The most effective of all safeguards against the machinations of such malignant beings, is believed to be the recitation or intoning of the Buddha’s Law, and especially of the Sutta (Sūtra) division of it already described ([p. 62]). And of this division there are choice portions—twenty-nine in number[141]—supposed to possess greater prophylactic potency than other portions. Collectively, they constitute what is called the Pirit, and of these, three are most commonly recited:—the Maṅgala-sutta, the Ratna-sutta, and the Karaṇīya-metta-sutta. Part of the first of these has been already given (at [p. 129] of this volume).
Part of the second or ‘Jewel’ Sutta (translated by Childers) runs thus:—
‘All spirits here assembled,—those of earth and those of air,—let all such be joyful; let them listen attentively to my words.
‘Therefore hear me, O ye spirits; be friendly to the race of men; for day and night they bring you their offerings, therefore keep diligent watch over them.
‘Whatsoever treasure exists here or in other worlds, whatsoever glorious jewels in the heavens, there is none like Buddha.
‘Buddha is this glorious jewel. May this truth bring prosperity! There is nought like this doctrine. The Law is this glorious jewel. May this truth bring prosperity!
‘The disciples of Buddha, worthy to receive gifts, the priesthood is this glorious jewel. May this truth bring prosperity!
‘Their old karma is destroyed, no new karma is produced. Their hearts no longer cleaving to future life, their seed of existence destroyed, their desires quenched, the righteous are extinguished like this lamp. The priesthood is this glorious jewel. May this truth bring prosperity! Ye spirits here assembled—those of earth and those of air—let us bow before Buddha—let us bow before the Law—let us bow before the Monkhood.’
Part of the third or Karaṇīya-metta-sutta runs as follows:—
This is what should be done by him who is wise in seeking his own good. Contented and cheerful, not oppressed with the cares of this world, not burdened with riches, tranquil, discreet, not arrogant, not greedy for gifts, let him not do any mean action for which others who are wise might reprove him. Let all creatures be happy and prosperous; let them be of joyful mind. Let no man in any place deceive another, nor let him be harsh towards any one; let him not, out of anger or resentment, wish ill to his neighbour. As a mother, so long as she lives, watches over her child, her only child, so among all beings let boundless goodwill prevail. Let goodwill without measure, impartial, unmixed with enmity, prevail throughout the world, above, below, around.
The Rev. D. J. Gogerley witnessed the performance of a great Pirit ceremony in Ceylon (Hardy’s Monachism, p. 240). Taking his account and that of Mr. Dickson, I have compiled the following brief description of the Mahā-baṇa Pirit, ‘great Pirit recitation’:—
So soon as the sun has set crowds of people arrive at the Recitation-Hall, bringing oil-lamps made out of cocoanut-shells. The Hall is decorated, and a canopy, shaped like a pagoda, is erected over the pulpits, which are placed on a raised platform. When darkness supervenes a blaze of light illuminates the Hall. A relic of the Buddha is deposited on the platform, and a sacred thread is fastened round the Hall, one extremity of it being brought close to the relic and to the Reciters. On the morning of the next day, the recitations begin. One of the Reciters repeats the three-refuge formula, and the five commandments (see pp. [78], [126]). Then incense is burnt round the platform, and the musicians outside the Hall strike up a lively air. Next, the formula of ‘the twelve successive causes of existence’ (see [p. 102]) is intoned, and a hymn of victory chanted.
The recitation of the Pirit continues uninterruptedly, day and night, for seven days. Twenty-four priests are employed, two of whom are constantly seated on the platform and engaged in reciting. Moreover three times in each day—at sunrise, mid-day, and sunset—they all assemble together and chant in chorus. Of course, when the recitation of the Suttas constituting the Pirit is concluded, it is recommenced, and in this way all the Suttas are recited again and again. On the morning of the seventh day a messenger is sent to a neighbouring temple to invite the attendance of the gods. Then by a stretch of the imagination certain of the gods and spirits are believed to answer the summons, and on their supposed arrival, the protective Suttas are chanted more energetically than ever till the morning of the eighth day, when a benediction concludes the ceremony, and offerings of robes are made to the priest-reciters.
We now pass on to Tibet and Mongolia.
The ceremonies of admission to the monkhood in those countries do not deviate sufficiently from the practices just described to require special notice.