In Buddhism, a Pà «jà(offering or worship) is a ritual devotional action made to a Buddha, deity or to the Triple Gem. Within the traditional Buddhist framework of karma and rebirth, Pà «jÃÂs lead to the accumulation of merit (Sanskrit: puá¹Âya; Pali: puñña), which leads to: a better rebirth as well as progress towards nirvana. The practice is also held to generate other positive qualities in a Buddhist practitioner, like respect, gratitude, and inspiration. It is also seen as being able to stimulate the blessings (adhiá¹£á¹ÂhÃÂna) and power (bala) of the Buddhas. A pà «jàcan also act as preparation for meditation.
Common elements of a Buddhist Pà «jàinclude the recitation of certain formulas, prayers, and texts (such as parittas, sutras or dharanis) which are often accompanied by different physical acts like bowing, prostration and the hand gesture of the añjali mudrÃÂ. It often includes material offerings such as a lit candle or oil lamp, incense, flowers, food, fruit, water or drinks. These offerings are commonly placed in front of a Buddhist altar.
In some Theravada traditions, two different types of offerings are identified: material or hospitality offerings (Pali: amisa-puja or sakkara-puja) and practice offerings (Pali: patipatti-puja).
Material offerings are considered external offerings of "words and deeds." Material offerings nurture generosity (Pali: dÃÂna) and virtue (Pali: sëla). The act further honors the Triple Gem (the Buddha, Dhamma and Sangha), deepening one's commitment to the Buddha's path.
Material offerings might be imbued with the following symbology:
Traditional chants in Pali, when offering lit candles (padëpa pà «jÃÂ) and incense (sugandha pà «jÃÂ) to an image of the Buddha are:
Similarly, a traditional Pali incense-lighting verse speaks of the Buddha's "fragrant body and fragrant face, fragrant with infinite virtues."
By contemplating on an offering, one tangibly sees life's impermanence (Pali: anicca), one of the three characteristics of all things upon which the Buddha encouraged his disciplines to recollect. For instance, the end of a traditional chant in Pali, when offering flowers (puppha pà «jÃÂ) to an image of the Buddha is:
Practice offerings may be manifested by practicing:
In the Pali Canon, the Buddha declared practice offerings (Patipatti) as "the best way of honoring the Buddha" and as the "supreme" offering. This is primarily an internal offering for mental development (Pali: citta, bhÃÂvanÃÂ and samÃÂdhi).
"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 from MahÃÂparinibbÃÂna Sutta, Dëgha NikÃÂya)
In Mahayana Buddhism, a puja (Chinese: ä¾Âé¤Â; Tibetan: cho, Wylie: mchod) often involves ritual offerings, prayers, and the chanting of Mahayana sutras, dharanis and mantras. It is an important practice in Mahayana tradition, where it serves to cultivate a sense of refuge and devotion 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.
MahÃÂyÃÂna pujas often follow standard liturgical forms, such as the triskandhaka (three-part) and saptÃÂnga-vidhi (seven-part) rituals. These are classic Indic Mahayana pà «jàforms. They initially derived from a basic three-part liturgy which consists of:
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.
The ritual expanded over time to include more elements. In one sà «tra translated into Chinese in 2nd century named the Dispelling the Regrets of AjÃÂtaà Âatru Sà «tra, a five-part puja is outlined which consists of:
Over time, this grew into a more elaborate seven-part liturgy (saptÃÂá¹ gavidhi, saptÃÂá¹Âgapà «jàor saptavidhàanuttarapà «jÃÂ), which includes:
This seven-part liturgy, notably found in the BhadacaryÃÂpranidhÃÂna ("Vow of Samantabhadra's Deeds"), a part of the Gandavyà «ha section of the Avataá¹Âsakasà «tra, became a central element in many MahÃÂyÃÂna practices. In Tibetan 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 pà «jÃÂs.
The specific actions in a MahÃÂyÃÂna puja vary considerably depending on the tradition, but it generally includes offerings such as water, flowers, incense, fragrant food, and light (candles, butterlamps, etc.). 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 or sadhanas, and the names or mantras of Mahayana Buddhas and bodhisattvas, such as Avalokiteshvara, Amitabha, and Manjushri. All these actions are believed to invoke blessings, purify the mind, and cultivate merit. Pujas may also include other practices like prostrations. The Mahayana view of a puja reflects the ideal of the bodhisattva, as such it is often accompanied by prayers for compassion, for bodhicitta, the attitude to attain Buddhahood for the sake of all beings, and the bodhisattva 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 SamÃÂdhi outlined by the Tiantai patriarch Zhiyi in his Great Calming and Contemplation. As noted by Swanson, this practice contains the following ten elements:
Numerous Japanese Buddhist tradition make use of a daily ritual puja liturgies known as Gongyo (å¤è¡Â, "assiduous practice") or Otsutome (ãÂÂå¤ãÂÂ), which translates to "service." Gongyo / Otsutome is typically performed in the morning and evening in front of a butsudan or Buddhist shrine to create a consistent rhythm of daily religious practice. These rituals are practiced across various schools, including Nichiren Buddhism, Tendai, Shingon, and Jà Âdo-shà «. While specific liturgies vary by sect, the practice generally aims to fuse the practitioner's life with the enlightened life of the Buddha, contributing to the development of faith, wisdom and mindfulness.
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 the Lotus Sutra 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 Jà Âdo-shà « practitioners, the foundation of Otsutome is the Nenbutsu (reciting "Namu Amida Butsu") and selected passages from the Pure Land sutras.
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 Japanese seiza (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 in gassho (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.
The overarching purpose of this daily discipline is to cultivate a religious consciousness, eradicate past negative karma, and build a connection with the Buddhas and bodhisattvas. For religious followers, it functions as a daily ritual frame for the day. 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 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 practitionerâÂÂs heart into a clear reflection of the Buddha's wisdom.