In Buddhism, puja (Pali: p?j?) are expressions of "honour, worship, devotional attention."^[1] Acts of puja include bowing, making offerings and chanting. These devotional acts are generally performed daily at home (either in the morning or evening or both) as well as during communal festivals and Uposatha days at a temple.^[2]

Bows

See also: Prostration (Buddhism)

In the context of puja, bowing refers to the act of raising one's hands together (anjali) and lowering one's head in a gesture of homage and humility. As a devotional act, one bows to the Buddha's likeness in a statue, to a stupa (a pagoda that enshrines bodily relics of the Buddha) or to the Bodhi tree. Traditionally, one also bows to parents, teachers, the elderly and monastics.^[3]

When bowing before a sacred object such as a Buddha statue, one usually bows three times, recalling with the first bow the Buddha, then the Dhamma and then the Sangha. One may simply offer a head-lowered bow with palms-together hands held in front of one's heart or forehead, or one may move one's hands in a single flowing movement from the head to the lips to the chest (representing thought, speech and body). More formally, one may bow with a series of head-to-floor prostrations.^[4]

Offerings

Main article: Offering (Buddhism)

Symbolic offerings to the Triple Gem are often made prior to meditation. Typical material offerings involve simple objects such as a lit candle or oil lamp, burning incense, flowers, food, fruit, water or drinks.

Chanting

Main article: Buddhist chant

Typically performed in traditional languages, such as Pali or Tibetan, Buddhist chants assist in the memorization of early canonical formulae and imbue participants with a sense of solemnity and tranquillity.

Puja in daily practice

Personal devotion usually entails first making an offering to a sacred object (such as placing flowers or fruits before a Buddha image). When making the offering, one bows while reciting traditional phrases identifying the offering. Next, the devotee either bows or prostrates three times to the Triple Gem. While continuing to kneel with palms-together hands held before the heart, the devotee then intones various chants typically starting with paying homage to the Buddha, taking the Three Refuges and undertaking the Five Precepts.^[5]

Canonical references

In Buddhism's earliest texts, the Pali Canon, honoring those "worthy" (Pali: arahant)^[6] of honor is considered one of the "highest blessings," as reflected in the following words attributed to the Buddha (in English and Pali):

See also

• Puja (Hinduism)
• Alms (Buddhism)

Notes

1. ↑ Rhys Davids & Stede (1921-25), p. 471, entry for "P?j?," available at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:2985.pali (retrieved 2007-10-22). See also, for example, Khantipalo (1982).
2. ↑ Harvey (1990), p. 172; ; Kariyawasam (1995), chapter 1, section 2, "Personal Worship"; as well as, for example, Lee & Thanissaro (1998).
3. ↑ Harvey (1990), pp. 172-3; and, Indaratana (2002), pp. iv, v. Indaratana states that the basis for venerating stupas comes from the Mahaparinibbana Sutta. See, for example, Vajira & Story (1998), verses 25-31.http://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html#para-5-25
4. ↑ See, for instance, Harvey (1990), p. 173; and, Kariyawasam, ch. 1, sect. 2, "Personal Worship." Harvey (1990) identifies the movement of the hands from head to lips to chest as being particular to Northern Buddhism but it has been seen in other Buddhist communities as well. Kariyawasam (1995) mentions that, in Sri Lanka, the less formal, standing type of bowing is popularly referred to as a sadhu.
5. ↑ Khantipalo (1982), section entitled "Daily Practice"; and, Kariyawasam (1995), ch. 1, sect. 2, "Personal Worhsip." Note that Khantipalo (in writing about Thai practices) states that bowing should precede an offering while Kariyawasam (in writing about Sinhala practices) states that the bowing comes after the offering.
6. ↑ Rhys Davids & Stede (1921-25), p. 77, entry for "Arahant" available at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.0:1:2081.pali (retrieved 2007-10-22).
7. ↑ From the Sn 2.4 and Khp 5 (Soni & Khantipalo, 2006).

Bibliography

• Harvey, Peter (1990). An introduction to Buddhism: Teachings, history and practices. Cambridge: Cambridge University. ISBN 0-521-31333-3.

• Indaratana Maha Thera, Elgiriye (2002). Vandana: The Album of Pali Devotional Chanting and Hymns. Penang, Malaysia:Mahindarama Dhamma Publication. Available on-line at: http://www.buddhanet.net/pdf_file/vandana02.pdf.

• Kariyawasam, A.G.S. (1995). Buddhist Ceremonies and Rituals of Sri Lanka (The Wheel Publication No. 402/404). Kandy, Sri Lanka: Buddhist Publication Society. Retrieved 2007-10-23 from "Access to Insight" (1996 transcription) at http://www.accesstoinsight.org/lib/authors/kariyawasam/wheel402.html.

• Khantipalo, Bhikkhu (1982). Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence (The Wheel No. 206/207). Kandy, Sri Lanka: Buddhist Publication Society. Also transcribed (1995) and available on-line at: http://www.accesstoinsight.org/lib/authors/khantipalo/wheel206.html.

• Lee Dhammadharo, Ajaan & Thanissaro Bhikkhu (trans.) (1998). Visakha Puja. Available on-line at: http://www.accesstoinsight.org/lib/thai/lee/visakha.html.

• Rhys Davids, T.W. & William Stede (eds.) (1921-5). The Pali Text Society?s Pali?English Dictionary. Chipstead: Pali Text Society. A general on-line search engine for the PED is available at http://dsal.uchicago.edu/dictionaries/pali/.

• Soni, R.L. & Bhikkhu Khantipalo (2006). Life's Highest Blessings: The Maha Mangala Sutta. Available on-line at http://www.accesstoinsight.org/lib/authors/soni/wheel254.htm.

• Vajira, Sister & Francis Story (1998). Maha-parinibbana Sutta: Last Days of the Buddha (DN 16). Available on-line at http://www.accesstoinsight.org/canon/sutta/digha/dn16.html.

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