Cao Đài Altar Cao Đài Rituals -
Worship and Prayer
The pinnacle of the Great Divine Temple Eight Trigrams Palace Eight States
or the
In the Bát Quái Ðài / 八卦臺, the Divine Eye is represented on the Universal Globe (Quả Càn Khôn /果乾坤 - literally meaning "the coming together of heaven [Qian
/ 乾 / Càn/Kiền - i.e. father/male/heaven/sky]
and earth [Kun /坤 / Khônmother/female/earth]).
The Universal Globe has a perfectly spherical shape, with a diameter of three
metres, three decimetres and three centimetres. Its construction was conveyed,
via a heavenly message, to Phối Sư / 配師 (Archbishop) Thái BínhThanh on 17 September 1926 . Also appearing on the front of the Globe is the
constellation The Big Dipper. The Supreme Being revealed to the Religion that
at the peak of this constellation He could be found. Above this constellation
that the Divine Eye is placed, looking towards the Cửu Trùng Ðài / 九重臺 (literally means the nine-sphere
palace, The palace of nine divine planes, or the Palace of nine degrees of
evolution. The Palace of nine degrees of the Episcopal Hierachy).
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
Other Altar Furnishings
Underneath the Universal globe are
the Names of the Spiritual Masters of the various religious traditions that
CaoDaists venerate. These are on tablets in Chinese characters.
- 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).
General Layout of the
Altar
The layout of the altar of the
Great Divine Temple is complex, but the basic elements of this altar, like
those of all local temples and home altars are: The Divine Eye (Thiên Nhãn / 天眼), the lamp of the
Original Principal, five incense sticks, 2 candles, one cup of water, one cup
of tea, 3 small glasses of wine, flowers, fruits.
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 1921.
A Divine message (25 February 1926 ) proclaimed:
"The eye is the principle of
the heart, from which comes the source of light.
This light is spirit and the spirit
itself is God".
"Nhãn thị chủ tâm,
Lưỡng quang chủ tể,
Quang thị Thần,
Thần thị Thiên,
Thiên giả Ngã giã."
The Divine Eye is a feature of the
facade of the Great Divine Temple
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.
- Flowers represent ching (tinh
/ 精), the essence of all matter, life matter.
- Wine represents chi (khí / 氣), the vital energy, life energy.
- Tea represents shen (thần / 神), the spirit.
- Tea represents shen (thần / 神), the spirit.
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.
- Tea is offered during morning and
evening ceremonies, wine is offered at noon and midnight .
- 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)
- Yin (Âm): negative logos, female,
negative, the passive female principle of the universe,
- Yang (Dương) : postive logos, male, positive , the active male principle of the universe.
- Yang (Dương) : postive logos, male, positive , the active male principle of the universe.
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.
Daily, Monthly and Annual
Rituals
The following outlines the daily
rituals, monthly rituals, and annual rituals of Cao -Đài Religion:
DAILY
RITUALS
The four services must be observed
in Temples
- 12:00 midnight (Thời Tý / 23:00 p.m. - 1:00 a.m. ),
- 6:00 a.m. (Thời Mẹo / 5:00
a.m. - 7:00 a.m. ),
- 12:00 noon (Thời Ngọ / 11:00 a.m. - 13:00 p.m. ),
- 6:00
p.m. (Thời Dậu / 17:00 p.m. - 19:00 p.m. )
The Protector/Keeper of a
Thánh-Thất (temple) must practice four daily ceremonies. The ceremonies must be
celebrated on time at 6
a .m.12 p.m. (Thời Ngọ), 6 p.m. (Thời Dậu), and 12
a .m.
MONTHLY
RITUALS
Monthly rituals are held at the Cao
Đài Temples on the 1st and 15th days of each lunar month.
Monthly and annual rituals (in Vietnam 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
ANNUAL
RITUALS
According to the Kinh Thiên-Đạo và
Thế-Đạo (Tòa-Thánh Tây-Ninh, 1975), the following ceremonies and anniversaries
are held at all temples. These ceremonies follow the lunar calendar except for
the anniversary of Jesus Christ in December and that of Đức Nguyệt-Tâm
Chơn-Nhơn (Victor Hugo) on 22nd May.
- 1 Month 1: Ceremony of Tết Ngươn
Đán / Lunar New Year (The return of Divine Spirits)
- 9 Month 1: Anniversary of The
Supreme Being, God (Đức Chí Tôn, Đức Cao Đài)
- 15 Month 1: Ceremony of Thuợng
Ngươn (Beginning of year, or the start of the first-third of the year).
- 15 Month 1: Ceremony of Ngài
Trương Tiếp-Pháp
- 22 Month 1: Ceremony of Ngài Trần
Khai-Pháp
- 29 Month 1: Ceremony of
Phối-Thánh Bùi-Ái-Thoại
- 15 Month 2: Anniversary of Đức
Thái Thượng Lão-Quân , the founder of Daoism.
- 19 Month 2: Anniversary of Đức
Phật Quan-Âm (Quan Yin)
- 1 Month 3: Ceremony of His
Holiness Cao Thượng-Phẩm
- 26 Month 3: Ceremony of His
Holiness Cao Thượng-Sanh
- 8 Month 4: Anniversary of Đức Phật
Thách Ca (Sakyamuni Buddha)
- 8 Month 4: Ceremony of Bà Nữ
Đầu-Sư Lâm-Hương-Thanh (the first female Cardinal of Cao Đài Relgion)
- 10 Month 4: Ceremony of His Holiness Phạm
Công Tắc, Hộ-Pháp (disincarnation of the Hộ-Pháp)
- 5 Month 5: Ceremony of birthday of His Holiness Phạm Công Tắc, Hộ-Pháp
- 5 Month 5: Ceremony of birthday of His Holiness Phạm Công Tắc, Hộ-Pháp
- 11 Month 5: Ceremony of Bà Đầu-Sư
Nguyễn-Hương-Hiếu
- 22 May (Western Calendar): Anniversary of
Đức Nguyệt-Tâm Chơn-Nhơn (His Eminence Victor Hugo)
- 22 Month 5: Ceremony of Ngài Cao
Tiếp-Đạo
- 24 Month 6: Anniversary of Đức Quan-Thánh
Đế-Quân (Kuan Sheng Ti Chun/Guan Sheng Di Jun, Kuan Kung/Guan Gong)
- 15 Month 7: Ceremony of Trung Ngươn
(Middle part of the year)
- 21 Month 7: Ceremony of Ngài
Đầu-Sư Thái-Thơ-Thanh
- 18 Month 8: Anniversary of Đức Lý
Giáo-Tông (Spiritual Pope Li T'ai Pai)
- 27 Month 8: Anniversary of Đức Khổng-Thánh
(Confucius)
- 4 Month 9: Ceremony of Ngài Bảo-Văn
Pháp-Quân
- 7 Month 9: Ceremony of Ngài Nguyễn
Bảo-Pháp
- 1 Month 10: Ceremony (Memorial) of
Phối-Thánh Phạm-Văn-Màng
- 13 Month 10: Ceremony of His Holiness
Thượng-Trung-Nhựt (First Cao Đàist Pope [interim])
- 15 Month 10: Ceremony of Lễ Hạ-Ngươn (the last period of year), and Commemoration of Đại Đạo Tam Kỳ Phổ Độ / 大道三期普度 (Anniversary of the inauguration of Cao Đài Religion)
- 19 Month 10: Ceremony of Ngà Ca Bảo-Đạo (note - 18 Month 12: Ceremony of Hồ Bảo Đạo)
- 25 December: Anniversary of Jesus Christ (Christmas)
- 15 Month 10: Ceremony of Lễ Hạ-Ngươn (the last period of year), and Commemoration of Đại Đạo Tam Kỳ Phổ Độ / 大道三期普度 (Anniversary of the inauguration of Cao Đài Religion)
- 19 Month 10: Ceremony of Ngà Ca Bảo-Đạo (note - 18 Month 12: Ceremony of Hồ Bảo Đạo)
- 25 December: Anniversary of Jesus Christ (Christmas)
- 24 Month 12: Ceremony of Đưa Chư
Thánh (departure of Devine Beings)
Other Prayers
Besides prayers which are chanted
to glorify the Supreme Being, Holy Mother, Buddhas, Immortals, Saints held at 6:00
a.m. , 12:00 p.m. , 6:00 p.m. and 12:00 a.m. in daily services, Cao
Đàists also recite other Prayers of Heavenly Way (Kinh Thiên
Đạo) such as:
- Matreiya Buddha Sutra / Di Lạc
Chơn Kinh (The True Sutra of Maitreya Buddha)
- Prayers for Repentance / Kinh Sám
Hối
- Prayers for Self-correction /
Giới Tâm Kinh
- Prayers for praising the work and
virtue of the Divine Beings / Xưng Tụng Công Ðức Phật Tiên Thánh Thần
- Prayers for the Baptism of the
Soul / Kinh Tắm Thánh
- Prayers when seeking forgiveness
and for liberating the soul from the bad karma / Kinh Giải Oan
-Prayers for guiding the dying
person (at the point of death)/ Kinh Cầu Hồn Khi Hấp Hối
- Prayers for the dead / Kinh Khi Ðã Chết Rồi
- Prayers for the dead / Kinh Khi Ðã Chết Rồi
- Prayers for the for the ascension
of the spirit / Kinh Cầu Siêu
- Prayers for placing the body in
the coffin / Kinh Tẫn Liệm
- Prayers for the burial procession
/ Kinh Ðưa Linh Cữu
- Prayers for interring the coffin
/ Kinh Hạ Huyệt
In the Cao Đàist tradition the
mourning period extends 581 days from the death of a person. Ceremonies for the
Repose of the Soul (for the ascension of the spirit, cầu siêu cho vong linh)
are held :
- The Tuần
Cửu (nine times, once every nine days / nine day period).
- 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:
- Prayers for the start
of the requiems (Kinh Khai Cửu Ðại Tường và Tiểu Tường)
- Prayers of the first
requiem / Kinh Ðệ Nhứt Cửu
- Prayers of the second
requiem / Kinh Ðệ Nhị Cửu
- Prayers of the third requiem
/ Kinh Ðệ Tam Cửu
- Prayers of the fourth
requiem / Kinh Ðệ Tứ Cửu
- Prayers of the fifth
requiem / Kinh Ðệ Ngũ Cửu
- Prayers of the sixth
requiem / Kinh Ðệ Lục Cửu
- Prayers of the seventh
requiem / Kinh Ðệ Thất Cửu
- Prayers of the eighth
requiem / Kinh Ðệ Bát Cửu
- Prayers of the ninth
requiem / Kinh Ðệ Cửu Cửu
Tiểu Tường Ceremony / Ceremony of Minor Joy (281 days after the date of death)
- Prayers for the start
of the requiems (Kinh Khai Cửu Ðại Tường và Tiểu Tường)
- Prayers of the tenth
requiem / Kinh Tiểu Tường ,
Đại Tường Ceremony / Ceremony of Major Joy (581 days after the date of death)
-Prayers for the start of the
requiems (Kinh Khai Cửu Ðại Tường và Tiểu Tường)
- Prayers of the eleventh requiem /
Kinh Ðại Tường ,
The following prayers are the parts
of moral purification, they are Kinh Thế Đạo and include:
- Prayers Before Giving a Religious
Talk (Kinh Thuyết Pháp)
- Prayers for Beginning a Religious
Meeting (Kinh Nhập Hội) ,
- Prayers when Finishing a Meeting
(Kinh Xuất Hội),
- Prayers when Going Out (Kinh Đi
Ra Đường),
- Prayers when Coming Home (Kinh
Khi Về),
- Prayers Before Going To Bed (Kinh
Khi Đi Ngủ),
- Prayers When Getting Up (Kinh Khi
Thức Dậy )
- Prayers Before Study (Kinh Vào
Học),
- Prayers Before Eating (Kinh Vào
Ăn Cơm),
- Prayers After Eating (Kinh Khi Ăn
Cơm Rồi),
- Prayers for Marriage (Kinh Hôn
Phối),
- Prayers for when the King Passes
Away (Kinh Tụng Khi Vua Thăng Hà)
- Prayers for when a Teacher Passes
Away (Kinh Tụng Khi Thầy Qui Vị)
- Prayers to Ancestor who have
Passed Away (Kinh Cầu Tổ Phụ Ðã Qui Liễu )
- Prayers to Call for Divine Help
in the Face of Suffering (Kinh Cứu Khổ),
- Prayers when Parents Pass Away (Kinh
Tụng Cha Mẹ Ðã Qui Liễu)
- Prayers when Relatives or Friends
Pass Away (Kinh Cầu Bà Con Thân Bằng Cố Hữu Ðã Qui Liễu)
- Prayers when Brothers/Sisters
Pass Away (Kinh Tụng Huynh Ðệ Mãn Phần)
- Prayers when a Husband Passes
Away (Kinh Tụng Khi Chồng Qui Vị )
- Prayers when a Wife Passes Away
(Kinh Tụng Khi Vợ Qui Liễu)
Ceremonies at Local
Temples
According to the New Canonical Law,
article 19, every disciple must go to the nearest Temple
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.
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
傳奏乾坤世界通
道法當今揚正教
靈光照耀玉京宮
傳奏乾坤世界通
道法當今揚正教
靈光照耀玉京宮
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.
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.
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
地藏開門放赦辜
三期運轉金光現
懺悔陰魂出幽途
(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,
- ''Nam-mô Cao-Đài Tiên-Ông
Đại-Bồ-Tát Ma-Ha-Tát'' (The Supreme Being)
- ''Nam-mô Quan-Thế-Âm
Bồ-Tát Ma-Ha-Tát'' (Godess of Mercy/Kuan Yin)
- ''Nam-Mô Lý Đại
Tiên-Trưởng kiêm Giáo-Tông Đại-Đạo Tam-Kỳ Phổ-Độ'' (Great Chief
Immortal Li - Spiritual Pope of the Third Amnesty)
- ''Nam-mô hiệp-thiên
Đại-Đế Quan-Thánh Đế-Quân'' (Xie Tian Da Di Guan Sheng Di Jun/Kuan
Kung/Kwan Ti)
- ''Nam-mô Chư Phật, Chư
Tiên, Chư Thánh, Chư Thần'' (Buddhas, Immortals, Saints,
and Superior Spirits).
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 11 September 1926 , the choir at the Great Divine Temple
"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,
- The ritual officer then
recites Thượng Hương (venerably place the incense)
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,
- Cúc Cung Bái (respectful
prostrations)
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,
* Thành Kỉnh Tụng Khai Kinh
Chú (Respectfully
chant the opening prayers.)
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,
After these opening prayers, the ritual officer chants,
* Thành Kỉnh Tụng Ngọc-Hoàng Kinh / Heartfelt prayer
for the Jade Emperor
(This prayer acknowledges the wonders of the Supreme Being).
(This prayer acknowledges the wonders of the Supreme Being).
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.
"Đại-La
Thiên-Đế
Thái-Cực
Thánh-Hoàng
……………………
…………………
Ngọc-Hoàng tích phước hựu tội,
Đại
Thiên-Tôn."
The ritual officer then recites,
- Cúc cung bái (respectful
prostration)
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,
* Thành kính tụng "Phật Giáo
tâm kinh" / Heartfelt prayer for the Way of the Buddha.
The choir then chants the following
prayer in the nam xuan mode.
Càn Khôn Chủ Tể
………………..
Nhiên-Đăng
Cổ-Phật
Vô-vi
Xiển-giáo Thiên-Tôn."
The ritual officer then announces
- Cúc cung bái (respectful
prostrations)
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 (the slow nod) three times instead of four, making a
total of nine. The other difference here is that when the adepts bring their
heads to the ground the recite the following invocation, - Nam-mô
Nhiên-Đăng Cổ-Phật Đại-Bồ-Tát Ma-Ha-Tát.
The ritual officer then announces,
* Thành kính tụng "Tiên
Giáo tâm kinh" / Heartfelt prayer for the Way of the Immortals (Daoism)
The choir then chant the following
prayer in the nam xuan mode.
"Tiên-thiên
khí hóa.
Thái-Thượng
Đạo-Quân,
……………………
……………………
Tiên-Thiên
chánh nhứt.
Thái-Thượng
Đạo-Quân.
Chưởng-Giáo
Thiên-Tôn."
The ritual officer then announces,
- Cúc cung bái (respectful
prostrations)
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,
* Thành kính tụng Thánh Giáo
tâm kinh /
Heartfelt prayer for the Way of The Saints
The choir chants the following
prayer in the nam xuan mode.
"Quế
hương nội điện.
Văn-Thỉ thượng cung.
……………………
……………………
Trừng chơn
chánh quang.
Bửu-Quang
từ tế Thiên-Tôn."
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
* Offering the Three Treasures
Offering of the Flowers
At this stage of the ceremony the
ritual officer then recites:
- Cung Hiến Tiên Hoa (Respectfully
offer the flowers)
The ritual officer then recites,
- Quì (kneel)
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.
- chỉnh tiên hoa (ensure the
flowers are correctly positioned)
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,
- điện tiên hoa (procession of the
offering of flowers)
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.
"Từ-Bi giá ngự rạng môn thiền,
Đệ-tử mừng
nay hữu huệ duyên.
Năm sắc
hoa tươi xin kỉnh lễ,
Cúi
mong Thượng-Đế rưới ân Thiên."
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,
- Quì (kneel)
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,
"I pledge to offer my physical
body to You, Oh God the Father, to use in any way that You might decide." (In
CaoĐàist ritual, flowers represent the vitality and root-essence of life, the
material world and the body, / 精/Tinh.)
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,
- Thượng Tiên Hoa (Place the
flowers on the altar)
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,
- Cúc cung bái (respectful prostrations)
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,
Cung Hiến Tiên Tửu (Respectfully
offer the wine)
The ritual officer then recites,
- Quì (kneel)
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,
- Chước Tửu (Pouring the wine)
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,
- Điện Tiên Tửu (procession of the
wine)
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,
- Quì (kneel)
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,
"I pledge to offer my mind and
all my knowledge to You, Oh God the Father, to use in any way that You might
decide." (In CaoĐàist ritual, wine represents our vitality, life force,
the root of essence and life, 氣/Khí
/ Chi ).
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,
- Thượng Tiên Tửu (Place the wine
on the altar)
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,
Cúc cung bái (Respectful
prostrations)
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,
Cung Hiến Tiên Trà (Respectfully
offering holy tea)
The ritual officer then announces,
- Quì (kneel)
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,
- Điểm Trà (Pouring the tea)
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,
- Điện Tiên Trà (Procession of the
Tea.)
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,
- Quì (kneel)
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,
"I pledge to offer my soul and
spirit to You, Oh God the Father, to use in any way that You might
decide." (In CaoĐàist ritual, tea represents our soul and spirit , 神 /Thần.)
A further prayer is added to
reaffirm these three pledges,
"All my physical body, my
mind and my soul, are created by You God the Father. These belong to You
my Master, it is Your power and your right to decide."
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,
- Thượng Tiên Trà (Place the tea on
the altar)
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,
Cúc cung bái (respectful
prostrations).
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,
- Sớ văn thượng tấu (respectfully offer the
petition)
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,
Quì (kneel)
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.
Today is the (Major / Minor
Ceremony of…)
Your disciple (the representative
of the community inserts his/her name)
Respectfully offers up this
petition
To You, Divine Master
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,
- Thành đọc sớ văn (Respectfully read
the petition)
The official unfolds the petition, bows
once and reads it out. The congregation's representative remains holding the
red envelope at his forehead.
The Petition
---------------------
--------------------
--------------------
(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,
- Cung phần sớ văn (ignite the
petition)
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,
Cúc cung bái (respectful
prostration)
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,
Thành Tâm Tụng Ngũ Nguyện (Heartfully make the
five pledges)
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,
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
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,
Cúc cung bái (respectful
prostrations)
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,
Hung Binh Than (revert to original
place - i.e. standing silently)
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.
Basic Differences
Between Great Ceremonies
and Minor Ceremonies
Firstly, at the Holy See the differences
between major and minor ceremonies are:
- Music in minor ceremonies (tiểu
lễ) is played using three pieces (instead of 7 or 5 pieces in major ceremonies
/ đại lễ)
- Ritual servants do not make their
procession drawing the heart character with their feet.
- No rear altar (ngoại nghi) is established.
- There is no Hoán Đàn (i.e. no
circumambulation of the interior of the temple).
Secondly, at local temples the
differences between major and minor ceremonies are:
- Music in minor ceremonies is
played using three pieces (instead of 7 or 5 pieces as in major
ceremonies)
- Ritual servants do not make their procession drawing the heart character with their feet.
- No rear altar (ngoại nghi) is established.
- Ritual servants do not make their procession drawing the heart character with their feet.
- No rear altar (ngoại nghi) is established.
Daily Ritual
Ceremonies
at the Great Divine Temple Temples
At the Great Divine Temple
- 12:00
a.m. (Thời Tý / The Hour of the Mouse, 11:00 p.m. - 1:00 am .),
- 6:00 a.m. (Thời Mẹo /
The Hour of the Cat, 5:00 a.m. - 7:00 a.m. ),
- 12:00
p.m. (Thời Ngọ / The Hour of the Horse, 11:00 a.m. - 1:00 p.m. ),
- 6:00
p.m. (Thời Dậu / The Hour of the Rooster, 5:00 .pm. - 7:00 p.m. ).
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:
1 . Văn chung khấu hướng huệ trưởng
Càn Khôn, (strike)
2 . Pháp giới chúng sanh đồng đăng
bỉ ngạn. (strike)
3 . Án Dà Ra Đế Dạ Ta Bà
Ha. (strike)
- 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:
1 . Nhứt vi u ám tất giai
văn, (strike)
2 . Nhứt thiết chúng sanh thành
Chánh giác. (strike)
3 . Án Dà Ra Đế Dạ Ta Bà
Ha. (strike)
- 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:
- Hoán Đàn is not
performed.
- Music to welcome the Divine
Beings (Nhạc tấu quân Thiên) is not played
- Only one of three treasures is
offered. At the midnight and midday ceremonies wine is offered, at the 6a.m. and 6p.m. ceremonies tea is offered.
- The ritual of chỉnh sát
cúng phẩm (ensuring the offerings are correctly positioned) is not
carried out.
- A sermon is not given.
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"
Ceremonies at the Holy Mother Temple
When attending a ceremony at the Holy Mother Temple
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:
1 . Văn chung khấu hướng huệ trưởng
Càn Khôn, (strike)
2 . Pháp giới chúng sanh đồng đăng
bỉ ngạn. (strike)
3 . Án
Dà Ra Đế Dạ Ta Bà Ha. (strike)
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:
1 . Nhứt vi u ám tất giai
văn, (strike)
2 . Nhứt thiết chúng sanh thành
Chánh giác. (strike)
3 . Án Dà Ra Đế Dạ Ta Bà
Ha. (strike)
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:
Nhạc tấu huân thiên (Play the music to
welcome the Divine Beings)
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 Holy Mother Temple Nam Phật , Nam Mô Pháp , Nam
- Nam-mô Diêu-Trì Kim-Mẫu
Vô-Cực Thiên-Tôn (Holy Mother, Buddha Mother, Mother Goddess, The
Universal Mother Goddess)
- Nam-mô Cửu-Vị
Tiên-Nương (The Nine Female Buddhas)
- Nam-mô Bạch-Vân-Động
Chư-Thánh (The Saints of the White Lodge).
After this the following prayers
are chanted,
Niệm Hương (offering
incense):
"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."
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.
Khai Kinh (The opening prayers)
" 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 recitation, the
worshippers bow but do not prostrate themselves.
Phật Mẫu Chơn Kinh (Prayer to the Holy Mother):
"Tạo-Hóa
Thiên Huyền-Vi Thiên-Hậu,
Chưởng
Kim-Bàn Phật-Mẫu Diêu-Trì.
. .
. . . . . .
. . . . .
. . .
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
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
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
The ritual officer operates the
bell following the same spoken formula of the concluding bell at the Great Divine Temple
Daily Ritual Ceremonies
at local Holy Mother Temples
At local Holy Mother temples,
leaving aside the great ceremonies, minor ceremonies, anniversary ceremonies,
and ceremonies held on the first and fifteenth of the lunar month, daily
ceremonies are always held. There are four daily ceremonies held at:
- 12:00
a.m. (Thời Tý / The Hour of the Mouse, 11:00 .pm. - 1:00 am .),
- 6:00 a.m. (Thời Mẹo /
The Hour of the Cat, 5:00 a.m. - 7:00 a.m. ),
- 12:00
p.m. (Thời Ngọ / The Hour of the Horse, 11:00 a.m. - 1:00 p.m. ),
- 6:00
p.m. (Thời Dậu / The Hour of the Rooster, 5:00 .pm. - 7:00 p.m. ).
The ceremony is then performed as
was outlined above. The following points, however, are not performed for daily
ceremonies:
- Music to welcome the Divine
Beings is not played
- Regarding the offering of the
three treasures, only one out of three is offered. At the midnight and midday ceremonies wine is offered, at the 6AM and 6PM ceremonies, tea is offered.
- The ritual of chỉnh sát
cúng phẩm (ensuring the offerings are correctly positioned) is not
carried out. - Petition is not prepared .
Daily ceremonies can include choir
and music.
Daily Ceremonies at the
home altar
Adepts are encouraged to perform
worship before the home altar at the prescribed times of 6AM , Midday , 6PM , Midnight . Although worship at
all four times is encouraged, worship at least once a day is mandatory.
Ceremonies in front of the home altar begin with the gong being operated three
times. Chanting in front of the altar follows the same pattern as that of the
temple and includes, opening chants, chants to the Supreme Being, chants to the
Buddhas, Immortals, Saints and Geniis. As each chant is made, the same
prostrations as at the temple are made. Then at midnight and midday wine is offered, while tea is offered at 6.00AM and 6.000 PM . All three offerings never take place in the home. At
the end of the ceremony, three strikes are made on the gong.
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.
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