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Cao Đài Rituals - Worship and Prayer |
In CaoDaist cosmology there are 36 Heavens, 3000 Worlds, 4 Great Cosmic Regions and 72 Planets (Earth being number 68). Representing these worlds and planets there are 3072 stars marked on the globe.
On the left side of the Temple is a small door in the globe. Inside here a small lamp is kept continually alight. It represents the Universal Monad - or first principle from which the universe was created.
- The top row, female side, contains the name of Lao Tzu (Chinese: Dai Shang Dao Zu / 太上道祖, Vietnamese: Thái Thượng Đạo Tổ ). Top row middle: Sakyamuni Buddha (Xi Fang Jiao Zhu (西方佛祖); Tây Phương Giáo chủ). Top row male side is Confucius (Kong Sheng Xian Shi; Khổng Thánh Tiên Sư).
- Next row down, female side is Kuan Yin (Guan Yin Ru Lai / 觀音如來; Quan Âm Như Lai). Middle, Li Po/Li Tai Pei (Tai Bai Jin Xing / 太白金星; Thái Bạch Kim Tinh ). Male side, Kuan Kung/Guan Gong (Guan Sheng Di Jun / 關聖帝君; Quan Thánh Đế Quân).
- On the second last row is the table representing Female Religious Martyrs (聖死道 / Sheng Zi Dao[Kun Dao];Thánh Tử Đạo Nữ Phái). In the middle is Jesus Christ (Ye Su Jiao Zhu; Gia To Giao Chu). And on the male side the tablet representing Male Religious Martyrs (聖死道 / Sheng Zi Dao [Qian Dao]; Thánh Tử Đạo Nam Phái).
- At the bottom centre is Chiang Shang (Jiang Shang Zi Ya / 姜尚子牙; Khương Thượng Tử Nha).
The following illustration is the basis pattern of God's Altar.
On the altar the following symbols are displayed:
- The Divine Eye.(Thiên Nhãn / 天眼) This the single common characteristic of every Cao Đài/God's Altar.
The Divine Eye became the main worshipping symbol of the Cao Đài Religion after His Holiness Ngô Văn Chiêu, the first
Cao Đài Disciple, was granted a vision at Phú Quốc (a small island in the Gulf of Siam) in 1921. A Divine message (25 February 1926) proclaimed:
The Divine Eye is a feature of the facade of the Great Divine Temple, of the windows along the Cửu Trùng Ðài / 九重臺 and upon the Universal Globe of the altar. The Divine Eye is represented above the home altars of Cao Đàists. In spirit and in pictorial representation it serves to remind Cao Đài believers that the Supreme Being witnesses everything, everywhere, constantly. At the local Cao Đài Temples, the Divine Eye has 16 rays of light emanating from it. Nine radiate upward representing the nine levels of heaven, and seven radiating downward representing the seven emotions, which believers must control.
The Divine Eye is sometimes likened to the American one-dollar bill (a symbol that can be traced back to Masonic imagery), however, the mystic and universal symbolism of the Divine Eye extends throughout the religious history of the world. For the ancient Egyptians there was the eye of Horus; for the Hindus the third eye of Siva (Shiva); and for the Norse the single eye of Odin. All of these symbolised omniscient and divine attributes. As the Encyclopedia of Religions (ed; Micea Eliade) explains, "The Indo-European world attached the same value to the eye as to the sun and to the gods, that is, the quality of being able to see everything." (vol 5 page 237) The Buddha is said to have received inner enlightenment through the celestial eye and this "permitted him to see the life of all beings simultaneously and gave him knowledge of the chain of the fundamental forces of existence."
- The lamp (Đèn Thái Cực / 太極燈) symbolizes the Universal Monad which is the eternal light of the universe (Ngôi Thái Cực /太極). This lamb should remain constantly lit.
- The three offerings (San Bao / Tam bửu /三寶
- Tinh, Khí,
Thần / 精
- 氣
- 神) are
referred to as the three treasures and are the best elements - body, mind and spirit, of each human being.
The three offerings (Dâng Tam Bửu) symbolize the main concern of worshippers: the offering of their complete self to God. Additionally, it serves to remind believers of the importance of cultivating the three treasures to break through cycles of karma and reincarnation, to be united with the Divine.
· - On the 1st and 15th day of each lunar month and major commemoration days, (Great Ceremonies: Đại Lễ or Minor Ceremonies: Tiểu Lễ), the three offerings (Dâng Tam Bửu) are made.
- The two candles represent Yin and Yang (陰 陽)
Two candles are lit at the beginning of each ceremony, the left (positive) must be lit first.
- The five incense sticks represent five primary elements of the earth
(Ngũ Hành /五行)- metal / kim, wood (plant) / mộc, water /
thuỷ, fire / hỏa, earth / thổ. The five incense sticks also represent the five different levels of spiritual development: purification, meditation, wisdom, superior/universal knowledge, and karmic liberation.
The Protector/Keeper of a Thánh-Thất (temple) must practice four daily ceremonies. The ceremonies must be celebrated on time at 6 a.m. (Thời
Mẹo), 12 p.m. (Thời Ngọ), 6 p.m. (Thời
Dậu), and 12 a.m. (Thời Tý). The bell must be rung before beginning the ceremony. Believers may (or may not) take part in the ceremonies as they wish.
(see article 20, New Canonical Codes, Tân-Luật)
Monthly and annual rituals (in Vietnam) are normally held at 12:00 midnight (Thời Tý) or 12:00 noon (Thời Ngọ).
Twice a month, on the first and the fifteenth day of the lunar calendar, believers must meet at the Thánh-Thất
/ Temple of their local area and attend the ceremony and listen to the teachings. Exceptions can be made for those with reasonable excuses.
(see article 19, New Canonical Codes, Tân-Luật)
- The Tuần Cửu (nine times, once every nine days / nine day period).
- The Tiểu Tường (The Small Ceremony in the Middle of Mourning Period (200 days) / Ceremony of Minor Joy (Beauty, Bliss). The Tiểu Tường ceremony is commemorated 281 days after the date of death.
- The Đại Tường (The Great Ceremony in the End of Mourning Period (300 days) / Ceremony of Major Joy (Beauty, Bliss)/ The Đại Tường Ceremony is held 581 days after the date of death.
Thus in CaoĐàist ritual, after death there are 11 requiems held to pray for guiding the soul on its progress through the heavens.
Tuần Cửu Ceremony (nine times, once every nine days / nine day period) includes:
Tiểu Tường Ceremony / Ceremony of Minor Joy (281 days after the date of death)
Đại Tường Ceremony / Ceremony of Major Joy (581 days after the date of death)
In order to control the diligence of adepts the Sacerdotal Council applied a method of certifying attendance though a small notebook carried by each adept initialled at each ceremony.
At the local temple, there are two forms of ceremony, major and minor. The ritual of major ceremonies as conducted at the local temple level are summarised as following:
The ceremony times are often held at 12 midnight or 12 midday. Before the ceremony begins, ritual officers climb the drum and bell towers. The drum official starts first. He gives three loud strikes on the drum. Then there is a special invocation or Ke, which requires a mantra of four lines to be chanted.
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1. Lôi Âm Thánh cổ triệt hư không, 2. Truyền tấu Càn Khôn thế giới thông. 3. Đạo pháp đương kim dương chánh giáo, 4. Linh quang chiếu diệu Ngọc Kinh Cung. |
| In Chinese:
雷音聖鼓徹虛空 |
The sound of the drum resounds through the realm of emptiness
Spreading to every corner of the universe to proclaim
That at present the dharma is creating a true teaching (CaoĐàism)
The Dao directs the mystical light as it flows from the jade palace to the cosmos
At the end of each line the drum is struck again. When these four lines are chanted another twelve strikes are made. Then we enter a section of drumming that has three divisions; each division has twelve parts and each part has twelve stokes. At first the drum is struck very slowly but speeded up until it becomes a fury. This involves hitting the drum 432 times. After this is done, there are another three. In total, with the introductory strokes counted, the drum will have been sounded 454 times.
When the drum begins the choir, the ritual servants, the musicians and the ritual officers enter the temple and take their places.
When the drum finishes, the great bell begins. The ritual officer begins to strike the bell. There is a separate invocation for the bell, again a mantra of four lines.
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1. Thần chung thinh hướng phóng Phong
Đô, 2. Địa Tạng khai môn phóng xá cô. 3. Tam Kỳ vận chuyển kim quang hiện, 4. Sám hối âm hồn xuất u đồ. |
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| In Chinese: | |
| 神鍾聲向放酆都 地藏開門放赦辜 三期運轉金光現 懺悔陰魂出幽途 |
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(Let the mystical powers of this Divine Bell be heard to the depths of hell
Where the king of the underworld will open his great gates
For the Third Amnesty has the power to create a golden ray
Which will shine beneficently on all those who are truly repentant.)
The subsequent sections and number of hits on the bell are the same as for the drum.
During major ceremonies, after the first two sections of the bell have been rung, dignitaries and adepts form a queue ready to enter and worship.
Upon entering the temple everyone is required to fold their hands in the Bắt Ấn Tý position. The thumb of the left hand in curved downwards into the palm to touch on the base of the third finger (ring finger). Each year of the Chinese twelve year calander cycle has an animal representing it and the joints of the fingers of the left hand are used to calculate the years. The thumb is now in the Tý (or mouse) position. And the left thumb held onto the base of the third finger in this way also bodily signifies the oneness or universal monad of life. The fingers of the left hand are wrapped around the thumb. The tip of the right thumb is then brought down onto the base joint of the left's index finger. The fingers of the right hand are wrapped around the left. This base joint represents the year of the Tiger. An indication of the year in which The Third Amnesty was revealed to the world. Linked in this way, the adepts hands are brought close to their chest. Whenever the adept holds this position they are required to maintain peace and tranquility in their heart.
When entering the Tịnh Tâm Điện, the antichamber to the temple, adepts bow their heads as they pass the Three Saints.
Taking Position for Worship
After the bell is rung, the ritual officer rings the gong near the altar three times as a signal to start the ceremony. The ritual officer chants, Nội nghi Ngoại nghi tựu vị. Believers then turn and face each other male to female and bow once. The ritual officer then chants, Thiên phong dĩi hạ các tư kỳ vị which means, "hierarchy and believers take your place." Now the hierarchy and believers turn and face the altar of the Supreme Being.
The ritual officer chants, Nhạc tấu Quân Thiên. At this command the music begins to play.
With hands in the bat an ty position, held in front of the chest, everyone is required to keep their eyes on the Divine Eye. The music signals the arrival of God and the Divinities. To emphasize this, the music starts with the piece called tiếp giá nghinh thiên (welcoming the Divinities). This is played by the Vo section of the orchestra. That is, the section comprising the percussion and heavy wind instruments. These include: a horn, kèn trung; a pair of drums one male trống đực, and one female, trống cái; a small drum bong; a small gong thanh-la or đấu; some small cymbals, bạt; and a buffalo horn mõ sừng trâu.
Next the orchestra (nhóm võ ban / strings group) plays the "Seven Great Pieces" in the Bắc mode, it includes Ngủ đối thượng, Ngủ đối hạ, Long đăng, Long ngâm, Tiểu khúc, Vạn giá, Xàng xê.
The last song in the series the tiểu khúc is played.
After the music is completed, all bow three times then kneel. While kneeling the hands are closed in the Bắt ấn Tý position and raised to the forehead. Adepts silently pray Nam Mô Phật (venerations to the Buddha). They then move their hands to the left and pray Nam Mô Pháp (venerations to the dharma or religious law). Then finally they move their hands above their right shoulder and pray Nam Mô Tăng (venerations to the sangha or religious community).
Worshippers respectfully offer spoken greetings to Đức Cao Đài and the Three Lords of the Earth (Tam Trấn) who represent the three main religions (Buddhism, Taoism and Confucianism). They also greet all the Buddhas, Immortals, Saints, and Superior Spirits. These are addressed in the following order,
The worshippers bow at the end of each prayer. The ritual officer then recites,
- * Thành Kỉnh Tụng Niệm Hương Chú - With full-heartedness observe the offering of the incense. The Võ section of the orchestra (drums etc) plays the Thet music. After this the Van section of the orchestra play the piece Nam ai which accompanies the choir. They chant the prayer Niệm Hương. After a message that was received by the Religion on 11 September 1926, the choir at the Great Divine Temple consists of 36 young girls and an equal number of young boys. This number can be reduced in local temples. For this prayer, only the girls, chant,
"Đạo
gốc bởi lòng thành tín hiệp,
Lòng nương nhang khói tiếp truyền ra
. . . . . . . .
Lòng
sở vọng gắng ghi đảo-cáo,
Nhờ Ơn Trên bổ báo phước lành"
CaoĐàist music is composed in differing modes. This chant is in the nam ai mode. It is similar to a minor key and has a melancholy resonance. At end of this the ritual officer chants,
At this command the leading official bows three times and passes the censer of incense to the receiving ritual servant.. The ritual servants then slowly stand up. The receiving ritual servants offer up the incense to the altar. The other ritual servants return to their original positions. The ritual official then says,
At this command the worshippers prostrate themselves 3 times, bringing their head as close as possible to the ground four times for each prostration. (To explain further, firstly with hands in the Bắt Ấn Tý position held close to the chest, they bring their hands to their foreheads and from this position move down placing their hands on the ground. This is done so that the fingers are spread out and the right thumb lays itself across the left thumb. The head is then brought close to the ground four times.) Each time the head is brought close to the ground, the name of God is invoked: Nam-mô Cao-Đài Tiên-Ông Đại-Bồ-Tát Ma-Ha-Tát. The adepts then sit up hands back in the Bắt Ấn Tý position at their chest. This prostration is done another two times, making three sets and twelve invocations in all; twelve being the special number of Đức Cao Đài / God.
During these prostrations the Vo section executes either the Trống lay or the Rập ban.
The ritual officer chants,
The female choir then chants this prayer in the nam ai mode.
"Biển
trần khổ vơi vơi Trời nước,
Ánh Thái-Dương giọi trước phương đông.
. . . . . . . .
Làm người rõ thấu lý sâu,
Sửa lòng trong sạch tụng cầu Thánh-Kinh.
"
At the end of this prayer, the kneeling worshippers bow (rather than prostrate themselves) once
After these opening prayers, the ritual officer chants,
The choir chant the following prayer in the nam xuân mode. (The nam xuân mode is used for prayers in honour of God, of Buddha, Lao Zi, Confucius. This mode is more like a major key with a strong resonance.) With this and all the following prayers, the hands must be held in the Bắt Ấn Tý.
Thái-Cực Thánh-Hoàng
……………………
…………………
Ngọc-Hoàng
tích phước hựu tội,
Đại Thiên-Tôn.
The ritual officer then recites,
Following the procedure we highlighted above, adepts and hierarchy prostrate themselves three times. Each time they prostrate themselves they bring their heads close to the ground four times - reciting, in all totaling twelve invocations to Duc Cao Đài, reciting the invocation, Nam Mo Cao Đài Tien Ong Dai Bo Tat Ma Ha Tat.
The ritual officer then announces,
The choir then chants the following prayer in the nam xuan mode.
"Hỗn
Ðộn Tôn Sư.
Càn Khôn Chủ Tể
………………..
Nhiên-Đăng Cổ-Phật
Vô-vi Xiển-giáo Thiên-Tôn."
The ritual officer then announces
The ritual officer then announces,
The choir then chant the following prayer in the nam xuan mode.
The ritual officer then announces,
At this command the congregation prostrates themselves in a similar way to that described above, but this time there are three sets of prostrations each prostration requiring the head to be brought low to the ground three times, making a total of nine. Adepts keep in mind the following invocation, venerating the immortals, - Nam-mô Thái-Thượng Đạo-Tổ Tam-Thanh Ứng-Hóa Thiên-Tôn
The ritual officer then announces,
The choir chants the following prayer in the nam xuan mode.
The ritual officer then announces,
- Cúc cung bái (respectful prostration)
At this command the congregation prostrates themselves, there are three sets of prostrations each prostration requiring the head to be brought low to the ground three times again making a total of nine. When the adepts bring their heads to the ground the recite the following invocation, - Nam-mô Khổng-Thánh Tiên-Sư Hưng-Nho Thạnh-Thế Thiên-Tôn.
* Offering the Three Treasures
Offering of the Flowers
At this stage of the ceremony the ritual officer then recites:
The ritual officer then recites,
The ritual official takes the flowers and the fruits that have been prepared and positioned on the Ngoai Nghi (external or rear altar) and bows three times.
The ritual servants kneel ready to receive the offering. Flowers are presented to the ritual servants on the male side. Fruit is presented to the ritual servants on the female side. The ritual officer then recites,
The ritual servants then prepare to stand and proceed towards the main altar walking, ideally, 12 steps in their procession and tracing the form of the Chinese character for the "heart/mind" / 心 /Xin / Tâm with each step.
The ritual servants move from the Ngoại Nghi (rear altar) to the Nội Nghi (front altar). While this occurs the choir chants the Dâng Hoa in the musical mode Đảo Ngũ Cung.
When this chant is nearly finished, the two pairs of ritual servants approach the Nội Nghi, the two receiving ritual servants walk from the main altar to the Nội Nghi to meet them.
The ritual officer then announces,
The ritual servants kneel down. The ritual servant on the male side passes the vase of flowers to the representative of the parish. This official bows thrice to God's altar then brings the flowers to his forehead and the congregation with their hands in the bat an ty position bring their hands to their foreheads. They then make the following prayer,
The congregation's representative then bows three times and kneels whilst holding the vase of flowers. He passes it to the receiving ritual servant on the male side.
The ritual servant on the female side (đài), still holding the fruit, passes this offering to the receiving ritual servant on the female side.
The ritual officer then announces,
At this command all six ritual servants stand. The đăng and đài pair return to their positions, the receiving servants carry the offerings towards God's altar and place them there.
The ritual officer then announces,
After this announcement everybody prostrates themselves bringing their head to the ground four times. Each time they lower their heads they invoke the name of the Supreme Being using the following phrase, - Nam-mô Cao-Đài Tiên-Ông Đại-Bồ-Tát Ma-Ha-Tát.
During these actions the music continues. The preparation and presentation of these offerings takes place to the accompaniment of the piece Ngủ đối hạ and then Thét. There are three rolling strikes on the drum and then the piece Đảo Ngủ Cung is played. Between each offering the prostrations are accompanied by the pieces Trống lạy or Rập ban.
The Offering of the Wine
The wine is then offered in a similar way to the flowers.
The ritual officer recites,
The ritual officer then recites,
The ritual official takes the wine that has been prepared and positioned on the Ngoai Nghi (external or rear altar) and bows three times. The ritual servants kneel ready to receive the offering. The ritual officer then recites,
At the Ngoại Nghi the ritual official takes the wine jar and a glass. He pours some wine into the glass. The jar is passed to the đài servant on the female side. He holds the glass of wine to his head and bows three times. He then passes the glass of wine to the đài servant on the male side of the Temple.
The ritual officer then announces,
The ritual servants then stand up and proceed towards the main altar walking with steps (again ideally taking 12 steps) tracing the form of the Chinese character for the 心 /tâm / "heart/mind")
The ritual servants move from the Ngoại Nghi to the Nội Nghi. While this occurs the choir chants the Dâng Rượu in the musical mode Đảo Ngủ Cung
Thiên-ân
huệ chiếu giáng thiền minh,
Thành kỉnh trường xuân chước tửu quỳnh.
Lạc hứng khấu cung giai miễn lễ,
Thoát tai bá tánh ngưỡng ân sinh.
When this chant is nearly finished, the two pairs of servants approach the Nội Nghi the two receiving ritual servants walk from the altar to the Nội Nghi to meet them.
The ritual officer then announces,
All the ritual servants kneel down. The ritual servant on the male side passes the glass of wine to the representative of the congregation. This person bows thrice to God's altar then he brings the glass of wine to his forehead and the congregation, with their hands in the bat an ty position, bring their hands to their foreheads. They then make the following prayer,
After this the congregation's representative bows three times and still holding the glass of wine. He then passes it to the receiving ritual servant on the male side.
The đài ritual servant, still holding the jar of wine, passes it to the receiving servant on the female side.
The ritual officer then announces,
At this command all six ritual servants stand. The đăng and đài pair return to their positions, the receiving servants carry the offerings towards God's altar and place them there.
The ritual officer then announces,
After this announcement everybody prostrates themselves by bringing their head to the ground four times. Each time they lower their head they invoke the name of the Supreme Being using the following phrase, - Nam-Mô Cao-Đài Tiên-Ông Đại-Bồ-Tát Ma-Ha-Tát
Music accompanies these actions in a similar way to the above.
Offering the Tea
The tea is then offered in a similar way to the wine and flowers.
The ritual officer announces,
The ritual officer then announces,
The ritual official takes the tea pot brings it to his head and bows three times
The ritual servants then kneel.
The ritual officer then commands,
The ritual official pours the tea into the cup. The teapot is passed to the dai ritual servant on the male side. He holds the tea and the cup to his head and bows three times. He then passes the cup of tea to the dai servant on the female side of the temple (unlike the flowers and the wine which are presented on the male side). The ritual servants and the ritual official then stand up. The ritual servants face God's Altar.
The ritual officer then commands,
The ritual servants then proceed towards the main altar walking with steps tracing the form of the Chinese character for the tâm / 心 / "heart/mind."
The ritual servants move from the Ngoại Nghi to the Nội Nghi. While this occurs the female choir chant the Dâng Trà in the musical mode Đảo Ngũ Cung
Mai
xuân nguyệt cúc vị trà hương,
Kỉnh lễ thành tâm hiến bửu tương.
Ngưỡng-vọng Từ-Bi gia-tế phước,
Khai minh Đại-Đạo hộ thanh-bường.
When this chant is nearly finished, the two pairs of servants approach the Nội Nghi the two receiving ritual servants walk from the altar to the Nội Nghi to meet them.
The ritual officer then announces,
All the ritual servants kneel down. The ritual servant on the female side passes the cup of tea to the representative of the congregation. This official bows thrice to God's altar then he brings the cup of tea to his forehead and the congregation, with their hands in the bat an ty position, bring their hands to their foreheads. They then make the following prayer,
A further prayer is added to reaffirm these three pledges,
After this the congregation's representative bows three times and still holding the cup of tea. He then passes it to the receiving ritual servant on the female side.
The đài ritual servant, still holding the pot of tea, passes it to the receiving servant on the male side.
The ritual officer then announces,
At this command all six ritual servants stand. The đăng and đài pair return to their positions, the receiving servants carry the offerings towards God's altar and place them there.
The ritual officer then announces,
After this announcement everybody prostrates themselves bringing their head to the ground four times. Each time they lower their head they invoke the name of the Supreme Being by the following phrase,
- Nam-Mô Cao-Đài Tiên-Ông Đại-Bồ-Tát Ma-Ha-Tát
Music accompanies these actions in a similar way to the flowers and the wine.
* The Dâng Sớ
In this part of the ceremony, a petition is addressed to God and the Divine Beings. It is read aloud and then burnt so its message can travel to the spiritual realm.
The ritual officer chants,
The two dang ritual servants step towards the altar and the two receiving ritual officers move down from the altar, one carrying a bowl, the other carrying the petition. The officer who will read the petition also steps forward falling into place behind the dang ritual officers on the right side of the congregation's representative. The receiving ritual officer on the male side collects the petition (sớ). The receiving official on the female side collects the ritual urn which is used to hold the petition once it is set on fire.
The ritual officer chants,
The officer who will read the petition and the four ritual servants kneel. The ritual servant on the left passes the petition to the representative of the congregation. This dignitary lifts the petition to his forehead and prays.
The representative of the congregation then bows once and passes the petition to the official who prepares to read the petition. The official removes the document from the red envelope.
The ritual officer chants,
The official unfolds the petition, bows once and reads it out. The congregation's representative remains holding the red envelope at his forehead.
(Please see below, - the sample Petitions in Vietnamese)
Raising the Petition to the Heavens through Fire.
When the officer reading the petition is finished, this official bows three times and returns the petition to the representative of the congregation. The ritual officer chants,
The representative of the congregation returns the petition to the envelope and bows three times. He turns to the dang ritual servant and ignites the petition and places the burning envelope into an urn. The ritual servants and the official who reads the petition then stands. The officer who reads the petition and the dang ritual servants return to their places of worship. The receiving ritual servants carry the urn back to the altar. The ritual officer chants,
Following the procedure we highlighted above, adepts prostrate themselves three times, bringing their head close to the ground four times for each prostration (bon gat [the four nods]). At each prostration, the following invocation is brought to mind, - Nam-Mô Cao-Đài Tiên-Ông Đại-Bồ-Tát Ma-Ha-Tát.
The vo section of the orchestra execute the thet when the ritual servants bring forward the petition. Though silent, the orchestra keeps time with the reading of the petition, and the drum emphasizes, by a rhythmical formula, the names of God and the Divine Beings. Accompanying the burning of the petition there is a loud and forceful striking of the drums in a series of three rolls of strikes.
* The Five Pledges
When this is finished the ritual officer commands,
Everyone in the temple follows the female choir as they chant the five pledges. The music accompanying this is called Nam Xuan. The drum is played in the in the manner of tich. That is the stick is applied to the membrane of the drum in the centre. This marks the finish of each request by a formula of musical punctuation.
The five pledges are,
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Nam-Mô Nhứt-nguyện: |
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Đại-Đạo hoằng-khai. |
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Nhì-nguyện: |
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Phổ-Độ chúng sanh. |
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Tam-nguyện: |
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Xá tội đệ tử. |
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Tứ-nguyện: |
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Thiên-hạ thái-bình. |
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Ngũ-nguyện: |
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Thánh-Thất an-ninh. |
1. May the Great Way (Cao Đài Religion) be proclaimed widely;
2. May salvation be granted to all
3. May You bless with forgiveness all Your disciples
4. Grant peace for all mankind, and
5. Deliver security for our Temple.
The ritual officer then chants,
Again adepts and hierarchy carry out the three prostrations, with each prostration they bring their heads to the ground four times (bon gat) at each nod they invoke the name of the Supreme Being - Nam-Mô Cao-Đài Tiên-Ông Đại-Bồ-Tát Ma-Ha-Tát.
The ritual officer then chants,
- *Cung Thành Thứ Tự Phân Lập Tam Ban (Respectfully bow and fall into male/female order)
.
Following the sound of the bell, the congregation stands and bows to God's altar three times, then turns and bows to the khi character once. Then they stand aside and turn facing each other; the men face the women and the women face the men. They bow once.
It is at this point that those who had arrived late, or waited outside, the ritual officers, the musicians and the choir come before the main altar and bow and make prostrations.
* Finishing the Ceremony
The vo section of the orchestra plays a loud and striking cacophony of sounds. The great bell called "white jade bell" (Bach ngoc chung) resounds in diminishing rings announcing the end of the worship.
* The Sermon
Often after the end of a major or minor ceremony, the leader of the congregation presents a sermon. The sermon often relates to the theme of the specific worship, for example a large ceremony on Lao Zi/Lão Tử may result in a discussion about that figure. Smaller ceremonies elicit discussions about morality and the development of the Đạo.
After the sermon is delivered announcements concerning upcoming activities and future ceremonies are made.
* Order of Exit
When the sermon has ended an orderly exit takes place. Those dignitaries that entered first leave first. The remaining congregation leaves in order of their position, from highest to lowest. The ordinary worshipers are among the last to leave.
When a ceremony is due to start the ritual officer will operate the great bell three times. These initial three strikes is called "first bell." As he does this he recites:
- Hearing the sound of the bell, bodies bow towards the Great Wisdom and Enlightenment of the Heavens and the Earth.
- Human beings from the worlds all together reach the shore of liberation.
- (a secret mantra from the Sanskrit) "Praying for beings so they may destroy their bad karma and increase their merit"
When the "first bell" is sounded those going into the temple will form themselves into a line so that the female adepts line up in the female side and the men line up in the male side. The men and women face each other.
The ritual officer then sounds the three strikes of the "second bell." As he does this he recites the following:
- All within the limits of hell are listening and realising.
- All human beings attain Buddhahood.
- (a secret mantra from the Sanskrit) "Praying for beings so they may destroy their bad karma and increase their merit"
When this "second bell" is completed the men and women bow to each other and turn to the front.
The ceremony is then performed as was outlined above. The following points, however, are not performed for daily ceremonies:
Daily ceremonies can include choir and music.
Finally, the ritual officer invokes the following three sentences and strikes the closing bell after each line:
| 1. |
Đàn tràng viên mãn, Chức sắc qui
nguyên, vĩnh mộc từ ân, phong điều võ thuận. (strike) |
| 2. |
Thiên phong hải chúng, quốc thới dân
an, hồi hướng đàn trường, tận thâu pháp giới. (strike) |
| 3. | Án Dà Ra Đế Dạ Ta Bà Ha. (strike) |
- The ceremony is complete and fulfilled, Dignitaries return to their usual positions, you are blessed and filled with the grace of
Đức Chí Tôn / The Supreme Being and Đức Phật Mẫu / The Holy Mother.
- Heaven grants to the people a prosperous nation with a people at peace, toward virtuous merit at our ceremonies then gather the realms of dharma.
- (a secret mantra from the Sanskrit) "Praying for beings so they may destroy their bad karma and increase their merit"
Commencement of the Ceremony
When a ceremony is due to start the ritual officer will operate the great bell three times. These initial three strikes is called "first bell." As he does this he recites:
When the "first bell" is sounded those going into the temple will form themselves into a line so that the female adepts line up in front of the female ancestor altar (to the left of the Holy Mother altar). The men line up in front of the male ancestor altar (which is to the right). The men and women face each other.
The ritual officer then sounds the three strikes of the "second bell." As he does this he recites the following:
When the "second bell" is completed the men and women bow to each other and turn to the front.
At this point the ritual servant chants:
Five pieces of music are played. A ritual servant operates the gong three times and the congregation bow respectfully before kneeling/seating.
Worshippers respectfully offer spoken greetings to the Holy Mother and the Divine Spirits. Unlike the similar greeting offered at the Great Divine Temple, in the Holy Mother Temple worshippers do not bring their hands to their forehead in the bat an ty position. Nor do they say Nam Mô Phật, Nam Mô Pháp, Nam Mô Tăng. They do raise their hands in the bat an ty position and bow three times saying the following lines with each bow,
After this the following prayers are chanted,
Niệm Hương (offering incense):
….. . . . .
.. . . .. . . .
Lòng
sở vọng gắng ghi đảo-cáo,
Nhờ Ơn Trên bổ báo phước lành."
Prostrations are then made to the Holy Mother. There are three prostrations with the adept bringing their head close to the ground three times for each prostration, making a total of nine. At each lowering of the head the name of the Holy Mother in invoked: Nam-mô Diêu-Trì Kim-Mẫu Vô-Cực Thiên-Tôn.
"
Biển
trần khổ vơi vơi Trời nước,
. . . . . . . . .
Sửa lòng trong sạch tụng cầu Thánh-Kinh.
Khai Kinh (The opening prayers)
Ánh Thái-Dương giọi trước phương đông.
. . . . . . . . .
Làm
người rõ thấu lý sâu,
At the end of this recitation, the worshippers bow but do not prostrate themselves.
Phật Mẫu Chơn Kinh (Prayer to the Holy Mother):
. . . . . . . .
. . . . . . . .
Càn
Khôn Tạo-Hóa sánh tài,
Nhứt triêu nhứt tịch kỉnh bài mộ khang.
"Nam-mô Diêu-Trì Kim Mẫu Tạo-Hóa Huyền Thiên Cảm Bái"
"Nam-Mô Đại-Từ-Bi Năng Hỉ-Xả Thiên-Hậu, Chí-Tôn, Đại-Bi Đại-Ái".
Prostrations are then made to the Holy Mother. There are three prostrations with the adept bringing their head close to the ground three times for each prostration, making a total of nine. At each lowering of the head the name of the Holy Mother in invoked: Nam-mô Diêu-Trì Kim-Mẫu Vô-Cực Thiên-Tôn.
Dâng Tam Bửu (Offering of the Three Treasures) These offerings, like those in the Great Divine Temple include, flowers, wine and tea.
Note: "cúi mong Phật-Mẫu rưới ân thiên" is used to as an invocation before the Holy Mother when the offerings are made rather than "cúi mong Thượng Đế rưới ân thiên" which is used when making offerings to Đức Cao Đài / God.
Each offering, the flowers, the wine and the tea, is followed by is followed by three prostrations with the adept bringing their head close to the ground three times for each prostration, making a total of nine. At each lowering of the head the name of the Holy Mother in invoked: Nam-mô Diêu-Trì Kim-Mẫu Vô-Cực Thiên-Tôn.
Sớ văn Thượng Tấu (the reading and burning of the petition)
[please see the sample petition below]
After the reading and the burning of the petition, prostrations are then made to the Holy Mother is followed by three prostrations with the adept bringing their head close to the ground three times for each prostration, making a total of nine. At each lowering of the head the name of the Holy Mother in invoked: Nam-mô Diêu-Trì Kim-Mẫu Vô-Cực Thiên-Tôn.
Ngủ Nguyện
At this point the five pledges are made.
|
Nam-Mô Nhứt-nguyện: |
|
Đại-Đạo hoằng-khai. |
|
Nhì-nguyện: |
|
Phổ-Độ chúng sanh. |
|
Tam-nguyện: |
|
Xá tội đệ tử. |
|
Tứ-nguyện: |
|
Thiên-hạ thái-bình. |
|
Ngũ-nguyện: |
|
Thánh-Thất an-ninh. |
1- May the Great Way (Cao Đài Religion) be proclaimed widely;
2 - May salvation be granted to all
3 - May You bless with forgiveness all Your disciples
4 - Grant peace for all mankind, and
5 - Deliver security for our Temple.
The congregation then does three prostrations with the adept bringing their head close to the ground three times for each prostration, making a total of nine. At each lowering of the head the name of the Holy Mother in invoked: Nam-mô Diêu-Trì Kim-Mẫu Vô-Cực Thiên-Tôn.
Kệ chuông bãi đàn
| 1. |
Đàn tràng viên mãn, Chức sắc qui
nguyên, vĩnh mộc từ ân, phong điều võ thuận. (strike) |
| 2. |
Thiên phong hải chúng, quốc thới dân
an, hồi hướng đàn trường, tận thâu pháp giới. (strike) |
| 3. | Án Dà Ra Đế Dạ Ta Bà Ha. (strike) |
At this point the ceremony comes to a close. The worshippers stand and bow three times to the Holy Mother altar. As there is no Hộ Pháp altar, the congregation do not turn and bow to the rear of the temple. The congregation move to the side. The men face the women and the women face the men and in this position they wait for the "third bell'.
The 'Third Bell' or conclusion of the ceremony.
The ritual officer operates the bell following the same spoken formula of the concluding bell at the Great Divine Temple. After these three bells are sounded, the congregation takes this as their cue to bow to each other. When this is done members of the congregation file out in an orderly manner.
The ceremony is then performed as was outlined above. The following points, however, are not performed for daily ceremonies:
Daily ceremonies can include choir and music.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Sau đây xin chép hai bài Sớ văn: một dâng lên Đức Chí Tôn tại Thánh Thất, và một dâng lên Đức Phật Mẫu tại Điện Thờ Phật Mẫu, vào các ngày Sóc Vọng thường lệ.
| ÐẠI ÐẠO TAM KỲ PHỔ ÐỘ |
| (Tứ thập cửu niên) |
| Tam giáo qui nguyên, Ngũ chi phục nhứt. |
Thời duy,
Thiên vận Giáp Dần niên, cửu ngoạt, sơ nhứt nhựt, ngọ thời, hiện tại Việt Nam quốc, Long Hồ trấn, Vĩnh Long châu, Châu Thành tộc, Long Châu hương, cư trụ Thánh Thất chi trung.
Kim hữu đệ tử thọ Thiên ân Lễ Sanh Ngọc X Thanh, Đầu Tộc Đạo Châu Thành, công đồng chư Chức sắc, hiệp dữ Chức việc, Đạo hữu nam nữ đẳng, quì tại điện tiền, thành tâm trình tấu:
HUỲNH KIM KHUYẾT nội:
Huyền Khung Cao Thượng Đế Ngọc
Hoàng Đại Thiên Tôn,
Diêu Trì Kim Mẫu Vô Cực Thiên Tôn.
TAM TÔNG CHƠN GIÁO:
Tây Phương Giáo Chủ Thích Ca
Mâu Ni Thế Tôn,
Thái Thượng Đạo Tổ Tam Thanh Ứng Hóa Thiên Tôn.
Khổng Thánh Tiên Sư Hưng Nho Thạnh Thế Thiên Tôn.
TAM KỲ PHỔ ĐỘ TAM TRẤN OAI NGHIÊM:
Thường Cư Nam Hải Quan Âm Như
Lai,
Lý Đại Tiên Trưởng kiêm Giáo Tông ĐĐTKPĐ,
Hiệp Thiên Đại Đế Quan Thánh Đế Quân.
Gia Tô Giáo Chủ Cứu Thế Thiên Tôn,
Thái Công Tướng Phụ Quảng Pháp Thiên Tôn,
Tam Châu Bát Bộ Hộ Pháp Thiên Tôn,
Thập phương chư Phật, vạn chưởng chư Tiên, liên đài chi hạ.
Kim vì sóc nhựt lương thần, chư Thiên phong hiệp dữ thiện nam tín nữ đẳng, nghiêm thiết đàng tràng, hương hoa trà quả, thanh chước chi nghi, thành tâm hiến lễ.
Ngưỡng nguyện Đức Từ Bi quảng bố hồng ân, xá tội chúng sanh thoát ly nghiệp chướng, qui hiệp đại đồng, hòa bình thế giới, Đại Đạo hoằng khai, phổ hóa quần linh, hồi đầu hướng thiện, nhập vi môn đệ, vĩnh sùng chánh giáo, tùng thị Pháp điều Tam Kỳ Phổ Độ, lập công bồi đức, giải quả tiền khiên, hậu hưởng thái bình, Nghiêu thiên Thuấn nhựt, phong điều võ thuận, quốc thới dân khương, an cư lạc nghiệp.
Phục vọng VÔ TRUNG TỪ PHỤ, phát hạ Thiên ân, chuyển họa vi phước, tập kiết nghinh tường, độ tận các đẳng chơn hồn đồng đăng bỉ ngạn.
Chư đệ tử đồng thành tâm khẩn đảo, cúc cung bá bái, cẩn sớ thượng tấu. Dĩ văn.
Đệ
tử: Lễ Sanh Ngọc X Thanh
Đầu Tộc Đạo Châu Thành
(ấn ký)
Ghi chú: Các chữ gạch dưới có thể thay đổi cho thích hợp với ngày tháng năm, tên địa phương và chức phận của vị Chức sắc chứng đàn.
Diễn nôm bài Sớ Văn ở trên:
| ÐẠI ÐẠO TAM KỲ PHỔ ÐỘ |
| (Năm Đạo thứ 49) |
|
|
| Tam giáo qui nguyên, Ngũ chi phục nhứt. |
Nay thời chỉ vì,
Vận Trời năm Giáp Dần, tháng 9, ngày mùng 1, giờ Ngọ, hiện tại nước VN, Trấn đạo Long Hồ, Châu đạo Vĩnh Long, Tộc đạo Châu Thành, Hương đạo Long Châu, đang ở trong Thánh Thất.
Nay có đệ tử thọ Thiên ân Lễ Sanh Ngọc X Thanh, Đầu Tộc Đạo Châu Thành, cùng chung các Chức sắc, hiệp với Chức việc, Đạo hữu nam nữ các cấp, quì tại trước điện, thành tâm tâu trình:
Trong HUỲNH KIM KHUYẾT:
Huyền Khung Cao Thượng Đế Ngọc Hoàng Đại Thiên tôn,
Diêu Trì Kim Mẫu Vô Cực Thiên Tôn.
Ba Đấng GIÁO CHỦ TAM GIÁO:
Tây Phương Giáo Chủ Thích Ca Mâu Ni Thế Tôn,
Thái Thượng Đạo Tổ Tam Thanh Ứng Hóa Thiên Tôn.
Khổng Thánh Tiên Sư Hưng Nho Thạnh Thế Thiên Tôn.
Ba TRẤN OAI NGHIÊM của ĐĐTKPĐ:
Thường Cư Nam Hải Quan Âm Như Lai,
Lý Đại Tiên Trưởng kiêm Giáo Tông ĐĐTKPĐ,
Hiệp Thiên Đại Đế Quan Thánh Đế Quân.
Gia Tô Giáo Chủ Cứu Thế Thiên Tôn,
Thái Công Tướng Phụ Quảng Pháp Thiên Tôn,
Tam Châu Bát Bộ Hộ Pháp Thiên Tôn,
Mười phương chư Phật, muôn hạng chư Tiên, chư Thánh chư Thần.
Nay vì ngày mùng 1, giờ tốt, chư Chức sắc Thiên phong hiệp với các tín đồ nam nữ, nghiêm trang thiết lễ nơi đàn cúng tế, nhang, bông, trà, trái cây, rượu tinh khiết, lập thành nghi thức, thành tâm làm lễ dâng lên.
Ngưỡng mong Đức Chí Tôn ban bố rộng rãi ơn huệ lớn lao, tha tội cho nhơn sanh, thoát khỏi nghiệp chướng, trở về hiệp lại trong cảnh đại đồng, thế giới hòa bình, hoằng khai nền Đại Đạo, bày ra khắp nơi để dạy dỗ chúng sanh, quay đầu hướng thiện, nhập vào làm môn đệ của Đức Chí Tôn, vĩnh viễn sùng bái nền chánh giáo, tùng theo và tin tưởng là đúng pháp luật của ĐĐTKPĐ, lập công bồi đức, giải quả tiền khiên, sau hưởng được thái bình Trời Nghiêu ngày Thuấn, gió hòa mưa thuận, nước thạnh dân yên, an cư lạc nghiệp.
Vâng chịu nghe theo và mong mỏi Đức Chí Tôn trong cõi Hư Vô, ban xuống ơn Trời, chuyển họa thành phước, góp tốt đón lành, độ tận các đẳng chơn hồn cùng qua đến bờ giác ngộ.
Các đệ tử cùng thành tâm cầu khẩn cúng tế, cúi mình trăm lạy, kính cẩn dâng sớ tâu lên. Kính trình.
Đệ tử:... ... ...
Sớ văn dâng Đức Phật Mẫu vào ngày sóc vọng thường lệ tại Điện Thờ Phật Mẫu:
Phần trên giống như Sớ dâng Đức Chí Tôn, phần kế là lòng sớ có khác, xin chép ra sau đây:
"Kim vì sóc nhựt lương thần, chư thiện nam tín nữ đẳng nghiêm thiết đàn tràng, hương đăng hoa trà quả, thanh chước chi nghi, thành tâm hiến lễ.
Ngưỡng vọng Kim Bàn Phật Mẫu, phát hạ hồng ân, hoằng khai Đại Đạo, độ tận chúng sanh, hiệp trí hòa tâm, tinh thần qui nhứt, vĩnh sùng chánh giáo, giải thoát tiền khiên, triêm ngưỡng Mẫu ân tứ phước.
Ngưỡng vọng Kim Bàn Phật Mẫu cứu độ các đẳng chơn linh quá vãng, tảo đắc siêu thăng, an nhàn Cực Lạc.
Chư đệ tử đồng thành tâm khẩn nguyện, cúc cung khấu bái thượng tấu. Dĩ văn.
Đệ tử: . . . . . . . . . . . . . . . . "
Diễn nôm:
Nay vì ngày mùng 1, giờ tốt, các tín đồ nam nữ nghiêm trang thiết lễ nơi đàn cúng tế, nhang đèn bông trà, trái cây, rượu tinh khiết, lập nên nghi thức, thành tâm làm lễ dâng lên.
Ngưỡng mong Đức Phật Mẫu ban xuống hồng ân, hoằng khai Đại Đạo, độ tận nhơn sanh, chung hiệp tâm trí, qui nhứt tinh thần, vĩnh viễn sùng bái nền chánh giáo, giải thoát khỏi các tội lỗi trong kiếp trước, chiêm ngưỡng ơn phước của Đức Mẹ ban cho.
Ngưỡng mong Đức Phật Mẫu cứu độ các cấp chơn linh quá vãng, sớm được siêu thăng, an nhàn nơi cõi Cực Lạc.
Các đệ tử đồng thành tâm cầu khẩn, cúi mình lạy xuống, dâng sớ tâu lên. Kính trình.
Đệ tử: . . . . . . . . . . . . . . .
Ghi chú: Trong Sớ văn dâng lên Đức Phật Mẫu, vị Chức sắc chứng đàn không được xưng phẩm tước và Thánh danh, chỉ xưng thế danh của mình mà thôi
