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InBuddhism, aPūjā (offering orworship) is aritual devotional action made to aBuddha,deity or to theTriple Gem. Within the traditional Buddhist framework ofkarma andrebirth, Pūjās lead to the accumulation ofmerit (Sanskrit: puṇya; Pali: puñña), which leads to: a betterrebirth as well as progress towardsnirvana.[2][3] The practice is also held to generate other positive qualities in a Buddhist practitioner, likerespect,gratitude, and inspiration. It is also seen as being able to stimulate theblessings (adhiṣṭhāna) andpower (bala) of the Buddhas.[4] A pūjā can also act as preparation formeditation.[5]
Common elements of a Buddhist Pūjā include the recitation of certain formulas,prayers, and texts (such asparittas,sutras ordharanis) which are often accompanied by different physical acts likebowing,prostration and the hand gesture of theañjali mudrā. It often includes material offerings such as a lit candle or oil lamp,[6]incense,[7] flowers,[8] food, fruit, water or drinks.[9] These offerings are commonly placed in front of aBuddhist altar.
In someTheravada traditions, two different types of offerings are identified: material or hospitality offerings (Pali:amisa-puja orsakkara-puja) and practice offerings (Pali:patipatti-puja).[10][11][12][13]
Material offerings are consideredexternal offerings of "words and deeds."[13] Material offerings nurture generosity (Pali:dāna) and virtue (Pali:sīla).[14] The act further honors the Triple Gem (theBuddha,Dhamma andSangha), deepening one's commitment to theBuddha's path.
Material offerings might be imbued with the following symbology:
Traditional chants in Pali, when offering lit candles (padīpa pūjā) and incense (sugandha pūjā) to an image of the Buddha are:
| Ghanasārappadittena Dīpena tama-dhaṃsinā | With lights brightly shining |
Similarly, a traditional Pali incense-lighting verse speaks of the Buddha's "fragrant body and fragrant face, fragrant with infinite virtues."[18]
By contemplating on an offering, one tangibly sees life's impermanence (Pali:anicca), one of thethree characteristics of all things upon which the Buddha encouraged his disciplines torecollect. For instance, the end of a traditional chant in Pali, when offering flowers (puppha pūjā) to an image of the Buddha is:
| Pujemi Buddham kusumenanena Puññenametena ca hotu mokkham | I worship the Buddha with these flowers; |
Practice offerings may be manifested by practicing:
In thePali Canon, the Buddha declared practice offerings (Patipatti) as "the best way of honoring the Buddha"[21] and as the "supreme" offering.[13] This is primarily aninternal offering for mental development (Pali:citta,bhāvanā andsamādhi).
"But Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhamma, lives uprightly in the Dhamma, walks in the way of the Dhamma, it is by such a one that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree." (Taken fromMahāparinibbāṇa Sutta,Dīgha Nikāya)[22]
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InMahayana Buddhism, a puja (Chinese: 供養; Tibetan: cho,Wylie: mchod) often involves ritual offerings, prayers, and the chanting ofMahayana sutras,dharanis andmantras. It is an important practice in Mahayana tradition, where it serves to cultivate a sense of refuge anddevotion to the Buddha,bodhisattvas, and other revered figures as well as to cultivate other spiritual qualities. Puja can be performed individually or in a group and is typically conducted in temples or monasteries, although it can also be done in home altars.
Mahāyāna pujas often follow standard liturgical forms, such as the triskandhaka (three-part) and saptānga-vidhi (seven-part) rituals.[23] These are classic Indic Mahayana pūjā forms. They initially derived from a basic three-part liturgy which consists of:[23]
The second version of the three-part ritual is similar but adds a request to the buddhas to turn the wheel of the dharma (dharmacakrapravartana) instead of merit dedication.[23]
The ritual expanded over time to include more elements. In one sūtra translated into Chinese in 2nd century named theDispelling the Regrets of Ajātaśatru Sūtra, a five-part puja is outlined which consists of:[24]
Over time, this grew into a more elaborate seven-part liturgy (saptāṅgavidhi, saptāṇgapūjā orsaptavidhā anuttarapūjā), which includes:[23]
This seven-part liturgy, notably found in theBhadacaryāpranidhāna ("Vow of Samantabhadra's Deeds"), a part of theGandavyūha section of theAvataṃsakasūtra, became a central element in many Mahāyāna practices. InTibetan Buddhism, the seven part puja is a common structure adopted in many rituals and prayers. It is frequently recited before meditation sessions and is also a key feature in tantric pūjās.[23]
The specific actions in a Mahāyāna puja vary considerably depending on the tradition, but it generally includes offerings such as water, flowers,incense, fragrant food, and light (candles, butterlamps, etc.).[18] These are taken to symbolize respect and reverence for the Buddhas and bodhisattvas. Pujas may also involve the chanting or recitation of specific ritual texts orsadhanas, and the names or mantras of Mahayana Buddhas and bodhisattvas, such asAvalokiteshvara,Amitabha, andManjushri. All these actions are believed to invokeblessings, purify the mind, and cultivatemerit. Pujas may also include other practices likeprostrations. The Mahayana view of a puja reflects the ideal of the bodhisattva, as such it is often accompanied by prayers for compassion, forbodhicitta, the attitude to attain Buddhahood for the sake of all beings, and thebodhisattva vows.
East Asian Buddhist rituals contain many of the classic elements of the Indian puja rituals. For example, many of the elements of the Indian pujas can be found in the Lotus Samādhi outlined by the Tiantai patriarchZhiyi in hisGreat Calming and Contemplation. As noted by Swanson, this practice contains the following ten elements:[25]
Numerous Japanese Buddhist tradition make use of a daily ritual puja liturgies known as Gongyo (勤行, "assiduous practice") or Otsutome (お勤め), which translates to "service." Gongyo / Otsutome is typically performed in the morning and evening in front of abutsudan or Buddhistshrine to create a consistent rhythm of daily religious practice. These rituals are practiced across various schools, includingNichiren Buddhism,Tendai,Shingon, andJōdo-shū. While specificliturgies vary by sect, the practice generally aims to fuse the practitioner's life with the enlightened life of the Buddha and contributing to the development of faith, wisdom and mindfulness.[26][27][28][29]
The content of the liturgy reflects the unique doctrinal focus of each tradition, drawing heavily from essential sutras. For example, in Nichiren Buddhism, Gongyo often consists of reciting portions of the 2nd (Hoben) and 16th (Juryo) chapters of the Lotus Sutra, followed by the primary chant of the daimoku. The Tendai tradition utilizes an eclectic approach, incorporating elements from theLotusSutra alonside Pure Land and esoteric elements. In Shingon Buddhism, the service is an occasion to join the "Three Mysteries" of the Buddha's body, speech, and mind with the practitioner's own functions through specific mantras and meditation. For Jodo Shu practitioners, the foundation of Otsutome is the Nenbutsu (reciting "Namu Amida Butsu") and selected passages from the Pure Land sutras.[26][27][28][29]
The physical performance of Gongyo emphasizes a correct and respectful posture and attitude, as practitioners are taught to behave as if they were meeting the Buddha himself. Believers may sit in the traditional Japaneseseiza (kneeling) style, cross-legged, or in a chair with both feet flat on the ground, ensuring the spine is straight and the hands are placed together ingassho (prayer position). Sensory elements and ritual tools play a vital role in facilitating a focused environment for the service. The ritual often incorporates the striking of a bell to draw attention and remind the practitioner to be focused. Candles are lit to represent the "lamp of Dharma" and the light of wisdom, while the offering of incense serves as a symbolic cleansing of the practitioner's body and mind. Many traditions also include offerings of rice, water, or flowers placed before the altar. In some practices,prayer beads (juzu) are used to count repetitions of chants, serving as a reminder that the practice is an accumulative process requiring dedication.[26][27][28][29]
The overarching purpose of this daily discipline is to polish one's life, eradicate past negative karma, and build an indestructible condition of happiness. It functions as a daily "capping" exercise; the morning service sets a correct spiritual bearing for the day, while the evening service provides a moment for reflection and the confession of misdeeds. Every service concludes with the transference of merit, wherein the benefits gained from the practice are dedicated to the enlightenment and salvation of all sentient beings. Nichiren Daishonin famously compared such persistent practice to flowing water, noting that those who always persist in their faith resemble the steady, unending flow of a stream. Much like the way consistent polishing transforms a dull stone into a brilliant mirror, the daily repetition of Gongyo is intended to refine the practitioner’s heart into a clear reflection of the Buddha's wisdom.[26][27][28][29]
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