333 CHAPTER-(6) CONCLUSION As my thesis title of A Critical Study of Protective Discourses, I would like to mention about Theravāda Buddhist country s Paritta Suttas as a critic in this conclusion chapter. Paritta Suttas constantly preached by the Buddha himself are separately spread hither and thither in the five Nikāyas of Pāḷi Tipiṭaka. Therefore, ancient scholar monks who want Buddhism to stand out promote and propagate for long time, compile separate treatise combining these Paritta Suttas together, gathering from the whole Tipiṭaka. As an arrangement of Myanmar ancient scholar monks, there are eleven Paritta Suttas 317 such as Maṅgala Sutta,Ratana Sutta, Mettā Sutta Khandha Sutta, Mora Sutta, Vaṭṭa Sutta,Dhajagga Sutta, Āṭānāṭiya Sutta,Aṅgulimāla Sutta, Bojjhaṅga Sutta, and Pubbaṇha Sutta. Myanmar has its own style of chanting Paritta Suttas. The rhythm is much faster than others. They pronounce tha instead of sa, sa instead of ch and etc., e.g. Buddhaṃ saraṇaṃ gacchāmi ; the Myanmar pronounces Buddhaṃ tharaṇaṃ gassāmi. These eleven Suttas are chanting every day in every monastery and nunnery and some houses of lay people in Myanmar. Srilanka ancient scholar monks arranged 29 318 Parrita Suttas collected together from various parts of the Pāḷi Canon. They are Saraṇa-gamana(Going for Refuge),Dasasikkhāpada(The Ten Training Precepts, Sāmaṇerapañha(Questions to be Answered by a Novice, Dvattiṃsākāra(The Thirty two Parts of the Body), 317.Paritta Pāḷi, Sixth Saṃgha Council Edition, Ministry of Religious Affairs, Yangon, Myanmar, 1979.P,1. 318.The Great Book of Protections, Lionel Lokuliyana (Mr.), Ed. Ti Saraṇa Buddhist Association, Singapore Buddhist Meditation Centre, Singapore, 2002. P, 9.
334 Paccavekkhaṇā(The Four-fold Reflection of a Monk), Dasa-dhamma Sutta (Discourse on the Ten), Maṅgala Sutta, Ratana Sutta,Metta Sutta,Khandha Sutta, Mettānisaṃsa Sutta(Discourse on Advantages of Loving-kindness), Mora Sutta, Canda Sutta (The Moon Deity s Prayer for Protection, Sūriya Paritta(The Sun Deity s Prayer for Protection), Dhajagga Sutta, Mahā Kassapa Thera Bhojjhaṅga Sutta, Mahā Moggallāna Thera Bhojjhaṅga Sutta, Mahā Cunda Thera Bhojjhaṅga Sutta, Thera Girimānanda Sutta(Discourse to Girimānanda),Isigili Sutta,Dhammacakkappavattana Sutta, Mahāsamaya Sutta (The Great Assembly), Ālavaka Sutta,Kasibhāradvāja Sutta, Bhāradvāja, Parābhava Sutta(Discourse on Downfall), Vasala Sutta (Discourse on Outcasts), Saccavibhaṅga Sutta (Discourse on the Analysis of the Truths) and Āṭānāṭiya Sutta. Since the chanting of the Theravāda Pāli canon practically originated in Sri Lanka, the monks have learnt it from an unbroken tradition of two millennia and the locally spoken idioms belong to the Indo-Aryan family of languages, the pronunciation, rhythm and intonation of chanting Pāḷi Suttas, as prevalent in Sri Lanka, have a claim of purity and authenticity. The slower rhythm of chanting, a pause between the phrases and melodious tunes are the characteristics of the tradition of chanting 319. Thailand, where about 96% of the populations are Buddhists, is the only country in the world today which is ruled by a Buddhist monarch and where the Theravāda Tradition of Buddhism is accepted as the state religion. Thailand honours Buddhism as a national heritage. And there is also an important social acceptance there that Thailand males should receive ordination compulsorily at least for a short period. So, they get a 319.Pāḷi Tipiṭaka Chanting, Oral Tradition of Theravada Buddhism, India Gandhi National Centre for the Arts, New Delhi, 2008.P, 172.
335 closer experience of the religious practices like chanting and fair knowledge of Buddhism 320. The chanting of Paritta Suttas is a compulsory and very important part of all the Thailand Buddhists rites. As a arrangement of Thailand scholar monks, There are 34 Paritta Suttas 321 chanted every day in every monastery and nunnery and some houses of lay people in Thailand. They are as follows: Saraṇa-gamana (Going for Refuge), Dasasikkhāpada (The Ten Training Precepts), Paccavekkhaṇā (The Four-fold Reflection of a Monk),Dasa-dhamma Sutta (Discourse on the Ten),Maṅgala Sutta, Ratana Sutta, Metta Sutta Khandha Sutta,Mettānisaṃsa Sutta (Discourse on Advantages of Lovingkindness),Mora Sutta, Dhajagga Sutta, TheraGirimānanda Sutta (Discourse to Girimānanda),Dhammacakkappavattana Sutta (Discourse on Setting in Motion the Wheel of Truth),Mahā-samaya Sutta (Discourse on The Great Assembly), Vasala Sutta ( Discourse on Outcasts),Namakkārasiddhi Gāthā (Verse on accomplishment of worship),sambuddhe Aṭṭhavisañcādi Gāthā (Verse on twenty eight Buddha),Namo kāra aṭṭhaka Gāthā (The Homage Octet), Vaṭṭa Sutta, Āṭānāṭiya Sutta,Aṅgulimāla Sutta, Bojjhaṅga Sutta, Devatā Uyyojana Gāthā(Verse on instigation to deities),tiṃsa Pārami (Thirty kinds of Pārami),Tiratanānusaraṇa Pāṭha (Passage of recollections of Triple Gem), Jaya Paritta (Discourse on victory),mahā Maṅgala Cakkavāḷa(Discourse on a world-circle of great auspicious),anattalakkhaṇa Sutta(Discourse on the not-self Characteristic),Ādittapariyāya Sutta(The Fire Discourses),Dhammaniyāma Sutta (Discourse on the Orderliness of the Dhamma),Supubbaṇha Sutta (Discourse on Good Morning),Satipaṭṭhāna Pāṭha (Passage on Frames of reference),lokadhamma 320.Buddhist Paritta Chanting Ritual, Ariyapala Perera (Dr. G.), Ed. Buddhist Cultural Centre, Dehiwela, Sri Lanka, 2000.P,51. 321.Pūjā Thai Traditional Way, Chamring Chandāno (Phrā), Penang, Malaysia, 1983.P, 183.
336 Sutta(Discourse on eight kinds of worldly condition),and Kālāma Sutta(Discourse on Kālāma. In Cambodia, the Paritta Suttas chanting tradition has arrived from the 6 th to 7 th century A.D. The south Indian variety of Brahmim script went to Cambodia where it developed into Khmer script form which Myanmar, Thai, Laos and Indonesian scripts evolved. These scripts were written in Pāḷi as well as the regional languages. It helps to spread the Buddhist religion and culture in those regions. Buddhism virtually brought literacy to these regions in the field of literature, art and socio-religious cultural exposition. Cambodian chanting tradition is based on the oral wisdom transferred in the monasteries. Besides the Pāḷi Suttas, Cambodians have translated some Suttas and Gāthās in their language 322. According to Cambodia Buddhists Tradition, the Paritta text is an anthology of 30 Suttas collected together from various parts of the Pāḷi Canon. There are 30 Paritta Suttas 323 chanted every day in every monastery and nunnery and some houses of lay people in Cambodia. They are as follow: Dhammacakkappavattana Sutta, Anattalakkhana Sutta, Ādittapariyāya Sutta(The Fire Discourse)Dhammaniyāma Sutta (Discourse on The Orderliness of the Dhamma),Maggavibhaṅga Sutta (Discourse on Analysis of the Path),Gotamī Sutta (The Discourse to Gotamī),Paticca Samuppāda (Dependent Origination),Sārāṇīyadhamma Sutta (Discourse on Conditions for Amiability),Bhikkhu Aparihāniyadhamma Sutta (Discourse on Conditions for No Decline among the Monks),Mahāsamaya Sutta (Discourse on The Great Meeting),Devatā 322.Pāḷi Tipiṭaka Chanting: Oral Tradition of Theravada Buddhism, India Gandhi National Centre for the Arts, New Delhi, 2008, PP, 197-198. 323.A Chanting Guide, The Order (Dhammayut Nikāya), Ed. The Dhammayut Nikāya Order Committee, Buddhists Temple of America, 5615 Howard Avenue, Ontario, CA 91762, USA, 1994,PP,1-2
337 Uyyojana Gāthā (Verse on invitation to the deities),namakāra-siddhi Gāthā (Verses on Success through Homage),Sambuddhe Gāthā (verse on Buddhas),Namo-kāra-aṭṭhaka (The Homage Octet),Maṅgala Sutta (The Discourse on Good Fortune),Cha Ratana Paritta Gāthā (The Six Protective Verses from the Discourse on Treasures),Karaṇīya Mettā Sutta, Khandha Paritta, Mora Paritta, Vaṭṭaka Paritta,Dhajagga Paritta, Āṭānāṭiya Paritta, Aṅgulimāla Paritta, Bojjhaṅga Paritta, Buddha-jaya-maṅgala Gāthā (The Verses of the Buddha s Auspicious Victories),Jaya Paritta (The Victory Protection),Abhaya Paritta (The Danger-free Protection), Sakkatvā buddha-ratana (Having revered the jewel of the Buddha),Dukkhappattā Gāthā(Verse on Who have fallen into suffering) and Bhavatu sabbamaṅgala (May there be every blessing). It is believed that Theravāda Buddhism was initially embraced by Laos during the 7 th to 8 th centuries A.D. through the kingdom of Dvaravati. During the 7 th cent., tantric Buddhism was also introduced to Laos from the kingdom of Nan-chao, and ethnically Thai kingdom centered in modern day Yunnan, China. The Nan-chao kingdom also likely introduced the political ideology of the king as defender and protector of Buddhism, and important ideological tie between the monarchy and Saṃgha in much of Southeast Asia. In the later period, subsequent alliances with Myanmar and Thailand helped Theravada Buddhism to become one of the primary unifying features of Lao culture 324. The Paritta text is an anthology of 58- Suttas 325 with 15 groups, collected together from various parts of the Pāḷi Canon. These Suttas are used on a 15 day lunar calendar cycle. Section 324.Pāḷi Tipiṭaka Chanting: Oral Tradition of Theravada Buddhism, India Gandhi National Centre for the Arts, New Delhi, 2008, P,199. 325.Evening Sutta/ Discourse Guide, Committee (Wat Lao Buddhamamakaram), Wat Lao Buddhamamakaram Press 3624 Bexvie Avenue, Columbus OH 43227, 2008,PP,3-4.
338 number one is used on the day of following the full and new moon day. They are as follows: Namakkārasiddhi Gāthā (Verses on Success through Homage),Namo kāraatthaka Gāthā (Verse on The Homage Octet),Maṅgala Sutta, Khandha Sutta,Mora Sutta, Saṃbuddhe Aṭṭavīsañcādi Gāthā (Verses on Homage to the Buddhas),Ratana Sutta,Mettā Sutta,Tiratana namakkāra Gāthā (Verse on Triple Gem),Aṅgulimāla Sutta, Bojjhaṅga Sutta,Sukhābhiyācana Gāthā (Verse of requesting for happiness),mokkhupaya Gāthā (Verse on The way to freedom), Satipaṭṭhāna Pāṭha (Passage on Frames of reference),vihāradāna Gāthā (Verses on the Gifts of a Dwelling Place),Kāladāna Sutta Gāthā (Verse on Seasonable Gifts),Aggappasāda Sutta Gāthā(Verse on Faith in the Supreme), Saraṇiyadhamma Sutta (Discourse on Conducive to Amiability),Adiya Sutta Gāthā (Discourse on Food),Bhikkhu Aparihāniya Dhamma Sutta(Discourse on Conditions for No Decline among the monks),devatā Uyyojana Gāthā(Verse on invitation to the deities), Vaṭṭa Sutta, Dhajagga Sutta, kāyagatāsatibhāvana Pāṭha, Jayamaṅgala Sutta (Discourse on The Buddha s Auspicious Victories),Mahā Karuni konathotiadika Gāthā (Verse on Highly Compassionate),Mahāmaṅgalacakkavāḷa (The Great Sphere of Blessings),Cūlamaṅgalacakkavāḷa (The Lesser Sphere of Blessings), Ovadipatimokkhadi Pāṭha (Passage on The Exhortation on Discipline),Abhaya Paritta (Pubbanhasutta) (The Danger free Protection),Khemakhemasaraṇagamana paridīpikā Gāthā (Verse on Secure and Unsecure Refuge), Dhammacakkappavattana Sutta,Gotamakacetiyadhamma pariyāyayo (At the Gotamaka Shrine),Anattalakkhaṇa Sutta (Discourse on The Not-Self Characteristic),Pabbatopama Gāthā (Verse on The Simile of the Mountains),Ariya-dhana Gāthā (Verse on Noble Wealth),Ādittapariyāya
339 Sutta (The Fire Discourse),Tilakkkhandi Gāthā (Verses on Compounded Things),Dhammaniyāma Sutta (Discourse on The Orderliness of the Dhamma),Bhaddekaratti Gāthā (Verse on An Auspicious Day),Ti Udāna Gāthā (The Buddha Inspired Verses),Dhammagāravādi Gāthā (Verse on Reverence to the Dhamma), Āṭānāṭiya Sutta (Discourse on Homage to the Seven Past Buddhas), Devatādissadikkhinānumodana Gāthā (Verses for sharing Merit with deities),devatābhisammantana Gāthā (Verse of proper discussion together deities),vipassanāya Gāthā (Verse of insight), Dhammasaṅganī (Enumeration of Phenomena),Vibhaṅga(Classification (of Phenomena),Dhātukathā (Discussion of Elements),Puggalapaññatti(Description of Persons),Kathāvatthu( Points of Controversy),Yamaka (The Book of) Pairs),Paṭṭhāna (Matrix of the Book on Origination),Ratanattayāppabhavasiddhi Gāthā (Verses which make accomplishment of power of Triple Gem),Ratanattayānubhavadi Gāthā (Verse on Blessing of the Triple Gem), Dhammasaṅganī Mātika Pāṭha (Passage on Matrix of the Dhammasaṅganī),Vippassanābhumi Pāṭha (Paritta) (Passages on the Stages of Insight) and Paṭṭhāna Mātikā Pāṭha (Passage on Matrix of the Book on Origination), These above mention are different numbers of Parita Suttas among the Theravāda Buddhist country. If we analyzed these Parita Suttas, we see that The Paritta Suttas which endow with virtues of Triple Gem, morality (Sīla), concentration (Samādhi) and wisdom (Paññā) make protection from hazards and particular effects. There are so many evidences or people who have marvelously freed from eminent terrible hazards due to always chanting and listening Paritta Suttas by believing in and respecting to Triple Gem and power of morality (Sīla), Truth (Sacca) and Loving-kindness (Mettā). Not only that,
340 there is some experience dealing with growth of prosperities and glories. This is the power of mental qualities such as Morality, Truth and Loving-kindness. If we consider marvels of various high knowledge such as Omniscience etc, it can be known great diverse power of mental qualities. Therefore, it is quite clear that chanting Paritta Suttas have various type powers of mental qualities. Moreover, Chanting is very common to any religion. Buddhism is no exception in this regard. However, the aim and purpose of chanting is different from one religion to another. Buddhism is unique in that it does not consider chanting to be prayer. When a Buddhist does chanting, he is not asking someone to save him from evil nor is he hoping to be given a place in heaven as a result after he dies. In my research, I have tried to explain carefully, the different kinds of discourses preached by the Buddha being practised by Buddhist people as protective discourses known as Paritta Suttas, the meaning of the word Paritta and its significance, the number of different Paritta Suttas being employed as protective discourses (Paritta Suttas), abstracted from Pāli literatures hither and thither, and some essential words related to Paritta Suttas to know clearly by the chanter and listener as footnote. In the Introduction of the text (In the Chapter One), I have explained the Paritta Suttas being used from the Buddhist time up to now, and its accordance with Pāḷi cannon and many commentaries, historical evidences for prevalence of Paritta as a ritual, and then historical evidences of chanting Paritta Suttas during the six periods of Myanmar s kings.
341 In the Chapter Two, I described the definition of the word chanting and its significance, and then I described the survey of eleven Paritta Suttas one by one and its definition based on Myanmar Tradition. In the Chapter Three, I stated many Characteristics of eleven Paritta Suttas such as: the efficacy of Chanting Protective Discourses, the Ceremony of Chanting Protective Discourses, the Occasions of Chanting Protective Discourses and the Objectives of Paritta Suttas chanting ceremony in Myanmar. In the Chapter Four, I explained the exposition of eleven Paritta Suttas one by one and counted the sources of eleven Paritta Suttas. In the Chapter Five, I described The Benefits of Chanting Protective discourses, the benefits of Truth, the Categories of Loving-kindness (Mettā), The Benefits of each Paritta Suttas and the method of listening Paritta Sutta. In the Chapter Six, I described different numbers of Paritta Suttas among the Theravada Buddhist countries as a criticism and described the brief of my thesis as a conclusion. Thus in the course of our study, we engage in the preceding arrangements. In doing so, our valuable time and energy will be in the form of the devotion which accrues a variety of good deeds. May all beings be Well and Happy