14 Psychological Training

Psychological Training

Devotional Practice

125 Apart from the steps of the Noble Eightfold Path that we have already examined. Buddhism also teaches devotional practices, usually called puja. The word `puja' means honour, respect or homage, and refers to ceremonies meant to help strengthen and give expression to our faith and to remind us daily of our commitment to the Three Jewels.

Some people dismiss puja as `meanineless ritual', believing that Buddhism, with no god to supplicate and with an emphasis on reason, has no need for ceremonies. But such views are not really correct.

Firstly no ceremony is `meaningless' if you take the trouble to find out what it means; and secondly, there need not be a conflict between participating in ceremonies and being a reasonable person. Rituals or ceremonies might be at odds with reason where they involve sympathetic magic, but Buddhist rituals are not of this type.

A puja is of value because it is able to awaken faith and keep particular ideas in the forefront of the mind. The Puja is not necessary part of Buddhist practice, but as many people find its effect most positive, we will examine its meaning and performance in detail.

There are many different types of pujas according to the cultures they have evolved in, some simple and dignified, others elaborate and colourful. We will examine the Nava Puja (see Appendix I). The word `Nava' means both `new' and `nine' because the Nava Puja is a modern adaptation of the ancient Buddha Puja from Sri Lanka, and because it consists of nine parts. Like all pujas, the Nava Puja can be recited either in one's own language or in Pali.

126 It is best to do the Puja in front of a shrine either in a temple or within the home. Some Buddhist mistakenly refer to their household shrine as an `alter'. But as an alter is a place where sacrifices are performed, this term is quite inappropriate to describe a Buddhist shrine.

The shrine itself should consist of an elevated table or platform on which is placed a statue of the Buddha ( Buddha rupa) and other objects used in the Puja. The shrine should be aesthetically pleasing and should be kept immaculately clean. In fact, we should keep our shrine the way we try to keep our heart - clean, beautiful and tidy. The shrine should be cleaned every day to remove dust, ash from burning incense and withered flowers. It should be beautiful, in that the objects on it are the best available and that they are placed symmetrically so that they are pleasing to the eye.

Furthermore, the shrine should not be cluttered by photographs of monks or teachers, statues of Taoist dieties or other objects unrelated to the Puja.

127 We will now look at each of the nine parts of the Nava Puja. Part 1 is the Homage (vandana), which is the traditonal verse used at the commencement of any religious practice, and it is usually repeated three times.

Part 2 is the Three Refuges (Tisarana), the meaning of which we have already discussed. When we first become a Buddhist, we take the Three Refuges are said three times so that we are sure, very sure, absolutely sure of what we are doing.

Part 3 of the Nava Puja consists of the Five Precepts (panca sila), the practice of which is essential for every Buddhist. Each precepts has two aspects - avoidance (varitta), in which we promise to ourselves to avoid negative behaviour, and performance (caritta), in which we promise to speak and act in a positive way.

128 Part 4 consists of verse in praises (kittisadda) of the Buddha, the Dhamma and the Sangha. Part 4A consists of the words the Buddha himself used to describe his own qualities. Perfect knowledge and conduct (vijja carana sampanno) refers to the fact that there was no conflict between what the Buddha understood and how he acted; he practised what he preached. He was also happily attained (sugato), in that having attained Nirvana, he was joyful and happy all the time.

The Buddha could also be called a knower of the worlds (lokavidu) because he was able to see all the realms of existence and how beings are reborn into these realms. Being the most skillful and effective teacher who ever lived, the Buddha was also an unsurpasses guide of men to be tamed (anuttaro purisa damma sarathi)

We have already seen that the gods have all the defilements that humans do, defilements that the Buddha is free of, and to that extent, both divine beings and human beings can benefit from the Buddha's Dhamma. Thus the Buddha is a teacher of gods and men (satta devamanusanam).

In Part 4B, we reaffirm our reverence for all Buddhas, and that the Buddha is our supreme refuge and will remain so for the whole of our life.

129 Part 4C is again the Buddha's own description of his teachings. The Dhamma is beautifully taught (svakkhato) in that it is complete, relevant, clear and illustrated with striking similes. Because we do not have to wait until after we have died to verify the most important aspects of the Dhamma, we can say that it is immediately apparent (sanditthiko). The Dhamma is timeless (akaliko) in two senses.

Firstly, the Buddha taught about the nature of the human heart and because the human heart has changed very little through the centuries, the Dhamma is a relevant today as when it was first taught. It is also not involved in time because, whereas in other religions one has to believe in certain events that are suppoused to to have taken place in the past or will take place in the future, the Dhamma is about understanding ourselves now.

Dhamma as it is taught is of the nature of a personal invitation or literally a come-and-see-thing (ehipassiko). The Buddha never compelled, forced or used gimmicks, tricks or threats to get people to accept his teachings. The Dhamma is available for everyone who wishes to investigate it, and each person is free to accept or reject it.

The Dhamma is progressive (opanayiko) in that it leads us onwards and upwards when we apply it to our lives. Buddhism teaches that the happiness of Nirvana is attained through understanding, and it does not believe that vicarious understanding is possible. No one can understand for any more than anyone can pass an examination for us, take medicine for us or eat for us.

The Buddha can teach, explain guide and urge us on, but in the final analysis, understanding is up to us. Thus the Dhamma has to be attained by the wise each for him or herself (paccattam veditabhl vinnuhiti).

In Part 4D, we once again reaffirm our dedication to the Dhamma and to taking refuge in it for our whole life.

130 In Section 4E, the Buddha describes the qualities the qualities of the Sangha, which consists of Stream-Winners, Once-Returners, Non-Returners and Arahats (see 191, 199). The Lord's disciples are happily faring (supatipanno), because having attained Nirvana or being bound for it, their lives are marked by joy and happiness. The disciples are straight-forwardly faring (ujupatipanno) in that they are free from pretence, guile and cunning. They fare correctly (nayapatipanno) and methodically (samici) in that they walk the Path with certain steps and without deviating from it.

The people who have attained any of these four stages are traditionally divided into two each, the one who attains the path (magga) and the one who experiences and enjoys the fruit (phala) of that attaintment, hence the four pairs of individuals (cattari purisayugani) and the eight types of persons (attapurisa puggala)

Having reached the state where Nirvana becomes inevitable through their own efforts, these disciples of the Buddha are worthy of offerings (ahuneyyo ), hospitality (pahuneyyo), gifts (dakkhineyyo) and salutation with joined palms (anjalikaraniyo), which is the traditional Buddhist way of greeting and showing respect.

Having travelled further along the Path that we have, these disciples can act as experienced guides for us, and as such, they are an incomparable source of goodness in the world (annattaram punnakkhetam lokassati). And once again, in Section 4F we reaffirm our dedication to the Sangha and to having it as our refuge for our whole life.

131 It is a fruitful practice to recite or chant these first four parts of the Nava Puja at the beginning of each day. But once a week it is good to practice Part 5 of the Nava Puja, the Primary Offerings. Each of the offerings acts as a powerful symbol, the meaning of which we can reflect upon as we prepare them, place them on the shrine and recite the verses that accompany them.

The first of the Primary Offerings is light, which is universally recognized as a symbol of widsom, just as the darkness it dispels is universally seen as a symbol of ignorance. While placing the light on the shrine, we recite verses in which we verbalize our aspiration to develop mental clarity and understanding.

The next of the Primary Offerings is flowers, which can have a variety of symbolic meanings. In Buddhism, however, flowers symbolize worldly possessions and pleasures because like them, although very beautiful they soon fade and die. We reflect upon this as we place flowers on the shrine so as to help develop a detached attitude towards possessions and pleasure.

The last of the Primary Offerings is incense. In ancient India, virtue was always compared with perfume because, like perfume, virtue is sweet and can have an effect over a distance. In the Dhammapada, for example, the Buddha says:

It is not the fragrance of sandal-wood, Tagara, or jasmine
That pervades against the wind.
But the fragrance of the virtuous
Spreads a sweet smell in all directions.

Incense, therefore, represents virtue, and we remind ourselves of the importance of virtue and aspire to become more virtuous as we offer incense on the shrine. The offerings of flowers, lights and incense should be made at least once a week.

132 Part 6 of the Nava Puja consists of special offerings that can be made on important occasions. The first of these special offerings, food, represents that which strengthens, nourishes and gives life. When we offer food, we should think of all those beings who hunger for food, for love or for dhamma, and wish that their hunger might be satisfied. Fruit or grains like rice are appropriate for offering, meat is not.

The second of the special offerings is water, which of course represents that which cleanses and purifies. When offering water, we hope all those whose minds are defiled by greed, anger and jealousy will become free from these states.

The third of the special offerings is medicine, representing that which restores physical and spiritual health. As we offer medicine (herbs or honey are suitable for this), we reflect on all those who suffer from either of the two types of sickness, of body and of mind, and hope that they will soon be restored to health.

Whereas we think of ourselves and our own spiritual development when making the Primary Offerings, we think about others and wish for their welfare when making the Secondary Offerings.

133 Part 7 of the Puja is the Purification which consists of reflecting on our own faults, the faults of others and on the virtue and good qualities of others.

The first part consists of a confession. To confess to another means that we are aware of our mistakes and that we are prepared to make amends. Confession also diminishes feelings of remorse we might have, thus freeing us from the past and allowing us to make a fresh start.

For these reasons, the Buddha always forgave people's transgressions when they were confessed to him. When we do the first part of the Purification, we honestly and openly acknowledge any wrong we might have done, and hope to be forgiven.

Having done this, we then recall to mind the wrongs that others might have done towards us and forgive them, and let go of any grudge, resentment or anger we might have (see 77). If we find it difficult to find forgiveness in our heart, we should reflect on the fact that we have just hoped to be forgiven for our wrong deeds, and on how unbecoming it is for a disciple of the Buddha to harbour ill-will.

In the last part of the Purification, we call to mind good deeds we have done, and allow ourselves to be happy because of that. It is important to reflect on our virtues, as it acts as a healthy counterbalance to reflecting on our faults. Also, to remind ourselves of our good deeds and feel happy about them reinforces the desire to do good. The Buddha says:

The doer of good rejoices here, rejoices there.
Rejoices both here and there.
He rejoices and is glad
As he recollects his own good deeds.

134 Part 8 of the Nava Puja is the Sharing of Merit, in which we mentally share with all beings any good we might have done and any joy we have derived from that good. The last Part of Puja consists of saying the word `sadhu' three times, this being the traditional way of expressing joy and delight as a result of doing something auspicious