Tung Lek Tung Tong: Flags That Lead One Beyond Karmic Retribution
The tradition found in Khmer, Tai-Lüe, and Tai-Yuan Buddhism.
The term tung refers to a type of flag that comes in various shapes. Specifically, the Tung Lek Tung Tong is a set of small, centipede-shaped flags crafted from iron and brass or copper; in some localities, they are also found made of zinc, wood, or paper. In Lanna funeral rites, a close observation reveals Tung Lek and Tung Tong placed alongside the monk's alms bowl atop the coffin—flags that certainly possess a specific origin. This type of flag is documented in palm-leaf manuscripts in accordance with Lanna Buddhist beliefs—most notably in the scripture titled Anisong Than Tung Lek Tung Tong (The Merits of Offering Tung Lek Tung Tong). The content can be summarized as follows:
In the distant past, the Lord Buddha—the current Gautama Buddha—accumulated the perfections required for Buddhahood (Bodhisambhara) over a period spanning four asankhyeyas (incalculable aeons) and one hundred thousand maha-kalpas (great aeons). There were eleven major lifetimes leading up to the attainment of Supreme Enlightenment. In each of these eleven lives, He cultivated a specific Perfection (Pāramī) using a distinct material object as the subject of meditation (Kammaṭṭhāna), as follows: Prince Temiya: Cultivated the Perfection of Renunciation (Nekkhamma-pāramī); used earth as the meditation object. Prince Mahājanaka: Cultivated the Perfection of Energy (Viriya-pāramī); used sand as the meditation object. Prince Suvaṇṇasāma: Cultivated the Perfection of Loving-kindness (Mettā-pāramī); used wood as the meditation object. Prince Nemirāja: Cultivated the Perfection of Determination (Adhiṭṭhāna-pāramī); used lead (jūen) as the meditation object. Prince Mahosadha: Cultivated the Perfection of Wisdom (Paññā-pāramī); used tin (hīak) as the meditation object. Prince Bhūridatta: Cultivated the Perfection of Virtue (Sīla-pāramī); used iron as the meditation object. Prince Candakumāra: Cultivated the Perfection of Patience (Khanti-pāramī); used brass or copper (tōng) as the meditation object. Prince Nārada: Cultivated the Perfection of Equanimity (Upekkhā-pāramī); used unhusked rice as the meditation object. Prince Vidhūrapaṇḍita practiced the Perfection of Truthfulness (Sacca-pāramī), using husked rice as the object of meditation. Prince Vessantara practiced the Perfection of Generosity (Dāna-pāramī), using a silver sheet as the object of meditation. Prince Siddhattha practiced the Perfection of Exertion (Vīriya-pāramī), using gold as the object of meditation. For this reason, a Pali chant recounting the eleven incarnations of the Buddha—known as the "Pali Chants of the Buddha's Incarnations" (Pālī Chāt Phra Chao)—was composed.
Subsequently, a set of eleven ceremonial banners (tung) was created, each made from one of the materials that served as the meditation objects: earth, sand, wood, lead, hiak wood, iron, brass, unhusked rice, husked rice, silver, and gold. While these banners were originally crafted from the actual materials themselves, later versions were sometimes made from wooden planks or zinc sheets; however, the total number of eleven remained constant. As it was cumbersome to list the names of all the banners at once, they came to be collectively known by the shorthand name "Tung Lek Tung Tong" (Iron and Brass Banners). Regarding the "Pali Chants of the Buddha's Incarnations," it is said that anyone who regularly recites and meditates upon them will be reborn in the Tāvatiṃsa Heaven upon death. Regardless of the realm of rebirth, they will be liberated from all sins, perils, and dangers. Furthermore, those who commission and offer the Tung Lek Tung Tong banners as an act of charity will reap immense merit, such as liberation from various karmic consequences and the fulfillment of their wishes. As for the deceased—even those who have passed away under ordinary circumstances...
In cases of "unnatural" death—such as dying during childbirth, dying in one's sleep, being killed by a wild animal, being struck by lightning, falling from a tree, or perishing in accidents involving vehicles, spears, or swords—relatives often fear the deceased might not find a path to rebirth. To remedy this, they should offer Tung Lek Tung Tong (ceremonial banners made of metal and brass) along with a monk's alms bowl, placing them at the head of the corpse or atop the coffin within one to three days. Alternatively, these offerings can be made after the burial or cremation has taken place. If the deceased is believed to have incurred heavy karmic burdens, one should also offer 108 mounds each of unhusked rice and milled rice, accompanied by Chor (triangular flags), Tung, Si Sai (candle wicks) equal in length to the deceased's height, Tung Kha King (banners matching the deceased's height), popped rice, and flowers. Additionally, scriptures concerning the afterlife—such as Maha Mun Nibbana, Malai Prod Lok (The Legend of Phra Malai), Kammavaca, or texts detailing the merits of Tung Lek Tung Tong—should be offered. Performing these rituals is believed to liberate the deceased's soul from various karmic retributions.
Sanan Thammathi Office of Arts and Culture Chiang Mai University
Here is the chanting mentioned (it is untranslated and I am actively searching for the original text in order to translate it):