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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

Suttas317 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 29318 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.
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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, Mahā-

samaya 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.
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closer experience of the religious practices like chanting and fair knowledge of

Buddhism320. 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 Suttas321 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 Loving-

kindness),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.
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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 6th to 7th

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 language322. 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 Suttas323 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
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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

7th to 8th centuries A.D. through the kingdom of Dvaravati. During the 7th 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 culture324. The Paritta

text is an anthology of 58- Suttas325 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.
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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 kāra-

atthaka 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

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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), Devatādissa-

dikkhinānumodana 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,
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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.
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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”