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I pay homage to my Guru Buddha Shakyamuni!
I pay homage to the wisdom warrior Manjushri!
I pay homage to all the great lineage loving masters!
The unsurpassed profound subtle wonderful Dharma
Is difficult to meet for hundreds and thousands million eons.
Since I get the chance to see, hear, receive and practice it now
May I understand the ultimate meaning of the Thus Coming One.
In order to liberate all sentient beings Please generate the unsurpassable supreme bodhichitta!
We will continue to study the Bodhicaryavatara - Ocean of Good Explanation
We are still discussing “making offerings.”
We have covered four of the twelve mental offerings
Here is the fifth - wonderful perfumes.
The verse is
[Just like polishing pure, refined gold] [I anoint the Buddha’s forms, which blaze with light,]
[With the choicest perfumes, whose fragrance permeates] [A thousand million worlds.]
It means when we make mental offering
as said in Abhidharma-Kosha-Shastra
one can visualize that the three thousand-fold universes
are scented with wonderful perfumes
and that we offer this fragrance to the golden bodies of the Buddhas of the ten directions.
This golden body is like the body of Buddha Shakyamuni.
The color is yellow like gold.
Whilst only one is described, in fact immeasurable Buddhas have various body colors
and we can offer this fragrance to all of them.
Everyone knows that here we are talking about the mental offering.
The acts of mental offering and offering-objects-with-mind
are different to some extent.
The latter means that we make offerings in our mind of real objects
such as when we see a very pleasant object or a beautiful fresh flower
we take it through our mind and offer it.
Mental offering means
that we imagine and visualize making offerings of immeasurable objects.
Although no real subjects are involved it also has great merit.
Everyone knows that
it is said in Mahayana Buddhism that “Everything is created by mind,”
and since this is the case
“real” objects of the outer world are necessarily illusions of mind.
Therefore to visualize making offerings of objects
to Buddhas and Bodhisattvas with a concentrated mind
has the same merit as offering “real” things.
In order that Buddhas and Bodhisattvas accept your offerings a certain ability to visualize is required.
Good practitioners use skillful means in whatever circumstances.
They can transform any favorable or unfavorable conditions onto the path.
It makes no difference for them to live in cities or quiet woods
because they always have a way to make offerings practice purification and meditation.
Here, the text says this way
[5. Wonderful perfumes: the Abhidharma-Kosha-Shastra says,]
[“The four continents, the sun, the moon, Mountain Meru,]
[the heaven of desire realm and Brahma together are called one world.]
[One thousand of these worlds is called a Small Chiliad World.]
We studied this theory in the past. We all know it clearly that
according to the cosmology described in the Abhidharma-Kosha-Shastra
Mount Meru, the sun, the moon, the four continents the heaven of desire realm and so forth are one world
a thousand of these is a Small Chiliad World
[A thousand of these is called a Medium Chiliad World.]
A Small Chiliad World is a unit.
A thousand of these is a Medium Chiliad World
[A thousand of these is called a three-thousand Great Chiliad World.]
And a thousand Medium Chiliad Worlds is a Three Thousand Great Chiliad World
which is the Sahalokadhatu world
that Buddha Shakyamuni came to turn the wheel of Dharma.
We usually call it as the Sahalokadhatu world.
Whilst beginners may struggle to visualize this due to lack of knowledge of the complexities
this is Buddhist cosmology.
We should visualize that
the borderless universe is permeated with a wonderful fragrance.
We should be able to visualize this.
At the beginning, we can visualize the house is permeated with fragrance.
When we spray perfumes, the fragrance will fill the entire house.
Everyone knows this feeling.
We can imagine this gradually extending to a valley
then a continent and then the entire universe.
It is of great merit to offer this fragrance to all Buddhas and Bodhisattvas.
[The fragrances of this supreme perfume reach everywhere in vast lands]
[such as the Three Thousand Great Chiliad World.]
[We anoint this supreme perfume]
[on the pure gold-like gleaming body of the Buddha.]
The pure gold in the Jambudvipa is refined sixteen times
so it is very pure.
To the pure gold-like brilliant Buddha statues
such as statues of Shakyamuni Buddha or the Buddhas of the three times
in front these wonderful Buddha statues
we can visualize making offerings of wonderful perfumes.
Nowadays, there are many good perfumes with different fragrances
such as jasmine and rose.
If you like the smell of a perfume,
you can offer it in your shrine room.
This is offering-objects-with-mind.
Even without perfume we can visualize
all the fragrances of the Three Thousand Great Chiliad World
and offering them to all Buddhas and Bodhisattvas.
Among these fragrances, some are natural such as fresh flowers.
This is natural fragrance.
Some are artificial, such as perfumes.
All of them can be used for offering.
People like to wear perfumes.
It is also a tradition. And this is okay.
However, it is of very little merit to spray perfumes
on bodies composed of the thirty six unclean substances.
However if we visualize offering perfume visualize it if you can
if you can not, spray a little perfume in front of Buddha statues or Thangkas.
it is of great merit.
I spray some perfume in my shrine room every morning
as an offering to the Buddha
and it makes me feel very good. You may feel the same!
If we make perfume offerings to the Buddha with a pure mind
the merit is immeasurably great.
Even if we make an offering to the Buddha with other thoughts or intentions
the merit is still great.
For example, one of Shakyamuni Buddha’s disciples
Anuruddha was foremost ranked among those who had achieved “divine vision.”
What is the reason?
In the Buddha Krakuchchanda’s teaching period
when human beings had a life span of forty thousand years
the headman of a band of robbers wanted to mend his broken shoes at night.
Today, the leader of a group always has the best condition.
The headman of robbers wanted to mend his shoes.
It was too dark to see anything at night.
In the end, they finally found a Buddhist temple.
Inside there was a brilliant golden Buddha statue
and in front, a butter lamp which was almost going out.
So that he’d have enough light to mend his shoes he replaced the wick.
He mend his shoes this way.
After that, due to the light became very bright
the headman saw the Buddha statue’s smile and immediately gained faith.
The butter lamp was at another place.
Then, he moved the butter lamp to the front of the Buddha statue
and made aspiration in front of the statue.
He didn’t actually offer the butter lamp
as he just replaced the wick to fix his shoes
and then moved it to the Buddha.
He aspired in this way:
He said, “By this merit
The merit may be moving the lamp to the Buddha.
“By this merit, may I acquire wisdom life after life
and the highest divine vision under the teaching of Buddha Shakyamuni.”
He really did so under the teaching of Buddha Shakyamuni later.
Therefore, whether offering incense or light
even making offerings in front of the Buddha with a neutral mind
At that time, their condition may be very poor.
is of immeasurable merit.
We should make offerings when we have the resources.
When we don’t, we can also think
“I offer every wonderful fragrance to the Buddhas of the ten directions.”
We can do this any time for example whilst walking, or on the bus.
It is not hard for anyone.
Although it only takes a few seconds the merit is great.
This is offering wonderful perfumes. Next is:
[And to the highest objects of giving, I offer] [Beautiful, well-arranged garlands,]
[As well as enchanting, sweet-smelling flowers] [Such as lilies, jasmine and lotus blooms.]
As mentioned earlier, in front of representations of the supreme Three Jewels
such as Buddha statues, stupas, Vajra gurus, or sutra books
we offer fragrant water lilies
māndārava flowers, utpala flowers and beautiful garlands.
There are several offerings. “Water lilies” have different colors,
such as white, red and yellow.
In general, worldly water lilies are opened by sunlight.
This kind of flower is water lilies.
In Tibetan poetry, utpala flowers, white water lilies
and māndārava flowers are often used as analogies.
“Māndārava flowers” are very beautiful flowers
appearing through good fortune in the Heaven of the Thirty-three.
This kind of flower is Māndārava flowers.
“Green water lilies” are opened by moon light.
This is Green water lilies.
A “garland” is made up of a string of flowers like mala
which are hung round the neck.
There is a tradition In India: when the King is invited
a garland will be hung round his neck. This is a tradition in India.
This tradition still is existed today.
In western countries and some Southeast Asian countries
when great leaders or masters arrive at the airport
a child will hang a garland round their neck.
Some leaders appreciate the garland very much and stroke it all the time.
You must have seen this in the past, didn’t you?
So the text says
[6. Beautiful flowers: In front of a supreme offering field]
[such as a Buddha statue, we offer pleasant,]
[fragrant Celestial flowers such as māndārava,]
[utpala and water lilies]
Utpala flowers and water lilies also exist in the human realm
but māndārava are only in god realm.
[and elaborate, colorful, pleasant garlands]
[of beautiful fresh flowers and jewels.]
We should make these offerings in front of Buddhas and Bodhisattvas.
As mentioned earlier whether we offer a bunch of flowers or a garland
the merit is great.
The Lotus Sutra says
“If somebody offers a flower in front of a Buddha image
with a distracted mind
this person will gradually see countless Buddhas.”
Thus even if one with a distracted mind offers only one flower
in front of a Buddha image
this person collects boundless accumulations
and will eventually see countless Buddha bodies.
I believe most people here don’t make offering with a distracted mind.
They do it with a pure mind.
Distracted mind means
when one is not mindful or harbours afflictive emotions.
If this has great merit, needless to say the merit of offering flowers with a pure mind is vast.
This is what The Lotus Sutra says.
The White Lotus Sutra says.
The Lotus Sutra is different from the White Lotus Sutra.
The White Lotus Sutra says
“in front of the Buddha, real or visualized when one throws up flowers into the air
the Buddha said
the merit cannot be counted even by the Buddha’s wisdom.”
So wherever you go
especially in summer when you see colorful fresh flowers at the roadside
if you have not received the Bhikshu precept
you can pick some and throw them up into the air.
It is of great merit.
If you have taken the precept you can offer them in your mind.
Many Tibetan Buddhists do so every time they see flowers.
For example, when they see fresh flowers covering the hills
many senior Tibetan practitioners say
“Offering to the Three Jewels offering to the Three Jewels,”
When our guru taught the Bodhicaryavatara
he also emphasized many times
“We have so many beautiful wild flowers in summer
it is a pity to not use them to make offerings.
So, let’s recite the flower offering liturgy when we are out in the field.”
Outside of Tibet, and in the Han area
there are also many flowers in the gardens and on the balconies.
Unfortunately those who planted them often haven’t offered them to the Buddha
but planted them for themselves.
Nevertheless, you will accumulate much merit
when you see flowers if you visualize offering them to the Buddha.
It is also important to remember to make aspirations when you offer flowers.
In the Great Biography of Buddha Shakyamuni
the White Lotus Biography also has this story
Prince Siddhartha and his wife Mandha were exiled in the Dandhe Mountains.
When the Prince gave their daughter and son to the Brahman
Mandha was heartbroken.
She was very heartbroken because she lost two kids.
The Prince Siddhartha said
“Do you remember the aspiration we made in front of the Buddha Dipankara?
You were a Brahman daughter and I was a Brahman son.
You were selling seven flowers.
I bought five from you with my only five silver coins.
Then you gave me the other two flowers with no charge.
When we went to offer the seven flowers to the Buddha
and make some aspirations you said you wanted to be my wife life after life.
I said, ‘Please don’t make this aspiration. I want to practice generosity.
If I give away my wife, daughter and son you will be hurt and regret this aspiration.’
Then you said ‘I will not regret this aspiration
nor will I cause any unfavorable conditions for you to practice generosity.’”
After hearing this
Mandha then remembered the aspiration
and she made aspirations again
and thenceforth never complained whatever the prince gave away.
This story was performed in our institute in the past.
Was that the first time or the second?
Neng Zhi and Yeshe played the roles of the Brahman son and daughter
didn’t they? Was that the first time or the second?
They were young at that time now they may be too “old” to play.
It is ten years ago that Great Biography of Buddha Shakyamuni was performed in our institute.
That performance was very wonderful.
Many people, including our beloved guru,
were tearful when watching the scene of the giving away of the son and daughter.
On one hand, people gained faith
from the spirit of the Buddha’s generous behavior
on the other hand, people were touched
by the hardship the Buddha experienced and the example he set for us.
Nowadays, there are so many performances containing desire, hatred and ignorance.
People are fond of these topics and enjoy talking about them.
As Buddhists, we should always think about and discuss
the stories of the Buddha, and Bodhisattvas.
In this way, our human bodies become meaningful.
We can say it this way. In general,
we should first think “offering to the Buddhas and Bodhisattvas”
when seeing fresh flowers in the garden.
This is very important.
Our guru told us there is a special flower in the Tibetan area.
There was one bunch here yesterday now it is gone.
It is a type of yellow flower.
It is one of the best flowers to offer the Buddhas and Bodhisattvas.
There is another kind of flower the bodhicaryavatara flower.
Wherever Patrul Rinpoche taught the Bodhicaryavatara
this small yellow flower would bloom.
We have plenty in our institute.
I forget to show you. I will show you later.
This flower has different numbers of petals, six, eight and twelve.
It is said that when Patrul Rinpoche taught the Bodhicaryavatara at Qinghai
this kind of small yellow flower bloomed all over.
It doesn’t matter what kinds of flowers we see
we should first visualize offering all of them
to the Buddhas and Bodhisattvas of the ten directions.
Please do not forget this!
Here is the next verse
[Also, I send forth clouds of incense] [Whose sweet aroma steals away the mind,]
[As well as celestial delicacies] [Including a variety of foods and drinks.]
Here it means we should offer Buddhas and Bodhisattvas.
What should we offer? Wonderful incense clouds.
Fragrances aggregate into clouds of incense.
Also offer celestial delicacies and all kind of food.
The text says
[7. Clouds of Incense:]
[supreme pleasant fragrances permeate every direction and form clouds of incense,]
“Forming incense clouds” describes
when fragrances finally aggregate into clouds of incense
when many incense sticks are burning.
According to the teachings of many eminent monks and masters
we can imagine the incense clouds in different forms
such as the eight auspicious symbols the seven wheel jewels
and the five offerings and imagine them filling up the entire sky.
Then offer them to the Buddhas and Bodhisattvas of the ten directions.
This is called offering clouds of incense.
[levitating and filling in the space. Offer them to the Buddhas and Bodhisattvas.]
We should offer fragrances usually.
We can offer fragrances in monasteries or our own shrine rooms.
It is not hard to do so.
There are many types of fragrances such as ground incense
paste incense and burning incense.
Nowadays, many monasteries manufacture incense.
Some people say our institute has a factory to manufacture incense
but our institute has never manufactured incense.
Our emphasis is listening reflecting and meditating on the Dharma.
Some people use the “Larung Five Science Buddhist Institute” to advertise their product,
It has been frequently found that some people
no matter monks or others
use the name of our institute or guru for various things.
In general, we should think in this way
all kinds of wonderful incense
sandal wood, agalwood or clove
be offered to the Buddhas and Bodhisattvas.
When we go to monasteries
we should offer incense
when we are at home, we should also offer at least one stick of incense everyday.
This is not different from doing this in monasteries.
When our guru went to India
he praised white sandal wood incense highly for its strong fragrance.
We all know that it is because white sandal wood has strong fragrance.
It is a very good incense.
In my opinion, it is a very good incense to make offering.
Remember to make aspirations when you offer incense to Buddhas and Bodhisattvas:
I wish to have very pure precepts life-after-life
and bring pure and fresh fragrances to all sentient beings!
We should make aspirations this way when offering incense.
The eighth offering is called celestial delicacies offering.
[and bring pure and fresh fragrances to all sentient beings!]
[such as sugar, walnut juice.]
Patrul Rinpoche said, “Celestial delicacies” mean
the tomas made up of the three white and the three sweet foods.
Every one knew and some of you may see it that
in the Geluk School they hold a toma festival on 15th January annually
they make various delicate butter flowers and use them to decorate tomas
which are offered to the Buddhas and Bodhisattvas of the ten directions.
Celestial delicacies are the food
for Buddhas, Bodhisattvas, sky walkers and Dharma protectors.
They are made in different shapes of different symbolic meanings.
Our institute also makes toma offerings.
We all know that celestial delicacies have symbolic meanings.
However, if you do not know how to make them it is the case for some people
you can also offer some drinks, candy cookies or other foods as substitutes.
They are also celestial delicacies.
Strictly, when we make offerings to the Dharma protectors we should offer celestial delicacies.
However, if you can not make them or you do not have the condition to make it
you can also offer your favorite drinks such as walnut juice, Red Bull.
You can offer all kinds of drinks.
And other food are also proper to be the celestial delicacies.
If you have nothing to offer Buddhas and Bodhisattvas
obviously, Buddhas and Bodhisattvas do not need biscuits or bottles of soft drink.
It is not the case that they are very thirsty.
They have been free from hunger and thirst for a long time.
They do not have the suffering of starvation.
However, without these symbolic offerings
your aspiration may not succeed.
From a worldly perspective
if you want to accomplish something
you have to offer at least a Khata or talk to people.
This is the worldly tradition.
In the same way, whatever aspiration we make in front of Buddhas and Bodhisattvas,
it is very necessary to prepare offerings.
If you want to pray for something in a monastery or temple
such as a prosperous business or any other wishes
you first need to make a symbolic offering such as a fresh flower or burning an incense stick
and then pray quietly in your mind.
In my opinion, we should do this way.
Many people like to pray in monasteries and temples.
Everyone can see this point.
It is very difficult to pray completely free of selfishness.
However, you should never forget two words. What are they?
sentient beings! When you pray your first priority should be
to give to “all sentient beings” before starting to make your own wishes.
For instance if you want to become a wise person
first you offer lamps or incense to Buddhas and Bodhisattvas
and then wish
“for the benefit of sentient beings may I become a wise person.”
So “sentient beings” are the most important two words
for people who have generated unsurpassable bodhichitta.
Above is offering celestial delicacies.
Next is offering lamps as well as offering floor.
[I offer them jeweled lamps] [Arranged on golden lotus buds;]
This is offering lamps. I also offer evenly arranged jeweled lamps
which look like golden lotuses and Dharma wheels.
Some look like golden lotuses.
These jeweled lamps are evenly arranged.
This is offering lamps.
[Upon land sprinkled with scented water] [I scatter delicate flower petals.]
I scatter delicate flowers on the fragrance covered floor.
I offer it to Buddhas and Bodhisattvas.
[9: Jeweled lamps:]
[various brightly jeweled lamps are arranged in a golden lotus.]
[I offer them to the Buddhas and Bodhisattvas.]
Everyone can understand this explanation.
When conditions allow we should make offerings of lamps.
If impossible, we can visualize thus:
A container as vast as the boundless universe containing butter and a wick
which we light and offer to the Buddhas and Bodhisattvas of the ten directions.
You can visualize this way.
Even if you only have a very small lamp you can still visualize like this
The merit of offering butter lamps is described thus:
Imagine the material world as the container of the lamp
Mountain Meru as a wick
seven oceans or four oceans as butter.
According to Abhidharma
there are seven intervals between the mountains from Mountain Meru to Nimindhara.
Or people nowadays believe the world has four oceans.
When this lamp is lit, it lights up the whole world.
Offer this bright world to the Buddhas and Bodhisattvas.
Therefore, although it appears to be just a butter lamp
the merit is actually great.
Such offering is very important whether in front of Buddha statues or the Sangha.
People in Lhasa pay great attention to butter lamp offerings.
At each Buddhist holiday everyone
male, female, old or young; goes to monasteries with butter in their hands
and adds some butter to the lamps in each shrine until they run out.
They have this tradition.
Some very pious elder Tibetan laities who always practice virtue
offer a lamp in front of Buddha statue for their entire lives.
This kind of lamp has a very big container
and they replace wicks and add butter to keep the lamp lit till they die.
They make aspiration that they will keep the lamp lit till they die.
Nowadays, there are varieties of lamps in big cities.
You only need to pay for some electricity to keep the shrine room lit all the time.
The merit of this is also great.
At the time of Buddha Shakyamuni
a poor woman, Nanda, saw the king offering lamps made of gold and silver.
She rejoiced and wished herself able to make offerings to the Buddha.
However, she was so sad because she had nothing to offer.
Later, when she finally got a little bit of butter
she made a lamp and offered it in front of the Buddha.
It was the afternoon
and Maudgalyayana thought it was a waste to offer a lamp during the day
and that it would be more useful when the Buddha gave teachings at night.
Therefore he used all kinds of clairvoyance but the lamp could not be put out.
We all know that Maudgalyayana was known for his most accomplished clairvoyance.
He used all kinds of clairvoyance but the lamp could not be put out.
So he asked the Buddha “My clairvoyance is so powerful
why can’t I put out this poor woman’s lamp?”
He was a little unhappy. I made the story that he was unhappy.
I don’t know whether an Arhat would be unhappy or not under such situation.
However from the answer of Buddha he may be unhappy.
The Buddha said, “The clairvoyance of a Theravada Shravaka
cannot put out a lamp lit with Mahayana bodhichitta.
Because when she offered this lamp she made an aspiration:
‘By this merit, may the light of this lamp eradicate the darkness of ignorance of all sentient beings.’
She lit the lamp with this aspiration.
So the clairvoyance of a Theravada Shravaka cannot put out this lamp.
Later, the Buddha prophesied
that the poor woman would become the Lamp Light Buddha.
From this we can see that it is of great merit to offer lamps
especially butter lamps. As practitioners
we should not think that Buddhist traditions are only meaningless forms
or it is a stupid activity. Some people really think this way.
Many do question the use of offering butter lamps and think
“It is useless to offer butter lamps.
Isn’t it better to eat the butter or give it to poor people?”
They are right to some extent
but many things are not as they assume.
So we need some ceremonies.
To Mahayana bodhichitta practitioners
a solid base of understanding of Buddhist right views
such as that of cause and effect is fundamentally important.
Without it, there is no way to accomplish the Mahayana practice.
Therefore, you should make efforts to grasp these correct views
cause and effect rare and precious human bodies and so forth.
Only when you have a strong foundation of these views
can you generate and practice altruistic bodhichitta on that foundation.
Altruistic bodhichitta is very profound
I think it is very difficult to explain giving up oneself to benefit sentient beings
to those without a fundamental understanding of Buddhism
Why?
It is very hard for people to accept sacrificing themselves to benefit others
when even their worldly personalities aren’t yet well developed.
Nevertheless this is the spirit and meaning of Buddhism.
I have to point out its genuine principles as I am discussing it.
No matter what kind of dharma we practice
worldly accumulation of merit is very important.
Lhalachuche said in his Great Treaties of Aspiration for the Land of Bliss
“If we only pray to deities and holy beings for help and benefit for ourselves
it won’t necessarily come true
if we don’t even offer ten lamps and ten celestial delicacies.”
Therefore, whenever we make aspirations offer the Dharma protectors and so forth
we should at least symbolically make offerings to collect accumulations.
This is very necessary.
As I said above
if you want to make any aspirations or wishes
you should symbolically light a lamp in front of Buddha statue.
We should have an offering-object of mind every morning.
For example, we can light a stick of incense
offer a lamp or make three prostrations in front of a Buddha statue.
These acts indicate that our respect toward the Buddha is not only at the level of speech.
To others it would appear very false if you were to say
“I prostrate to Buddha Amitabha! I prostrate to Buddha Amitabha”
but didn’t actually act. Others may feel that you are not genuine.
Everyone should keep this issue in mind.
So, it is very important to remember these basic practices.
[10. Floor:]
[the floor is covered with perfumes and pleasant flowers.]
[I offer them to the Buddha.]
One can show respect toward the Buddha or make offerings to the Buddha
by scattering fresh flowers on the carpet
and in the teaching hall when great masters teach
or by cleaning up the shrine room.
So it is a kind of offering.
We should make offering to Buddhas in this way.
Wherever we go, regardless of mental offering
for those unable to do mental offering
when you go to clean, quiet or pleasant places and feel
“What a wonderful place!”
it is very important to visualize making offerings to Buddhas and Bodhisattvas.
Next is the eleventh.
[To those who have the nature of compassion,] [I offer places resounding with melodious hymns,]
[Exquisitely illuminated by hanging pearls and gems] [That adorn the infinities of space.]
It means that in vast and spacious palaces
the sounds of glorious songs sung for the Buddhas and Bodhisattvas are heard all around.
Immeasurable and dazzling hanging jewels and ornaments decorate the entire space.
I offer all of them to the Buddhas and Bodhisattvas.
“Immeasurable palace” means that
its color, shape and ornaments are beyond ordinary people’s imagination.
This kind of palace is called as Immeasurable palace.
When we see immeasurable palaces
five star hotels, sky-scrapers and mansions in big cities
we can visualize it or say
“What a wonderful building! What a wonderful palace!
I offer it to the Buddhas and Bodhisattvas! I offer it to the Three Jewels!”
We can visualize or say this way.
This is of great merit.
[11. Palace:]
[in the sublime immeasurable palace,]
[gods and goddesses are singing beautiful and melodious songs of praise.]
[Canopies decorated with hanging ornaments of pearls and jewels]
[are dazzling and gloriously radiant and fill the entire space.]
[I offer all the sublime ornaments in this space to those]
[who have great loving kindness and compassion.]
We should make offering this way to the great compassionate and kind buddhas,
Bodhisattvas, sky walkers and dharma protectors as vast as the ocean
and all the Vajra gurus and loving gurus who have given me Dharma teachings.
Regardless of these actual offering
the merit is great when even making this kind of offering in a playful way;
there is such a story in the Sutra of the Wise and the Foolish:
One day, the Buddha and Ananda went to a city on alms round.
Two children were making immeasurable palaces
treasures and wish-fulfilling jewels with mud and rocks.
They were playing and making all kinds of items.
When seeing the Buddha and Ananda walking in the distance
the children’s faith naturally arose
and they were ready to offer their property to them.
Some sutras said they were palaces made of soil and earth
some said they were wish-fulfilling jewels made of soil and earth.
They wanted to offer these soil and earth to Buddha.
However, since they were very little and could not reach the Buddha’s begging bowl
one child knelt down and the other climbed up on him to make the offering to the Buddha.
The Buddha bent down and lowered his bowl to accept their offerings.
Later on the Buddha asked Ananda
to smear the mud and rocks on the Sangha’s wall and prophesied
“The child who made the offering will be reborn as the King Ashok
a hundred years after I passed into Nirvana.”
He really became King Ashok in the following life.
“The other child will become his minister.”
This prophecy came true and King Ashok constructed
eighty four thousand stupas all over the world. Everyone knows it.
Therefore, when making offerings to supreme objects
the offerings do not have to be great.
Even small offerings will generate great merit.
In the past, there was a Pratyekabuddha.
Shariputra developed the highest wisdom
because he had once offered needles and thread to this Pratyekabuddha.
So when making offerings to supreme objects
small offerings can also generate great merit.
It is very necessary to make aspirations
when we go to monasteries and shrines. It is also very important.
It is not proper to make offerings without aspirations. You must make aspirations.
And as mentioned earlier it is crucial to think about all sentient beings
when making aspirations and wish “May I obtain the highest wisdom!”
“May I have the greatest loving kindness and compassion!”
“May bodhichitta arise in my mind stream as soon as possible!”
Without bodhichitta
one will be very miserable living in this world
disliking other people and feeling that everybody is bad.
On the contrary, when bodhichitta arises
you will feel everybody is like a Buddha or Bodhisattva
and your practice will become much easier.
My practice is very poor now.
And everyone may have different goals and ideas.
But we should practice this way. This is extremely important.
Next is the twelfth offering the last one of the mental offerings.
The verse says
[Eternally shall I offer to all the Buddhas] [Jeweled umbrellas with golden handles]
[And exquisite ornaments embellished to the rims,] [Standing erect, and their shapes beautiful to behold.]
Here it means
various jeweled umbrellas with gold handles
their rims exquisitely embellished with beautiful ornaments.
They all look sublime.
I offer these jeweled umbrellas to all Buddhas and Bodhisattvas.
We all know that a jeweled umbrella is one of the eight auspicious symbols.
It indicates auspiciousness and is an auspicious offering.
There are two stories which explain the origin
of the offering of jeweled umbrellas in Buddhism. One of them is
that after giving teachings to his mother in the Heaven of Thirty-three
Buddha Shakyamuni went back to Sankashya city.
When requesting and waiting the Buddha to turn the wheel of Dharma in earthly human world,
the Brahma was surrounded by five hundred followers holding jeweled umbrellas on the right side
Indra was surrounded by five hundred followers holding golden umbrellas on the left side.
For this reason
when a great master is invited to give a teaching in a monastery,
a group of people always follow him holding jeweled umbrellas.
This is the story about its origin. It should be correct.
In Tibetan and Han Buddhism
jeweled umbrellas are sometimes also held when great masters perform rites.
What is its reason?
It symbolizes that jeweled umbrellas are able to conquer all unfavorable conditions.
Particularly jeweled umbrellas with white tops have this supreme origination.
Our guru also had teaching about it.
When we Vajra Evil-Subduing State planned to
make a jeweled umbrella for our beloved guru
we first planned to make the top of it yellow.
Our guru asked us to make it white as white
indicates subduing everything
and therefore accomplishing complete success in the ten directions.
So if we offer jeweled umbrella, which is one of the eight auspicious symbols
to guru, Buddhas or Bodhisattvas
the merit is great. And in the following
jeweled umbrellas are held when any masters teach Dharma.
Above is the symbol of holding jeweled umbrellas.
The rim of the jeweled umbrella can be decorated
with ornaments such as tassels or half tassels. The decorations are different.
Jeweled umbrellas are not only for holding when great masters give teachings
they should be also set up above Buddha statues.
Someone also called it as jeweled top Jeweled top is the jeweled umbrella.
This is symbolic and not because the Buddha is afraid of getting wet from the rain.
Here, the text says
[12: jeweled umbrellas: the cheerful supremely beautiful jeweled umbrellas]
[are held high in the air by their majestic golden handles.
[Their rims are decorated with ornaments such as pearls.]
[I constantly offer them to all the Buddhas.]
Here, a jeweled umbrella is a symbol.
In fact, anything that you can visualize
such as the eight auspicious symbols or the seven wheel jewels
mentioned in the Aspiration to Be Born in the Land of Bliss
can be used to make offerings to the Buddhas.
In summary, pious faith is the prerequisite of making offerings
to the supreme objects such as the Buddha, and the Three Jewels.
Without faith, people do not see the necessity of making offerings
and will think, “What is the use of doing this?” “This is unnecessary!”
Lack of knowledge of Buddhism makes people
have these various kinds of conceptual thoughts.
Therefore, it is extremely important to cultivate right view.
Without Buddhist right view
it is impossible to establish the resulting good qualities
of loving kindness, compassion, wisdom and the view of dependent origination,
just as nothing can grow without the earth.
So, it is crucial for both ordained and lay practitioners
to cultivate the right views. What are the right views?
They are the fundamental Buddhist principles and concepts.
If one has bias regarding Buddhism the Buddha or the monastic
it is almost impossible to validly and correctly understand Buddhism
just as if I have assumed so-and-so is a bad person
no matter how much he clarifies the situation
it is unlikely that I will trust him.
Nowadays, more and more people are learning Buddhism.
Everyone can see it.
And Buddhist organizations are everywhere.
But very few people hold correct views.
We Buddhist practitioners should first make sure that we have established right view.
This is crucial.
Well, let’s end the class here today.