| Summary: | 碩士 === 南華大學 === 生死學研究所 === 97 === The purpose of this research is to explore and compare the way of chanting services between the Chang-Te Western Lotus Society and the No-Na Hwa-Chang Chanting Group, which includes studying the foundation and the application of perspectives and meanings of death that their approach of chanting services is based upon. The methodology includes literature review, actual participation and general interviews. In regards to the details of approach taken by the two organizations in services provided, we specifically looked at their chanting contents and procedure, their timing and specific instruments and objects that they used.
By studying the approach of chanting services provided by both organizations, the research found out that part of it originated from the tantra but other parts were modified due to influencing factors. It could be generalized as below:
1.According to chronicle of the tantra, ones will reside in Western Pureland regardless of Amitabha or the Six Words Mantra (Om Mani Padme Hung) was being chanted. The latter even could reside in the pores of the skin of the GuanYin Bodhisattva’s body. There is no difference between essence of Buddha or bodhisattva. Again, either way, one could reside there forever without transmigration to the other six routes until one had achieved enlightenment with the prerequisite of faith or confidence.
2.Cheng-Te and No-na chanted Ksitigarbha-Pranidhana Sutra even though it was clearly stated in the tantra that Six Words Mantra, one could rely on power of the Buddha and Bodhisattva to purify ones negativity and obscurations. This act is probably due to the will of the Ksitigarbha Bodhisattva rescuing his mother from hell and this spirit fits the Chinese filial piety.
3.Both of organization emphasized on eight to twelve hours chanting services, only chanted Amitabha’s name but not other sutra because according to the tantra, a verse of Amitabha or Om Mani Padme Hung encompassed all theory of tantra as well as compassion, wisdom and power of the Buddha and Bodhisattva.
4.In addition to chanting, both organizations stress on “counseling”, which is also one of the most important part of chanting services. Their counseling contents would include the Bardo circumstances with reference to The Tibetan Book of the Dead. However the description was brief as compared to the book. Moreover, the idea of Western Pureland were introduced in the counseling.
5.In public memorial ceremony (funeral procession), the contents of chanting services from Chang-Te, in principle, refers to the general night chanting contents of the pureland lineage. On the other hand, the Bardo chanting contents of Nona were compiled by themselves. This kind of copious chanting contents were very much an expression of remembering the dead. Furthermore, it is also an assurance for the passing soul to reach Western Pureland or at least could rebirth in higher and better realms.
6.The concept of “not touching the body for eight-to-twelve hours” comes from Master Hong-Yi which was based on their personal experience but not according to any chronicle from the tantra. However, the concept of “Forty-nine days of Bardo” often appear in general tantra. It could be influenced by Ksitigarbha-Pranidhana Sutra or Tibetan Book of the Dead. It could also came from the belief that number “seven” in numerology represents the meaning of “Full” or “Infinite”.
7.Other than the empowerment of mantra on sands is according to the way of the epoch of the Buddha, others like the Dharani Cover, mantra stickers, electronic chanting machine, Three Western Pureland Saints and Four- colored Lights are being created for professional chanting services in this modern times and being widely used by different chanting groups. Beating of instrument is according to the Chinese pureland lineage but its usage in this context is quite debatable.
Finally, after going in-depth into the ways of chanting services of Chang-Te and No-Na, it is concluded that:
1.Their ways of chanting services demonstrated fusion of Han (Chinese Mahayana) and Tibetan Buddhism theory and practices. This unique way of chanting service was mainly catered to the locals, strongly influenced by Amitabha lineage.
2.Their approach of chanting services held deeper meaning in “educating” the public, which will influence them unobtrusively and imperceptibly. These include to enlighten someone to consider the relationship between chanting practices and death, to search the purpose of dharma practice and the meaning of life. Besides, it creates social awareness on the matter of fear of death as well as to address misconception of the general public on Buddhist chanting services.
3.The basis of their chanting services was built upon the faith and will power of lay person assisting another lay person’s soul to transcend through chanting. It is empowering and not solely relying upon the enlightened one to serve the purpose.
4.Both organizations had similar concept of death. Once person died, he or she would experience “eight-to-twelve hours” critical moments. If the dead misses the golden window to “ascend” to Western Pureland, he or she will experience the coming Bardo period, obscuration and negativities will follow him/her and will take form with time. Both of them identified the Western Pureland as final destiny of life after death. Even though both of them were able to show a map of world of life after death, it should only be a reference, in order to help the lay person to be mentality prepared on journey of life after death. Since there were different views which were recorded in many tantra regarding the universe or pureland, one would not have to rely upon chanting services to transcend and journey of life after death would not possibly be the same.
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