BuddhistObservancesandPractices

by

PiyadassiThera

BuddhistPublicationSocietyKandy•SriLanka

BodhiLeavesNo.48FirstEdition1970

SecondPrinting1983

Digital Transcription Source: Buddhist PublicationSociety.

For free distribution. Thisworkmay be republished,reformatted, reprinted and redistributed in anymedium. However, any such republication andredistributionistobemadeavailabletothepublicona free and unrestricted basis and translations and

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other derivative works are to be clearly marked assuch and the Buddhist Publication Society is to beacknowledgedastheoriginalpublisher.

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B

BuddhistObservancesandPractices

Standpoint

uddhismisasystemofmoral,mentalandintellectual training proclaimed and laiddown by Gotama Buddha. It involvesneither an exclusively intellectual or

rationalisticwayof lifenorawaywhollydevoted toritualistic observances, but embraces both theintellectual and emotional aspect of man’s life—hisheadandheart.

Looked at it from this point of view Buddhism isnot, as some hasty critics would conclude, a merephilosophical speculation, a doctrine ofmetaphysicaland logical abstractions bereft of practical value orimportance. The Buddhist way of life, the Buddhistmethodofgraspingthehighesttruth,awakeningfromignorancetofullknowledge,doesnotdependonmereacademic knowledge or purely intellectualdevelopment,butonadoctrinewhichhasitspracticalcounterpart,anditisthishappycombinationoftheoryandpractice(ratioatgueusus)thatleadsthefollowerto

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enlightenmentandfinaldeliverance.

The Buddha’s attitude towards life is not merelyintellectual but practical. It is a realisation of thatwhich is good and beneficial. It makes for ethicalperfection as well as mental emancipation. Thisimplies a cultivation of good emotions and anabandonment of the bad. The emotional aspect tooshouldbedevelopedthoughthatalonedoesnot leadustothefinalgoal.Goodemotionsshouldalwaysbeblended with right understanding. They should goarminarm.

Itisnowquiteclearthatintheinterplayofdoctrineand discipline (dhamma-vinaya) or knowledge andconduct (vijjā-caraṇa) the two constitute a singleprocess of growth. As hand washes hand and footwashesfootsodoeswisdomandwisdomconduct.[1]

Rituals, theobservanceof set formsor riteshaveaplaceinalmostallreligions.Theseritualsaremoreontheemotionalside.However,onehastobecarefulsoasnottooverdotheseobservances;forthenonetendstobecomeobsessedwithemotions.Thereistheriskofone becoming a victim of maudlin sentimentalism.Oneshouldnotgotoextremesinanythingbutshouldfollow the middle path so well extolled by theBuddha.

ItshouldalwaysbeborneinmindthattheBuddha

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was not a Creator God, an incarnation of God, aBrahma, or a supernatural being. He was a humanbeing who achieved the highest mental andintellectualattainmentsopentomen.Unaidedbyanyteacher, human or divine, he reached the acme ofpurity and was perfect in the best qualities of thehumannature.Hewasanembodimentofcompassionandwisdom(karuṇāandpaññā)whichbecamethetwoguiding principles in his dispensation (sāsana).Through personal experience he understood thesupremacyofman,andattributedallhisattainmentsand achievements to human effort and intelligence.TheBuddhaneverclaimedtobeasaviourwho triedtosave’souls’bymeansofarevealedreligion.

NoMediators

Itmay also be observed that according to Buddhismwrongdoingisnotregardedasa’sin,’forthatwordisforeigntotheteachingoftheBuddha.Thereisnosuchthingas’breakingtheBuddha’slaws,’forhewasnotalaw-giver,anarbitratororpotentatewhopunishedthebadandrewardedthegooddeedsofbeings.Thedoerof the deed is responsible for his own actions; hesuffersorenjoys theconsequencesofdeeds,and it ishisconcerneithertodogoodortodobad.

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AgainBuddhistmonksarenotpriestswhoperformrites or sacrifice. They do not administer andpronounce absolution. A Buddhistmonk cannot anddoesnot stand as an intermediarybetweenmen and’supernatural’powersforBuddhismteachesthateachindividualissolelyresponsibleforhisownliberation.Hence there is no need to win the favour of amediatingpriest.Youyourselvesshouldstriveon;theBuddhasonlyshowthepath.[2]ThepathisthesameAncient Path trodden and pointed out by theEnlightened Ones of all ages. The attitude of theBuddha towards his followers is like that of anunderstanding and compassionate teacher or aphysician.Hence there is nopraying andpetitioningto an external agency for deliverance. This is theBuddhiststandpoint.

TheBuddhaImage

InBuddhismthereiswhatiscalledBuddhavandanaorreverencingtheBuddha.TheBuddha,however,isnotinexistencetoreceivethehomageofothers.Thenwhypay reverence and obeisance to one who is not inexistence? ’Why do Buddhists go before a BuddhaImage,aBodhi tree,a stupaorpagodaor somesuchobject,worshipthemandpray?’,onemayask.

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Well,herethereisnoprayingtoorworshippingofinanimateobjects.Beforetheimage,theBuddhistsareonlyrecallingtomindthegreatnessoftheirguideandteacher whom the image represents. The highestworship is that paid to the best of men, those greatand daring spirits who have, with their wide andpenetratinggraspofreality,wipedoutignoranceandrooted out defilements from their minds. The menwhosawTrutharetruehelpers,butBuddhistsdonotpray to them. They only reverence in gratitude andadmiration the revellers of truth for having pointedoutthepathtotruehappinessanddeliverance.

In this actof reverence it is thedevoteewhogainsandbenefits.Histhoughts,speechanddeedsbecomepurewhenhethinksofthevirtuesoftheBuddhaandconcentrateson them,hegains inspirationandmoralsupport to emulate the Master. It is a helpfulmeditation.

Wehonourourdepartedones.Whydopeople laywreathsatawarmemorial?Whydotheygiveprideofplaceon thewallsof theirhomes topicturesof theirdear departed parents and other beloved ones? Dothey respect the picture or the frame? Certainly not.Theirhonourandhomageis inthenameof thedeadone.SowhenaBuddhistapproachesaBuddhaimagewhich is an object of meditation, and thinks of theteacher in respectful admiration, are we justified in

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callingthatactofreverenceuselessidolatry?

Itmust, however, bementioned that in the caseofdeveloped individuals, symbolic worship is hardlynecessary. They could visualise the greatness of theBuddhawithout the aid of a symbol which is reallynecessaryandevenvital inthecaseof thosewhoarenotadvancedinmentaldevelopment.

However,itisnotonlytheemotionaltypebutevenhighintellectualsandgreatthinkerswhohavegainedinspirationfromaBuddhaImage.

JawaharlalNehruinhisautobiographywrites:

“At Anuradhapura (in Ceylon), I liked greatly anoldseatedstatueof theBuddha.Ayear later,whenIwasinDehraDunGaol,afriendinCeylonsentmeapictureofthisstatue,andIkeptitonmylittletableinmycell. Itbecameapreciouscompanionforme,andthe strong calm features of the Buddha’s statuesoothed and gave me strength and helped me toovercomemanyaperiodofdepression.”[3]

Count Kayserling in Travel Diary of a Philosopherwrites:“IknownothingmoregrandinthisworldthanthefigureoftheBuddha.Itistheperfectembodimentofspiritualityinthevisibledomain.”

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OfferingofFlowers

It is a common sight in Buddhist lands to see thedevotees, both young and old, and even the verybabes,offeringflowersbeforeanimageorsomesuchsacredobject, lightinganoil lamporburningincenseinthenameoftheBuddha.

Children take delight in gathering flowers andarrangingtheminorder,beforetheyoffertheminthenameoftheBuddha.Whilelearningtoappreciatetheaesthetic aspect of things, they also learn to begenerous, to let go, and above all to respect theBuddha, the Teacher; theDhamma, the Teaching; andtheSangha,theTaught.

Now when a Buddhist offers flowers, or lights alamp, andponders over the supremequalities of theBuddha, he is not praying to anyone; these are notrites,ritualsoractsofworship.Theflowersthatsoonfade,andtheflamesthatdiedownspeaktohimoftheimpermanency (anicca) of all conditioned things. [4]The image serves him as an object for concentration,formeditation;hegainsinspirationandendeavourstoemulatethequalitiesoftheMaster.Thosewhodonotunderstand the significance of this simple offeringhastilyconclude:’thisisidolworship.’Nothingcouldbemoreuntrue.

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BuddhistMarriageCeremonies

TherearenomarriageceremoniesinBuddhismaswefind in other religions. The Buddhist monks are notpriestswho solemnisemarriages.Thatbeing so, theydo not take part in marriage ceremonies. In Ceylon,those who attach importance to traditional customs,often invite a layman, generally an elderly relativewell versed in ceremonies, to perform the marriageceremony by reciting devotional versos to evoke theblessingsofthe’TripleGem,’theBuddha,theDhamma,theSangha,onthecoupletobemarried.

At some wedding ceremonies a bevvy of girlsdressedintheirnationalwhitecostumerecitetogetherbenedictive verses in Pāli, known as the JayamaṅgalaGāthā,whichdescribesomeoftheoutstandingvirtuesof the Buddha. Often a few days before the actualmarriageceremony,monksareinvitedtothehomesofthe bride and the bridegroom for a dāna or middaymeal. After the offerings, the monks will recite theSuttas, discourses of the Buddha, especially theMaṅgalaSutta, adiscourseon theBlessings, andoneof them will deliver a abort sermon by way ofexhortation, citing examples of happilymarried livesrecorded in the Buddhist texts.Most popular amongthese examples is the married life ofNakulapitā and

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Nakulamātārecountedbelow.

Some Buddhists prefer to visit a temple ormonasteryimmediatelyaftertheirweddingceremonyto obtain the blessings of the Buddhist monks, whorecite the Parittas or discourses of protection (seebelow). The couple also receives a short exhortationdealingwiththereciprocaldutiesofthehusbandandwife as explained by the Buddha in the SigālaSutta,[5]andsoforth.

Themonksperformalltheirreligiousdutieswithnocharge.Thelaityinturnseetotheneedsofthemonkswho reallydependon thedevout laity for their barenecessities, the fourfold requisites: robes, food,dwellingplaceendmedicine.

Neither wedding ceremonies nor registering ofmarriages are performed in the Buddhist Vihāras,templesormonasteries,fortheyaresecularactivities.

TheStoryofNakulapitā&Nakulamātā

Two striking incidents mentioned in the text showhow far absolute good faith and pure love betweentwo married couples can go Nakulapitā and

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NakulamātāareagenialcouplewholivedduringthetimeoftheBuddhaGotama.WhentheMastervisitedtheir home, they approached him respectfully, andthenNakulapitāthehusband,said:“Lord,IwasquiteyoungwhenIbroughthomeNakulamātāwhowasameregirl.Eversinceweweremarried,Lord,Iamnotaware of having transgressed against her even inthought, much less in person. Lord, we do wishearnestlytobeholdeachothernotonlyinthisverylifebutalsointhelifetocome.”

ThenNakulamātā, thewife, spoke in just the sameway. Thereupon said the Buddha: “If, bothwife andhusbandwish to behold eachother both in this verylife and the life to came, if both arematched in faith(saddhā), in virtue (sīla), in generosity (cāga) and inwisdom(paññā),thendotheybeholdeachotherinthisverylifeandinthelifetocome.”[6]

TheotherincidentalsoisrecordedintheAṅguttaraNikāya. [7]OnceNakulapitāwasgrievously ill.Thenhiswife,Nakulamātā, came to his bedside, spoke tohim tenderly, and made him understand her manyvirtues,andthatheshouldnotentertainanythoughtsof anxiety, worry or doubts on her account. Sheadvised him not to undermine his health by suchdisturbingthoughts.

WhenNakulapitāwasthuscounselledandconsoled

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byhislovingNakulamātā,hissicknesssubsided.Thussaved by her willing hands and loving heart,Nakulapitā,leaningonastaff,visitedtheBuddhaandsaluted him. Thereupon the Blessed One, whilepraising the virtues ofNakulamātā said: “GoodmanyouhavegreatlygainedinhavinghadasyourguideandteachersuchawifeasNakulamātāwhoissofullofcompassiontowardyouandsowell-wishing.”

Itissaidthatthecoupleattainedsanctity(thepaths)together, and that these two were placed by theBuddhaaschiefofthosethatwinconfidence.

BuddhistFuneralRites

AmongtheBuddhists,thefuneralrites,asinthecaseofmarriageceremonies,aresimpleandnotelaborate.WhenaBuddhistpassesaway,thecloserelativeswillinvitethemonkstothehouseofthedepartedoneortothe cemetery to perform the rites. The congregationwillfirstrecitethethreeRefuges(tisaraṇa)andthefivePrecepts (pañca sīla). Next, the close relatives (in thecaseofaparent, thechildren, ifany)willofferwhiteclothes to the monks. Merit thus accrued is sharedwiththedepartedonethus:

“Idaṃmeñātinaṃhotu

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Sukhitāhontuñātayo”

Letthis(merit)accruetomyrelativesMaytheybewellandhappy!

WhilerecitingthePaliversetheywillpourwaterfroma jug into an empty cup till it overflows, an actsymbolicof thepassingofmerit to thedeparted.ThemonkswillthenrecitetogetheraspecialverseinPālisuitablefortheoccasion:

“Aniccāvatasaṅkhārā—uppādavayadhamminoUppajjitvānirujjhanti—tesaṃvūpasamosukho

Impermanentareallcomponentthings,Theyariseandcease,thatistheirnature;Theycomeintobeingandpassaway,Releasefromthemisblisssupreme.

This is followed by a short sermon emphasising theimpermanency of all conditioned things—how deathcomestoall,andputsanendtothisbriefspanoflife.

Onthesixthdayafter thedeath,amonk is invitedto the house of the deceased after dusk to deliver asermon. It is customary for the preacher to speakmainly on impermanency and suffering (anicca anddukkha), thetwinrealitiesofexistence,andthenatureof thisdramaof lifeanddeath.Relativesand friendsattendthissermon.

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On the following (seventh)day, severalmonks areinvited for thedāna, themiddaymeal, and themerittherebyaccruedissharedwiththedepartedone.Mostof these performances are repeated at the end of thethirdmonthalso.

InanonBuddhistcountry,intheabsenceofmonksthe laity themselves could together recite the twoversesandsharemeritwiththedepartedone.

OnOccasionsofDeath

1.AttheDeathBedThere are sciences and knowledgewhich are helpfulto facilitate thecomfortablebirthofman,but there isno science which helps man to pass out of thisexistencewith the leastdiscomfort.Buddhism,whichstresses the importance of thought, regards the lastthoughtofthedyingmanasmostimportantinthatithelpstoconditionthenatureofhisnextexistence.Onseveral occasions, the Buddha, realising that a manwas about to die, has spoken such appropriatemeaningfulwordsaswouldhelpthedyingmantogetintothecorrectframeofmind.

EventheverysightofaBuddha,orintheabsenceof

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theBuddhasandArahats,evenaBuddhistmonk,orasaint, at times, is a balm to the dying person. TheDhammapadaCommentary [8] records the followingstory:

At Sāvatthī, there lived a miserly Brahmin whoseonly sonwas known by the name ofMatthakundali.When the boywas sixteen years of age he suddenlyfell ill.Hismotherwaseager to consultadoctor; themean-heartedfather,however,wouldnotsendforonelest he might lose his wealth. When the boy wastotteringonthevergeofdeath,aphysicianwascalledin.Buthe left theplaceknowing that the illnesswasbeyondremedy.

The father, who had no doubts about his son’simminentdeath,pondered:“Whenmysondiesallmyfriendsandrelativeswill throngtoseehim,andtheywill cast eyes on the wealth in my household andconsequentlyIshallfall intodifficulty.”Sohecarriedthe dying child and laid him down on the openterrace,

Knowing the sad plight of Matthakundali, theBuddhavisitedhim.Thedyingchildcaughta fadingglimpse of the Master, radiant and sparkling withboundlesslove.

Itwasa spectacleofgrandeurwhichhehadneverwitnessedbefore.Inhisrapturehewishedtoraisehis

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hands in salutation to the Compassionate One. Butthis he could not do, for his limbs were benumbedwithfeebleness.Then,withaheartandmindsuffusedwith awe and reverence, he gazed upon theMaster,thussalutinghimmentally.TheBuddhacommented:

“He has done enough,” and retraced his steps toJetavanamonastery.AstheBlessedOnedepartedtheboydiedandwasreborninacelestialdevarealm,inagoodstateofexistence.

One of the blessings resulting from the practice ofmettāorlovingkindnessisthatamanneverdieswithaconfusedmind(asammūḷhokālaṃkaroti). [9] Inviewof this importance of the last thought of man, theBuddhist practice has arisen of reciting theSatipaṭṭhānaSutta, [10] thewell knowndiscourse ontheFoundationsofMindfulness,bythebedsideofthedying man. This would help the dying man toentertainawholesomethoughtbeforehebreatheshislast.Evenifhedoesnotunderstandtheimportofthewords, being a Buddhist who with saddhā orconfidence has listened over and over again to themelodious recitation of Pāli gāthā, he will in everyprobabilitybeinducedtoenterintoawholesomestateof mind by the mere enjoyment of that melody.Whosoeverhelpsadyingmantoenterintothecorrectframeofmindthereforeisrightfullyashisbestfriend(kalyāṇamitta).

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2.BurialandCremationThereaderwould like toknowtheBuddhistpracticeregardingthedisposalofadeadbody.Isitaburialorcremation?

IntheMahāParinibbānaSutta[11](thediscourseonthepassingawayoftheBuddhawhereinarerecordedinmoving detail all the events that occurred duringthe last months and days of his life), the VenerableĀnanda, the personal attendant of the Buddha, asksthis samequestion: “Howarewe todeal,Lord,withthe remains of the Tathāgata, the Perfect One? TheBuddha’s answer was that the body should becremated as in the case of a Cakkavatti rāja, auniversalmonarch.

Apart from this statement of the Buddha nomention is made in the text about the disposal of adeadbody.Thereisnouniformpractice.Someprefertocremateandotherstoburythebodilyremainsofaperson.However,inthepresenterawiththegrowingscarcityofavailablelandspace,andtherapidincreaseof population to alarming proportions, cremation ispreferable to burial. From a hygienic point of view,too,acremationispreferable.

Regarding the disposal of the ashes left from thecremation,here,too,thereisnouniformpractice.Theashes may be kept in an urn or enshrined in a

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monument erected to thememory of the deceased ifthatisthewishofthedeadpersonorthesurvivors.

There has been a practice of erecting stupasenshriningtheashesof thedepartedBuddhaandtheArahats.Thesightofsuchcaninduceasenseofcalmbyhelpingonetorecalltheunblemishedlivesofthesesaints.TheBuddhahimselfhasmentionedthis intheMahaParinibbānasutta.

TheValueofParitta(Pirit)

“Recent research in medicine, in experimentalpsychology and what is still called parapsychologyhas thrownsome lighton thenatureofmindand itsposition in theworld.Duringthe last fortyyears, theconviction has steadily grown among medical menthat verymany causes of disease, organic aswell asfunctional, are directly caused by mental states. Thebody becomes ill, because the mind controlling iteithersecretlywantstomakeitill,orelsebecauseitisin sucha stateof agitation that it cannotprevent thebody from sickening. Whatever its physical nature,resistancetodiseaseisunquestionablycorrelatedwiththepsychologicalconditionofthepatient.”[12]“Mindnot only makes sick. It also cures. An optimistic

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patienthasmorechanceofgettingwellthanapatientwhoisworriedandunhappy.Therecordedinstancesof faith healing include cases in which even organicdiseaseswerecuredalmostīnstantaneously.”[13]

In this connection it is interesting to observe theprevalence, in Buddhist lands, of listening to therecitalof theDhammaforprotectionanddeliverancefromevil,and forpromotingwelfareandwell-being.Theselecteddiscoursesforrecitalareknownasparittasuttas.Paritta inPall,paritrāna inSanskritandpirit inSinhala,meanprincipally ’protection.’ They are usedtodescribecertainsuttasordiscourses(spokenbytheBuddha)thatareregardedasaffordingprotectionanddeliverance from harmful influences. The practice ofrecitingand listening to theparittasuttasbeganveryearlyinthehistoryofBuddhism.Itiscertainthattheirrecitalproducesmentalwell-beinginthosewholistentothemwithintelligenceandareconfidentinthetruthof the Buddha’s words. Such mental well-being canhelpthosewhoareill torecover,anditcanalsohelpto induce the mental attitude that brings happiness,andtoovercomeitsopposite.OriginallyinIndiathosewho listened to paritta sayings of the Buddhaunderstoodwhatwas recited and the effect on themwas correspondingly great. The Buddha himself hadpirit recited for him, and he also requested others torecitepirit for his own disciples when they were ill.

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ThispracticeisstillinvogueinBuddhistlands.

TheBuddhaandtheArahatscanconcentrateontheparitta suttas without the aid of another. However,whentheyareillitiseasierforthemtolistentowhatothers recite, and thus focus their minds on theDhamma that the Sutta contains than think of theDhamma themselves. There are occasions, as in thecaseofillnesswhichweakensthemind,whenhetero-suggestion has been found to bemore effective thanauto-suggestion.

According to the Dhamma, the mind is so closelylinked with the body that mental state, affect thebody’shealthandwell-being.Somedoctorsevensaythatthereisnosuchthingasapurelyphysicaldisease.Unless, therefore, these badmental states are causedbypreviousevilacts(akusalakamma-vipāka),andsoareunalterable, it is possible so to change them thatmentalhealthandphysicalwell-beingwillfollow.

The vibratory sounds produced by paritta aresoothingtothenervesandproduceastateofpeaceofmindandbringharmonytothesystem.

Howcanbadinfluencesspringingfromevilbeingsbe counteracted by the recitation of paritta suttas?Well, they are the result of evil thinking. They can,therefore be destroyed by the good states of mindcaused by listening, intelligently and confidently to

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parittasayings,becauseofthepowerofconcentrationthat comes into being through attendingwholeheartedlytothetruthofthesayings.

Paritta sutta recital is a form of saccakiriya, ofdependingon the truth forprotection, justificationorattainment.Thismeanscompleteestablishmentinthepower of truth to gain one’s end. The saying: ’Thepower of truth protects the follower of the truth’(Dhammo have rakkhati dhammacārī) is the principlebehind these sutta recitals. If it is true that virtueprotects the virtuous, then a person who listens tothese sayings with complete confidence in theBuddha’s words which spring from completeenlightenment,willacquiresovirtuousastateofmindthathewillconqueranyevilinfluence.

The recital of paritta suttas also results inmaterialblessings through the mental states caused byconcentrationandconfidenceinlisteningintelligentlytotherecital.AccordingtotheBuddha,righteffortisanecessary factor in overcoming suffering (viriyenadukkhaṃacceti).[14]Listeningtooneoftheserecitalsinthe proper way can also generate energy for thepurpose of doing good, and following the path ofwordilyprogresswithdiligence.

It isunderstoodthat listening to theseparittasuttasmustproduce in the intelligentandconfident listener

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only wholesome states which can cure and preventillness. There is no better medicine than truth(Dhamma) forbothmentalandphysical illswhicharethecauseofallsufferingandmisfortune.Sotherecitalofparittasuttasmay,whentheyarelistenedtorightly,bringintobeingmentalconditionsofhealthnecessaryformaterialprogress,physicalwelfareandwell-being.

TheBookofParittaorTheBookofProtection

It isbothinterestingandrefreshingtonotethatthereishardlyaBuddhisthomeinCeylonwherethisBookofParittaorBookofProtectionisnotfound.Itisgivenan important place in the Buddhist home. It is eventreatedwithveneration.

Nowwhatdoesthisbookcontain?It isacollectionof twenty-three suttas or discourses almost alldelivered by the Buddha and found scattered in thefive collections,Nikāyas,which form the Sutta Piṭakaor the “Basket of Discourses.” These suttas found inthe Book of Paritta (Protection) are preceded by anenunciation of the Three Refuges (saraṇagamana); theTenPrecepts(dasasikkhāpadāni);thequestionsaskedofa novice (sāmaṇera-pañhā) also known as the young

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one’s questions (kumāra-pañhā), The most popularamong these twenty-three suttas are theGoodOmenDiscourse (Maṅgala Sutta), the Jewel Discourse(Ratana Sutta) and the Loving kindness orUniversalLoveDiscourse(MettāSutta).

Among the discourses of the Paritta Book alsoincluded such important suttas as theDhammacakkapavattana, Setting in Motion of theWheel of Truth (the first sermon of the Buddhadelivered at the Deer Park at Isipatane, Benares);Sacca-vibhaṅga,theAnalysisofthe(four)Truths,andthe bojjhaṅgas, the Seven Factors ofEnlightenment.[15]

It iscustomaryformonkswhentheyareinvitedtothe homes of the laity on occasions of domesticimportancesuchasbirthdays,house-warming,illnessand similar events to recite from the Book of Paritta(protection) the popular suttasmentioned above.Onspecial occasions, monks are invited to recite theParitta Suttasnot for shortperiodsbut right throughthe night. At the commencement of this recital, themonks (generally about twelve) who have beeninvitedwillrecitethethreepopularsuttasmentionedabove. Thereafter, a pair of monks will commencerecitingtheremainingsuttasfortwohours.Theywillthen retire and will be followed by another pair foranothertwohours.Inthismannertherecitalwilllast

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tilldawn.

Whiletherecitallasts,therewillbefoundavesselorjar ofwater placed on a table before themonks. Onthis table there is also theBookof Parittawritten ontalipot (ola) leaves,andalsoaballof threadwhich isunloosenedandpassedontothemonksandthelaitywho hold the thread while the recital of the threepopularsuttasgoeson.Atthecloseoftherecitaloftheentirebookatdawn,thethreadisbrokenintoportionsand distributed among the laity. The water is alsodistributedamongthem.ThesearemeantassymbolsoftheprotectivepoweroftheParittathatwasrecited.Theyhavetheirpsychologicaleffects.

AquestionmayarisewhetherrecitalsfromtheBookof Paritta will in every case result in the protectionsoughtfor.Inthisconnection,thesamereplygivenbythe Venerable Nāgasena to King Milinda, why therecitalofparittadoesnotinallcasesprotectonefromdeath, is worth remembering; Due to three causesparitta may have no effect: kamma hindrances(kammāvaraṇena); hindrances from defilements(kilesāvaraṇena);alackoffaith(asaddhanatāya).[16]

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Notes

1. DīghaNikāya,SuttaNo.4.[Back]

2. Dhammapada,276.[Back]

3. An Autobiography, John Lane, The Bodley Head,London,p.271.[Back]

4. For details on Worship, see TheWheel No. 18,DevotioninBuddhism.[Back]

5. DīghaNikāya, 31: Translated inTheWheelNo.14,Everyman’sEthics.[Back]

6. AII61.[Back]

7. AIII295.[Back]

8. Dhammapadatthakatha,VolJ,p.25.[Back]

9. Mettānisaṃsa sutta, Aṅguttara Nikāya, V. 342.[Back]

10. Majjhima,sutta10,Dīgha,sutta.22;seealsoTheWheelNo.12/13.[Back]

11. Dīgha Nikāya, sutta 16. see The Wheel 67/69.[Back]

12. Forthephysicalbasisofresistance,seeTheNatureofDiseasebyJ.E.R.McDonagh,F.R.C.S.[Back]

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13. AldousHuxley,Ends andMeans (London, 1946),.pp-258.259.[Back]

14. SaṃyuttaNikāyaI214.[Back]

15. For an account of the bojjhaṅgas readThe SevenFactors of Enlightenment, Piyadassi Thera, TheWheelNo.1.[Back]

16. MilindaPañhā.[Back]

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TableofContents

Titlepage 2BuddhistObservancesandPractices 4Standpoint 4NoMediators 6TheBuddhaImage 7OfferingofFlowers 10BuddhistMarriageCeremonies 11TheStoryofNakulapitā&Nakulamātā 12BuddhistFuneralRites 14OnOccasionsofDeath 16

1.AttheDeathBed 162.BurialandCremation 19

TheValueofParitta(Pirit) 20TheBookofParittaorTheBookofProtection 24

Notes 27

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