The Beliefs and Practices of Making Holy Water

in Theravāda Buddhism

Phra Tai Issaradhammo Dhammakij

Phramaha Nantakorn Piyabhani, Dr.,Pali VIII,
Assoc. Prof. Dr. Suvin Ruksat
Mahamonkut Buddhis University (MBU), Thailand.
Corresponding Author Email: [email protected]

Abstract

In this article comprise the origin and development of making holy water in
Theravāda Buddhism and study the process of making holy water in Theravāda Buddhism
both Buddha’s time and present time. This examines how the holy water influences the
Buddhist and their society. Firstly, the making of holy water in Theravāda Buddhism is
the Buddha’s strategy to make people get closer to religion practices; Water element is so
physically vital to all forms of life, the way of chanting sutta was introduced its pattern
until the chanting Paritta can heal people from mentally inside out, and with understanding
of the discourses in term of prevention, resolution and therapy through recitation. The
evolution of the making holy water was the key maintaining the moral support of the hearer
and Holy water must be connected to Dhamma water that is the core of the Buddhism.

Keywords: Holy water; Theravāda Buddhism; Paritta; prevention; recitation

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Introduction

Buddhism is a religion that aims to teach the law of nature, The Lord Buddha
acted himself as a center of treasury wisdom that everyone could apply his doctrine.
Moreover, the doctrine after collecting and categorizing into a group of Piṭakas as the
Three Baskets (Tipiṭaka): the Buddhist Canon, Vinaya, Sutta and Abhidhamma. Thus, the
Buddhists proved the Buddha doctrine for a thousand years. Some Patterns are observed
as the original teaching which is the words of the Buddha or any sayings or teaching of
the Buddha (Buddhavacana) in a form of Gāthā; especially the Theravadin monks chanted
the Gāthā to make holy water in some ceremonial events such as home blessing ceremony,
birthday ceremony, and etc. The belief of the sanctity was deep-seated to the Buddhists
since the ancient time, appearing in biography of the Lord Buddha. The rituals from the
Buddha time have been transmitted to the present time such as the Chronicle of the Holy
Water (Buddhamanta); it is a part of any auspicious ceremony and it is made for happiness
by just a sprinkle of holy water from the Buddhist monk. (PhraRajarattanarangsi, V.P.
Veerayutto, 2016: 48)
The explanations of the making holy water story can be proved in the Pāli canon
that the Lord Buddha taught Ratana Sutta to Venerable Ānanda. Moreover, the holy water
story first appeared in Vesālī at the first evidence. So, to compare how differences of making
holy water nowadays in modern Thai society are totally contrasted. Thai Saṅgha do not
make holy water like Venerable Ānanda did.( PhraKandhasarabhivamsa, 2005)
Likewise, the pattern has changed through the period of time. Such as, numbers of
Parittas have been added, the use of adapted material and the number of chanting monks
are also elastic. Due to the invitation, the monks are varied in number, usually three monks
in minimum. The classic number is nine according to the lucky number or may be more
than that depends on the host indefinitely. The religious practice in modern Thai society
was totally different in the Buddha time.
Only joyous occasion will be made of holy water or sometimes the use of holy
water is for the people who are possessed by evils. When the ceremony starts, monks are
invited to their home. On the other side, the host has to set up the location then arranges
the Buddhist alter which contains a joss stick, candle, alms bowl, flowers and so on. The
person who knows well in religious practice call a “grantor”, he will lead everyone to start
ceremony properly; monks may recite seven Paritta (Sattaparitta or Jularajaparitta) to
finish making holy water but sometimes the monks recite more longer up to twelve Paritta
(Davadasaparitta or Māharajaparitta) to finish ceremony.
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The use of protective spells variously known as Paritta, Rakkhā, Manta, Dhāranī,
Kavaca, and etc. against various dangers has been a common practice among the Indians
from very early time. The Buddha himself is said to have adopted the practice on several
occasions. The public recitation of Ratana Sutta, Vesālī is the best-known instance. The
advantage of Ratana Paritta is obtaining a good fortune and escaping from obstacle.
(Kariyawasam, A.G.S., 1995: 51)
Literally, the research aims to study the origin and development of holy water and
concepts of making holy water in Theravāda Buddhism. The researcher focuses on the
beliefs and practices how holy water in Thai society is really made in details.

The Ratana Sutta: The Origin of Making

Holy Water in Early Buddhist Scriptures.

Ratana sutta is one of Paritta used for protection, the contents stated about the
advantage of the triple gems, which appeared the story and evidence in Commentary level.
According to the commentary, is as follows: The city of Vesalī was afflicted by the famine,
causing death, especially to the poor folk. Due to the presence of decaying corpse the
evil spirit began to haunt the city; this was followed by the pestilence. Plagued by these
three fear of famine, non-human beings and pestilence. The citizens sought the help of the
Buddha who was then living in Rajagaha (Piyadassi Thera, 1999: 36), people very suffered
from death the distressful to the king which is Lichavī could not maintain the goodness.
The Lichavī’s dynasty rule a country by council system changing king position ruled
the kingdom have been discussing about which king is fall from goodness, as a result, no
one do wrong custom but the citizen still wondering along the seven reigns never happen
a calamities. The ending conclusion is to invite the Lord Buddha to be here. The two kings
of Lichavī travelled to see the king Bimbisal in Māgadha state, Rajagaha city for their
help inviting the Lord Buddha After that the King Bimbisal advice the Lichavī king to
invite the Lord Buddha by themselves, When both kings have an audience with the Lord
Buddha, The Master see that the journey to Vesalī this time, he will preach Ratana Sutta
then 84,000 people will become enlightened. The Lord decide to go with five hundred
monks leaving from Māgadha to Vesalī, along the side ways, people are welcome the
Lord by flowers and whine tiered umbrella honorably. With the arrival of the Master, there
were torrential rains, which swept away the corpses to the Kankra River.The atmosphere
became purified, the city was clean. At the city gate,The Buddha gave him an instruction
with Ānanda and should study the jewel discourse(Ratana Sutta)then walk into the city
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along the wall sides three floors, make a holy water and recite the discourse. Ānanda learnt
sutta at the city gate and use of the Lord alms bowl, fill the water and sprinkle around the
city. When Ānanda start reciting “Yaṃ kiñci”, the evil spirit ran away out from 4 direction
of the City gates, Ānanda walking while chanting only Ratana sutta not using other sutta
unlike in the present time, the way for making holy water use of many suttas to complete
ceremony. The city come back peacefully, the citizen admired Ānanda and worshiped him
with flowers, people decorated public hall for welcoming the Lord Buddha also with five
hundred monks, when the Lord arrived the hall surrounding by Lichavī kings, even the
devas also came here. Apparently, Ānanda sprinkled holy water until finish in the Public
hall where the lord sit, the Buddha recited the same Jewel discourse (Bhikkhu Ñānamoli,
1991: 5-8) repeatedly; all 84,000 people were attaining the enlightenment.

The Origin of Holy Water Appear in Thai Culture

Making of Holy water and Chanting is always share the same activity, it hardly
separated from each other. When the Buddhasāsana propagated from India by missionary
monks; Sonathera and Uttarathera as a Theravāda tradition. However, Theravāda Buddhism
has been introduced to Thailand in the 3rd Century BCE during the time of Emperor Asoka,
who had been a strong supporter of Buddhism and sponsored the 3rd council. Buddhism
flourished during his time. He had sent many capable missionary monk to the different places
inside and outside India. One of them was Suvannabhumi (Wolmoruwe Piyaratana, 2017: 119).
which is part of Thailand nowadays, the missionary monks not only bring Buddhist scriptures
but bring the Buddhist custom, norms and tradition together, mostly available in Pali which
Thailand nowadays still use of Pali language for chanting and in Buddhist rituals without
changing. Around 1696 B.E., The king Parakkrommapahu succeeded to the throne, he try
best to revive Buddhasāsana again such as editing dhamma-viniya in Pali version, Prosperous
Buddhism was restored again in Lanka, their reputation goes to Myanmar, Mon, Siam and
Cambodia. Thus, monks from others country also interested to study in Lanka. Monk, which
was inherited from Lanka, (SomdejPhrajaoBarommavongtherKromphyadamrongrajanupab,
1966: 21) also bring the tradition and chanting style to their own country which have plenty
of sutta for widely using until now. From this point is the starting point to make of holy
water appearing in Thailand.
Theravāda tradition shared quite the same pattern of making of holy water
especially Thai tradition is very remarkable use of suttas by editing and adding new Gāthā
for beautiful words and very touching to the hearer. Also, popularily use in Royal family
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such as in the reign of the King Rama IV who composed eight verses of homage to chant
before making holy water.

The Concept of Making Holy Water

After the great passing away of the Buddha, the oldest tradition was kept in
Theravāda School. The Tipiṭaka was handed down from generation to generation by the
oral tradition. Once Buddhism was firmly established in Sri Lanka, the Sinhalese monks
paid profound attention to keep the tradition alive. All discourses remained the same,
when the era of writing commentary by Venerable Buddhghosa, ratana sutta was written
in Paramattajotikā or a commentary of Khuddakapātha, The discourses typically open
with the formula, “Thus I have heard…,” a statement traditional linked with the disciple
Ānanda’s recitation of each discourse when the collection of the Buddha’s teachings was
communally established after his death.(Kevin Trainor, 2004: 191).This concern to trace
the Suttas back to eyewitness, or more accurately by earwitness, testimony suggests the
importance that Theravāda tradition has accorded the historical link between its teachings
and the life of Gautama Buddha was residing when he gave each teaching and who is
audience was, each discourse is express in a manner appropriate to the specific concerns
.The formality of making holy water does not emphasize on sprinkling the water away, the
master allowed to Venerable Ānanda to use water as the stratagem for disappearance of
catastrophe. The Buddha’s intention to aim for extinguishing people sorrows in the city then
is fully awake and establish goodness. The Lord Buddha foresee that the arrival of himself
will not be useless because when the master finish preaching Dhamma, the prosperity will
occur, all dangers is assuage. However, all 84,000 men will attain the enlightenment. (Ajarn
Panyachaibangya, 2015: 48) Likewise, the master emphasized on attainable persona more
than focusing on making of holy water, the citing of Ratana sutta has more details for let
us see the truth of life and making the hearer attain an objectives.

The Purpose of Making Holy water

The objective of making holy water in each era is totally different among Buddhist
worldwide, reflect that there are changing in patterns and adjusting new idea for Buddhist
over the time since the Buddha period until now. Buddhist firmly believes in Buddharatana,
Dhammaratana and Saṅgharatana or a triple gems indeed as the mind’s protection, which
is abstract.
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Use of Holy water in sacred ceremony for Buddhist lays cause people can be
touchable, this process for altering abstract to be material object in a form of holy water.
Not only Buddhist people use of holy water but in other religions such as Christian also
have a belief like this and make of holy water as well, their purposes are quite same as
Buddhist did. Some Christianity have a strong believe that all people are full of sin, once
rebirth again, they need to use holy water to clean all sin away from the baby, for just purify
a sin and come back purity. This kind of this belief are well known in Christianity, they
just make sure that every bad deeds can be exculpated but in term of Buddhist community,
we believed that sin or karma is a deed which can be good deed and bad deed, they cannot
wash away by any holy water. However, people do use holy water as a symbol of happiness
and freshness, the happiness came from mind purity by meditation during monks reciting
Sutta, freshness came from the water in itself which naturally cold, and once people got
sprinkling water from chief monk they may feel delightful.
In the present time, the role of making holy water are expandable use more widely
such as in auspicious events, home blessing event, marry, birthday, kind of anniversary
of ancestors and so on. The purposes are offer joyful mind, be happy mind eliminate
wickedness out of home. Moreover, in some area use holy water mix in showering water
or someone swallow as a drink nevertheless holy water which collected from ceremony
or left from distribution, holy water will be kept in the bottle near the Buddha image for
further use in the future.
On the contrary, someone kept as a souvenir to remind the Buddhaguna in term of
Buddhānusati for their lives, people do worship the Lord Buddha in many forms as well;
normal people preserve sīla, some worship by practicing meditation and mostly worship
as a Buddha amulet. In any kind of worship style, holy water is one of a kind because
in some area especially in Thailand, holy water is everywhere and make new holy water
every day. The Buddhamanta in form of holy water is favorably make in the big festival
in this era. For example, Songkran festival, New Year cross over night chanting, Buddhist
traditional ceremony and etc.
The moral value was embedded in Thai society for a long time, could not separate
from each other. Not just in Thailand, all Buddhist country in south East Asia such as
Cambodia, Laos, Vietnam and Myanmar have been sharing the same norm. We sometimes
practice little bit different in each local area. Use of holy water is covering in Buddhist
society, monk also play very important role to operate all ceremony since chanting through
sutta and sprinkle holy water. People always invite monks to their home in special occasion
for chanting manta, the main reason is not just for making sacred water but people need
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blessing from monks, talking and greeting monk politely, pay respect monk like in the
Buddha’s period.
The better life is one purpose, use of holy water is psychological technique to make
people get amelioration. Moreover, it help relief uneasiness through incantation.

The Way to Practice in the Buddha’s Time

When Venerable Ānanda got permission from the Lord Buddha to learn Ratana
Sutta and roam in Vesālī city’s wall, the way to make to holy water in the Buddha’s time
appearing in commentary said that, Venerable Ānanda using only stone alms bowl and
water only as a material then reciting Ratana Sutta.
The practice of Venerable Ānanda recollected all Buddhakuna since the master
as the Bodhisattava wish to become the enlightened one’s were 30 perfections including
ten perfection (pāramī), ten higher perfection (upapāramī) and ten ultimate perfection
(paramattha-pāramī). Besides, 5 mahā-pariccāga (self-sacrifice) and he also remind
Buddha-cariyā (3 Buddha’s conducts) which are; Lokattha-cariyā (conduct for well-being
of the world), Ñātattha-cariyā (conduct for the benefit of his relatives), Buddhattha-cariyā
(beneficial conduct as functions of the Buddha).
Moreover, remind of the Bodhisattava move to the mother’s womb in the last life,
give birth, ordination, perform perseverance, conquer the Māra, attain arahantship beyond
Bodhi’s throne, turning of the wheel of Dhamma and Nine Lokuttara-dhamma (supermandane
stage) which are; four Paths (four magga), four fruitions (four bhala) and one nibbāna.
Therefore, Venerable Ānanda went to the city then making the paritta (karonto)
between three walls all over three nights (nakarang). Venerable recited (Vuttang) verse
“Yangkinci…” the holy water was sprinkled to non-humans, when he recited Yānītha…so
on, the water shape like silver hat shoot to the air and falling like the rain touching sick
people then all symptoms get cured immediately, having more energy to walk follow by
Venerable Ānanda. (Ajarn Panyachaibangya, 2015: 66)
The making of holy water during Buddha’s time in Ven. Ānanda’s version which
convey Ratana sutta directly from the Blessed One, The Lord Buddha himself just need
people to learn and listen to the Sutta and also relieve distress to the crowd, making of
holy water in this time is so simple, no format, no complex method.as the result, it totally
different in present time but remain Ratana Sutta.
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The Way to Practice in the Present time

The making of Holy water in such a way Theravāda tradition monk does in the
present time is very formal for Buddhist lays. Holy water is one part of blessed chanting
which is oldies tradition. Selecting discourses from Buddhavacana in Sutta piṭaka and
merge with paritta for chanting or Bhāvanā normally use two patterns were compressed
version and extended version. For the compress version called paritta (seven sutta) another
one tavatasaparitta.( twelve sutta) , Ratana Sutta has never been cut off from making holy
water, which calls down the protection of god and praise the three jewels

No. Discourse (s)

1 Discourse on blessing (mangala sutta)

2 The Jewel discourse (ratana sutta)
3 Discourse on loving-kindness (mettā sutta)
4 Protection of the aggregates (khanda paritta)
5 The Peacock’s Prayer for protection (mora paritta)
6 The body quail’s Protection (vattaka paritta)
7 Banner of protection (dhajagga paritta)

This table shows how to recite the discourses respectively during making of holy
water, explaining seven sutta for using to shorten the time in ceremony and also being a
famous pattern as well.
Twelve suttas (Davadasaparitta or mahārajaparitta) mean big chanting paritta
which popular use in big blessing ceremony, According to benefit of mahārajaparitta is
exactly the same as short version, it may add specific discourse which relate to people life.
This chanting pattern popular use in royal palace as well when the King want to join in the
big vacation day such as birthday and annual ceremony. it starts with the same discourses
as Sattaparitta but for better details, the ancient monks add more discourses to make the
time longer, reciting all twelve discourses take more than 45 minutes to one hour in some
area, see the chanting pattern below chart:
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No. Discourse(s)

1 Discourse on blessing (mangala sutta)

2 The Jewel discourse (ratana sutta)
3 Discourse on loving-kindness (mettā sutta)
4 Protection of the aggregates (khanda paritta)
5 The Peacock’s Prayer for protection (mora paritta)
6 The body quail’s Protection (vattaka paritta)
7 Banner of protection (dhajagga paritta)
8 Homage to the seven past Buddhas (Atānātiya sutta)
9 Protective discourse (Angulimāla pariita)
10 Seven factors of enlightenment (Bojjhaga sutta)
11 Danger-free protection (Abhaya paritta)
12 Victory paritta (Chaya paritta)

Holy Water as Prevention of Devil

Apparently seen in Ratana sutta that non-human broke the wall and stepped inside
the city to eat corpse making people afraid of evils, The arrival of the Lord Buddha and
Holy water from Venerable Ānanda was sprinkled all around the city’s wall making non-
humans no longer stay in this city, they all escaped through the city’s gate as scrupulously
described in the Commentary. Prevention of devil is not the foolish story, it is suggested by
Ratana Sutta and this is not a fairy tales but it is supported by the Lord Buddha himself.
It is reflected that holy water is useful toward lay people which can bring peace to society,
the community come back to be happy. Moreover, in term of devil in the Buddha’s time
is people who affected viruses or bacteria and acted like a devil and another assumption
is non-human species which often appear in Tipiṭaka such as Giants, Hungry ghost, bad
devas and etc.

Holy Water as Prevention of Disease

The Buddha insisted on diseases in ancient India that there are three main kinds
of serious illness; craving, starving and aging. For instance, craving is a sign of passion to
really get something they wanted to. Starving is strongly feeling occurring in body when
lack of foods as the Lord said, “Hunger is the worst illness”, compounded existence the
worst suffering or ailment (Dukhā). If you ill, one or more medications may effect a cure
JIABU | Vol. 12 No.1 (January – June 2019) 319

and jeep one healthy for a period of time. So, the discomfort of hunger frequently returns
in a few hours, no matter how much and what kind of food and drink is taken. To survive,
one must continually fin nourishment. The illness of hunger will come back over and over
again until the time of death. This may be the main reason that the Buddha remarked that
hunger is the worst illness. Human beings also fall in the law of nature, no one cannot stop
changing due to Anijja. Once being a man who strive for living peacefully but everyday life
was shorten because of aging, children cannot be no longer as they are, they always grow
old it is because aging is one of the diseases or sicknesses. In Ratana sutta told that non-
humans eat the decaying corpse and haunt the people, the arrival of the Lord Buddha and
Venerable Ānanda were healed from bad diseases. However, in this case, the use of holy
water as prevention of disease also appear in the sutta, after Venerable Ānanda chanting
Ratana sutta and sprinkling the holy water for three days, the black plaque is subsided.

Monks and Holy Water

Monks and holy water were paired by nature, not just a monk but also priest and
fortune teller as well. It is because of lack of trustworthiness and the only way to help
them is those services. When people encounter with difficulties, they need monks. If they
need money then meet businessman, if they need to sell goods and products then meet
marketing expert. So, if they want to be part of political affairs, they would meet politician.
Conversely, lays need to meet monks mean they feel uncomfortable and face with suffering,
in the monk’s side who practice insight meditation can share the loving-kindness to other
people because of the power of kindheartedness provide confidence for overcoming the
obstacles, Monks normally do ceremonial services such as chanting, making of holy water,
giving Dhamma talk and also give back congratulations or any concerned activities because
of acting as assumed monk (not yet enlighten one). Besides, lay people or as a host of
ceremony who are taken responsible for taking care all processes the ceremony. For instance,
when the monk sprinkle the holy water, lay must hold the alms bowl and walk following
by chief monk. Eventually if no monk taking responsible of sprinkle holy water, lay people
may not be accepted because monk and holy water are come together. Actually by doing
this quite serious in attention, Bhikkhu is one of triple gems who observed Sīla more than
lays, this reason would make monk become more suitable for cherish people than others.
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Introducing NADĪ model

NADĪ model (N-A-D-I MODEL) was designed to make normal people have the
right understanding toward holy water, which describe the benefit of holy water in the
single alphabet from the word “Nadī” which means “River”, and the river is the symbol
of long running water. However, The Assumption under researcher’s revision combines all
words, which occur in the universe of making of holy water but in the model just gather
only good meaning words to scope the benefit of holy water. Thus, the hidden meaning in
the word “NADĪ” is collected from all interviewees as following:

“N” Stand for necessity, norm, narrative.

“A” Stand for attitude, appreciate, awareness.
“D” Stand for develops, defense, deliberate.
“Ī” Stand for impression, insurance, involve.

The interpretation of “N” coveys good meaning of using holy water because of
water is very necessary for life. In addition, the making of holy water in our Buddhist’s
ceremony is a norm, holy water is a must process to do for devotee’s need. Lastly, the
narrative behind the Paritta chanting also have an evidence show in Ratana Sutta and good
teaching in each chanting verses.
The interpretation of “A” reflect the attitude of people toward holy water and
people appreciate in the drop of Buddhamanta in their way but the use of holy water must
be aware of misuse of an objects as well.
The interpretation of “D” is results of using holy water while receiving the water
must develop the Mind Set and must be deliberate to the action. In accordance to paritta
itself is defense the bad luck.
The interpretation of “I” is every time when people invite monks to their home
to make holy water must end up with impression and be involved in the ceremony. It is
guaranteed the insurance in the mental level.

Conclusion

Holy water from the beginning of the long narration from Ratana Sutta has a
hidden clues to prove what the real benefits use of paritta, since the origin of development
of making holy water found in early Buddhist scriptures occurring in Vesālī city, The Lord
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Buddha was invited from the Kings Lichavīs to please all citizens, at that time once the
Noble One arrive at the front city’s gate, Venerable Ānanda was bestowed Ratana Paritta
(Discourse of the Jewels) from the Lord Buddha, He began to sprinkle the Holy water
expelling devils and stop spreading of the plague. This evidence, researcher found out that
this is the first making of holy water in world of Buddhism and the purposes of making holy
water are protection, happiness, good fortune and etc. On the contrary, people still believe
in the miracle of the holy water such as prevent of devils and diseases, from the analysis
found out that holy water is a must pair with monks and use for auspicious ceremony such
as home blessing ceremony, high ordination ceremony, birthday ceremony, marry and etc.
The Development from ratana sutta became indispensable paritta to make holy
water in present time. However, The recitation has been added more discourses which are
Satta Paritta (7 protections) and Tavatasa Paritta (12 protections), this long chanting is
popularly use in Thai society or especially in Theravāda tradition.
Furthermore, the concept of holy water is tactical pattern of the Buddha’s teachings
in term of water is so vital in life and the touch of sprinkle water will make people delight.
During the Buddha time, the making of the holy water is totally different comparing to
present time according to Venerable Ānanda recalled the past Buddha’s virtue such as 30
perfections (pāramī), Buddha cariyā, 9 lokuttara dhamma and so on.
Ratana Sutta, Holy water and Chanting are share the same value, these are dhamma
base to make people feel confident and be the first checkpoint of faith. The process of holy
water makes people calm from chaotic mind and step forward to see things clearer which
is meditation stage. Holy water must link with holy doctrine, which is the symbol of the
Buddha, once people chant the whole paritta is the time when they bow the head to accept
the triple gems as a refuge of life.
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