, doing Añjali Mudrā. and
Sudhana worship a Buddha,
Borobudur ,
Singapore In
Mahayana Buddhism, a puja (Chinese: 供養; 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.
Indian Buddhism Mahāyāna pujas often follow standard liturgical forms, such as the triskandhaka (three-part) and saptānga-vidhi (seven-part) rituals. These are classic Indic Mahayana pūjā forms. They initially derived from a basic three-part liturgy which consists of: • Refuge in the triple gem, • Confession of transgressions, • Rejoicing in the virtues of others, • Requesting the buddhas to teach, • Giving rise to bodhicitta Over time, this grew into a more elaborate seven-part liturgy (
saptāṅgavidhi, saptāṇgapūjā or
saptavidhā anuttarapūjā), which includes: • Arrange and purify the room: the room must be cleaned, a copy of the Lotus sutra placed in a dais, incense is lit, and so on. • Purification of the body: bathing in scented water and changing to clean clothing • Making physical, verbal, and mental offerings: this includes ritual prostration, giving rise to
bodhicitta, and the recitation of a prayer to the three jewels. • Petitioning the Buddhas and bodhisattvas: one recites several ritual formulas • Paying homage to the Buddhas through the recitation of several verses and formulas. • The “fivefold repentance”: (1) repenting the offences one has committed through the six senses, (2) ask the buddhas to teach Dharma, (3) rejoicing in the virtue of buddhas and bodhisattvas, (4) transference of merit, (5) sincerely taking the
bodhisattva vows to save all beings. • Circumambulating a buddha statue while reciting phrases of homage • Reciting the
Lotus Sūtra (either the whole sutra or in part) • Sitting meditation contemplating the nature of all things • Realizing the true nature of reality
Gongyo and Otsutome in Japanese Buddhism 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 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
Jōdo-shū. 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
Jōdo-shū 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 practitioner’s heart into a clear reflection of the Buddha's wisdom. == See also ==