CHAPTER The explanation of Paritta

Transcription

1 CHAPTER The explanation of Paritta The word Paritta in Pali is a technical term derived from the root ta- (rakkhati) to rescue, to protect, to guard, with prefix Pari- (samantato) all around, from all directions. (Sanskrit is Pari+Tara-to protect from all sides). There fore the word Paritta mesans protection from all sides. (Pari-samnatato-tayati-rakkhatiti Parittam) By 'protect' is meant to banish evil and to cultivate good. 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 sought, 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 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

2 towards all beings without any reservation, acts as a protective cover against all types of harms Textual Resources The Burmese Buddhists pay equal respect to these eleven Paritta Suttas as they do to the canonical literature (Tipitaka Pali). In spite of many later expositions and interpolations in the Paritta compilation, by ancient learned sages, all these Suttas are essentially based upon the canonical discourses. 1. Marigala Paritta is based on Khuddakapatha and Sutta- nipata texts, in Khudd^a nikaya. 2. Ratana Paritta is based on Khuddakapatha Sutta- nipata texts, in Khuddaka nikaya. 3. Metta paritta is based on Khuddakapatha Sutta- nipata texts, in Khuddaka nikaya. 4. Khandha Paritta is based on Vinaya pitaka Colavagga, Jataka, and Ahguttaranikaya texts. 5. Mora Paritta is based on Jataka text in Khuddakanikaya. 6. Vatta Paritta is based on Jataka and Cariyapitaka texts in Khuddakanikaya. 7. Dhajagga Paritta is based on Samyutta nikaya, Sakka Samyutta text. 8. Atanatiya Paritta is based on Dighanikaya-Pathikavagga text and Dhammapada text in Khuddakanikaya.

3 9. Arigulimala Paritta is based on Majjhimanikaya Majjhima-pannasa text. 10. Bojjhahga Paritta is based on Samyuttanikaya Mahavagga Sarpyutta text. U. Pubbanha Paritta is based on Khuddaka patha, Suttanipata texts in Khuddakanikaya, and Ariguttaranikaya texts. Among the categories of spells, the most important one is the collection of eleven Paritta Suttas. These Paritta Suttas are recited either individually of collectively in unison. Some or all of these suttas are recited as part of regular Buddhist devotions, to protect against dangers and calamities, whether they are natural or supernatural. To prevent oncoming unhappy events and to eradicate the hazard which have already happened are tow main purposes of recitation on special occasions. It is worthy to note that each Paritta Sutta has a specific function, though any Paritta can be recited for general protective measure. Thus, for example, Ahgulimala Paritta must be chanted in case of difficult childbirth; khandha Paritta against snake bites and poisoning; Vatta Paritta to calm down the burning fire; Mora Paritta to release oneself from imprisonment; Bojjhaga Paritta to cure the ilhiess of critical patients; and so no. Maha-paritta suttas (Parit Kyi) become therefore the indispensable element in the security system of the Burmese Buddhist world. Without this core of Burmese ritual no crisis can be confronted, and almost all

4 problematic crises are solved by them. The Burmese monks are responsible to perform the recitation ritual on behalf of the lay devotees. All eleven Paritta suttas are prescribed in the traditional Burmese monastic education, and the young scholars, neophytes, novices and deacons (Kyaungtha', Pothudaw^, Koyin^, and Upazin'^) are trained to memorize them right from the original Pali texts. All of these texts have been translated into Burmese language, and every grown up Burmese is supposed to understand some or all of these suttas when the elder monks recite in Pali on behalf of the householders in the village ceremonies. This religious practice is still in vogue in Burmese Buddhist society The Characteristics of the Protective Discourses I will provide characteristics of each Paritta Sutta denoted in the Pali Commentaries. And then I will support to what the benefits of recitation of Paritta. Again it will be expressed why Paritta is performed on a variety of occasions and also how it plays a vital role in all religious and secular activities of Buddhist people. In fact, it purports to create a climate of general well-being by protecting against all types of dangers and fears. Besides it also conducts in all that is good and auspicious and which attempts to replace occultism, astrology, and reliance on Hindu deities, though, of course, it has not fully succeeded in getting rid of them Kyaungtha means monastic student who serves for monks, novices and study under them ^ Phothudaw means pre-novice who wears white cloth and undertaking eight precepts ^ Koyin means novice "* Upazin means young monk

5 altogether. Surveying the Characteristics of the protective discourse, I will deal with the story of the occasion of the sutta or discourse and the consequences of the reciting of each sutta Historical Resources There are historical evidences that Parittas have been recited in Myanmar from the very earliest pre-pagan times. According to History of Buddhist Religion (Sasana-vamsa), Elder Sona and Elder Uttara came to Suvannabhumi i.e. Myanmar as a Buddhist missionaries or at least as Dhammaduta despatched by king Asoka to propagate the Teachings of the Buddha. And they chanted Brahmajala sutta as Paritta to protect the children of the country from the demons (Pisacas) who used to devour all babies newly born in that land. These demos were banished into the sea by the power of the Parittas. Thenceforth the Burmese custom has prevailed to invite the monks to recite Paritta Suttas in the house of a newly born baby. In early Pagan (earliest name of Myanmar), the Paritta spells were also used as means for the expiation of sins. It was taught that all guilts and sins need bring no retribution if the sinner recited and appropriated Paritta, or he might request the monks to recite for him and to sprinkle the Paritta water on his body for perfect purification.

6 6 To cite another instance, King Kyansitha of Pagan^ (earliest name of Myanmar) who built up a new palace in the city cerebrated the event by holding elaborate ceremonies of recitation of the Paritta Suttas. It was in 1102 A.D., the Glass Palace Chronicle indicated that 4108 monks presided by the Elder shin Arahan recited the Parittas, poured the Paritta holy water all around the newly built palace, and scattered the holy sand and the Paritta thread was also tied around the buildings as well as on the limbs of the people to protect unnecessary dangers in the new place. Since then the historical records have paid much attention to the importance of the recitation of Parittas by monks as an essential ritual observed by the royal houses in Myanmar. Nowadays every Burmese Buddhist family resorts to the practice of the same rituals in the like manner. Usually a Paritta pavilion is constructed and a pot of water, (a bottle of water), a flower vase with Rose-apple (Thabye) leaves and some other flowers, a roll of thread and a pot of clean sand are necessarily arranged in front of the altar of the Buddha. The thread is drawn round the interior of the pavilion, the end of which is twisted a round the water pot and tied to the palm-leaf religious manuscripts or the altar of the Buddha. Paritta Thread is tied on the wrist, around neck and sometime around the head. Myankar moslywomen tie this Paritta thread around their their head and around the heir. Sometimes the reciting monks hold in their hands the end of the thread. The extended ' Pagan is believed to have been founded in the years' AD, by the Myanmar, who had already established themselves as rice growers in the region around Kyauksai near Mandalay.

7 7 thread held by them is passed on to the audience who face the altar. They must hold the thread while the monks are reciting Parittas in unison. When the recital is over, the profane water is converted into holy water; the ordinary thread and sand become sacred; the leaves of Rose- apple and flowers change their status and become superabundance objects. Then the holy water, the sacred thread, the Paritta sand and flowers are shared among the audience. The sanctified water is sprinkled on the body and the buildings; the sacred sand and flowers are scattered all over the compound; and the sacred thread is tied round the wrists or necks. All these observances are regarded as symbols of the protective power of the Parittas. Thus in Buddhist Myanmar it becomes a well esteemed practice to listen to the recital of the Dhamma, in the form of Paritta, in order to avert dangers, to ward off the influence of malignant beings, to obtain protection and deliverance from evil, and to promote health, prosperity, welfare and well-being. No festival or function, whether religious or social, is complete without the recital of the Paritta Suttas. The ceremonies of Initiation and Ordination can not be concluded without listening to the chanting of Parittas. The pavilion especially constructed for such purposes is known as 'Paritta Mandapa'-the Pavilion to listen Paritta recitation. In the book of the Questions of King Milinda (1 ".century A, D.,) a list of six Parittas is mentioned: Ratana, Khandha, Mora, Dhajagga, Atanatiya and Ahgulimala Parittas. The authority of their utility is there

8 made questionable. The dilemma (quandary) is:-the Parittas were promulgated by the Glorious Lord Buddha. Now if a man may not escape death, the Paritta is useless; if the Paritta saves him it is not true anymore that one can not escape death. As a mater of fact, the Paritta Suttas, the Khandha Paritta for example had been prescribed by the Glorious Lord Buddha in the Vinaya texts- as a watch, a guard, a protection for one's self, for the use of the Monastic Order. In general rule, the chanted formula consists of love towards all creatures, as a prayer for the welfare of all beings. This specific profession of harmony is no mere matter of pretty speech. It is highly imbued with psychical and emotional powers. The asseveration of Truth (Saccakiriya) is also another aspect of the work ascribed to the Paritta suttas. The fact that Truth protects the devotee of the Dhamma indicates the Buddhist belief in the recital of these Paritta Suttas. Indeed, Paritta recital is a form of asseveration of truth which generates the power of protection and saving. It is quite natural to clutch at any conceivable means that may avail to save, especially at the time of vital danger. Thus the Paritta rite is still prevalent in Myanmar as a cry for help in the hours of disaster, of sickness, of difficulty. These Parittas or protecting charms are not opposed to Buddhist doctrine, but are in harmony with it. The agencies who have power to harm

9 are blessed with good wishes, and suffused with an outgoing love. Even the most malignant spirits and beasts are looked upon as erring unfortunates on their age-long upward way, and they are capable of being doctored and softened by the effective power of compassionate love. The Buddhist idea of the moral order reigning in the universe justifies him in the practice of the Paritta. If we consider the case of a patient, the physician's regular remedies are necessary as well as faith cure. Either means may avail if the patient's Kamma for this life has not exhausted. The fervent recitals of the Parittas as synergy of thought (Psychic power) can possibly be an effective medicine no less than the material appliances of medical science. They are intended to range benign agencies on the side of the patient, and to keep away those that may harm. The Parittas have much of the power of prayer. In these the mighty powers and glories of the Lord Buddha, the truth of the Dhamma, and the virtues of all holy saints, (Arahats) are called to mind and thus yield strength. The heart of unbounded love converts foes to friends, fear to courage hatred to affection. However, forthrightly speaking, Paritta is not a protection to everybody. Just like medicine or food keep some people alive but kill others who consume too much of them, even life-giving drug or food may become poisonous by over-indulgence in it. There are three reasons for the failure of Paritta to protect some people, the obstruction of Kamma

10 10 (Kammakkhaya), the result of evil deeds (Akusala vipaka) and of unbelief (Asaddha). That Paritta which is a protection to beings loses its power by evil deeds done by those sinners themselves. The recital sometimes may be futile to such unbelievers. So the Paritta should be recited of should be listened most reverently and in full faith Paritta as Bhavana Meditation To sum up, the recitation of Paritta Suttas is the act of Buddhist meditation-metta bhavana, recollection of the glories and virtues of the Buddha, of the Dhamma, of the Sarigha are (Anussati Kammatthana), the meditation practices prescribed by Lore Buddha in Abhidhamma pitaka canon. It is therefore an act which accrues the auspicious merits promulgated in the Mahgala Sutta. Listening to the doctrines (Kalema Dhamma Savana) Diccussion of the Dhamma (Kalane Dhammasakaccha) Self establishment (Attasamma paniddhi) Mindfulness in the Dhamma (Appamado Dhammesu) and others These auspices shall help the devotees to be happy everywhere, to be always successful and safe. The meritorious deeds done by means of Paritta kamma shall positively yield the blessings to the faithful devotees. (Kusala Kamma Vipako). So the recitation of Paritta sutta is meant not only of avoid and overcome the dangers and calamities of this life but also

11 11 to eradicate all the defilements which are obstructing the path to Enlightenment- - to Nibbana Maccupasamuttipanha (Dilemma as to whether or not escape from the snare of death is possible) Between Venerable Nagasena and King Milinda had are very remarkable question and answer session in relation to Paritta recitation in Maccupasamuttipaiiha^ as follow " O Venerable Nagasena, it was said by the Buddha: "Not in the sky, not in the ocean's midst. Not in the most secluded mountain cleft, Not in the whole wide world is found the spot where standing one could escape the snare of death" "But on the other hand the Buddha promulgated these discourse as protective spells or charms which are to be solemnly recited for the purpose of warding off of evil circumstances: The Jewel Discourse (Ratana Sutta) The Discourse on Loving Kindness (Metta sutta) The spell entitled "the Groups of Existence" (Khandha Sutta) The Spell entitled "The Crest of the Banner" (Dajagga Sutta) The spell promulgated a with regard to the town of Atanatiya (Atanatiya Sutta) ''Miln-paliP.152

12 12 The Spell promulgated for and recited by the Elder Ahgulimala. (Ahgulimala Sutta) "If, O Venerable Nagasena, a man can escape death's snare neither by staying in the sky, nor by staying in the midst of the ocean, nor by taking shelter in lofty palaces with terraced roofs, in the caves or grottoes or declivities of clefts or holes in the mountains, then is the seeking of protection from spells or charms wrong? If, on the other hand, the spells and charms really afford means of escape from the snare of death then the saying: "Not in the sky Where standing one could escape the snare of death." must be false. This too is a double - headed problem knottier then a knot. It is now put to you for solving it." (So asked Milinda the king) The Exalted One has indeed said: "Not in the sky where standing one could escape the snare of death." The Exalted one has also the promulgated the protective spells or charms. But these protective spells of charms are only meant for the benefit of those who have some portion of their life yet to run, who are of full age, and who are outside the pale of restrictions imposed by the law of kamma (in respect of such grievous offenses as killing one's own mother). The spells, O king, have neither power nor potency to prolong the existence of one whose life-span has come to an end. Just, O king, as with a dry and dead log of wood, dull and sapless, out of which all life has departed, which is devoid of any factor of a life continuing process and which has a hollow interior, would never become fresh again or put forth

13 13 sprouts of leaves even though you might have a thousand pots of water poured over it. Even so, O king, there is neither power nor potency in any medical treatment, or reciting of any spell or charms in an attempt to prolong the life of one whose allotted period had come to an end. All the medicines in the world are useless, O king, to such a one. But protective spells or charms are a protection and assistance to those who have a period yet to live, who are of full age, and who are outside the pale of restrictions imposed by the Law of Kamma (in respect of such grievous offenses as killing one's own mother.) And it is for that use that protective spells or charms were appointed by the Exalted One. Just, O king, as a farmer guards the grain when it is ripe and dead ready for harvesting from the influx of water, but makes it grow by giving it water when it is young and retains the color of a cloud and full of life-even so, O king, should the seeking of aid from medical treatment and recitation of spells or charms to put aside and neglected in the case of one who has reached the allotted term of life. But for those who have a period to run and are full of vigour, medical treatment may be given and spells or charms recited for they will be benefited by their use? (So explained the Elder) But, O venerable Nagasena, if he whose life-term has expired will die and he who has a term of life yet to run will live, then medical

14 14 treatment and recitation of spells of charms are alike useless." (So maintained the king)" "Have you ever seen, O king, the case of a disease being turned back by medicine? (So asked the Elder) "Yes, O venerable One, more than a hundred of them" (So replied the king.) "In that case, O king, your statement: "Medical treatment and recitation of spells or charms are alike useless." must be false." (So concluded the Elder) "I have seen the physicians, O venerable Nagasena, as minister medicines orally or by way of outward applications, and by such activity of the physicians the disease has been assuaged." (So replied the king) "And when, O king, the voice of those who are reciting the spells of charms is heard, the tongue may be dried up, and the heart beat but faintly and the throat be hoarse, by hearing the voice of those who are reciting the spells or charms, all diseases are allayed, all calamities depart," "Again, have you ever seen, O king, a man who has been bitten by a snake having the poison removed under a spell that was incantated and who thereby rejected alien elements from the stomach by vomiting or purging?" (So asked the Elder) "Yes, O venerable One, 1 have seen. The method of removing snakepoison by such means is still being pursued in the present day world." (So replied the king)"

15 15 In that case, O king, the statement: "Medical treatment and recitation of spells of charms are alike useless." must be false. O king, when a spells or charms has been recited over a man, a snake ready to bite, well not bite him but close its jaws- the club which robbers hold aloft to strike him with will never strike; they will let it drop and treat him with love and kindness- the enraged elephant rushing at him will suddenly stop and go elsewhere; burning flames that roll furiously towards him will die out ( before touching him)-the malignant poison that he has eaten will become medicine and then spread through the body for nutritional growth- assassins who have come to kill him will, on nearing him, become as the slaves who wait upon him- and the noose of the snare into which he has put his foot will not tighten not hold him." "Again, have you ever heard, O king, of that hunter who during seven hundred years failed to throw his net over the peacock who sought protection from spells of charms, but snared him the very day he omitted to do so?" (So asked the Elder) Yes, O venerable One, I have heard of it. The fame of it has gone through the world." So replied the king) "In that case, O kin, the statement: Medical treatment and recitation of spells of charms are alike useless." must be false." "Again, have you ever heard, O king, of the saying: "Danava the ogre, who, to guard his wife, put her into a casket, and swallowing it, carried her about in his stomach? Thereupon, a man who was possessed of

16 16 magical powers (Vijjadharo) entered his mouth, and played games with his wife. And Danava the ogre when he become aware of it, vomited up the casket, and opened it, and the moment he did so the man who was possessed of magical powers ( Vijjadharo ) escaped wither he would?.. (So asked the Elder)" Yes, O Venerable One, the fame of it has gone through out the world of gods and men." (So replied the king) "Well, did not the man who was possess of magical powers (Vijjadhara) escape captured by the power of incantation of spell?" (So asked the Elder) Yes, O Venerable One, that was so." (So replied the king) "Then, O king, there must be power in incantation of spell. And have you heard of the saying: "there was another man who was possessed of magical powers (Vijjadhara) and who got into the harem of the king of Varanasl. And committed adultery with the chief queen, and was caught, and then became invisible, and go away?" (So asked the Elder) Yes O Venerable One, I heard that story." (So replied the king) "Well, did not he too escape captured by the power of incantation of spell?" (So asked the Elder) "Yes he did, O venerable One." (So replied the king) "Then, O king there must be power in incantation of spell." (So concluded the Elder)

17 17 "O Venerable Nagasena, does incantation of spell afford prote- ction to everybody?" (So asked the king) "It does afford protection to some, but not to others," (so replied the Elder.) "If it affords protection only to some and not to others, then the incantation of spell as a means of protection does not serve all the purpose for which it is intended?" (So asked the king)" Does food keep all people alive, O king?" (So asked the Elder) It keeps some alive, but not others." (So replied the king) "But why not?" (So asked the Elder) "Because, O Venerable One, some, eating too much of the same food, die of diarrhea. "(So replied the king) "If such is the case, O king, food does not keep all men alive?"(so asked the Elder) "O Venerable Nagasena, there are two reasons which make food destroy life over- indulgence in it, and weakness of digestion." Notwithstanding its life- giving qualities, O Venerable One, food kills if it is consumed in a wrong way" (So replied the king.) "Even so, O king, incantation of spells and charms afford protection to some, but not to others." "These, O king, are the three reasons why incantation of spells and charms afford no protection:-

18 18 i. Restriction, imposed by the law of kamma (in respect of such grievous offences as killing of one's own mother); ii. Restriction, imposed by the defilement of false views (such as denial of the laws of Causality as applied to moral behavior); ill. Disbelief in the efficacy of protective spells or charms" "That spell or charm which is a protection to beings, loses its protection power by acts done by those beings themselves. An illustration, O king, may be given with a mother who lovingly nourishes the son who has entered her womb, and brings him forth with care. And after his birth she keeps him clean from dirt and stains and mucus, and anoints him with the best and most costly perfumes. And when sons of other people abuse or strike him, he would strike them in retaliation. Thereupon those other sons would seize him, and full of anger and excitement drag him before the authorities. And if that mother's son is guilty of any offence or has transgressed any statutory law promulgated by the king, then the minions of those authorities would drag him out and strike him with rods, or clubs, or knees or fists. Now, that being so, would the boy's mother be able to approach the authorities with a view to securing a release of her son from the hands of punishment?" (So asked the Elder) "No, O Venerable One, she would not be able to do so."(so replied the king) "But why not, O king?" (So asked the Elder)"

19 19 Because, O venerable One, the boy was in fault." (So replied the king) "Even so, O king, the incantation of spell, though it affords protection to the beings, loses its protective power and becomes barren due to acts done by these beings themselves." (So explained the Elder) "Very good, O venerable Nagasena! The problem has been solved. The entanglement has been disentangled, the darkness has been transformed into the light (of day), and the net of heresy unraveled by you, O best of the leaders of schools!" 1.6. The Paritta Ceremony The Paritta ceremonies are performed on all kinds of possible occasions, such as, before the building of a new house, at the housewarming, when embarking on a journey, inaugurating any project, and also in times of illness, epidemic, drought, famine, flood, other disasters, any social function and religious festival. Newborn babies and newly married couples are also blessed by chanting of the Paritta 1.7. Act of Recitation For a Theravada Burmese Buddhist, recitation of Paritta dhamma alone is not enough to achieve all the aims and objects of his happy life; it is only a good verbal act (Vaclkamma) of a devotee. One must also strive hard physically (Kayakamma) to attain the proposed goal, A bonafide Burmese Theravadin must think rightly (Manokamma) and plan correctly

20 20 what to do prior to his verbal services; and then must operate diligently. Salvation through work, prayer and faith should be the most important feature of Burmese Buddhism. Physically, mentally and spiritually the Burmese Buddhist must develop himself to be eligible for the attainment of secular prosperity here in this life and for the supramundane bliss hereafter. A Burmese shall disciphne himself to purify his thinking, his morality and his view of life. Therefore recitation of the suttas, discourses and words of the lord Buddha is a part of it, but not the whole of the essential duty to be fulfilled by the devotee for his Enlightenment for the attainment of Nibbana. Though he utters much that is sensible, if he is heedless, he is no the doer. He is like a cowherd counting the cows of others, and has no part in the Religious life. Bahumpice samhita bhasamano, na takkaro hot! naro pamatto gopo va gave ganayam paresam, na bhagava samannassa hoti7 Though one should recite a hundred stanzas composed of meaningless sentences. Yet one Sentence of the Law is better, which if a man hears he is at peace. Yo ca gatha satam bhase, anattha pada saiiihita ekam dhammapadarh seyyo, yam sutva upasanmiati.^ ''DhapPali 19

21 21 Indeed, the Words of the Buddha or the Dhamma are the guiding principles for the devotees to carry out their daily work properly. However without practical work nothing can be achieved completely in time. There fore it is wisely suggested here that we think rightly, speak truly and work diligently to attain whatever objective it may be, for the benefit of the individual as well as for the welfare of all mankind. Come! We shall recite the Discourse of eleven Paritta Suttas and we shall practise highest blessings, to love one and all others etc; to be able to protect from any harm, to abide happily in this present life and next to attain the Ultimate Happiness, Nibbana The Benefits of Chanting of Protective Discourses The chanters are expected to endow with the following three conditions;^ 1. They must have learnt and chant the Suttas correctly and fully without any omission, 2. They must understand the meaning of the Suttas being chanted, and 3. They must chant with the heart filled with goodwill and loving-kindness. At the same time the listeners must have the following three conditions'" 1, They must not have committed the five most heinous crimes, namely, killing one's own father, killing one's own mother, killing an Arahant, " Dhap, 102 ' Pathika athakatha Atanatiya Sutta p. 149 '"Miln.lSS

22 22 causing the blood to be congealed in the body of the Buddha by wounding Him, and causing schism in the Sangha. 2. They must not have the 'fixed wrong view', the view that rejects kamma and its results. 3. They must listen to the chanting with confidence in the efficacy of the Suttas in warding off the dangers and bringing good results. Only when these conditions are fulfilled, do people get full benefits from the Parittas. Therefore, it should be noted that when the Parittas are being chanted, people should listen to the chanting with confidence, respect and attentiveness. Moreover, the chanting of Parittas for benefits is a two way action. Those who chant are like those who give out something and those who listen are like those who take what is given to them; if they do not take what is given, they will not get the thing. In the same way if people do not listen to the chanting, but just let other people chant and themselves do something else, they surely are not taking what is given and so they will not get the benefits of the chanting. According to Myanmar tradition all listener lay people must be worshiping, paying homage to the three Ratanas (refuges), and undertaking precepts before listening to the Paritta suttas.

23 Program of Worshipping or Formula for Paying Homage to the Three Ratanas The Fivefold Prostration The word, "Prostration" means "stretching out flat, with face touching ground, position used in worship when the devotee is normally sitting". When someone prostrates himself or herself, his or her feet, knees, elbows, palms, and forehead should touch the ground of the floor. There are, basically, the following five factors:" 1. Keeping the two feet together on the ground or the floor, 2. Putting the two knees evenly together on the ground or the floor, 3. Placing the two elbows'^ evenly together on the ground or the floor and stretching out the two forearms'^, 4. Placing the two palms spread on the ground or the floor and 5. Touching the ground or the floor with the forehead. Paying Homage to the Three Gem (Ratanattayapanama) Bhuddham pujemi. Dhammam pujemi. Sanghrh pujemi. I pay homage to the Buddha. I pay homage to the Dhamma. " Dighanikaya Sllakkhandhavagga Abhinavatlka. Vol.2.18 '^ Joints of the arm ' Part of the arm between the elbow and Ihe wrist

24 24 I pay homage to the Sangha. Normally in other traditions are hve Buddhrh vandami, Buddharh namami etc.. only Myanmar tradition we Pujemi instead of vandami (In Burmese pronunciation) Okatha Okatha Okatha Kayakan, Wezikan, Manokan, thaba dawtha khatheinthaw apyit dogo pyaukpa zaychin achoe ngha, Pahtama dutiya tatiya, tachein, hnichein, thonchein myauk aung,phaya Yadana, Taya Yadana, Thanga Yadana,Yadana myat thone par dogo ayo athay alay amyat let oak moe ywe shi hko puzaw, hpu hmyaw hman lyaw kadaw bar ei ashin Phaya. Ei tho kadaw yathaw ku thol kan say ta toe chaungt, Apair lay bar, Kat thone bar, Yapyit shipa, Yanthu myo ngapar, Weikpathi taya lay par, Byat tana taya ngar par anarmyo koesetshout par miccadhithi tayar shoutsethnet par do hma akha khat thein kin lut nyein thee hpyit ywe. Met taya, Pho taya, Neikban taya daw myat go yaba lo ei Ashin Phaya. (Translation in to English) I request! I request! I request! In order that any bad action I may have committed (against the three Gems) either in deed, speech or thought may be effaced, and in order that I may acquire merit which will bestow upon me longevity, health, freedom from dangers and calamities, I raise my joined hands in reverence with the forehead and worship, honour, look at, and humbly pay homage to the

25 25 Three Gems: the Buddha, the Dhamma, and the Sangha once, twice and thrice. And as a result of this meritorious act of prostration may I be free at all times from the four woeful realms, the three kinds of catastrophes, the eight kinds of wrong circumstances, the five kinds of enemies, the four kinds of misfortunes, the five kinds of loss, the ninety-six or ninety-eight kinds of diseases, and the sixty-two kinds of wrong views and quickly attain the Path, the Fruition, and the Noble Dhamma of Nibbana. The Four Apayas (Nether Worlds) 1. The Realm of intense continuous suffering/ Hell (Niraya); 2. The Realm of animals (Tiracchana) 3. The Realm of ever hungry beings (Peta) 4. The Realm of miserable petas (Asurakaya) '"^ The Three Kappas (Disasters) 1. The disaster by famine 2. The disaster by weapons 3. The disaster by epidemic '^ ITie Eight kinds of Wrong Circumstances (Akkhana)'^ 1. Being born in thehell/ Niraya 2. Being born as animals 3. Being born as petas '^KP. atthakathapa.158 ". Anudlpanipatha pa. 178 '*. Pathikavagga. Sangati, inoporiuneness

26 26 4. Being born as Asaannatta-brahamas and Arupa-brahamas. 5. Being born as a human being in tiie remote part of a country which can not be reached by Buddha and his disciples 6. Being born as a human being having the wrong view during the time of the Buddha and his Teachings 7. Being born as a human being with no intellingence to understand the teachings of the Buddha. 8. Being born as a human being with adequate intellingence to understand the teachings of the Buddha but not in the time of the Buddha. The Five Veras (Enemies) 1. Floods 2. Fire (Conflagrations) 3. Bad Ruler 4. Thieves 5. Bad sons and daughters who are unworthy heirs The Four Vipattis (misfortune) 1. Living during the time of bad rulers (Kalavipatti) 2. being reborn in four miserable existences (Gativipatti) 3. Having physical deformities and disfigurements (Upadhivipatti) and 4. being deficient in intelligence, knowledge, mindfulness, right effort and diligence (Payogavipatti) '^ A-i, Catukkanipatapali Pattakkamma sulta p.379

27 27 The Five Kinds of Losses (Vyasanas) 1. Loss of relatives (Nati-vyasana) 2. Loss of wealth (Bhoga-vyasana) 3. Loss of health due to illness (Roga-vyasana) 4. Loss of morality (Slla-vyasana) 5. Loss of right view (Ditthi-vyasana)''^ The Ninety-six or Ninety-eight Kinds of diseases In this body arise various diseases such as: 1. Disease of eyesight (cakkuurogo), 2. Disease of hearing (sottarogo), 3. Disease of nose (ghanarogo), 4. Disease of tongue (jivharogo), 5. Disease of trunk (kayarogo) 6. Disease of head (sisarogo), 7. Disease of ear (kannarogo), 8. Disease of month (mukharogo) 9. Disease of teeth (dantarogo) 10. Cough (kaso) 11. Asthma (saso) 12. Catarrh (pinaso) '" A-ii, iii, and iv atthakatha 2-p.ll 1 ".Vibaiiga atthakatha p.96 ^^ A, Dasaka-nipata, Girimananda-sutta, 343

28 Fever (daho, daho), 14. Decrepitude (jaro) 15. Bell-ache (kucchirogo), 16. Swoon (muccha), 17. Dysentery of diarrhea (pakkhandika) 18. Griping pain (sula) 19. Cholera (visucika), 20. Leprosy (kuttham), 21. Imposthume, Abscess (gando) 22. Eczema (kilas) 23. Tuberculosis (soso), 24. Epilepsy (appamaro) 25. Skin-disease (daddu), 26. Itch (ancchu), 27. Scab (kacchu) 28. Tetter, a disease at the place scratched by nails (nakhasa, rakhasa), 29. Scabies (Vitacchika), 30. Disease with internal and external hemorrhage of jaundice (a disease that causes a yellowness of the skin, the white part of the eyes, etc.) lohitapittam 31. Diahetes (madhumeho), 32. Piles (amsa, arisa), 33. Boils, blister (pilaka),

29 Fistula (bhagandala). Of the thirty-four kinds of diseases, the thirty-two except Epilepsy and Tetter are caused either by (a) bilious humor of (b) phlegmalic humor or (c) wind humor. Thus there are ninety-six kinds of diseases. If Epilipsy and tetter are included, there are ninety-eight kinds of diseases. The sixty-two kinds of wrong views^^ According to Brahmajala sutta, if brief, there are sixty-two kinds of wrong views: 1. Four kinds of Eternalism (sassata vada), 2. Four kinds of Partial Eternalism (Ekacca-sassatavada), 3. Four kinds of the Doctrines of the Finitude and Infinity of the World (Antanantavada), 4. Four minds of the Dctrines of Endless Equivocation (Amaravikkhepavada), 5. Two kinds of the Doctrines of Fortuitous Origination (adhiccasamuppanna vada), 6. Sixteen kinds of the Doctrines of Perceptible Immortality (Saiiiii vada), 7. Eight kinds of the Doctrines of Non-perceptible Immortality (Asaniilvada), ^' A-iii, Girimananda Sutta, Mahaniddesa, Kama Sutta & Culaniddeas, Ajilamanava-pucchaniddesa. '^ D A-1, brahmajala Sutta.

30 30 8. Eight kinds of the doctrines of Nether Perceptible or Non-perceptible Immortality (Nevasariii nasaiiiil vada), 9. Seven kinds of Annihilationism (Ucchedavada), and 10. Five kinds of the Doctrines of Nibbana here and Now (Ditthadhammanihhanavada). Magga (the Path leading to the Nibbana) 1. The Path of Stream-winner (Sotapatti-magga) 2. The Path of Once returner (Sakadagami magga) 3. The Path of Non returner (Anagami magga) 4. The Path of Arahat (Arahatta-magga) Phala (The fruition that immediately follows the path) 1. The fruition of Stream-winner (Sotapatti-phala) 2. The fruition of once-returner (Sakadagami-phala) 3. The fruition of Non-returner (Anagami-phala) 4. The fruition of Arahat (Arahatta-phala)"" Nibbana = the Extinction of Lust, Hatred and Delusion^"^ ^' Pathikavagga pali, Pasadika sutta p. 109 Mahavagga pali, Mahapadana sutta p.31

31 31 Requesting the Five Precepts with the Three Refuges [Ahaih bhante tisaranena saha Pancasllam dhammam yacami, anuggaham katva sllarii detha me bhante. Dutiyampi Aham bhante tisaranena saha Pancasllam dhammam yacami, anuggaham katva sllam detha me bhante. Tatiyampi Aham bhante tisaranena saha Pancasllam dhamam yacami, anuggaham katva sllam de tha me bhane.] Venerable Sir, I request the Five Precepts together with the Three Refuges. Out of compassion for me, please give me the Precepts. For the second time. Venerable Sir, I request the Five Precepts together with the Three Refuges. Out of compassion for me. Please give me the Precepts. For the Third time. Venerable Sir, I request the Five Precepts together with the Three Refuges. Out of compassion for me. Please give me the Precepts. Paying homage (Vandana) Namo tassa Bhagavato Arahato Sammasambuddhassa Homage to Him, the Blessed One, the Worthy one. The Fully Enlightened One (Three times) Taking the Three Refuges (Tisaranagamana) Buddham saranarh gacchami. Dhammam saranarh gacchami. Samgham saranarh gacchami. Dutiyampi Buddharh saranarii gacchami. Dutiyampi Dhammam saranarh gacchami. Dutiyampi Sarhghaih saranarii gacchami.

32 32 Tatiyampi Buddham saranarii gacchami. Tatiyampi Dhammam saranam gacchami. Tatiyampi Samgham saranam gacciiami. I go to the Buddha as my refuge. I go to the Dhamma as my refuge. I go to the Sangha as my refuge. For the second time, I go to the Buddha as my refuge. For the second time, I go to the Dhamma as my refuge. For the second time, I go to the Sangha as my refuge. For the third time, I go to the Buddha as my refuge. For the third time, I go to the Dhamma as my refuge. For the third time, I go to the Sangha as my refuge. Taking the five Precepts (panca sfla) 1. Panatipata veramani-sikkhapadarh samadiyami. 2. Adinnadana veramani-sikkhapadam samadiyami. 3. Kamesu micchacara veramani-sikkhapadarh samadiyami. 4. Musavada veramani-sikkhapadam samadiyami. 5. Sura-meraya majjappamadatthana veramani-sikkhapadarh samadi- yami. I undertake to observe the precept to abstain from killing living beings. I undertake to observe the precept to abstain from taking what is not given free.

33 33 I undertake to observe the precept to abstain from committing sexual misconduct. I undertake to observe the precept to abstain from telling lies. I undertake to observe the precept to abstain from intoxication drinks and drugs that cause heedlessness. Requesting the Ajivatthamaka-Sila^^ Aham bhante tisaranena saha AjTvatthamaka-Sllam dhamarh yacami, anuggahaih katva suaih detha me bhnate. Dutiyampi Aham bhante tisaranena saha Ajlvatthamaka-Sllarh dhamarh yacami, anuggahaih katva sllaih detha me bhnate. Tatiyampi Aharh bhante tisaraneba saha Ajlvatthamaka-Sllam dhamarh yacami, anuggaharh katva sllaih detha me bhnate. With the Three Refuses Venerable Sir, I request the Ajlvatlhamaka Precepts together with Three Refuges. Out of compassion for me, please give me the precepts. For the second time, I request the Ajlvatthamaka Precepts together with Three Refuges. Out of compassion for me, please give me the precepts. For third time, I request the Ajlvatthamaka Precepts together with Three Refuges. Out of compassion for me, please give me the precepts. Taking the Eight Precepts for Ajivatthamaka-Sfla 1. Panatipata veramani-sikkhapadam samadiyami. 2. Adinnadana veramani-sikkhapadam samadiyami. ^' Silakkhandavagga auhakatha,p.281

34 34 3. Kamesu micchacara veramani-sikkhapadarh samadiyami. 4. Musavada veramani-sikkhapadarh samadiyami. 5. Pisunavacaya veramani-sikkhapadam samadiyami. 6. Pharusaya vacaya veramani-sikkhapadarh samadiyami. 7. Samphappalapa veramani-sikkhapadarh samadiyami. 8. Micchajlva veramani-sikkhapadam samadiyami. I undertake to observe the precept to abstain from killing living beings. I undertake to observe the precept to abstain from taking what is not given free. I undertake to observe the precept to abstain from committing sexual misconduct. I undertake to observe the precept to abstain from telling lies. I undertake to observe the precept to abstain from slandering of divisive speech. I undertake to observe the precept to abstain from harsh speech. I undertake to observe the precept to abstain from frivolous talk or talking non-sense. I undertake to observe the precept to abstain from wrong livelihood. Requesting the Eight Uposatha Precepts Ahaih bhante tisaranena saha atthahgasamannagatam uposatha-sllam dhamam yacami, anuggaharh katva sllaih detha me bhnate Dutiyampi Aham bhante sllam detha me bhnate. Tatiyampi Ahaih bhante sllaih detha me bhnate.

35 35 With the Three Refuges Venerable Sir, I request the Eight Uposatha Precepts together with Three Refuges. Out of compassion for me, please give me the precepts. For the second time, 1 request the Eight Uposatha Precepts together with Three Refuges. Out of compassion for me, please give me the precepts. For third time, I request the Eight Uposatha Precepts together with Three Refuges. Out of compassion for me, please give me the precepts. Taking the Eight Uposatha Precepts (Atthahga Uposatha-slla) 1. Panatipata veramani- sikkhapadam samadiyami. 2. Adinnadana veramani- sikkhapadam samadiyami. 3. Abrahmacariya veramani- sikkhapadam samadiyami. 4. Musavada veramani- sikkhapadam samadiyami. 5. Sura-meraya majjappamadatthana veramani-sikkhapadam sama diyami.. 6. Vikala-bojana veramani- sikkhapadam samadiyami. 7. Nacca gitavaditavisukadassana malagandha vilepanadharana mandana vibhtisanattna veramani-sikkhapadam samadiyami. 8. Uccasayana mahasayana veramani-sikkhapadam samadi-yami. I undertake to observe the precepts to abstain from killing living beings. I undertake to observe the precept to abstain from taking what is not given free. ^* Abramacariya means such as the noble conduct or abstinence from any kinds of sex. Kamesu micchacara means to abstain from committing sexual misconduct except own wife and husband.

36 36 I undertake to observe the precept to abstain from unnoble conduct (sexual intercourse) I undertake to observe the precept to abstain from telling lies. I undertake to observe the precept to abstain from intoxicating drinks and drugs that cause heedlessness. I undertake to observe the percept to abstain from eating after mid-day (until next dawn). I undertake to observe the precept to abstain from dancing, singing, playing music, and witnessing shows of entertainments, from wearing flowers, using perfumes and beautifying with cosmetics. I undertake to observe the precept to abstain from using high and luxurious seats and beds. Requesting the Nine Uposatha Precepts Ahaih bhante tisaranena saha navahgasamannagatam uposatha-silam dhamaih yacami, anuggaham katva sllam detha me bhnate. Dutiyampi Ahaih bhante sllam detha me bhnate. Tatiyampi Aharii bhante silam detha me bhnate. With the Three Refuges Venerable Sir, I request the Nine Uposatha Precepts together with Three Refuges. Out of compassion for me, please give me the precepts. For the second time, I request the Nine Uposatha Precepts together with Three Refuges. Out of compassion for me, please give me the precepts.

37 37 For third time, I request the Nine Uposatha Precepts together with Three Refuges. Out of compassion for me, please give me the precepts. Taking the Nine Uposatha Precepts (Navanga Uposatha-sila) ' The precepts from the first to the eighth are common, to the usual list of ten precepts. Only nine is different in this list of Uposatha Precepts. 1. Panatipata veramani- sikkhapadam samadiyami. 2. Adinnadana veramani- sikkhapadarh samadiyami. 3. Abrahmacariya veramani-sikkhapadam samadiyami. 4. Musavada veramani- sikkhapadam samadiyami. 5. Sura-meraya majjappamadatthana veramani-sikkhapadam samadi- yami. 6. Vikala- bojana veramani-sikkhapadam samadiyami.^^ 7. Naccaglta-vadita-visukadassana-malagandhavilepana dharanamandana vibhusanattna veramani-sikkhapadam samadiyami. 8. Uccasayana mahasayana veramani-sikkhapadam samadi-yami. 9. Mettasahagatena cetasa sabbapanbhutesu pharitva viharanam samadiyami. Among of these four kinds of precepts (Slla) (Parica slla, Ajivatthamaka slla, Eight U posatha slla, Navanga Uposatha-slla) any one set of precepts must be undertaken by a layfollower before listening to the Chanting of Paritta Suttas. ^^ For lay people Vikala-bojana veramani means someone who undertake the ten precept must be avoid from eating after mid-day (until next dawn). For monk and novice must be always avoidi from eating after mid-day (until next dawn).

38 According to Myanmar tradition The Paritta recitation daily Time table Number Day paritta time 1. Sunday Mingala Sutta S.OO.am and 6.00.pm 2. Monday Ratan Sutta 1 3. Tuesday Metta Sutta and Khanda 1 Sutta 4. Wednesday Mora Sutta and Vatta Sutta n 5. Thursday Dhajaga Sutta y 6. Friday Atanatiya Sutta and H Ahgulimala Sutta 7. Saturday Bojjhariga Sutta and H Pubbanha Sutta Above mentioned timetable is usually followed in the recitation of the Paritta text anthology of eleven Suttas, in Myanmar tradition in daily life, monks, novices and nuns are recite the Paritta in their own monastery and nunnery. Some devout laymen and lay women recite at their home.

39 39 Only timing is little bit different. Because of different monasteries and nunneries have different regulations and practices. Some monasteries and nunneries have recite two times in a day morning and night. Some recite only in the evening. The lay people also have different recitation timing, depending on their particular situations and extra time.