I-laden Mantras that seek to 'influence' or 'implant' thoughts, like - i am peaceful - i am silent - i am loving especially in the face of unskillful thought, are supposed to purify the mind, but are adding thoughts and a sense of self. Nibbana is defined in part as the absence of unskillful thought, but Anatta is also part of it. Also, there is much advice not to fight thoughts. If we create an I-ness around one side of the aisle (love), and thoughts arise that stand in it's shadow (hate), have we not set ourselves up for suffering, or an identity crisis? Are such mantras and chanting therefore unhelpful, or at least, promoting an infight, perhaps even an I-ness? How does buddhism reconcile this?

Recitals or chants such as Om Mani Padme Hum by monks have particular tones . Is there a difference in the ability or inability to chant in a same way for individuals that are not monastic?

I can't find concise suttas in English anywhere. I found them before Google and Bing changed so that you can't find anything. By basic I mean all the suttas that you would hear at a meditation retreat or an extended retreat of 3 years. They don't have to be abridged. I just find short suttas more chantable. I like to understand them. I think maybe uderstanding the suttas as you chant them is just crazy enough to work. Just the English unless... Well, playing each Pali sentence with the English just throws me off unless the English is aligned with the Pali in such a way as to sound grammatically incorrect but understandable. That for me helps me understand the Pali because the English words are flowing in the same order as the Pali words. Any help would be much appreciated, thank you.

I have been chanting Nam Myoho Renge Kyo (daimoku - Nichiren Daishonin's Buddhism) for about 4.5 years. I also regularly attend Soka Gakkai International (SGI) meetings. I have experienced a lot of benefits from the practice. But, I have been unable to understand what technically happens when we chant. I have read in some of the texts that we create a good karma when we chant or some of the questions here answered that the "act" of chanting leads us to the path of enlightenment. But, being a Physics student, I am interested in knowing what exactly happens when we chant. For example- when I chant, I generate sound energy. Now that energy would have some temporal variation as the words "Nam" , "Myoho" etc. would have different sounds but the ratio of amplitudes and frequencies would be almost equal for each person. I would be happy if someone can give a technical explanation of what exactly happens when we chant.

What is 1) the meaning word by word 2) the meaning of the whole sentence 3) the origin of “Namo Tassa Bhagavato Arahato Samma Sambuddhasa”?

I bow to you with hopes of happiness, peace, safety and health for you. And I come with a dire need for help! I am a practicing buddhist and I regularly visit a thai temple for chanting but I know no thai and they don't have their chanting written in roman alphabet and with translation so I can understand and chant. I have recorded the whole chanting and provide a link to the recording here. https://drive.google.com/file/d/1gxmUWA7XxR7OjhOZYXbPA6MxZvsP84kR/view?usp=sharing Could anyone please provide me or refer me to the chanting written in thai with roman alphabet letters ***and*** an english translation? If you provide me with links then could you please point out the exact parts of the texts that correspond to this chanting? This would be of great help to me because I can finally understand what we're saying and feel a greater connection to the teachings and to my fellow Sangha-members. Full of gratitude I bow.

Is there, aside from Secular Buddhism, a sect or tradition of Buddhism that does not include rituals and chanting as a part of it's liturgy?

What are the 3 recollection (protection) chants of the Buddha, the Dhamma and the Sangha? It's told that they can be used to dispel fear. Thank you for your time.

Does anyone know where I can find a version of the Diamond Sutra that is in one of these three formats: 1. Classical Tibetan with Romanized Tibetan and English 2. Devangari with Romanized Sanskrit and English 3. Japanese with Romaji and English

Understand that meditation helps to calm one's mind and does it also helps one get less agitated and less affected towards the unnecessary? What about chanting? Does it also have the same effect? If one is patient and he/she naturally will not get frustrated easily and not easily irritated by minor stuffs. That does not mean he/she meditated or chanted to achieve such state of mind? I'm actually asking for myself. I'm not much of a patience person, short-tempered at times. I don't meditate but i do brief chanting occasionally. I used to do chanting when I was little and looking back, I feel like life was a little better back then and possibly less frustrated, not sure if it has anything to do with chanting. Growing up, I felt as if life was so injustice and merciless and often got angry at myself and things around me. Probably I care too much, i'm not sure. Things may not get on somebody else nerve but to me, it was so easy! At work, at home, my surrounding, everything just seems so tough on me. So I don't know what helps.

Who are the eight [types of] individuals that the chant refers to, and what is the meaning of the chant? Apparently, it is the Wat Phra Ratana Mahathat Monks at evening service before the great bronze Chinnaret Buddha, Phitsanulok Thailand. Source: Freesound The translation came from the YouTube comments section but I cannot locate it any longer. Here is the link to a looped version... Buddhist Chanting > Of good conduct is the Order of the Disciples of the Blessed One. Of upright conduct is the Order of the Disciples of the Blessed One. Of wise conduct is the Order of the Disciples of the Blessed One. Of proper conduct is the Order of the Disciples of the Blessed One. > This Order of the Disciples of the Blessed One, namely these Four Pairs of persons, the eight [types of] individuals, is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, and is an incomparable field of merit for the World. --- > Supatipanno Bhagavato sāvakasangho Ujupatipanno Bhagavato sāvakasangho Ñāyapatipanno Bhagavato sāvakasangho Sāmīcipatipanno Bhagavato sāvakasangho > Yadidam cattāri purisa yugāni Attha purisa puggalā Esa Bhagavato sāvakasangho Āhuneyyo Pāhuneyyo Dakkhineyyo Añjalīkaranīyo Anuttaram Puññak khettam lokassāti

I am looking for a solution for my complete lack of control - tried many things (doing lot of meditation doing 1 minute meditation - no formal meditation - but i never manage to keep it more than a few days usually 1-2 days even with only 1 minute meditation a day) what im trying to do now is to avoid doing bad stuff in hopes to do good stuff but i have no self control and always fail in it thought about a way to change that using some self-hypnosis - auto suggestion something i asked about here : https://buddhism.stackexchange.com/questions/14330/should-i-use-autosuggestion-to-make-myself-meditate now im thinking of doing chanting of sabba papassa akranam (As to the focus of avoiding doing bad i will do good) maybe during the day maybe just repeat it 108 times one time a day ? Do you think this will have a benefit ? can this "work" and cause a big change ? any tips advice on how to this ?

Other chanting answers tend to explain tradition, but this question only concerns practicality. Are the benefits of chanting exclusive, or can your practice easily be full and productive using other techniques? For example, I don't sit lotus for any special reason. Simply to maximize stability and lessen distraction while meditating. Could someone develop a great practice sitting in a chair instead? I would guess they could, without necessarily missing something important. On the contrary, if someone wanted to understand and fully benefit from Buddhism by becoming a master scholar, yet without putting in serious time meditating, I can't see how they'd even really achieve understanding let alone full benefit. So which is it in this case? Is chanting just one of many paths of practice that is good, but not the only way? Or is it something fundamental such that omitting it is necessarily a detriment? (if it matters, I most often study metta meditation personally, but often sit with diverse groups where chanting is done)

I've heard a couple of mentions (but seen no direct reference) that there is a (presumably canonical) formal list of certain activities that you can attain enlightenment during. I'm guessing it's the "sudden" the kind of enlightenment which is being implied in this list (not "gradual"). This list includes formal sitting meditation, and chanting. Yes, you can apparently attain enlightenment right in the middle of a chant you are doing. Can anyone point at a particular canonical Sutta that says this? Also, I do not recall even one Canonical reference to any arahant claiming they attained their full enlightenment during chanting. And this includes the Theragata, and Therigata. Can anyone else remember a person in the Canon who said they were enlightened during chanting?