| Description |
Choe-lhag-ni is a Dzongkha (National Language) term for recitation of Buddhist scriptures especially Sanskrit Tripitaka at the various religious institutions or at the individual houses by either a monk, lay monks or by ourselves. Reading scripture is not only one a virtuous act (ge-wi-la) in accumulating merits to oneself but also helps other to arouse faith and aids in realizing the Buddhahood nature. It also a ritual (rim-dro) which helps in clearing and overcoming the obstacles and hindrance created by malicious spirits our daily activities and purifies our sins and defilements as well.
While conducting Choe-lhag-ni program, the reader or the reciter is normally called Choe-neb and Choe-yon or Jin-dha for sponsors and patrons. Normally, such program can be conducted or organized as an annual program or carryout as and when there are sicknesses or can when an astrologer or a Spiritual masters either advices or make divination. This Dharma activity is always conducted in consultation with astrologer or a Spiritual masters seeking favourable elements that coincides Lha-za (spirit/vital-day) and if not possible, then on the Sog-za (life-force day) of either a sick person or the main family member. Performing on that particular day is said to be more effective and beneficial than conducting on other days which are called Gang-tong (neutral days). It is instructed and also believed not to conduct any virtuous activities be it the Recitation of Scriptures on Shey-za (bad days) as it causes harm than benefiting oneself and the patrons.
As mentioned above, recitation of whole set of Tripitaka comprise two sets namely; Kan-guyr (direct word of Buddha) with 99-108 volumes and Ten-gyur (its commentaries) with 200-228 volumes is a great and enormous activity which one need huge number of readers as well as enough financial assets for an individual therefore, Institutions such as; Monastic body, government’s initiative or a joint private individuals can only organize such program intendent for wellbeing of sentient beings and particularly to the people of the country. In a rare case, out of interest, benefit the sentient beings or to enlighten oneself, an individual sometimes engage themselves in reading whole Kan-gyur volumes. Normally, Buddhist followers who want to clear the unforeseen obstacles, ward off illnesses, counterforce mishaps and sometimes as a routine basis reads mostly either 16 volumes of Skt. Prajnaparamita (Perfection of wisdom Sutras) and more often the single volume called Do-mang or Zung-due, where there is numerous collection of important Buddhist texts. Reciters or readers can be a person or more depending on the sponsor’s wish nevertheless, often if the recitation is not in haste or an emergency then, a person will stay in the sponsor’s house until the completion of the scripture. But, in case a ritual of a sick person and have limited time, the patron will invite numbers of Reciters as to complete the whole set in a day.
The tradition of reading Buddhist scriptures for wellbeing and performing meritorious deeds had been common from the days of Buddha Shakyamuni in India. Having translated these teachings translated into Tibetan as early as 7th century and thereafter, introduced the tradition of reading them.
Later in the 8th century, when King Thrisong Detsan (755-797 or 804) was having the Indian Dharma translated into Tibetan, the translator Ba Ratna Manju (?) was translating the greater Prajnaparamita Sutra. In his dream, he saw the entire land of Tibet was filled with the scripture of Prajnaparamita. This was an omen that there would be purely Mahayana practitioners born in the land of Tibet. When looking at the Prajna of hearing and contemplating in the mountainous land of Tibet, though training was done in all the schools, the experiences in Drub-jue sing-ta-gyed (Eight Chariots of Practice Lineage) in all the four Schools of Dharma Tradition are essentially Mahayana, and particularly the practice in the Sa-ngag (Secret Mantra) is as per the prediction of this omen. When Ba Ratna Manju offered this to the King, the king was pleased, brushed his hand over his head and gave great rewards for his services.
It also shows the King’s deep faith in the Prajnaparamita Sutra. As much as his faith in this outstanding text among all the excellent teachings, it was King Thrisong Deutsan who had started the tradition of reading the scriptures in Tibet. It is said that the twelve volumes of Bum (hundred thousand stanza) scripts used to be read, from beginning to end every morning by dividing the scriptures among some 300 monks at Samye Monastery, Tibet. From Tibet, the tradition gradually flourished to the neighbouring countries including Bhutan which the people of Bhutan still practice the culture not only for remedial purpose but also to uphold the sacred doctrine and inculcating the faith to the future generations. However, the modernization couldn’t make much affect for this reading culture while it had somewhat impacted other ICH for its survival.
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| Social and cultural significance |
The scriptures are one of the fields of accumulating merits and accomplishing liberation thus, documented from the oral from and later translated to Tibetan by the great translators to benefit the sentient beings and bring them to the path of enlightenment. Scriptures represent Buddha’s speech and the scripts in these texts are respected as the body form of the Lord. Therefore, holding, taking care, writing, reading, acquiring knowledge and following the instructions are said to be of great service to the upholding and propagation of the sacred doctrine. When we take the refuge vow from the root lama, we are instructed to pick even a single letter of scripture and place it on our head to represent the nirmanakaya body (the earthly, physical body of a Buddha) in which we have sought refuge.
Reading these scriptures and sponsoring reading programs has the power of strengthening faith and devotion, and also led the hearer to the path of liberation thus calling the reading activity as a means of Thoe-drol (liberate through hearing). The one who sees the holy scriptures, organizes the program and reader faithfully also accumulates merits thus having good fortune in the present life and attainment of Buddha Nature after the death. Choe-lhag-ni is a culture not only having benefit to the dual persons; reader and the patron but also benefits all the sentient beings as mentioned in the one the text of Avaloketeshvara (god of compassion) “the holy scriptures as well as the sound of reading the text will help the whole area in transforming into a sacred land, shower blessings, clear famine, epidemics and bestow all the auspiciousness and make all the sentient beings; human beings and spirits in living harmoniously.”
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| Transmission method |
There is a transmission proceeding to those elite personals who reads the scriptures to have oral transmissions of the scriptures, proper reading habits and ways, wrapping and binding and associated code of conduct. Similarly, there are also proper code of conduct and services to be offered to the readers and wholesome intentions to be paid by the patrons as well.
Readers or Reciters:
In order to have more blessing and benefits for both the reader and the sponsors, the Buddhist teachings recommends the following;
1. Readers and reciters to be equipped with Wang lung thri sum (empowerments, oral transmissions and instructions) if possible. But it is said that, there would be blessing of the scriptures being the sacred words of Enlightened Beings although the person does not have such qualities.
2. To have sound knowledge and qualities of reading; right tone/pronunciation, fluently and clearly. In addition, pronunciation of the words and voice should be coherent and with some melody. There should not be any error in words and syllables, so that the meanings are clearly understood. If read with above qualities will multiply the blessings in 100 and if read with understanding the meaning of the words, the blessings and benefits will be turned to 1000.
3. Errors to be avoided by a reader:
a. Reading with short breath and with trembling voice.
b. Sound of the sentences is not adequately clear, but makes a slight sound.
c. Reading continuously without making a complete breathing break between sentences.
d. Reading by joining the inner and outer breaths.
e. Reading with a tune that is not in line with the sentences.
f. Inconsistency of speed while reading.
g. Reading loudly without proper sound of the sentences and without any tunes.
4. Whether it is about reading a scripture, there are two ways of turning – turning outward and turning inward. Whatever the scripture you handle, whether for reading or transmission, there is a tradition of reading the text on the title page once after completing the reading, and some following texts. This means that the teachings of the Buddha do not end there, and it also signifies the beginning of the teachings once again.
5. Scriptures containing the excellent teachings of the Buddha should never be kept lower than the reader or student, or placed directly on the floor or a bench. As a mark of respect, scriptures should always be kept on a cloth or specially made religious bench cloth, which may be plain cotton, silk or brocade. With the scriptures kept correctly on such a cloth, one should not pick up individual leaves to hold in one’s hands while reading. While turning over the leaves during reading or at the time when the pages are being stacked up for rebinding, it is improper to hurry as this would result in either folding or tearing the leaves.
6. At all times, scriptures should be handled with the two hands, particularly one should not touch or turn over pages without first washing the hands properly. Turning pages with dirty hands, wetting the hands with saliva and letting the saliva drop on the scripts while reading, drowsing and dripping saliva onto the scripts are real causes of one’s rebirth in the lower realms.
7. Other acts one should not indulge in with the scriptures include scribbling or doodling with pen or pencil on the edges of the leaves. This act is considered equal to destroying the teachings of the Buddha. Such acts should be avoided at all times. Keeping other objects on the scriptures; movement of cups and plates over the scriptures while taking and receiving food and drinks, throwing the scriptures, stepping over them, and acting in such manners are without respect, and should be abandoned at all cost.
8. if one’s expertise is only in reading the scriptures, this will not be beneficial: one must read with the right intention. A practitioner, therefore, should aim at benefiting the patron, enhancing their merits. On the contrary, despite being an expert in reading, if a practitioner looks at the defects of the patron at the quality of food and service and does not read well, other companions who are just novices at the job will learn from this example and try all sorts of tricks and pretend to be skillful, for example turning over a whole section without reading. This is a condition for wastage of the patron’s resources and a condition for accumulating evil deeds in the nature of the practitioners.
Sponsors or Patrons:
1. The benefit that a patron derives from offering food and drinks with sincere devotion and special care and cleanliness to the dharma practitioners with true devotion and respect is as good as undertaking meritorious action. As the Yogi Jetsun Milarepa said, ‘the gomchen who lives in the cave; and the patron who provides sustenance; there is cause and condition to liberate together; the essence of cause and condition is dedication.’ This is about rapport between the patron and dharma practitioner. The former makes his offering with utmost care and cleanliness which implies his devotion to the practitioner. The rapport means authentic spiritual relationship which helps both of them attain peace in this life and attain Buddhahood in the life after this one.
2. Patrons should avoid doing things that displease the practitioners while the dharma practitioners should avoid resentment against the patron based on poor quality food and lesser fees.
3. Avoiding resentment against each other (reader and patron) will only create conditions for accumulating demerits, even though both the patron and dharma reader desire to accumulate merits. This means both of them would reach the end of degenerate times sooner than later. Instead, both parties should attempt to progress towards the dharma realms as much as possible.
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| Community |
The associated individuals, groups and communities are of two types; the readers or reciters and the other sponsors or patrons. The readers would normally be of literate personal preferably having Buddhist knowledge such as; Lamas (Spiritual masters), Tsham-pas (Hermits), Gom-chens (Lay-monks), Ge-longs (Monks) and even students who are interested and know how to read the scriptures.
The sponsors would be a devotee or an organizer like; Monastic body, Government, various institutions and also private individuals who coordinates or invites reciters to a site and make them to read and offers lavish food and drinks as to accumulate merits from the recitation of the sacred scriptures.
Data collected by: Mr. Yeshi Lhendup, NLAB |
