna, Bala, and tidna relating to ten Bhumis respectively. ^'^ EOB. vol. IV, p.318. The exact date and the author of the text are not known. The Mahdyanists, however, regard this as being preached by the Buddha. According to the Text, the expositor of the doctrines of the Da.bhu. is the Bodhisattva Vajragarbha. 164 is free from destruction and permanence^''* is announced.^'' [A] I have heard thus. Once the Blessed One was staying in the divine abodes of Paranirmitavasavartin^^^ gods. Not long after his perfect enlightenment, in the second week, he was in the palace of the king Vasavartin, which was full of Mani jewels, shining, together with a large group of Bodhisattvas who were all not liable to turn back (from the SN. II, p. 17. The Buddha rejected both the belief in the extremes {antagrahadrsti) of etemalism (sdsvata) and nihilism (ucchedd): "To say that everything exists an extreme, to say nothing exists is another extreme; rejecting both extremes, the Blessed One teaches a middle position." ^'' This stanza appears in MSs of the text before the prose portion of the introduction, which provides information about the text.
    [Show full text]
  • Buddhist Ceremonies & Rituals of Sri Lanka
    BuddhistBuddhist CeremoniesCeremonies andand RitualsRituals ofof SriSri LankaLanka by A.G.S. Kariyawasam HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. Buddhist Ceremonies and Rituals of Sri Lanka by A.G.S. Kariyawasam Source: The Wheel Publication No. 402/404 (Kandy: Buddhist Pub- lication Society, 1995). Transcribed from a file provided by the BPS. Copyright © 1995 A.G.S. Kariyawasam Access to Insight edition © 1996 For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author’s wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such. Abbreviations All PTS editions A. .................. Anguttara Nikaya D. .................. Digha Nikaya DA. .............. Digha Nikaya Atthakatha J. ................... Jatakas KhpA. ......... Khuddakapatha Atthakatha Mhv. ............ Mahavamsa PvA. ............ Petavatthu Atthakatha S. ................... Samyutta Nikaya iii Contents Abbreviations ......................................................................................................... iii Preface .................................................................................................................................. v Introduction .......................................................................................................
    [Show full text]
  • AT the LOTUS FEET of the BUDDHA VENERABLE Dr
    AT THE LOTUS FEET OF THE BUDDHA VENERABLE Dr. ACHARYA BUDDHARAKKHITA Life, Teachings and Works a Buddhist monk in Modern India A Dissertation by Rev. Jeik Hyun (Won Buddhism, South Korea) Maha Bodhi Society Buddha Vachana Trust Gandhinagar, Bengaluru, India 2014 Published by Buddha Vachana Trust Maha Bodhi Society 14th Kalidasa Road, Gandhinagar Bangalore-560009, India Tel: 080 2225 0684, Fax: 080-41148440 E-mail: [email protected] Web: www.mahabodhi.info On the occasion of 150th Birth Anniversary of Ven. Anagrikaà Dharmapala © Buddha Vachana Trust All rights reserved 2014 Printed at: Arvind Printers Saraswathipuram, Bengaluru - 560096 Tel: 080-23498198, Mob: 9916461691 "Sabba dànaÿ Dhamma dànam jinàti" "Among all gifts the gift of Dhamma excels ! - The Buddha With folded hands & salutations on the occasion of 1st death anniversary of Ven. Dr. Acharya Buddharakkhita This book is offered as Dhammadana by Students of Mahabodhi Mettaloka Youth Center, Mysore May all beings share merits and be PREFACE It has been now one year since Venerable Acharya Buddharakkhita passed away. But his presence is felt in every part of lives of our monks at the Maha Bodhi Society in Bangalore. That was the dynamism he instilled with values among monks and lay people. In the modern history of Buddhism in India, one cannot but refer to Ven.Acharya Buddharakkhita no less than often. Such is the contribution of this Buddhist master, lovingly called by his disciples as Bada Bhanteji. He was truly a dedicated monk whose aim was to realize higher stages of enlightenment for him and also make others to follow the path of the Dhamma to achieve these stages.
    [Show full text]
  • An Analysis of the Pali Canon Was Originally the Work of A.C
    An Analysis of the Pāli Canon Edited by Russell Webb Buddhist Publication Society Kandy •Sri Lanka The Wheel Publication No. 217 First BPS edition 1975 Second BPS edition 1991 Third BPS edition 2008 Copyright © 1991 by Russell Webb ISBN 955–24–0048–1 BPS Online Edition © (2008) Digital Transcription Source: BPS Transcription Project For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such. Contents An Analysis of the Pāli Canon ...........................................................................................................................................1 Russell Webb...........................................................................................................1 Contents.......................................................................................................................2 Preface..........................................................................................................................3 I. Textual Analysis.........................................................................................................4 A. Vinaya Piṭaka—the Collection of Disciplinary Rules........................................4 1. Sutta Vibhaṅga....................................................................................................4 2. Khandhaka,
    [Show full text]