What is the difference between the “Offering to the Buddhas and Celestial Beings Puja” in Buddhism and the Chinese custom of praying to the Jade Emperor?
With the many similarities between the Offering to the Buddhas and Celestial Beings Puja celebrated by the Buddhists and the Chinese custom of praying to the Jade Emperor of Heaven, these two events are often confused with each other. However, it is important to understand the distinctions in their history, ritual and significance.
There are ten realms in Buddhist cosmology which consist of the four higher realms (Buddha, Bodhisattva, Sravaka and Pratyekabuddha realms) and six lower realms (Celestial Beings, Asuras, Human, Animal, Hungry Ghosts and Hell realms). Based on their qualities, Celestial Beings are further assigned to the Desire realm, Form realm, and Formless realm. The Jade Emperor of Heaven is one of the thirty-three gods who lives in the Desire Realm. Chinese folklore believe that making offerings to the Jade Emperor of Heaven (玉皇大帝) brings blessings to the people. However, Buddha disciples do not take refuge in celestial beings, but they are venerated as they take refuge in the Buddha, protect the Dharma and accumulate good deeds. Celestial Beings are still subject to reincarnation even though they are blessed with long lives, great blessings as well as tall and stately forms.
Master Zhi Zhe of the Sui Dynasty formulated “The Golden Light Repentance Puja”, based on the Suvarnaprabhasottama-sutra (Golden Light Sutra), which tells how the Golden Light Assembly inspires the Celestial Beings to aspire the Bodhicitta in front of the Buddha and pledge to protect those who preserve the Golden Light Sutra, as well as support Dharma practitioners with a compassionate heart. The Offering to the Buddhas and Celestial Beings Puja, derived from “The Golden Light Repentance Puja”, is meant to express gratitude for their protection of the Dharma. Therefore, the Offering to the Buddhas and Celestial Beings do not just make offerings to the Jade Emperor of Heaven, but also to the Triple Gem and 24 heavenly deities including Meritorious Deva, Devi of Wonderful Sounds, Brahma-deva, Guardian King of the Four Directions and so on.
佛教的“斋天”与民间的“拜天公”有何区别？
许多人相信“拜天公”可以获得庇佑，民间的“天公”指的是玉皇大帝，被誉为众天神的领袖。佛教的斋天与民间的拜天公虽然相似，但其中的仪式、意义与祭拜的对象不尽相同。
“斋天” 从字面上的意义来说是指设宴客请天人吃饭。然而，天人指的是谁呢？佛教的十法界把所有的众生从性质状态上区分为十类，也称为四圣六凡。 “四圣”指的是佛、菩萨、声闻、缘觉四种圣者果位。“六凡”则指天、阿修罗，人、畜生、饿鬼，及地狱道，因所造作的业不同，而在六道中轮回。
六道中的 “天”指的是因修上品十善而投生于天道的天人。天人因位阶不同分布于三界（欲界、色界及无色界），在三界中福报最大。其中，民间所祭拜的天公（玉皇大帝）即是位于欲界忉利天的天主——帝释天。天人的寿命长、福报大，形体高大而庄严。虽然天人在六道中最有福报的，但仍离不开轮回的果报。佛弟子虽不皈依诸天，但仍恭敬礼拜诸天，因诸天皈命佛陀、护佑正法、积善行德。
佛教的斋天始于隋代智者大师依据《金光明经》制定的礼忏仪轨，名为“金光明忏法”。据《金光明经》记载，诸天于金光明会上发菩提心、护持正法，并以慈悲心辅助有德行之人。凡是有三宝及供佛斋天的地方，诸天神等就会降临此地，为人们降福集运、消灾免难，所以诸天也称为护法龙天。
斋天不仅仅以民间所说的天公玉皇大帝（帝释天）为宴客对象，其祈请的对象除了佛、法、僧三宝及帝释天之外，还包含大功德天、大辩才天、大梵王天、四天王天等二十四诸天及其侍从。斋天的真正目的不是为了表达对天神的崇拜，而是感恩护法天神对佛法的护持。一般上依据仪轨的时间，斋天会在黎明天色未亮以前进行。在斋天仪式中，寺院准备香花果馔及酥酡妙供，透过诵经礼忏、施设净食等形式，供养十方三宝及护法诸天，藉此感念天神的护持之德。
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