Tuesday, January 19, 2010

The Practice of Chanting in Buddhism

Bhikkhu Dhammasami

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.
The Buddha in many ways has shown us to have confidence in our own action and its results, and thereby encouraged us to depend on no one but ourselves. This in fact is the sum and substance of His last message in the Mahaparinibbana Sutta. One of the passages in this discourse reads: "Ananda, be dependent on yourself, take refuge in yourself and not in others, by this mean be dependent on the Dhamma, go for refuge to the Dhamma -- the righteous principles".
When a Buddhist does chanting, he is not asking some one to save him from evil nor is he hoping to be given a place in heaven as a result after he dies. Instead, through chanting he may be learning, teaching, philosophising or re-memorising the discourse.

Actually, in the Anguttara Nikaya there are some discourses dealing with chanting like Dhammavihari Sutta. It mentions five categories of people who make use of the discourses.

The first one studies it just for the sake of study without putting it into practice or explaining it to others. He even does not reflect deeply on what he has studied. He is known as 'Pariyatti-bahulo' who is keen on studying it alone.

The second one preaches or teaches what he has learnt from the discourses but does not follow it himself. He is 'Pannyatti-bahulo' who is keen only on teaching.

The third one does chanting. He philosophises about the discourses, trying all the time to satisfy his philosophical thirst. He forgets to make use of as mode or life. He is called 'Vitakka-bahulo' who is eager only to indulge in philosophical aspects of the Suttas (Discourses).

The fourth one is the one who chants the discourses to make them last for a long time in his memory. He memorises and re-memorises. Nevertheless, he does not go further to follow it in daily life. He is 'Sajjhayaka-bahulo' who is enthusiastic only in memorising or chanting the teachings of the Buddha, He may even expect some magical power from chanting.

The fifth and last one is one who studies the discourses, teaches them to others, reflects on their philosophical points, chants them regularly and above all actually practices it in daily life. He is the one the Buddha praises to be 'Dhammavihari' -- a practitioner of the Dhamma, which he has learnt from the discourses.

Having reflected on this Sutta, it is left to us to judge ourselves to which category we belong and why we study or chant the discourses.

I would like to dwell a bit more on chanting in general. This is, after all, an All-night Chanting ceremony. It is nothing but right for us to be fully convinced of what we are doing. Initially I did mention that Buddhism is unique because it does not consider chanting to be a form of prayer.

Then why do we, Buddhists, chant?

In the olden days, before there were sufficient support materials for study like books, translations and computers we had to memorise to learn a discourse. After we had learnt it, we still had to chant regularly to protect it and hand it down to future generations. If we did not recite it daily we might forget it and omit some part of it. The Anguttara Nikaya says that if the discourses are poorly maintained this will lead to the disappearance of the Sasana.[1] It was so important those days to memorise and chant it regularly. This must have definitely contributed in developing chanting practice. Chanting meant almost for the survival of the Dhamma itself.

Now we have sufficient support materials, why we should then be still chanting? Is there any more reason to do this?


There are some reasons sufficient to continue chanting practice. Regular chanting gives us confidence, joy and satisfaction, and increases devotion within us. This devotion is really a power. It is called the Power of Devotion (Saddhabala). It energises our life in general. I do not know about the others. For me I often have a joyous feeling when the chanting goes right. I become more confident of myself. I see it as a part of developing devotion.

In Buddhist monastic education tradition, chanting and learning by heart still forms a part of it. We study some of the Theravada Abhidhamma texts -- the highest teachings of the Buddha which deal with the ultimate nature of things -- in that way in Burma. We are explained the meaning and how the logic develops in the Abhidhamma. In the night we try to chant without having learnt it by heart. We could do it because of the technique. It is known as evening-class (nya-war) over there. It means a certain technique of studying the Abhidhamma and some of the Suttas. It is very helpful as it helps you to reflect very quickly.

When we examine the nature of the discourses, the reasons for chanting will become clearer to us than ever.

THE NATURE OF THE DISCOURSES
A Sutta (Discourse) like Mangala Sutta was an answer to the Deva who asked the Lord Buddha about the real progress in social, economic and spiritual life. It is the vision of the Buddha on those issues as much as his advice to all of us who genuinely want those progresses in social and spiritual life. It is some thing that we should follow throughout our life starting from childhood to the day we take our last breath. Most of the Suttas are of this nature. They are descriptions as well as prescriptions for the common diseases like Lobha, Dosa and Moha (Greed, Hatred and Delusion).

Another nature of the discourses is protection or healing. Ratana Sutta is one of the best-known examples here. It was first taught to Venerable Ananda who in turn chanted in Vaisali to ward off all the evils and famine the people were then facing. Angulimala Sutta also falls into this category as it relieves the pains and trouble of a would-be mother. Mahasamaya Sutta and Atanatiya Sutta come under the same category because they emphasise much on protection and healing. Remember that Venerable Ananda and Venerable Angulimala did cultivate love and compassion before they chanted the discourse for this particular kind of blessing.

The three Bojjhanga Suttas [2] (Maha Kassapa/Moggallana/Cunda) [3] have been in common use to help relieve the suffering of a patient. This is the third nature of the discourses I am trying to understand and reflect.

Even the Buddha asked Venerable Cunda to chant this Bojjhanga Sutta when He was ill. He himself did the chanting of the Bojjhanga Sutta when his senior disciples, Venerable Maha Kassapa and Venerable Maha Moggallana, were sick. These are the kind of Suttas that have both instructions for meditation practice and healing power. Karaniyametta Sutta has these same natures: instruction for daily practice to develop our spiritual benefit and to ward off the evils.

In other words, Buddhist chanting serves as a reminder of the practice we need to follow in daily life. If we understand and learn how to do it properly, it is another type of meditation in itself. It is also at the same time a healing or blessing service.

The last benefit we may get from chanting discourses is meditative one. When we chant if we try to concentrate well on the chanting, our mind becomes contemplative, not wandering, not engaging in unwholesome thoughts. The late Venerable Dr. H. Saddhatissa Mahanayaka Thero, the founder of SIBC [4], has rightly remarked in his work [5] that almost all Buddhist practices are nothing else but some form of meditation.

Friday, January 15, 2010

The Miracle man - 2

Despite being cut into half (from his navel down) in a road accident, Peng Shuilin has created miracle in his life.

Watch it on youku. Here is the link : http://v.youku.com/v_show/id_XMTM3NTgxMjE2.html

News Photograph on Peng Shuilin - The Miracle Man

In March 2006, the news photograph on Peng Shuilin won the second prize in “person in the news“ category in the 2nd National News Photography in China.

Below were the photographs that won the prize:

Despite the pain that he had to endure, with so much love he received
from his family members, friends and public, he was very optimistic about his life.

Exercising on the bed.

The photograph when he was a "complete" person.

With the help and encouragement from his son and wife, he
"stood up“ to face his friend.

He exercised everyday on the bed in the hospital.

Taking weight.

Celebrating birthday with his wife and son in the hospital.

He was carried by his son to attend a court proceeding.

Going to the train station to take train to go back to his village in Hunan.
(19/12/2005)
On his way to his village in Hunan. He was carried by his son
and was received by friends and relatives.

Source : 半截人彭水林的故事(新闻人物组照银奖)

Wednesday, January 13, 2010

The Miracle Man - Peng Shuilin

In 1995, Peng Shuilin (彭水林)went to Shenzhen from Hunan to work.

When his body was cut into two from his navel down by a lorry on 9 March 2004, it was little short of a medical miracle that he survived.

It took a team of more than 20 doctors to save his life.

Skin was grafted from his head to seal his torso – but the legless Mr Peng was left only 78cm tall and less than 40 kg.

He recovered after 7 months and was discharged from hospital.

Bedridden for about 3 years, doctors in China had little hope that he would ever be able to live anything like a normal life again.

Doctors at the China Rehabilitation Research Centre in Beijing found out about Mr Peng's plight in early 2007 and devised a plan to get him up walking again.

They came up with an ingenious way to allow him to walk on his own, creating a sophisticated egg cup-like casing to hold his body with two bionic legs attached to it.

In late 2007, the Association of the Handicapped helped him to open a convenience store (半截人便利店)in Changsha.

On 25/11/2009, Hangzhou Daily reported that his business is able to support his family of three (he is married with a son) he can make around 2,000 - 3,000 yuan a month.

He is 50 and he is confident that he can live until 80.

Source :Hangzhou Daily News 杭州日报

Tuesday, January 12, 2010

Our visit to Kim Loo Ting Hong Ying Home

On Sunday 10 January 2010, we visited a Buddhist Nursing Home for the homeless (Kim Loo Ting Hong Ying Home 甘露亭宏愿之家) in Setapak, which is located at Lorong Air Putih, Off Jln Air Panas, 53200 Setapak Kuala Lumpur.

About 18 of us in 6 cars departed from Buddhist Maha Vihara at about 11:00am and reached the home at around 11:30am.

The home is located in the vicinity of the Good Shepherd Catholic Church. It consists of two houses, one house is used for religious activities and another as the old folks' quarter. The old folks stay at the second floor, with one room for men and another for women. There are a total of 25 beds. However, there were currently 18 stayed in the home, 7 of them were hospitalised due to illness. Most of the old folks are the homeless patients who were sent from the Government Hospitals. Some of them still need treatment from time to time and were sent back to the hospital when hospitalisation is required again.


We brought along some provisions such as rice, cooking oil, beehoon, milo, diapers, medicated oil and some medicines etc.


A group photo with Venerable Shi Fa Yin (释法因法师), who is the main pillar of the home.

Some of us visited the old folks' quarter at second floor. All the floors were sparkling clean. The home employs only one salaried helper. Most of the cleaning is done by the healthy residents.

The residents are quite happy to stay at the home, which is well managed.

This uncle was cheerful to have children visiting him.

The home also offers frees medical consultation to the public every Sunday, which is provided by two doctors from Tung Shin Hospital who volunteered their services.

Welfare Section donated RM1,600 towards the bereavement fund set up by the home. After we have left the home, I received a call from Bro. Alex that one of the resident (Mdm Tan Ah Moi) had just passed away. May she have a good rebirth!

Monday, January 4, 2010

To Visit Kim Loo Ting Hong Ying Home on 10 January 2010

BMSM Welfare Section is organising a trip to visit Kim Loo Ting Hong Ying Home in Setapak on Sunday 10 January 2010.

We will depart from Buddhist Maha Vihara at 10:00 am. Transport is by car pool.

Kim Loo Ting Hong Ying Home is located at No.4, 6 & 8, Lorong Air Putih, Off Jln Air Panas, 53200 Setapak Kuala Lumpur. (Tel: 03-40232350, 03-40232428).

The home is managed by Yayasan Kebajikan Hong Ying Malaysia, which is led by Venerable Seck Fa Yin.

Bro. Pheng has visited the Home last Saturday (2/1/2010) and was informed that there are currently 24 inmates at the Home.

The inmates are mainly homeless elderly patients who have recovered from Government Hospital.