Shrine Devotional Practice: A Wizard did it Primer

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Wizard in the Forest
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Shrine Devotional Practice: A Wizard did it Primer

Post by Wizard in the Forest » Fri Jun 01, 2018 3:02 am

So imagine doing devotional practice. A shrine is set up, all of the joss sticks are steady the fragrance picked carefully, a lantern is set to illuminate the form of the Buddha Image, the flowers are freshly cut, fragrant and lovely, cool water is poured, it's before noon so sweet fresh fruit is selected, medicinal tea is set, and one is ready to pay homage and respect to the great Teacher who delivers people from suffering.

So... now what?

Here's a handy guide for the basic Pūja performed by the Wizard.

One begins with the añjali :anjali: mudra, and then standard ways to pay homage comes to mind, with a five-point prostration:


"Namo Tassa Bhagavato Arahato Sammā Sambuddhassa"
I pay homage to the blessed one, the awakened self-enlightened buddha

:bow:

"Namo Tassa Bhagavato Arahato Sammā Sambuddhassa"
I pay homage to the blessed one, the awakened self-enlightened buddha

:bow:

"Namo Tassa Bhagavato Arahato Sammā Sambuddhassa"
I pay homage to the blessed one, the awakened self-enlightened buddha

:bow:

Then specific qualities of the Buddha come to mind:
:thinking:

"Iti pi so Bhagavā Araham Sammā sambuddho"
Such indeed is the Blessed One, exalted, omniscient,

"vijjā carana-sampanno Sugato Lokavidū"
endowed with knowledge and virtues. Well-gone, Knower of the worlds,

"Anuttaro Purisa damma-sārathī"
an Incomparable Charioteer for the training of individuals.

"Satthā Deva-manussānam"
Teacher of gods and men,

"Buddho Bhagavā ti"
Enlightened and Holy.

"Namo tassa Sammāsambuddhassa"
Homage to the Self-Enlightened Buddha

Your own recollections drive an asseveration of truth and faith.

"Buddhaṃ jīvita-pariyantaṃ saraṇaṃ gacchāmi."
I take refuge in the Buddha until the end of my life.

"Ye ca buddhā atītā ca,"
The Buddhas of the past

"ye ca buddhā anāgatā,"
The Buddhas of the future

"paccuppannā ca ye buddhā,"
And the Buddhas of the Present

"ahaṃ vandāmi sabbadā."
I express my homage everyday

"N'atthi me saraṇaṃ aññaṃ"
I have no other refuge,

"Buddho me saraṇaṃ varaṃ"
The Buddha is my foremost refuge.

"Etena sacca-vajjena"
Through this asseveration of truth

"hotu me jaya-maṅgalaṃ."
may this peaceful victory be mine.

"Uttamaṅgena vande'haṃ"
I bow my head in reverence

"pada-paṃsu-varuttamaṃ"
to the dust upon his feet

*5 point prostration*

Then reflecting upon the deeds you have done through the day or even through the devotional practice.


"buddhe yo khalito doso"
If I have wronged the Buddha

"buddho khamatu taṃ mamaṃ."
May the Buddha bear with me

Then rise and make an aspiration and a blessing for the world.

"Yaṃ kiñci ratanaṃ loke—vijjati vividhā puthū"
Whatever the many kinds of gems in the world found here and there,

"ratanaṃ buddhasamaṃ natthi—tasmā sotthī bhavantu te!"
no gem is Buddha’s peer indeed and so in safety may you be.

Now reflect on what the Buddha has revealed to sentient beings, the wonderful and blessed Dhamma.

"Namo tassa niyyānikassa dhammassa!"
Homage to that Dhamma leading out (of suffering)!

Now think of specific qualities of the Dhamma.

"Svākkhāto Bhagavatā Dhammo"
The Dhamma of the Blessed One is perfectly expounded

"Sanditthiko Akāliko"
visible here and now; not delayed in time;

"Ehi-passiko Opanayiko"
inviting one to come and see; onward leading to (Nibbana);

"Paccattam veditabbo viññuhi ti"
to be attained by the wise, each for himself.

Your own recollections drive an asseveration of truth and faith.

"dhammaṃ jīvita-pariyantaṃ saraṇaṃ gacchāmi"
I take refuge in the dhamma until the end of my life

"Ye ca dhammā atītā ca"
The Dhamma of the past

"ye ca dhammā anāgatā"
The Dhamma of the future

"paccuppannā ca ye dhammā"
And the Dhamma of the present

"ahaṃ vandāmi sabbadā"
I pay homage every day

"Natthi me saraṇaṃ aññaṃ"
I have no other refuge,

"dhammo me saraṇaṃ varaṃ"
The Dhamma is the foremost refuge

"Etena saccavajjena"
Through this asseveration of truth

"hotu me jayamaṅgalaṃ"
May this peaceful victory be mine!

"Uttamaṅgena vande’haṃ"
I bow my head in reverence

"dhammañ ca tividhaṃ varaṃ"
To the excellent triple dhamma

Now reflect on the triple Dhamma, namely the doctrine (pariyatti), the practice (patipatti), and the realization of goals (pativedha).

*5 point prostration*

Then reflecting upon the deeds you have done through the day or even through the devotional practice.


"Dhamme yo khalito doso"
If I have wronged the Dhamma

"dhammo khamatu taṃ mamaṃ"
May the Buddha bear with me

Then rise and make a blessing for the world.

"yaṃ kiñci ratanaṃ loke—vijjati vividhā puthū"
Whatever the many kinds of gems in the world found here and there,

"ratanaṃ dhammasamaṃ natthi—tasmā sotthī bhavantu te!"
No gem is Dhamma’s peer indeed and so in safety may you be!

Now think of the very people like you who were born as normal human beings. The four kinds of people who through the Dhamma have reached the path and are striving to Nibbana, and the other four who have actually reached the goal.

"Namo tassa aṭṭha-ariyapuggala-mahāsaṅghassa!"
Homage to that Great Community of the Eight Noble persons.

Now reflect on their specific qualities, the same qualities you share, or are intending to strive towards.

"Supatipanno Bhagavato sāvaka sangho"
Of good conduct is the Order of the Disciples of the Blessed One.

"Uju patipanno Bhagavato sāvaka sangho"
Of upright conduct is the Order of the Disciples of the Blessed One.

"Ñāya patipanno Bhagavato sāvaka sangho"
Of wise conduct is the Order of the Disciples of the Blessed One.

"Sāmīci patipanno Bhagavato sāvaka sangho"
Of dutiful conduct is the Order of the Disciples of the Blessed One.

"Yadidam cattāri purisa yugāni Attha purisa puggalā"
That is to say : the Four Pairs of Persons, the Eight Kinds of Individuals;

"Esa Bhagavato sāvaka sangho"
this community (Sangha) of the Blessed One's disciples

"Āhuneyyo pāhuneyyo"
is worthy of gifts, is worthy of hospitality,

"Dakkhineyyo anjali karanīyo"
is worthy of offerings, is worthy of reverential salutation,

"Anuttaram puññak-khettam lokassā ti"
as an incomparable field of merit for the world.

Your own recollections drive an asseveration of truth and faith.

"Saṅghaṃ jīvitapariyantaṃ saraṇaṃ gacchāmi"
I take refuge in the Sangha until the end of my life.

"Ye ca saṅghā atītā ca"
The Sangha in the past

"ye ca saṅghā anāgatā"
The Sangha in the future

"Paccuppannā ca ye saṅghā"
And the Sangha in the present

"ahaṃ vandāmi sabbadā"
I pay homage to them every day.

"Uttamaṅgena vande’haṃ"
I bow my head in reverence.

"saṅghañ ca tividh’uttamaṃ"
To the Sangha excelled in three ways!

Now reflect on the three kinds of people in the Sangha; those beginners in learning, those ordained and lay folk accomplished in learning, and the arahants who have learned all there is to learn.

*5 point prostration*

Then reflecting upon the deeds you have done through the day or even through the devotional practice.


"Saṅghe yo khalito doso"
If I have wronged the Sangha

"saṅgho khamatu taṃ mamaṃ"
May the Sangha bear with me

Then rise and make a blessing for the world.

"yaṃ kiñci ratanaṃ loke—vijjati vividhā puthū"
Whatever the many kinds of gems in the world found here and there,

"ratanaṃ saṅghasamaṃ natthi—tasmā sotthī bhavantu te!"
No gem is Sangha's peer indeed and so in safety may you be!

Then, it is the time to contemplate virtue. This process will come in several steps. The first step is to think of how a noble one is virtuous. Then take a training rule while making an asseveration of truth to all who listen. This is a powerful practice that can bring worlds together. There are unseen beings, and many of them linger around a shrine, they will either come and listen to the dhamma and encourage you (Devas) or they will rejoice at the virtue you make and aspire to have the chance to do it themselves (peta). Those unseen beings around you can hear your words when you declare a truth of the world, so teach them what they need to do to become a noble one, by dispensing the dhamma and then take it a step further by showing them how and taking the training rules in their presence.

This kind of practice is called "pattidana" which is a form of sharing that gives those invisible beings a chance to do what is called "Pattanumodana". Pattidana is to do what you are often taught not to do, namely to actually declare what you're doing that is moral and wholesome. It's a declaration of your own virtue, and of good practice. It's showing that you can without conceit say that you've done deeds that are good and wholesome. What is not often said, is that while you do this and actually reflect how far you've come, there's an untold number of people cheering you on and encouraging you to go further. There's many people who desire you to be free from suffering and who want you to become a noble one.

This simple act of sharing what you've done is a form of giving that isn't material, and is substantial enough to touch all realms. To rejoice in your merit is one of the only things peta beings can do to interact with you, and it's one of the only completely selfless things they can give. Doing this allows them to attain a higher state of mind and liberate themselves from a horrible state of woe. So your practice of pattidana is a give with immeasurable value to those who have departed this world with attachment and regret. Then remember that pattidana is one of the only things Devas actively consciously come to see the human world to appreciate. They are delighted by the practice of good people, and it is also one of the only times they are able to come and appreciate dhamma without being completely subsumed by sensuality. It's a connection of several worlds to do share something beautiful, and that beauty is virtue. So now take a bow, and remember the virtues of an enlightened one, and what you share with those holy ones.


"Ariya-sāvako attano sīlāni anussarati"
The noble disciple recollects their own virtues

"akhaṇḍāni acchiddāni asabalāni"
which are entire, not defective, unspotted,

"akammāsāni bhujissāni viññu·p·pasatthāni"
unblemished, liberating, praised by the wise,

"a·parāmaṭṭhāni samādhi·saṃvattanikāni."
without attachment, leading to concentration.

Then think in the abstract. What does it actually take to be a virtuous person? I have taken liberty to narrowing it down to 9 deeds and and three mental aspirations, things that any layman can do, but of course there is also the five precepts if you want a softer practice but what is soft to a wizard?

So here we go:


"catubbidhaṃ kāyena a-soceyyaṃ hoti;"
There are three ways to become pure by physical deeds;

"catubbidhaṃ vācāya a-soceyyaṃ hoti;"
there are four ways to become pure in verbal deeds;

"tividhaṃ manasā a-soceyyaṃ hoti."
there are three ways to become pure in mental deeds.

"Pañcaṃ ajivena a-soceyyaṃ hoti."
there are five ways to become pure in livelihood.

Pure numbers doesn't do much by themselves.

Let's get specific and reflective:


"Kathaṃ catubbidhaṃ kāyena soceyyaṃ hoti?"
And how does one become pure in physical deeds in four ways?

"Idha, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti"
Here, having given up killing living things, they are one who abstains from pāṇātipāta

"Etena saccavajjena pāṇātipātā veramaṇī sikkhapadam samadiyami"
By the declaration of this truth, I will accept the training rule to not take a life.

"Adinnādānaṃ pahāya, adinnādānā paṭivirato hoti,"
Having given up taking what isn't given, they are one who abstains from adinnādāna,

"Etena saccavajjena adinnādānā veramaṇī sikkhapadam samadiyami"
By the declaration of this truth, I will I will accept the training rule not to take what is not given.

"Kāmesumicchācāraṃ pahāya, kāmesu-micchā-cārā paṭivirato hoti"
Having given up sexual misconduct, one abstains from kāmesu-micchā-cāra

"Etena saccavajjena kāmesu-micchā-cāra veramaṇī sikkhapadam samadiyami"
In declaration of these truths I will I will accept the training rule to refrain from sexual misconduct.

"Surāmerayapānaṃ pahāya, Surāmerayapāna paṭivirato hoti"
Having given up taking intoxicants, one abstains from Surā-meraya-pāna

"Etena saccavajjena, Surā Mêraya Majja Pamādatthānā Verami Sikkhāpadam Samādiyāmi"
By this truth I I will accept the training rule to refrain from taking drugs which lead to heedlessness

"Evaṃ kho, catubbidhaṃ kāyena soceyyaṃ hoti."
These, are the four ways in which one becomes pure in physical deeds.

So now recall all the times you have actually practiced these pure precepts. Remember your restraint in physical conduct. Keep this refreshing feeling of how you keep your moral virtues and now reflect on your speech.

"Kathañca, catubbidhaṃ vācāya soceyyaṃ hoti?"
And how, does one become pure in verbal deeds in four ways?

"Idha, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti."
Here, having given up false speech, he is one who abstains from musāvāda.

"Etena saccavajjena musāvādā Veramani Sikkhāpadam Samādiyāmi."
By the declaration of this truth I undertake the precept to refrain from telling lies.

"Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti"
Having given up divisive speech, he is one who abstains from pisuṇavācā

"Etena saccavajjena pisuṇavācā Veramani Sikkhāpadam Samādiyāmi."
By the declaration of this truth I undertake the precept to refrain from malicious speech.

"Pharusaṃ vācaṃ pahāya, pharusāya vācāya paṭivirato hoti."
Having given up harsh speech, he is one who abstains from pharusavācā,

"Etena saccavajjena pharusavācā Veramani Sikkhāpadam Samādiyāmi."
By the declaration of this truth I undertake the precept to refrain from harsh speech.

"Samphappalāpaṃ pahāya, samphappalāpā paṭivirato hoti;"
Having given up pointless speech, he is one who abstains from samphappalāpa

"Etena saccavajjena samphappalāpa veramani Sikkhāpadam Samādiyāmi."
By the declaration of this truth I undertake the precept to refrain from unbeneficial speech.

"Evaṃ kho catubbidhaṃ vācāya soceyyaṃ hoti."
These are the four ways in which one becomes pure in verbal deeds.

So now recall all the times you have actually kept these pure precepts. Remember your restraint in verbal conduct. Keep this refreshing feeling of how you keep your moral virtues and now reflect on your mental actions while reflecting on the goal.

"Kathañca tividhaṃ manasā soceyyaṃ hoti?"
And how does one become pure in mana in three ways?

"Idha ekacco an-abhijjhālu hoti,
Here they are not covetous.

yaṃ taṃ parassa para-vitt·ūpakaraṇaṃ taṃ an-abhijjhitā hoti"
They are not one who covets the possessions or instruments of someone else

"Etena saccavajjena loke abhijjhā·domanassa vinessati"
By the declaration of this truth, I will give up covetousness and gloom towards the world

"atho Nibbānasampatti iminā me samijjhatu!"
and then the attainment of Nibbāna may I be successful in this!

Remember the noble one is relinquishing Lobha for the world in this stanza. You will also relinquish it with the right effort, namely:

"Abyāpanna-citto hoti appaduṭṭha-mana-saṅkappo:"
They are not malevolent of mind, having faultless mental efforts:

"‘ime sattā a-verā hontu a-byāpajjā, a-nīghā sukhī attānaṃ pariharantū’ti."
'May these beings be free from enmity, free from malevolence, without grief, may they look after themselves with happiness'.

"Etena saccavajjena loke byāpanna-citto vinessati"
By the declaration of this truth, I will give up malevolent thoughts towards the world

"atho Nibbānasampatti iminā me samijjhatu!"
and then the attainment of Nibbāna may I be successful in this!

These stanzas are meant to relinquish Dosa for the world, and many will notice the common statements for cultivating metta in these stanzas. It's deliberate, as metta naturally diminishes dosa in its tracks.

The next stanza is one to combat Moha, and because of this it needs to be more detailed, and it also needs to address everything that connects to what is Sammādiṭṭhi. Keep all of these in mind, when you recite them, because they are very important, every single line is one that can correct your view and lead you to stream entry, which is why you should recite it daily.


"Sammādiṭṭhiko hoti a-viparīta-dassano"
They have right view, not having a wrong vision

"‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭa-dukkaṭānaṃ'"
'There is what is given, there is what is offered, there is what is sacrificed, '

"kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko,'"
there is a consequence, and a result of good and bad kamma, there is this world, there is another world,'

"atthi mātā, atthi pitā, atthi sattā opapātikā"
there is a mother, there is a father, there are opapātikā* beings, (beings which are born from nothing)

"atthi loke samaṇa-brāhmaṇā sammaggatā sammā-paṭipannā"
there are in the world renunciants and holy men having fared rightly,

"ye-imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti".
having practiced rightly, have made known this world and the other world, having known and realized them by themselves'.


"Etena saccavajjena loke micchādiṭṭhīti vinessati"
By the declaration of this truth I will give up wrong views of the world.

"atho Nibbānasampatti iminā me samijjhatu!"
and then the attainment of Nibbāna may I be successful in this!

"Evaṃ kho tividhaṃ manasā soceyyaṃ hoti."
These are the three ways in which one becomes pure in mental deeds.

So now recall all the times you have actually kept your mind under control. Remember your restraint and how your mind became cool and refreshed and how this naturally gave rise to tranquility and energy to sustain good will and a happier state of mind. Keep this refreshing feeling of how you keep your moral virtues and now reflect on how you earn your prosperity by your livelihood while reflecting on the goal.

"Kathañca, pañcaṃ ajivena soceyyaṃ hoti?"
And how, does one become pure in livelihood in five ways?

"idha ekacco miccha ajivaṃ pahaya miccha ajivaṃ pativirato hoti."
Having given up wrong livelihood they abstain from miccca ajiva.

"Satthavaṇijjā, sattavaṇijjā,"
Business in weapons, business in human beings,

"maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā"
business in meat, business in intoxicants, and business in poison,

"pañca vaṇijjā akaraṇīyāti samma ajivena jivitam kappeti,"
By abandoning these five businesses one earns one's living by a right form of livelihood

"Etena saccavajena micchā–ājīvā veramaṇī–sikkhāpadaṃ samādiyāmi."
I undertake the training rule to abstain from wrong livelihood.

"Imā kho, pañcaṃ ajivena soceyyaṃ hoti"
And this is how one purifies one’s livelihood.

"Imāni nava Sikkhāpadāni Samādiyāmi"
These nine precepts I take to the best of my abilities.

"Ime nava kusala-kammapathā sucīyeva honti suci-karaṇā ca."
These nine skillful paths of deeds are pure and produce purity.

"suci-karaṇā ca Nibbānasampatti iminā me samijjhatu!"
To produce purity and then the attainment of Nibbāna may I be successful in this!

Now once you have completely given yourself an entirely new state of mind, refreshed with the purity of virtue, it is time to show your actions and understanding, and apply them to your shrine and begin the way to honor the teacher, the teachings, the learner, and yourself. The word pūja means to honor, and this honor is done best with a virtuous mind. Every act will be a movement concentrated upon doing what is meant to strengthen the mental connection between virtuous words and deeds and tranquility of mind. Now the actions come into play.

"Imāni mayaṃ bhante, dīpa-dhūpa-puppha-varāni, ratanattayasseva, abhipūjema."
We offer these excellent candles, incense sticks, and flowers in homage to the Triple Gem.

"Amhākaṃ, ratanattayassa pūjā,"
May our homage of the Triple Gem

"dīgha-rattaṃ, hita-sukhāvahā hotu,"
bring about our long-term welfare & happiness

"āsavakkhayappattiyā, saṃvattatu."
may it lead to the attainment of the ending of defilement.

Light the lantern while focusing on the illumination, note how a lantern reveals something when it is in the dark, and notice the gentle warmth now remember how the dhamma is the same. It reveals the truths of the world and also brings the same gentle warmth of happiness in the mind. This is what is meant by the standard formula, and then remember what the symbols are meant to do. Bring attention to what the illumination is doing to your mind.

"Ghana sārappa dittena - Dīpena tama dhansinā"
With lights brightly shining, abolishing this gloom,

"Tiloka dīpam sambuddham - Pūjayāmi tamo nudam"
I adore the Enlightened One, who dispels the darkness (of ignorance).

"supadīpaṃ ahaṃ dammi uddissa lokanāyakaṃ"
By giving this light to the lord of the worlds

"iminā puññakammena vineyyam andhakārakaṃ"
By the merit that I have acquired may the blindfold disappear

Then present the flowers before the buddha rupa. Examine their beauty and fragility, their temporality. Flowers bloom for a short time, and those that are cut will die soon, and even silken flowers hearken the idea of something that is a representation of what fades away quickly. This impermanence is one of the marks of existence that the buddha taught characterizes reality. Then remember when you see yourself, you are also of the same nature. Mankind lives for at best one hundred years. Borrowed from one of my favorite youtube series Kurzgesagt If you're lucky enough to make it to 100 years, that's a total of 5,200 weeks. If you are 25 now then you have 3,900 weeks left. Let’s say you die at 70 then there are 2,340 weeks left. A lot of time. But also…not really for a universe of 14 billion years. This impermanence applies to you. Now present the flower with the idea of impermanence in mind.

"Vaṇṇa–gandha–guṇopetaṃ - Etam kusuma santatiṃ"
This mass of flowers, fresh hued, fragrant and choice,

"Pūjayāmi munindassa - Sirīpāda saroruhe"
I offer at the sacred lotus-like feet of the Noble Sage.

"Pūjemi Buddham kusumena nena"
I offer Thee, Lord Buddha, these flowers.

"Puññena metena ca hotu mokkhaṃ"
May this virtue aid in my emancipation.

"Pupphaṃ milāyāti yathā idaṃ me"
Our bodies undergo decay

"Kāyo tathā yāti vināsa bhāvaṃ"
even as these flowers must fade.

"supupphakaṃ ahaṃ dammi uddissa lokanāyakaṃ"
By giving this flower to the lord of the worlds

"iminā puññakammena vineyyaṃ āmagandhakaṃ"
By the merit that I have acquired may the stench of moral foulness disappear

Scent is one of the strongest triggers of memory and the finest Incense and perfumes are said to be incomparable to the scent of virtue. A fragrance will move downwind, while a person’s goodness pervades in all directions. Let your virtue do the very same while you present the sweet smell of incense. Imagine the same virtues held by the buddha as well, and how you can reach this potential.

"Sugandhikāyā vadanaṃ"
Fragrant of voice and form,

"anantaguṇa-gandhinaṃ"
Fragrant with virtues infinite,

"Sugandhinā’ham gandhena"
With fragrance I revere

"pūjayāmi tathāgataṃ"
The Fragrant One, Tathāgata.

"Gandha sambhāra yuttena dhūpenāhaṃ sugandhinā"
With perfumed incense, made from fragrant substances

"Pūjaye pūjaneyyaṃ taṃ pūjābhājanamuttamaṃ."
I honor the Exalted One, worthy of respect, who dispels the darkness (of ignorance).

"sudhūpakaṃ ahaṃ dammi uddissa lokanāyakam"
By giving this incense to the lord of the worlds

"iminā puññakammena vineyyaṃ duṭṭhugandhakaṃ"
By the merit that I have acquired may the stench of wrong conduct disappear

A glass of water is often used in the buddha’s descriptions of a mind. A pure mind is likened to cool, fresh, and clear water, while a mind with hindrances and defilements is boiling with ill will, likened to oily gasoline sheened water when enraptured by sensual greed, mossy and murky when with torpor, rushing to and fro when with restlessness muddy and clouded when with doubt. You present instead your own mind, cooled of its drive and tranquil.

"Adhivāsetu no bhante - Pāniyaṃ parikappitaṃ"
O Lord! The Blessed One, please accept this pure water

"Anukampam upādāya - Paṭigaṇhātu muttamaṃ"
as an offering to Thee, out of great compassion for us.

"supāniyaṃ ahaṃ dammi uddissa lokanāyakaṃ"
By giving this water to the lord of the worlds

"iminā puññakammena vineyyam parilāhakam"
By the merit that I have acquired may the fever of passion disappear

Before noon is necessary if you intend to offer food, as it follows the rules of dhamma to offer things like meals at the right time. Food is a form of nutriment, and the right kind of nutriment is what we’re looking for. There’s a lot of junk in Samsara, and none of it is worth seeking. Pursuit of inferior pleasures found in samsara should be avoided for the sake of greater happiness.

"Adhivāsetu no bhante - Bhojanaṃ parikappitaṃ"
O Lord! The Blessed One, please accept this food

"Anukampam upādāya - Paṭigaṇhātu muttamaṃ"
as an offering to Thee, out of great compassion for us.

"subhojanaṃ ahaṃ dammi uddissa lokanāyakaṃ"
By giving this food to the lord of the worlds

"iminā puññakammena vineyyaṃ khuddhachātakaṃ"
By the merit that I have acquired may the hunger for inferiority disappear

The offerings given, now let your mind reflect how the shrine itself has conducted these wholesome behaviors, these wholesome and beautiful states of mind, and let this same ideal give you a feel for what only one shrine feels like. All shrines have this same quality.

"Vandāmi cetiyaṃ sabbaṃ"
I all revere the memorials

"sabbaṭṭhānesu patiṭṭhitaṃ"
wherever they are found anywhere

"Sārīrika-dhātu-mahābodhiṃ buddharūpaṃ sakalaṃ sadā"
The bodily relics, the great Bodhi-tree and Buddha-images .

"Iccevaṃ accanta namassaneyyaṃ namassamāno ratanattayaṃ yaṃ"
By offering homage to the honorable triple gem.

Once again, remember your virtuous actions, and how this practice has built further into the teacher’s practice.

"Puññabhisandaṃ vipulaṃ alatthaṃ"
I have gained a vast mass of merit

Tass’ānubhāvena hantarāyo
By its power may obstacles be destroyed

"Imāya Dhammā’nudhammapaṭipattiyā Buddhaṃ pūjemi"
With this practice that conforms to the Dhamma, I honor the Buddha.

"Imāya Dhammā’nudhammapaṭipattiyā Dhammaṃ pūjemi"
With this practice that conforms to the Dhamma, I honor the Dhamma.

"Imāya Dhammā’nudhammapaṭipattiyā Saṅghaṃ pūjemi"
With this practice that conforms to the Dhamma, I honor the Sangha.

"Imāya Dhammā’nudhammapaṭipattiyā tiratanaṃ pūjemi"
With this practice that conforms to the Dhamma, I honor the triple gem

Now share your experience of this virtue with those beings unseen, near and far. Remember they want to encourage you, and it’s always a delight to see you doing good in the world. In giving this encouragement, they hope to protect the dhamma for the future and to prolong the dispensation for millennia to come.

"Ākāsaṭṭhā ca bhummaṭṭhā"
May beings who dwell in space, on earth,

"devā nāgā mahiddhikā"
Devas and Nāgas of wondrous might,

"Puññaṃ taṃ anumoditvā"
Rejoice now with this merit made

"ciraṃ rakkhantu sāsanaṃ"
And long protect the Dispensation!

"Ākāsaṭṭhā ca bhummaṭṭhā"
May beings who dwell in space, on earth,

"devā nāgā mahiddhikā"
Devas and Nāgas of wondrous might,

"Puññaṃ taṃ anumoditvā"
Rejoice now with this merit made

"ciraṃ rakkhantu desanaṃ."
And long protect the teachings!

"Ākāsaṭṭhā ca bhummaṭṭhā"
May beings who dwell in space, on earth,

"devā nāgā mahiddhikā"
Devas and Nāgas of wondrous might,

"Puññaṃ taṃ anumoditvā"
Rejoice now with this merit made

"ciraṃ rakkhantu maṃ paran’ti."
And long protect myself and others!

Now dedicate this merit for the ones who are aspirants, those who will gain merit for expressing appreciation for your good moral behavior. They have all once been your relatives throughout the many world cycles in samsara. Help them see the goodness that they can aspire to do.

" Ettāvatā ca amhehi—sambhataṃ puñña-sampadaṃ"
A fortune stored by us, so much of merits made

"Sabbe satt’ānumodantu—sabba-sampatti-siddhiyā."
May beings all rejoice and so obtain all happiness.

"Idaṃ no ñātīnaṃ hotu sukhitā hontu ñātayo."
Let this be for our relatives, and may they be happy!

"Iminā puññakammena"
By virtue of this wholesome act

mā me bāla-samāgamo,
never may I live with fools

"sataṃ samāgamo hotu"
But with the wise have company

"yāva Nibbāna-pattiyā."
until Nibbāna’s won

"Addhā imayā paṭipadāya"
With this meditation practice,

"jarāmaraṇamhā parimuccissāmi."
may I be liberated from the universal suffering of aging and death.

"Idam no puññaṃ āsavakkhayāvahaṁ hotu."
May this merit of ours bring about the destruction of mental defilements.

"Idaṁ no puññaṃ nibbānassa paccayo hotu."
May this merit of ours bring about the attainment of Nibbāna.

"Imaṁ no puññabhāgaṃ sabbasattānaṃ vibhājema."
We share our merit with all beings.

"Sabbe sattā imaṃ puññabhāgaṁ labhitvā sukhitā bhavantu."
Having gained our sharing of merit, may all beings be well and happy.

"Sādhu! Sādhu! Sādhu!"
Well done! Well done! Well done!

Congrats, you are now able to pūja like a Wizard. Feel free to share your own devotional practices and how you practice at the shrine. I do mine as pretty varied and since I don't have a particular tradition, I do a bunch of stuff from a lot of them.

Feel free to pitch in good constructive criticism and/or advice to add suggestions to modify the primer, if not, just enjoy.
"One is not born a woman, but becomes one."- Simone de Beauvoir

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JamesTheGiant
Posts: 569
Joined: Fri Jan 02, 2015 8:41 am
Location: New Zealand

Re: Shrine Devotional Practice: A Wizard did it Primer

Post by JamesTheGiant » Fri Jun 01, 2018 3:14 am

Good work! Especially with the Pali and translations.
I used to do basically this and more at the monastery, twice a day, for years. Dreadful! Boring! I am definitely not suited to Devotional practise!
My girlfriend loves it though, she does something like what you describe here each day for about an hour.
I wish you well in whatever form of practise you do! :anjali:

philosopher
Posts: 151
Joined: Tue Jan 29, 2013 3:48 pm

Re: Shrine Devotional Practice: A Wizard did it Primer

Post by philosopher » Sat Sep 22, 2018 2:22 am

Thank you for sharing this, Wizard in the Forest. I'm someone who has not dabbled in devotional practices and this gives me some wonderful ideas about how and where to start. :anjali:

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