The Tham Vessantara-jAtaka - Khamkoo

monastic tradition of TheravAda Buddhism and have been widely used as the basis of
most chanting ceremonies in Southeast Asian TheravAda Buddhism since the fourteenth
century. 43 The twenty-four standard Paritta discourses from the five collections of PALi
sutta texts contains a Dhamma handbook for newly ordained monks. 44 These groups of
texts are accepted as the ritual texts most widely memorized in the tradition of
TheravAda Buddhism in Sri Lanka and Southeast Asia. 45 Piyadassi Thera mentions four
doctrinal explanations for the efficacy of Paritta texts stressing the fact that the
recitation of Paritta texts produces mental well-being to those who listen to them with
intelligence and confidence in the truth of the Buddha’s words. 46 He states that the texts
empower the truth of the Buddha to the listeners; that the discourses describe the
virtuous life that establishes the listeners in a virtuous state of mind; that the monks who
chant Paritta do so reflecting on the compassion of the Buddha for all sentient beings
and thus establish the listeners in the power of love; and, finally that the power of the
chanting sound helps both mental and physical states to be in harmony. 47
The common belief in Buddhist countries is that PALi is a sacred language, that is
meant to be heard though they are not understood by the majority of the congregation.
Through listening to the recitation, the congregation gains merit, blessings and
protection. 48 More important thing than understanding is the hearing, in the proper
context and setting, of chants or recitation and sermons delivered by the proper persons.
The advantages of listening without understanding are recorded in Buddhist moralistic
43
44
45
46
47
48
Swearer, The Buddhist World of Southeast Asia, p. 27.
The Book of Protection, p. 5.
Swearer, The Buddhist World of Southeast Asia, p. 27.
The Book of Protection, p. 12.
The Book of Protection, p. 49.
Tambiah, Buddhism and Spirit Cults in North-east Thailand. pp. 195-200.
161