Importance of Buddhist Vandana, Offerings, and Pāli Chanting1

Rev Upali
University of Peradeniya.

The Buddhist daily practices, offerings and chantings are often questioned and criticized
as unreasonable, ritualistic and against the true Buddhist ideals. Such disparaging
remarks are gaining popularity among young generations who are influenced by the
modern system of education. Therefore, it is important that we have some serious
thoughts about the rationales behind the practices Buddhist chantings and such religious
offerings as burning candle lights (oil-lamps), incenses, offering flowers etc.

To examine the rationality of these practices, we ought to concentrate on important

factors, such as objects of veneration, materials utilized in offerings, devotional hymns or
suttas chanted, and their impacts upon the devotees.
The statue of the Buddha is the most prominent among the objects of veneration in most
countries. Cetiyas, the relics of the Buddha, historical places related to Buddhism, and
Bodhi tree are greatly venerated in traditional Buddhist countries. The most prominent
among Pāli chantings in respect of the Buddha is the ‘namo tassa bhagavato arahato
sammāsambuddhassa’ (homage to the blessed one, arahanth, the perfectly enlightened
one). Beside this, the gāthā referring to the nine virtues of Buddha, six characteristics of
the Dhamma and the nine qualities of saṅgha too are uttered in same devotional tone. In
fact, the essence of Buddhist chanting lies in the refuges of the Buddha, the Dhamma and
the saṅgha (buddha sarana gacchāmi …. .) As a person pays homage to the Buddha, he
or she is advised to be contemplative on every word uttered in these gāthās. The Buddha
has applied his ‘ehipassiko’ (come and see) theory for every person to truly understand
what he or she is doing: be it in daily religious practices or in deep concentration
meditations. Therefore, when we say buddha sarana gacchāmi (I go to the Buddha as my
refuge …), proper questions to be raised are ‘who is the Buddha?’ ‘Why should I go to
Him for refuge?’ ‘How should I go to Him for refuge?’ Likewise, all the qualities of the
Buddha, the Dhamma and saṅgha must be inquired. Such inquiry is no less significant
than the scientific inquiries. A true follower would not only, rather ritualistically, worship
the Buddha uttering these verses but also should inspect into their true meanings or
connotations by consulting a well-trained and experienced Dhamma practitioner. In
answer to the first question generally, it is said that ‘Buddha is the enlightened being.’
Then probably you may ask ‘enlightened how’ or ‘on what?’ To answer this question, a
diligent follower would certainly explore the whole philosophy of the Buddha. This has
to be done not for anybody else but to clarify for himself or herself of the doubts of which
he or she conceives. Early Buddhist monks composed an anthology of moral and ethical
teachings of the Buddha named as ‘the books of protection’ (parittas). These extracts are
not only devotional but also they focus on various aspects for the betterment of a social
being. There are also small books on chantings which have practical significance.
Therefore, it is important that everyone has an understanding of the books of protection
so that he or she will not misconstrue these ritualistic chantings as unreasonable Buddhist
cultural practices.

Among the materials used as sacred offerings are flowers, candle-lights (oil lamps in Sri-
Lanka) and burning incense. These objects have religious value in other religions as well.
However, in Buddhism the purpose of offering these objects are revealed in the verses
that accompany. In the gāthā on lighting lamps, for example, the enlightenment of the
Buddha has been symbolically compared with the material lamp that destroys darkness.
In this way, objects offered in respect of the Buddha have symbolic values. They serve as
reminders of the virtues of the Buddha and help greatly instill devotion. Devotion in fact,
is regarded as the preliminary step to develop faith in gaining wisdom. These devotional
offerings are not as harmful as sacrificing living beings as recommended in some
religions. Most importantly, Buddhist chantings and offerings are the gāthās chanted in
melodious tone and the suttas that accompany as parittas.

The Karanīya metta-sutta encompassing loving kindness for all the living creatures in the
universe is one of the most prominent suttas chanted daily in Buddhist temples and most
families. The Dhammacakkapavattanasutta – the first phylosophical discourse of the
Buddha and Mangala sutta indicating various aspects of worldly prosperity with
righteousness are chanted with many other discourses of spiritual and social significance.
The gāthā for avoiding evil, cultivating good, and purification of mind (sabbapāpassa
akarana kusalassa upasampadā sacitta pariyodapana…) too is chanted in the same
melody. Once you know the gāthās/suttas with their meanings you cannot help rejoicing
on how precious they are. They serve as self-awareness and expected to be practiced
daily. This is not a must-be-done ritual; but, every individual is free to do or not to. But,
why should we not practice something good? What harm is there being ritualistic in
something that is precious and helps purify our hearts.
1
While reading this, rather a short essay, readers are expected that have some knowledge of the
Buddhist daily practices – how vandanas, offerings, chantings are conducted. Following website
includes some instructions, and gāthā -s for Buddhist chantings - http://www.ancient-buddhist-
texts.net/Texts-and-Translations/Daily-Chanting/index.htm