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Difference between revisions of "Significance of The Eight Offerings"

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The subject here today is an explanation of the significance of the [[eight offerings]]. We make these offerings to the enlightened beings in many practices - in the Vajrasattva practice, Guru Yoga, and a lot of other practices. We have been doing this for a long time, so I thought it would be useful if we  
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The [[subject]] here today is an explanation of the significance of the [[eight offerings]]. We make these [[offerings]] to the [[enlightened beings]] in many practices - in the [[Vajrasattva]] practice, [[Guru Yoga]], and a lot of other practices. We have been doing this for a long time, so I [[thought]] it would be useful if we  
  
studied a little about what that practice signifies. The enlightened beings do not want or need these things. We make offerings for our own benefit, to accumulate great merit and wisdom. Enlightenment, Buddhahood, is achieved through the two great qualities - accumulation and purification. As you know, the  
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studied a little about what that practice {{Wiki|signifies}}. The [[enlightened beings]] do not want or need these things. We make [[offerings]] for our [[own]] [[benefit]], to [[accumulate]] great [[merit]] and [[wisdom]]. [[Enlightenment]], [[Buddhahood]], is achieved through the two great qualities - [[accumulation]] and [[purification]]. As you know, the  
  
Buddha has limitless qualities, which were gained through the great accumulations and purifications. Our offerings are a simple way to accumulate both merit and wisdom.  
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[[Buddha]] has [[limitless]] qualities, which were gained through the great [[accumulations]] and purifications. Our [[offerings]] are a simple way to [[accumulate]] both [[merit]] and [[wisdom]].  
  
  
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First is the water offering to cleanse the mouth or face. It signifies auspiciousness or all the positive causes and conditions which bring positive  
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First is the [[water offering]] to cleanse the {{Wiki|mouth}} or face. It {{Wiki|signifies}} auspiciousness or all the positive [[causes and conditions]] which bring positive  
  
effects. So, make an offering of water which is clean, fresh, cool, smooth, light, delicious, comfortable to the throat and stomach - these qualities are the qualities of auspiciousness. When you drink that kind of water, it is healthy; if you take a shower with it is healthy. While you make this kind of  
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effects. So, make an [[offering of water]] which is clean, fresh, cool, smooth, {{Wiki|light}}, delicious, comfortable to the {{Wiki|throat}} and {{Wiki|stomach}} - these qualities are the qualities of auspiciousness. When you drink that kind of [[water]], it is healthy; if you take a shower with it is healthy. While you make this kind of  
  
water offering to the enlightened beings, visualize an ocean of water. Then we dedicate this water to become a cause for all sentient beings to also collect positive causes and conditions. So this is the first water offering - to cleanse the mouth or face.  
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[[water offering]] to the [[enlightened beings]], [[visualize]] an ocean of [[water]]. Then we dedicate this [[water]] to become a [[cause]] for all [[sentient beings]] to also collect positive [[causes and conditions]]. So this is the first [[water offering]] - to cleanse the {{Wiki|mouth}} or face.  
  
  
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Second is water to wash the feet. This is clear water mixed with incense or sandlewood which is made as an offering to all enlightened beings' feet. The symbolic meaning is purification. By cleansing the feet of the enlightened beings, we cleanse all our own negative karma and obscurations  
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Second is [[water]] to wash the feet. This is clear [[water]] mixed with [[incense]] or sandlewood which is made as an [[offering]] to all [[enlightened beings]]' feet. The [[symbolic]] meaning is [[purification]]. By cleansing the feet of the [[enlightened beings]], we cleanse all our [[own]] [[negative karma]] and [[obscurations]]
  
  
By making offerings to clean the enlightened beings feet, we are really cleaning the "feet" of our own mind. With respect, devotion and confidence, we offer an ocean of this kind of water to all enlightened beings to purify all the temporary obscurations of ourselves and all sentient beings. Obscurations  
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By making [[offerings]] to clean the [[enlightened beings]] feet, we are really cleaning the "feet" of our [[own mind]]. With [[respect]], [[devotion]] and [[confidence]], we offer an ocean of this kind of [[water]] to all [[enlightened beings]] to {{Wiki|purify}} all the temporary [[obscurations]] of ourselves and all [[sentient beings]]. [[Obscurations]]
  
are called "temporary" because they can be purified. If they were permanent, we could not purify them even if we make an effort. So meditate on this when you make these offerings. All the different types of obscurations -- gross, subtle, negative karma, afflictive emotions, and obscurations to enlightenment -- all these different types of obscurations become fully purified.  
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are called "temporary" because they can be [[purified]]. If they were [[permanent]], we could not {{Wiki|purify}} them even if we make an [[effort]]. So [[meditate]] on this when you make these [[offerings]]. All the different types of [[obscurations]] -- gross, {{Wiki|subtle}}, [[negative karma]], [[afflictive emotions]], and [[obscurations]] to [[enlightenment]] -- all these different types of [[obscurations]] become fully [[purified]].  
  
  
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Next is offering of a flower, the flower of the beauty of enlightenment. It signifies the practice of generosity and opens the heart. A flower is very beautiful; so you naturally want to keep it. But when you offer it to others, there is some special feeling in the mind. With that connection, make the  
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Next is [[offering]] of a [[flower]], the [[flower]] of the [[beauty]] of [[enlightenment]]. It {{Wiki|signifies}} the [[practice of generosity]] and opens the [[heart]]. A [[flower]] is very beautiful; so you naturally want to keep it. But when you offer it to others, there is some special [[feeling]] in the [[mind]]. With that [[connection]], make the  
  
offering and practice freedom from stinginess. Milarepa said there is no special practice of generosity if one is free from stinginess. Meditate on that by offering flowers, which signifies the practice of generosity. May all sentient beings achieve the freedom and endowment of a precious human life. Flowers  
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[[offering]] and practice freedom from [[stinginess]]. [[Milarepa]] said there is no special [[practice of generosity]] if one is free from [[stinginess]]. [[Meditate]] on that by [[offering]] [[flowers]], which {{Wiki|signifies}} the [[practice of generosity]]. May all [[sentient beings]] achieve the freedom and endowment of a [[precious human life]]. [[Flowers]]
  
are offered to the head of the enlightened beings, for them to wear on the crown of the head. Within the practice of generosity, we immediately think of giving wealth, giving fearlessness, giving wisdom -- there are many different types of generosity. Usually when we say generosity, we immediately think of  
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are [[offered]] to the head of the [[enlightened beings]], for them to wear on the [[crown of the head]]. Within the [[practice of generosity]], we immediately think of giving [[wealth]], giving [[fearlessness]], giving [[wisdom]] -- there are many different types of [[generosity]]. Usually when we say [[generosity]], we immediately think of  
  
giving wealth, but it is not only that. For example, giving fearlessness means giving life. If someone is afraid for their life, like drowning in water, and if you give them safety from the water, this is called giving fearlessness, giving freedom from danger to life. Giving wisdom is very special  
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giving [[wealth]], but it is not only that. For example, giving [[fearlessness]] means giving [[life]]. If someone is afraid for their [[life]], like drowning in [[water]], and if you give them safety from the [[water]], this is called giving [[fearlessness]], giving freedom from [[danger]] to [[life]]. Giving [[wisdom]] is very special  
  
generosity. When we give teaching to one who has no wisdom -- does not know what samsara is, what enlightenment is, or what the cause of suffering is -- that is such a great gift. To help them understand "Oh, that is samsara, that is enlightenment." Such a great gift! So, offering a flower symbolizes  
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[[generosity]]. When we give [[teaching]] to one who has no [[wisdom]] -- does not know what [[samsara]] is, what [[enlightenment]] is, or what the [[cause of suffering]] is -- that is such a great [[gift]]. To help them understand "Oh, that is [[samsara]], that is [[enlightenment]]." Such a great [[gift]]! So, [[offering]] a [[flower]] [[symbolizes]]
generosity.  
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[[generosity]].  
  
  
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The fourth offering is incense, which symbolizes moral ethics or discipline. Moral discipline is one of the most important practices. In the West, maybe discipline and morality are a little bit different. What I mean here is that when we have good  
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The fourth [[offering]] is [[incense]], which [[symbolizes]] [[moral]] [[ethics]] or [[discipline]]. [[Moral discipline]] is one of the most important practices. In the [[West]], maybe [[discipline]] and [[morality]] are a little bit different. What I mean here is that when we have good  
  
discipline, there is morality. Discipline is in the teaching of the Dharma. For instance, it says, "do this, this, this. Sit like this, meditate like this." It is taught like discipline. So when we do that, it is good moral ethics; when we cannot do these things that are taught to be done, then there is  
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[[discipline]], there is [[morality]]. [[Discipline]] is in the [[teaching]] of the [[Dharma]]. For instance, it says, "do this, this, this. Sit like this, [[meditate]] like this." It is [[taught]] like [[discipline]]. So when we do that, it is good [[moral]] [[ethics]]; when we cannot do these things that are [[taught]] to be done, then there is  
  
no morality, no ethics. In Sanskrit, this is called "shila". Shila means coolness, freshness. When we have good discipline, it cools the mind free from suffering. When we stay in that position well, it relaxes the mind and frees it from agitation. All these disciplines are part of the process of  
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no [[morality]], no [[ethics]]. In [[Sanskrit]], this is called "[[shila]]". [[Shila]] means coolness, freshness. When we have good [[discipline]], it cools the [[mind]] free from [[suffering]]. When we stay in that position well, it relaxes the [[mind]] and frees it from [[agitation]]. All these [[disciplines]] are part of the process of  
  
progressing in our meditation practice. Unless these disciplines and moral ethics are there, it is not possible to achieve enlightenment. Therefore, Buddha gave these three teachings -- moral ethics, samadhi and wisdom -- called the Three Trainings. These Three Trainings are very important. Wisdom or special  
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progressing in our [[meditation practice]]. Unless these [[disciplines]] and [[moral]] [[ethics]] are there, it is not possible to achieve [[enlightenment]]. Therefore, [[Buddha]] gave these three teachings -- [[moral]] [[ethics]], [[samadhi]] and [[wisdom]] -- called the [[Three Trainings]]. These [[Three Trainings]] are very important. [[Wisdom]] or [[special insight]] comes from [[samadhi]], the stability and strength of the [[mind]]. That kind of strength in the [[mind]] is based on [[discipline]] and [[morality]]. So they are all related to each other, are connected to each other and depend on each other. Therefore, [[moral]] [[ethics]] is a very important aspect of [[path]]. [[Incense]], which is
  
insight comes from samadhi, the stability and strength of the mind. That kind of strength in the mind is based on discipline and morality. So they are all related to each other, are connected to each other and depend on each other. Therefore, moral ethics is a very important aspect of path. Incense, which is
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the [[nature]] of [[morality]], makes [[offerings]] to the {{Wiki|nose}} of the [[enlightened beings]]. The [[enlightened beings]] are not [[attached]] to {{Wiki|smell}}, but to our [[purity]]. All [[people]] [[respect]] those who have kept [[moral]] [[ethics]] well. It doesn't {{Wiki|matter}} who they are, they get [[respect]] because they are trustworthy and dependable. That
  
the nature of morality, makes offerings to the nose of the enlightened beings. The enlightened beings are not attached to smell, but to our purity. All people respect those who have kept moral ethics well. It doesn't matter who they are, they get respect because they are trustworthy and dependable. That
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kind of [[person]] gives a good {{Wiki|smell}}, good {{Wiki|odor}}, and [[people]] are attracted to that. not only [[people]], but the qualities of [[enlightened beings]] are also attracted by that [[morality]]. It is their foundation/basis, like the ground which grows all the "crops" of the [[enlightened qualities]].  
 
 
kind of person gives a good smell, good odor, and people are attracted to that. not only people, but the qualities of enlightened beings are also attracted by that morality. It is their foundation/basis, like the ground which grows all the "crops" of the enlightened qualities.  
 
  
  
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Fifth is light or a lamp, which signifies the stability and clarity of patience, the beauty which dispels all ignorance. Light offering is made to the eyes of all the enlightened beings, who see clearly without mistake. Some people feel patience is showing weakness or pessimism. But, actually, patience shows the  
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Fifth is {{Wiki|light}} or a [[lamp]], which {{Wiki|signifies}} the stability and clarity of [[patience]], the [[beauty]] which dispels all [[ignorance]]. Light [[offering]] is made to the [[eyes]] of all the [[enlightened beings]], who see clearly without mistake. Some [[people]] [[feel]] [[patience]] is showing weakness or [[pessimism]]. But, actually, [[patience]] shows the  
 
 
strength and clarity of mind, which are based on wisdom and compassion. Without proper wisdom and compassion, one cannot practice patience. So light shows that the strength of the mind, the clear, stable nature of the mind, achieved through the practice of patience. Because the mind is not disturbed by other
 
  
forces, it has such great qualities: clarity knows what is to be done, which is necessary, which is not necessary. That dispels ignorance. Patience can be practiced in all different forms, different ways, not just when people are faced with anger. For example, there is patience in Dharma practice and study.  
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strength and [[clarity of mind]], which are based on [[wisdom]] and [[compassion]]. Without proper [[wisdom]] and [[compassion]], one cannot practice [[patience]]. So {{Wiki|light}} shows that the strength of the [[mind]], the clear, {{Wiki|stable}} [[nature of the mind]], achieved through the practice of [[patience]]. Because the [[mind]] is not disturbed by other
  
First, this is based on wisdom, so we should have such wisdom to really know how Dharma is, what quality it has, the depth and vastness of Dharma, and how we can achieve these qualities. Seeing those great qualities, then we need patience to study and practice. When we have that, there is a mind of clarity,
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forces, it has such great qualities: clarity [[knows]] what is to be done, which is necessary, which is not necessary. That dispels [[ignorance]]. [[Patience]] can be practiced in all different [[forms]], different ways, not just when [[people]] are faced with [[anger]]. For example, there is [[patience]] in [[Dharma practice]] and study.  
  
of stableness. On the other hand we should not be patient with our afflictive emotions. When we have anger, desire, jealousy, pride, don't practice patience with these! This is the wrong way to practice patience. Even if it is hard or painful, these are subjects to get rid of or purify; they don't do
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First, this is based on [[wisdom]], so we should have such [[wisdom]] to really know how [[Dharma]] is, what [[quality]] it has, the depth and vastness of [[Dharma]], and how we can achieve these qualities. [[Seeing]] those great qualities, then we need [[patience]] to study and practice. When we have that, there is a [[mind]] of clarity,  
  
any good thing. Without sacrificing something, there is no chance that we will have peace and happiness. So no matter what kind of pain we face, what difficult circumstances we face, we have to go thru it. Even if we have to sacrifice this life, it is worthwhile to sacrifice. A lot of people commit
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of stableness. On the other hand we should not be {{Wiki|patient}} with our [[afflictive emotions]]. When we have [[anger]], [[desire]], [[jealousy]], [[pride]], don't practice [[patience]] with these! This is the wrong way to practice [[patience]]. Even if it is hard or [[painful]], these are [[subjects]] to get rid of or {{Wiki|purify}}; they don't do
  
suicide to get rid of all these afflictive emotions. They are overpowered by the afflictive emotions and they kill themselves. That is the wrong way to sacrifice this life. We have to sacrifice this life the other way around. Buddha said that if we have to lose our life to keep the moral discipline, it  
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any good thing. Without sacrificing something, there is no chance that we will have [[peace]] and [[happiness]]. So no {{Wiki|matter}} what kind of [[pain]] we face, what difficult circumstances we face, we have to go thru it. Even if we have to [[Wikipedia:sacrifice|sacrifice]] this [[life]], it is worthwhile to [[Wikipedia:sacrifice|sacrifice]]. A lot of [[people]] [[commit suicide]] to get rid of all these [[afflictive emotions]]. They are overpowered by the [[afflictive emotions]] and they kill themselves. That is the wrong way to [[Wikipedia:sacrifice|sacrifice]] this [[life]]. We have to [[Wikipedia:sacrifice|sacrifice]] this [[life]] the other way around. [[Buddha]] said that if we have to lose our [[life]] to keep the [[moral discipline]], it  
  
just finishes this life, but next lives will be higher and higher, better and better. But if we do it the other way around and sacrifice this life for the afflictive emotions, then we will go worse and worse. In Shantideva's text it is said that we should not commit suicide or give this body without much  
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just finishes this [[life]], but next [[lives]] will be higher and higher, better and better. But if we do it the other way around and [[Wikipedia:sacrifice|sacrifice]] this [[life]] for the [[afflictive emotions]], then we will go worse and worse. In [[Shantideva's]] text it is said that we should not [[commit suicide]] or give this [[body]] without much  
  
purpose. Rather, we should cherish this precious human life. An explanation is given. When a medicinal tree is very small plant, it has to be protected in order to grow into a huge tree. If you pick it up when it is small, it will benefit only a few and then it is finished. But if you protect it well with  
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{{Wiki|purpose}}. Rather, we should cherish this [[precious human life]]. An explanation is given. When a {{Wiki|medicinal}} [[tree]] is very small plant, it has to be protected in order to grow into a huge [[tree]]. If you pick it up when it is small, it will [[benefit]] only a few and then it is finished. But if you {{Wiki|protect}} it well with  
  
many fences, it will grow into a huge tree that will bring fruits, flowers, roots, leaves, branches for the benefit of many, many sentient beings. Similarly we have a fragile mind at this time. We must protect this precious human life with all these antidotes, fences, and let it grow big. Then we can  
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many fences, it will grow into a huge [[tree]] that will bring {{Wiki|fruits}}, [[flowers]], [[roots]], leaves, branches for the [[benefit]] of many, many [[sentient beings]]. Similarly we have a fragile [[mind]] at this time. We must {{Wiki|protect}} this [[precious human life]] with all these [[antidotes]], fences, and let it grow big. Then we can  
  
benefit many sentient beings. By the practice of patience, all the 112 major and minor marks of a Buddha will come. Of course, we should not expect it, but the result of patience is a healthy, good body, to which all people are attracted, which is respected and admired. All this comes from the practice of patience.  
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[[benefit]] many [[sentient beings]]. By the practice of [[patience]], all the 112 major and [[minor marks]] of a [[Buddha]] will come. Of course, we should not expect it, but the result of [[patience]] is a healthy, good [[body]], to which all [[people]] are attracted, which is respected and admired. All this comes from the practice of [[patience]].  
  
  
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Next is the offering of perfume or the fragrance from saffron or sandlewood. -- all the different types of perfume. That signifies perseverance or joyous effort. Through that one quality, one develops all the qualities of enlightenment. Without perseverance,  
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Next is the [[offering]] of [[perfume]] or the {{Wiki|fragrance}} from {{Wiki|saffron}} or sandlewood. -- all the different types of [[perfume]]. That {{Wiki|signifies}} perseverance or [[joyous]] [[effort]]. Through that one [[quality]], one develops all the qualities of [[enlightenment]]. Without perseverance,  
  
without joyous effort, nothing can be achieved. Even in samsara, we have to work so hard to achieve anything. A lot of people sacrifice a lot of things just for samsaric achievement. You sacrifice your life for your work; if you die, what will you do with your wealth? So now, see the other side -- Dharma  
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without [[joyous]] [[effort]], nothing can be achieved. Even in [[samsara]], we have to work so hard to achieve anything. A lot of [[people]] [[Wikipedia:sacrifice|sacrifice]] a lot of things just for [[samsaric]] [[achievement]]. You [[Wikipedia:sacrifice|sacrifice]] your [[life]] for your work; if you [[die]], what will you do with your [[wealth]]? So now, see the other side -- [[Dharma]]
  
study and practice. When we could make such a great effort to study, practice Dharma, we have to sacrifice some little thing. It is said in Shantideva's text that studying Dharma is the cause to freedom from suffering. To achieve ultimate enlightenment, ultimate happiness, why can't we do that? Others in  
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study and practice. When we could make such a great [[effort]] to study, [[practice Dharma]], we have to [[Wikipedia:sacrifice|sacrifice]] some little thing. It is said in [[Shantideva's]] text that studying [[Dharma]] is the [[cause]] to freedom from [[suffering]]. To achieve [[ultimate enlightenment]], [[Wikipedia:Absolute (philosophy)|ultimate]] [[happiness]], why can't we do that? Others in  
  
samsara, they even sacrifice their life for their achievements, but that becomes a cause only for suffering. So see that. As flowers were offered to the eyes of enlightenment, perfumes are offered to the Buddha's mind because perseverance is the heart of enlightenment. Perfect generosity, moral ethics,  
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[[samsara]], they even [[Wikipedia:sacrifice|sacrifice]] their [[life]] for their achievements, but that becomes a [[cause]] only for [[suffering]]. So see that. As [[flowers]] were [[offered]] to the [[eyes]] of [[enlightenment]], [[perfumes]] are [[offered]] to the [[Buddha's]] [[mind]] because perseverance is the [[heart]] of [[enlightenment]]. Perfect [[generosity]], [[moral]] [[ethics]],  
  
patience, samadhi, wisdom -these all depend on perseverance. Without joyous effort none of these can be accomplished, so it is the heart, the essence. Meditate that by this offering, may all sentient beings progress in their attainment of the qualities of enlightenment.  
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[[patience]], [[samadhi]], [[wisdom]] -these all depend on perseverance. Without [[joyous]] [[effort]] none of these can be accomplished, so it is the [[heart]], the [[essence]]. [[Meditate]] that by this [[offering]], may all [[sentient beings]] progress in their [[attainment]] of the qualities of [[enlightenment]].  
  
  
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Seventh is the offering of delicious food which has a lot of different tastes. The delicious, excellent quality of food signifies samadhi, which is a nectar or ambrosia to feed the mind. This is an offering to the tongue of the enlightened beings, the Buddhas and Bodhisattvas. Samadhi is also the source  
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Seventh is the [[offering]] of delicious [[food]] which has a lot of different {{Wiki|tastes}}. The delicious, {{Wiki|excellent}} [[quality]] of [[food]] {{Wiki|signifies}} [[samadhi]], which is a [[nectar]] or [[ambrosia]] to feed the [[mind]]. This is an [[offering]] to the {{Wiki|tongue}} of the [[enlightened beings]], the [[Buddhas]] and [[Bodhisattvas]]. [[Samadhi]] is also the source  
  
of all the siddhis like clairvoyance. There are two different types of clairvoyance -- ordinary clairvoyance is usually from other lifetimes. The other type is special insight clairvoyance, which we achieve this lifetime through meditation practice. Flying in the sky, different types of miracle power,  
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of all the [[siddhis]] like {{Wiki|clairvoyance}}. There are two different types of {{Wiki|clairvoyance}} -- ordinary {{Wiki|clairvoyance}} is usually from other lifetimes. The other type is [[special insight]] {{Wiki|clairvoyance}}, which we achieve this [[lifetime]] through [[meditation practice]]. Flying in the sky, different types of [[miracle]] power,  
  
these can all be achieved through samadhi, the virtuous one-pointed mind. The very stable mind, one-pointed, clear, calm, peaceful mind of samadhi becomes a basis to achieve all the enlightenment qualities. Food symbolizes samadhi because eating food maintains this body, and samadhi is a kind of food that  
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these can all be achieved through [[samadhi]], the [[virtuous]] [[one-pointed]] [[mind]]. The very {{Wiki|stable}} [[mind]], [[one-pointed]], clear, [[calm]], [[peaceful]] [[mind]] of [[samadhi]] becomes a basis to achieve all the [[enlightenment]] qualities. [[Food]] [[symbolizes]] [[samadhi]] because eating [[food]] maintains this [[body]], and [[samadhi]] is a kind of [[food]] that  
  
maintains the mind as well as the physical body. When you achieve any kind of samadhi, it is the fruition of the effort you made before, and it can also become a path to get higher fruition. Generally, when we eat nutritious healthy food, it makes our health better. So if we have the nutritious food of  
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maintains the [[mind]] as well as the [[physical body]]. When you achieve any kind of [[samadhi]], it is the [[fruition]] of the [[effort]] you made before, and it can also become a [[path]] to get higher [[fruition]]. Generally, when we eat nutritious healthy [[food]], it makes our [[health]] better. So if we have the nutritious [[food]] of  
  
samadhi, it keeps the health of the mind. It makes the mind healthy, clear, calm and peaceful. By making this offering of delicious food, may all sentient beings have the health which results from the samadhi food. May all sentient beings have the samadhi nature, quality.  
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[[samadhi]], it keeps the [[health]] of the [[mind]]. It makes the [[mind]] healthy, clear, [[calm]] and [[peaceful]]. By making this [[offering]] of delicious [[food]], may all [[sentient beings]] have the [[health]] which results from the [[samadhi]] [[food]]. May all [[sentient beings]] have the [[samadhi]] [[nature]], [[quality]].  
  
  
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Last is the offering of musical instruments. There are different types of instruments -- cymbals, bells, guitars, lutes - - all of these are  
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Last is the [[offering]] of musical instruments. There are different types of instruments -- [[cymbals]], [[bells]], guitars, lutes - - all of these are  
  
offered. Their nature is wisdom, which makes an offering to the ears of the Buddhas and Bodhisattvas and all the enlightened beings. Sound represents wisdom because wisdom is a special power of the mind which penetrates phenomena. Compassion is achieved through great wisdom; interdependence of all  
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[[offered]]. Their [[nature]] is [[wisdom]], which makes an [[offering]] to the [[ears]] of the [[Buddhas]] and [[Bodhisattvas]] and all the [[enlightened beings]]. [[Sound]] represents [[wisdom]] because [[wisdom]] is a special power of the [[mind]] which penetrates [[phenomena]]. [[Compassion]] is achieved through [[great wisdom]]; [[interdependence]] of all  
  
phenomena is realized through great wisdom. of course all phenomena have the nature of interdependence, causes and conditions, but sound is especially easy to understand. If you play a guitar, what does the sound depend on? it does not come just from the piece of wood, the string, not from the finger. So where  
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[[phenomena]] is [[realized]] through [[great wisdom]]. of course all [[phenomena]] have the [[nature]] of [[interdependence]], [[causes and conditions]], but [[sound]] is especially easy to understand. If you play a guitar, what does the [[sound]] depend on? it does not come just from the piece of [[wood]], the string, not from the finger. So where  
  
  
does it come from? It comes from all these things, none alone is sufficient to produce the sound. That nature is called illusion. We can hear the Sound, but it has no independent existence. So we should see all sound having that nature. It just comes and goes like an echo. That realization is wisdom, and  
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does it come from? It comes from all these things, none alone is sufficient to produce the [[sound]]. That [[nature]] is called [[illusion]]. We can hear the [[Sound]], but it has no {{Wiki|independent}} [[existence]]. So we should see all [[sound]] having that [[nature]]. It just comes and goes like an {{Wiki|echo}}. That [[realization]] is [[wisdom]], and  
  
through that realization we can attain supermundane quality. May the wisdom, that quality of the supermundane, arise within the minds of all sentient beings and free them from all confusion and ignorance. May they achieve enlightenment.  
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through that [[realization]] we can attain [[supermundane]] [[quality]]. May the [[wisdom]], that [[quality]] of the [[supermundane]], arise within the [[minds]] of all [[sentient beings]] and free them from all [[confusion]] and [[ignorance]]. May they achieve [[enlightenment]].  
  
  
  
Q & A Q. - Should the bowls be emptied every evening?  
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Q & A Q. - Should the [[bowls]] be emptied every evening?  
  
  
A. - Yes, when you empty them, you should meditate on impermanence. Now all the enlightened beings are fully satisfied. Dedicate the merit accumulation of making these  offerings to all sentient beings. May all those beings also become Buddhas and Bodhisattvas, free from confusion and suffering.  
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A. - Yes, when you [[empty]] them, you should [[meditate]] on [[impermanence]]. Now all the [[enlightened beings]] are fully satisfied. Dedicate the [[merit]] [[accumulation]] of making these  [[offerings]] to all [[sentient beings]]. May all those [[beings]] also become [[Buddhas]] and [[Bodhisattvas]], free from [[confusion]] and [[suffering]].  
  
  
Q. - Do you have to have actual flowers, or can I use rice or water? A. - Buddha said that there are so many different levels of meditation practice. from 100% to 1%. So all this we can do depending on the individual practitioner. But even the 1%, we should do it - it's better than nothing. When we make  
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Q. - Do you have to have actual [[flowers]], or can I use {{Wiki|rice}} or [[water]]? A. - [[Buddha]] said that there are so many different levels of [[meditation practice]]. from 100% to 1%. So all this we can do depending on the {{Wiki|individual}} [[practitioner]]. But even the 1%, we should do it - it's better than nothing. When we make  
  
offering by filling all the bowls with rice, it is wonderful. The Buddha said that even if you take one piece of flower and throw it in the air while focusing on the Buddha, that will become a cause for freedom from samsara.  
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[[offering]] by filling all the [[bowls]] with {{Wiki|rice}}, it is wonderful. The [[Buddha]] said that even if you take one piece of [[flower]] and throw it in the [[air]] while focusing on the [[Buddha]], that will become a [[cause]] for freedom from [[samsara]].  
  
  
  
Q. - Some people make it very elaborate and elegant, expensive looking. others have simple white bowls with water.  
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Q. - Some [[people]] make it very elaborate and elegant, expensive looking. others have simple white [[bowls]] with [[water]].  
  
  
A. - No matter what, you have to have a pure motivation. This is very important. With pure motivation, any offering you make is good. Expensive is great because you sacrifice a lot of things for that offering. but if you do not have pure motivation, like doing it to show wealth, then maybe it's not so pure.
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A. - No {{Wiki|matter}} what, you have to have a [[pure]] [[motivation]]. This is very important. With [[pure]] [[motivation]], any [[offering]] you make is good. Expensive is great because you [[Wikipedia:sacrifice|sacrifice]] a lot of things for that [[offering]]. but if you do not have [[pure]] [[motivation]], like doing it to show [[wealth]], then maybe it's not so [[pure]].
  
We work this entire life, so for us these things mean so much. When we make an offering of them to the enlightened beings, it has meaning for us. We sacrifice that part of our life. In this way, offering becomes a special meditation practice.  
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We work this entire [[life]], so for us these things mean so much. When we make an [[offering]] of them to the [[enlightened beings]], it has meaning for us. We [[Wikipedia:sacrifice|sacrifice]] that part of our [[life]]. In this way, [[offering]] becomes a special [[meditation practice]].  
  
  
(An edited transcript of a talk given by Khenpo Konchog Gyaltsen Rinpoche on May 1, 1993 at the Tibetan Meditation Center, published in "The Dharma Wheel", Summer, 1993)  
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(An edited transcript of a talk given by [[Khenpo]] [[Konchog Gyaltsen]] [[Rinpoche]] on May 1, 1993 at the [[Tibetan Meditation Center]], published in "The [[Dharma Wheel]]", Summer, 1993)  
  
  

Latest revision as of 06:06, 31 January 2020




The subject here today is an explanation of the significance of the eight offerings. We make these offerings to the enlightened beings in many practices - in the Vajrasattva practice, Guru Yoga, and a lot of other practices. We have been doing this for a long time, so I thought it would be useful if we

studied a little about what that practice signifies. The enlightened beings do not want or need these things. We make offerings for our own benefit, to accumulate great merit and wisdom. Enlightenment, Buddhahood, is achieved through the two great qualities - accumulation and purification. As you know, the

Buddha has limitless qualities, which were gained through the great accumulations and purifications. Our offerings are a simple way to accumulate both merit and wisdom.


OFFERING WATER TO CLEANSE THE MOUTH OR FACE - Auspiciousness

First is the water offering to cleanse the mouth or face. It signifies auspiciousness or all the positive causes and conditions which bring positive

effects. So, make an offering of water which is clean, fresh, cool, smooth, light, delicious, comfortable to the throat and stomach - these qualities are the qualities of auspiciousness. When you drink that kind of water, it is healthy; if you take a shower with it is healthy. While you make this kind of

water offering to the enlightened beings, visualize an ocean of water. Then we dedicate this water to become a cause for all sentient beings to also collect positive causes and conditions. So this is the first water offering - to cleanse the mouth or face.


OFFERING WATER TO WASH THE FEET - Purification

Second is water to wash the feet. This is clear water mixed with incense or sandlewood which is made as an offering to all enlightened beings' feet. The symbolic meaning is purification. By cleansing the feet of the enlightened beings, we cleanse all our own negative karma and obscurations


By making offerings to clean the enlightened beings feet, we are really cleaning the "feet" of our own mind. With respect, devotion and confidence, we offer an ocean of this kind of water to all enlightened beings to purify all the temporary obscurations of ourselves and all sentient beings. Obscurations

are called "temporary" because they can be purified. If they were permanent, we could not purify them even if we make an effort. So meditate on this when you make these offerings. All the different types of obscurations -- gross, subtle, negative karma, afflictive emotions, and obscurations to enlightenment -- all these different types of obscurations become fully purified.


OFFERING FLOWERS - Generosity

Next is offering of a flower, the flower of the beauty of enlightenment. It signifies the practice of generosity and opens the heart. A flower is very beautiful; so you naturally want to keep it. But when you offer it to others, there is some special feeling in the mind. With that connection, make the

offering and practice freedom from stinginess. Milarepa said there is no special practice of generosity if one is free from stinginess. Meditate on that by offering flowers, which signifies the practice of generosity. May all sentient beings achieve the freedom and endowment of a precious human life. Flowers

are offered to the head of the enlightened beings, for them to wear on the crown of the head. Within the practice of generosity, we immediately think of giving wealth, giving fearlessness, giving wisdom -- there are many different types of generosity. Usually when we say generosity, we immediately think of

giving wealth, but it is not only that. For example, giving fearlessness means giving life. If someone is afraid for their life, like drowning in water, and if you give them safety from the water, this is called giving fearlessness, giving freedom from danger to life. Giving wisdom is very special

generosity. When we give teaching to one who has no wisdom -- does not know what samsara is, what enlightenment is, or what the cause of suffering is -- that is such a great gift. To help them understand "Oh, that is samsara, that is enlightenment." Such a great gift! So, offering a flower symbolizes generosity.


OFFERING INCENSE - Discipline, Moral Ethics

The fourth offering is incense, which symbolizes moral ethics or discipline. Moral discipline is one of the most important practices. In the West, maybe discipline and morality are a little bit different. What I mean here is that when we have good

discipline, there is morality. Discipline is in the teaching of the Dharma. For instance, it says, "do this, this, this. Sit like this, meditate like this." It is taught like discipline. So when we do that, it is good moral ethics; when we cannot do these things that are taught to be done, then there is

no morality, no ethics. In Sanskrit, this is called "shila". Shila means coolness, freshness. When we have good discipline, it cools the mind free from suffering. When we stay in that position well, it relaxes the mind and frees it from agitation. All these disciplines are part of the process of

progressing in our meditation practice. Unless these disciplines and moral ethics are there, it is not possible to achieve enlightenment. Therefore, Buddha gave these three teachings -- moral ethics, samadhi and wisdom -- called the Three Trainings. These Three Trainings are very important. Wisdom or special insight comes from samadhi, the stability and strength of the mind. That kind of strength in the mind is based on discipline and morality. So they are all related to each other, are connected to each other and depend on each other. Therefore, moral ethics is a very important aspect of path. Incense, which is

the nature of morality, makes offerings to the nose of the enlightened beings. The enlightened beings are not attached to smell, but to our purity. All people respect those who have kept moral ethics well. It doesn't matter who they are, they get respect because they are trustworthy and dependable. That

kind of person gives a good smell, good odor, and people are attracted to that. not only people, but the qualities of enlightened beings are also attracted by that morality. It is their foundation/basis, like the ground which grows all the "crops" of the enlightened qualities.


OFFERING LIGHT - Patience

Fifth is light or a lamp, which signifies the stability and clarity of patience, the beauty which dispels all ignorance. Light offering is made to the eyes of all the enlightened beings, who see clearly without mistake. Some people feel patience is showing weakness or pessimism. But, actually, patience shows the

strength and clarity of mind, which are based on wisdom and compassion. Without proper wisdom and compassion, one cannot practice patience. So light shows that the strength of the mind, the clear, stable nature of the mind, achieved through the practice of patience. Because the mind is not disturbed by other

forces, it has such great qualities: clarity knows what is to be done, which is necessary, which is not necessary. That dispels ignorance. Patience can be practiced in all different forms, different ways, not just when people are faced with anger. For example, there is patience in Dharma practice and study.

First, this is based on wisdom, so we should have such wisdom to really know how Dharma is, what quality it has, the depth and vastness of Dharma, and how we can achieve these qualities. Seeing those great qualities, then we need patience to study and practice. When we have that, there is a mind of clarity,

of stableness. On the other hand we should not be patient with our afflictive emotions. When we have anger, desire, jealousy, pride, don't practice patience with these! This is the wrong way to practice patience. Even if it is hard or painful, these are subjects to get rid of or purify; they don't do

any good thing. Without sacrificing something, there is no chance that we will have peace and happiness. So no matter what kind of pain we face, what difficult circumstances we face, we have to go thru it. Even if we have to sacrifice this life, it is worthwhile to sacrifice. A lot of people commit suicide to get rid of all these afflictive emotions. They are overpowered by the afflictive emotions and they kill themselves. That is the wrong way to sacrifice this life. We have to sacrifice this life the other way around. Buddha said that if we have to lose our life to keep the moral discipline, it

just finishes this life, but next lives will be higher and higher, better and better. But if we do it the other way around and sacrifice this life for the afflictive emotions, then we will go worse and worse. In Shantideva's text it is said that we should not commit suicide or give this body without much

purpose. Rather, we should cherish this precious human life. An explanation is given. When a medicinal tree is very small plant, it has to be protected in order to grow into a huge tree. If you pick it up when it is small, it will benefit only a few and then it is finished. But if you protect it well with

many fences, it will grow into a huge tree that will bring fruits, flowers, roots, leaves, branches for the benefit of many, many sentient beings. Similarly we have a fragile mind at this time. We must protect this precious human life with all these antidotes, fences, and let it grow big. Then we can

benefit many sentient beings. By the practice of patience, all the 112 major and minor marks of a Buddha will come. Of course, we should not expect it, but the result of patience is a healthy, good body, to which all people are attracted, which is respected and admired. All this comes from the practice of patience.


OFFERING FRAGRANCE - Perseverance

Next is the offering of perfume or the fragrance from saffron or sandlewood. -- all the different types of perfume. That signifies perseverance or joyous effort. Through that one quality, one develops all the qualities of enlightenment. Without perseverance,

without joyous effort, nothing can be achieved. Even in samsara, we have to work so hard to achieve anything. A lot of people sacrifice a lot of things just for samsaric achievement. You sacrifice your life for your work; if you die, what will you do with your wealth? So now, see the other side -- Dharma

study and practice. When we could make such a great effort to study, practice Dharma, we have to sacrifice some little thing. It is said in Shantideva's text that studying Dharma is the cause to freedom from suffering. To achieve ultimate enlightenment, ultimate happiness, why can't we do that? Others in

samsara, they even sacrifice their life for their achievements, but that becomes a cause only for suffering. So see that. As flowers were offered to the eyes of enlightenment, perfumes are offered to the Buddha's mind because perseverance is the heart of enlightenment. Perfect generosity, moral ethics,

patience, samadhi, wisdom -these all depend on perseverance. Without joyous effort none of these can be accomplished, so it is the heart, the essence. Meditate that by this offering, may all sentient beings progress in their attainment of the qualities of enlightenment.


OFFERING DELICIOUS FOOD - Samadhi

Seventh is the offering of delicious food which has a lot of different tastes. The delicious, excellent quality of food signifies samadhi, which is a nectar or ambrosia to feed the mind. This is an offering to the tongue of the enlightened beings, the Buddhas and Bodhisattvas. Samadhi is also the source

of all the siddhis like clairvoyance. There are two different types of clairvoyance -- ordinary clairvoyance is usually from other lifetimes. The other type is special insight clairvoyance, which we achieve this lifetime through meditation practice. Flying in the sky, different types of miracle power,

these can all be achieved through samadhi, the virtuous one-pointed mind. The very stable mind, one-pointed, clear, calm, peaceful mind of samadhi becomes a basis to achieve all the enlightenment qualities. Food symbolizes samadhi because eating food maintains this body, and samadhi is a kind of food that

maintains the mind as well as the physical body. When you achieve any kind of samadhi, it is the fruition of the effort you made before, and it can also become a path to get higher fruition. Generally, when we eat nutritious healthy food, it makes our health better. So if we have the nutritious food of

samadhi, it keeps the health of the mind. It makes the mind healthy, clear, calm and peaceful. By making this offering of delicious food, may all sentient beings have the health which results from the samadhi food. May all sentient beings have the samadhi nature, quality.


OFFERING OF MUSICAL INSTRUMENTS - Wisdom

Last is the offering of musical instruments. There are different types of instruments -- cymbals, bells, guitars, lutes - - all of these are

offered. Their nature is wisdom, which makes an offering to the ears of the Buddhas and Bodhisattvas and all the enlightened beings. Sound represents wisdom because wisdom is a special power of the mind which penetrates phenomena. Compassion is achieved through great wisdom; interdependence of all

phenomena is realized through great wisdom. of course all phenomena have the nature of interdependence, causes and conditions, but sound is especially easy to understand. If you play a guitar, what does the sound depend on? it does not come just from the piece of wood, the string, not from the finger. So where


does it come from? It comes from all these things, none alone is sufficient to produce the sound. That nature is called illusion. We can hear the Sound, but it has no independent existence. So we should see all sound having that nature. It just comes and goes like an echo. That realization is wisdom, and

through that realization we can attain supermundane quality. May the wisdom, that quality of the supermundane, arise within the minds of all sentient beings and free them from all confusion and ignorance. May they achieve enlightenment.


Q & A Q. - Should the bowls be emptied every evening?


A. - Yes, when you empty them, you should meditate on impermanence. Now all the enlightened beings are fully satisfied. Dedicate the merit accumulation of making these offerings to all sentient beings. May all those beings also become Buddhas and Bodhisattvas, free from confusion and suffering.


Q. - Do you have to have actual flowers, or can I use rice or water? A. - Buddha said that there are so many different levels of meditation practice. from 100% to 1%. So all this we can do depending on the individual practitioner. But even the 1%, we should do it - it's better than nothing. When we make

offering by filling all the bowls with rice, it is wonderful. The Buddha said that even if you take one piece of flower and throw it in the air while focusing on the Buddha, that will become a cause for freedom from samsara.


Q. - Some people make it very elaborate and elegant, expensive looking. others have simple white bowls with water.


A. - No matter what, you have to have a pure motivation. This is very important. With pure motivation, any offering you make is good. Expensive is great because you sacrifice a lot of things for that offering. but if you do not have pure motivation, like doing it to show wealth, then maybe it's not so pure.

We work this entire life, so for us these things mean so much. When we make an offering of them to the enlightened beings, it has meaning for us. We sacrifice that part of our life. In this way, offering becomes a special meditation practice.


(An edited transcript of a talk given by Khenpo Konchog Gyaltsen Rinpoche on May 1, 1993 at the Tibetan Meditation Center, published in "The Dharma Wheel", Summer, 1993)




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