Difference between revisions of "Offerings are a major part of the ritual"
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− | + | [[Offerings]] are a major part of the [[ritual]] of [[consecration]] and of many | |
− | Offerings are a major part of the ritual of consecration and of many | + | other [[Tibetan Buddhist]] [[rituals]], but their [[nature]] clearly reveals their |
− | other Tibetan Buddhist rituals, but their nature clearly reveals their | + | [[Indian]] origin. [[Offerings]] are made to acquire [[merit]], but the recipient can be |
− | Indian origin. Offerings are made to acquire merit, but the recipient can be | + | the poor and needy as well as [[lamas]] or [[deities]]. If the [[merit]] thus acquired |
− | the poor and needy as well as lamas or deities. If the merit thus acquired | + | is dedicated to the [[attainment]] of [[enlightenment]], the [[offering]] becomes part |
− | is dedicated to the attainment of enlightenment, the offering becomes part | + | of the practice of the [[perfection of giving]]. |
− | of the practice of the perfection of giving. | ||
− | + | ||
− | + | Though elaborate [[offerings]] to [[deities]] who never seem to partake of them | |
− | may seem wasteful to the sceptical, especially in the case of the ritual | + | may seem wasteful to the {{Wiki|sceptical}}, especially in the case of the [[ritual fire offerings]] during which everything is burned, such [[offerings]] are not |
− | fire offerings during which everything is burned, such offerings are not | + | merely meaningless [[ritual]]. the primary aim of [[Buddhist practice]] is to train |
− | merely meaningless ritual. the primary aim of Buddhist practice is to train | + | the [[mind]] and this is the context in which the [[offerings]] should be |
− | the mind and this is the context in which the offerings should be | + | understood. Whether [[physical]] [[offerings]] actually [[benefit]] the recipient or |
− | understood. Whether physical offerings actually benefit the recipient or | + | not, from the practitioners point of view they are an [[essential]] means of |
− | not, from the practitioners point of view they are an essential means of | + | reducing the [[desire]] and [[greed]] which characterize our relationship with the |
− | reducing the desire and greed which characterize our relationship with the | + | [[physical world]]. [[Desire]] is to think that we would be satisfied if we were to |
− | physical world. Desire is to think that we would be satisfied if we were to | + | obtain some [[object]], and [[greed]] is to think we will be more satisfied if we can |
− | obtain some object, and greed is to think we will be more satisfied if we can | + | keep what we have obtained or gain more. Both [[passions]] tend to reinforce the |
− | keep what we have obtained or gain more. Both passions tend to reinforce the | + | notion of ourselves as real, {{Wiki|independent}} selves to be satisfied. Making |
− | notion of ourselves as real, independent selves to be satisfied. Making | + | [[offerings]] accustoms the [[mind]] to giving, [[letting go]] of desirable [[objects]], and |
− | offerings accustoms the mind to giving, letting go of desirable objects, and | + | serves to loosen our [[sense]] of [[clinging]] to a real and {{Wiki|independent}} [[self]]. The |
− | serves to loosen our sense of clinging to a real and independent self. The | + | [[merit]] derived from giving can be a [[cause]] in the short term for [[acquiring wealth]], but ultimately for [[attaining enlightenment]]. |
− | merit derived from giving can be a cause in the short term for acquiring | ||
− | wealth, but ultimately for attaining enlightenment. | ||
− | Offerings directed to certain deities, Buddhas, or Bodhisattvas create | + | [[Offerings]] directed to certain [[deities]], [[Buddhas]], or [[Bodhisattvas]] create |
− | connections with them. In Sanskrit the word for offering is "puja" which | + | connections with them. In [[Sanskrit]] the [[word]] for [[offering]] is "[[puja]]" which |
− | means to please. Offerings please the Buddhas and Bodhisattvas, not because | + | means to please. [[Offerings]] please the [[Buddhas]] and [[Bodhisattvas]], not because |
− | they are pleased to receive gifts, but because they delight in the virtue of | + | they are [[pleased]] to receive gifts, but because they [[delight]] in the [[virtue]] of |
− | the givers, which is determined by the quality of their motivation in making | + | the givers, which is determined by the [[quality]] of their [[motivation]] in making |
− | the offering. Offerings need not even be material. Milarepa offered his | + | the [[offering]]. [[Offerings]] need not even be material. [[Milarepa]] [[offered]] his |
− | spiritual practice, his most cherished attribute. The best offerings are of | + | [[spiritual practice]], his most cherished attribute. The best [[offerings]] are of |
− | virtuous accomplishments. Thus, the offering of religious practice is what | + | [[virtuous]] accomplishments. Thus, the [[offering]] of [[religious practice]] is what |
− | most pleases the deities and creates a bond between them and the | + | most pleases the [[deities]] and creates a bond between them and the |
− | practitioner, which provides a basis for his/her further development. | + | [[practitioner]], which provides a basis for his/her further [[development]]. |
− | Several factors determine the quality of an offering. Prominent is the | + | Several factors determine the [[quality]] of an [[offering]]. Prominent is the |
− | giver's motivation, though the status of the recipient and the nature of the | + | giver's [[motivation]], though the {{Wiki|status}} of the recipient and the [[nature]] of the |
− | offering also contribute. The giver acquires the greatest merit when he/she | + | [[offering]] also contribute. The giver acquires the greatest [[merit]] when he/she |
− | is motivated by a wish to attain enlightenment for the sake of all sentient | + | is motivated by a wish to [[attain enlightenment]] for the [[sake]] of all [[sentient beings]]. It is much less if he/she aspires for his/her [[own]] [[enlightenment]] |
− | beings. It is much less if he/she aspires for his/her own enlightenment | + | alone and even less if he/she wishes merely to obtain a good [[rebirth]] in his/her |
− | alone and even less if he/she wishes merely to obtain a good rebirth in his/her | + | next [[life]]. The poorest [[motivation]] is the wish to gain some benefits in this |
− | next life. The poorest motivation is the wish to gain some benefits in this | + | [[lifetime]], such as [[wealth]] and a long [[life]], or to be completely [[mundane]] in |
− | lifetime, such as wealth and a long life, or to be completely mundane in | + | seeking a reputation for [[generosity]]. |
− | seeking a reputation for generosity. | ||
− | The status of the recipient is an important factor. The merit gained by | + | The {{Wiki|status}} of the recipient is an important factor. The [[merit]] gained by |
− | making an offering with absolutely pure motivation to a Buddha is | + | making an [[offering]] with absolutely [[pure]] [[motivation]] to a [[Buddha]] is |
− | immeasurable. Since images and other manifestations of the Buddhas and | + | [[immeasurable]]. Since images and other [[manifestations]] of the [[Buddhas]] and |
− | Bodhisattvas are to be regarded as no different from them in nature, making | + | [[Bodhisattvas]] are to be regarded as no different from them in [[nature]], making |
− | offerings such as are made to the mandala deities in the consecration | + | [[offerings]] such as are made to the [[mandala deities]] in the [[consecration]] |
− | rituals is equivalent to making offerings to the Buddhas. The Buddhas are | + | [[rituals]] is {{Wiki|equivalent}} to making [[offerings]] to the [[Buddhas]]. The [[Buddhas]] are |
− | exalted objects of offering because they are the ultimate source of refuge, | + | [[exalted]] [[objects]] of [[offering]] because they are the [[Wikipedia:Absolute (philosophy)|ultimate]] source of [[refuge]], |
− | not because they will snatch us out of cyclic existence, but because the | + | not because they will snatch us out of [[cyclic existence]], but because the |
− | teachings they demonstrate enable us to do so ourselves. One's own lama or | + | teachings they demonstrate enable us to do so ourselves. One's [[own]] [[lama]] or |
− | teacher is also an exalted object of offering, because it is due to his | + | [[teacher]] is also an [[exalted]] [[object]] of [[offering]], because it is due to his |
− | personal kindness and guidance that one can make any progress on the path of | + | personal [[kindness]] and guidance that one can make any progress on the [[path]] of |
− | development for the benefit of all sentient beings. | + | [[development]] for the [[benefit]] of all [[sentient beings]]. |
− | Nevertheless, since pure motivation is so important, a gift made with | + | Nevertheless, since [[pure]] [[motivation]] is so important, a [[gift]] made with |
− | a very pure motivation to a needy person is also very meritorious. One can | + | a very [[pure]] [[motivation]] to a needy [[person]] is also very [[meritorious]]. One can |
− | reflect that this needy person has at sometime been one's own kind mother or | + | reflect that this needy [[person]] has at sometime been one's [[own]] kind mother or |
− | consider the fact that one depends on others to attain enlightenment, for | + | consider the fact that one depends on others to [[attain enlightenment]], for |
− | without them one would have no opportunity to practice giving, ethics and | + | without them one would have no opportunity to practice giving, [[ethics]] and |
− | forbearance, which are essential in the quest for Buddhahood. Thus it could | + | [[forbearance]], which are [[essential]] in the quest for [[Buddhahood]]. Thus it could |
− | be said that the merit obtained from making a modest gift to a needy person | + | be said that the [[merit]] obtained from making a modest [[gift]] to a needy [[person]] |
− | with an exalted motivation is far greater than one made to a Buddha with a | + | with an [[exalted]] [[motivation]] is far greater than one made to a [[Buddha]] with a |
− | poor motivation. | + | poor [[motivation]]. |
− | Whatever is offered should always have been honestly obtained, for a | + | Whatever is [[offered]] should always have been honestly obtained, for a |
− | wrongly acquired object severely detracts from the wholesome quality of | + | wrongly acquired [[object]] severely detracts from the [[wholesome]] [[quality]] of |
− | giving it. Offerings should always be of the best one has. Food offered to | + | giving it. [[Offerings]] should always be of the best one has. [[Food]] [[offered]] to |
− | the Buddhas should not be bad or rotten on the pretext that no one will eat | + | the [[Buddhas]] should not be bad or rotten on the pretext that no one will eat |
− | it. It is good to offer one's own food before eating it. Since the main | + | it. It is good to offer one's [[own]] [[food]] before eating it. Since the main |
− | purpose of making offerings is to reduce avarice, one should do so without a | + | {{Wiki|purpose}} of making [[offerings]] is to reduce [[avarice]], one should do so without a |
− | trace of regret. The Buddha recommended that avaricious people should | + | trace of [[regret]]. The [[Buddha]] recommended that avaricious [[people]] should |
− | initially accustom their minds to giving, by giving something from one hand | + | initially accustom their [[minds]] to giving, by giving something from one hand |
to the other. | to the other. | ||
− | Water is also commonly offered. Water is pure. the Indian master | + | [[Water]] is also commonly [[offered]]. [[Water]] is [[pure]]. the [[Indian master]] |
− | Atisha, who visited Tibet with profound effect in the eleventh century, | + | [[Atisha]], who visited [[Tibet]] with profound effect in the eleventh century, |
− | praised the purity of water in Tibet, saying that simply by appreciating its | + | praised the [[purity]] of [[water]] [[in Tibet]], saying that simply by appreciating its |
− | excellent qualities one could offer it joyfully to the Buddhas. Water can | + | {{Wiki|excellent}} qualities one could offer it joyfully to the [[Buddhas]]. [[Water]] can |
− | easily and honestly obtained and when offering it one can imagine washing | + | easily and honestly obtained and when [[offering]] it one can [[imagine]] washing |
− | away the miserliness of all sentient beings. | + | away the [[miserliness]] of all [[sentient beings]]. |
− | (Portion of "The Consecration Ritual", pp 55 - 56, Cho-Yang, Vol. 1-No.2, | + | (Portion of "The [[Consecration Ritual]]", pp 55 - 56, [[Cho-Yang]], Vol. 1-No.2, |
− | 1987. Cho-Yang is an occasional publication of the Council for Religious and | + | 1987. [[Cho-Yang]] is an occasional publication of the Council for [[Religious]] and |
− | Cultural Affairs) | + | {{Wiki|Cultural}} Affairs) |
+ | |||
+ | |||
+ | |||
+ | |||
+ | {{R}} | ||
+ | [[Category:Offerings]] |
Latest revision as of 10:12, 8 January 2021
Offerings are a major part of the ritual of consecration and of many other Tibetan Buddhist rituals, but their nature clearly reveals their Indian origin. Offerings are made to acquire merit, but the recipient can be the poor and needy as well as lamas or deities. If the merit thus acquired is dedicated to the attainment of enlightenment, the offering becomes part of the practice of the perfection of giving.
Though elaborate offerings to deities who never seem to partake of them
may seem wasteful to the sceptical, especially in the case of the ritual fire offerings during which everything is burned, such offerings are not
merely meaningless ritual. the primary aim of Buddhist practice is to train
the mind and this is the context in which the offerings should be
understood. Whether physical offerings actually benefit the recipient or
not, from the practitioners point of view they are an essential means of
reducing the desire and greed which characterize our relationship with the
physical world. Desire is to think that we would be satisfied if we were to
obtain some object, and greed is to think we will be more satisfied if we can
keep what we have obtained or gain more. Both passions tend to reinforce the
notion of ourselves as real, independent selves to be satisfied. Making
offerings accustoms the mind to giving, letting go of desirable objects, and
serves to loosen our sense of clinging to a real and independent self. The
merit derived from giving can be a cause in the short term for acquiring wealth, but ultimately for attaining enlightenment.
Offerings directed to certain deities, Buddhas, or Bodhisattvas create
connections with them. In Sanskrit the word for offering is "puja" which
means to please. Offerings please the Buddhas and Bodhisattvas, not because
they are pleased to receive gifts, but because they delight in the virtue of
the givers, which is determined by the quality of their motivation in making
the offering. Offerings need not even be material. Milarepa offered his
spiritual practice, his most cherished attribute. The best offerings are of
virtuous accomplishments. Thus, the offering of religious practice is what
most pleases the deities and creates a bond between them and the
practitioner, which provides a basis for his/her further development.
Several factors determine the quality of an offering. Prominent is the
giver's motivation, though the status of the recipient and the nature of the
offering also contribute. The giver acquires the greatest merit when he/she
is motivated by a wish to attain enlightenment for the sake of all sentient beings. It is much less if he/she aspires for his/her own enlightenment
alone and even less if he/she wishes merely to obtain a good rebirth in his/her
next life. The poorest motivation is the wish to gain some benefits in this
lifetime, such as wealth and a long life, or to be completely mundane in
seeking a reputation for generosity.
The status of the recipient is an important factor. The merit gained by
making an offering with absolutely pure motivation to a Buddha is
immeasurable. Since images and other manifestations of the Buddhas and
Bodhisattvas are to be regarded as no different from them in nature, making
offerings such as are made to the mandala deities in the consecration
rituals is equivalent to making offerings to the Buddhas. The Buddhas are
exalted objects of offering because they are the ultimate source of refuge,
not because they will snatch us out of cyclic existence, but because the
teachings they demonstrate enable us to do so ourselves. One's own lama or
teacher is also an exalted object of offering, because it is due to his
personal kindness and guidance that one can make any progress on the path of
development for the benefit of all sentient beings.
Nevertheless, since pure motivation is so important, a gift made with
a very pure motivation to a needy person is also very meritorious. One can
reflect that this needy person has at sometime been one's own kind mother or
consider the fact that one depends on others to attain enlightenment, for
without them one would have no opportunity to practice giving, ethics and
forbearance, which are essential in the quest for Buddhahood. Thus it could
be said that the merit obtained from making a modest gift to a needy person
with an exalted motivation is far greater than one made to a Buddha with a
poor motivation.
Whatever is offered should always have been honestly obtained, for a
wrongly acquired object severely detracts from the wholesome quality of
giving it. Offerings should always be of the best one has. Food offered to
the Buddhas should not be bad or rotten on the pretext that no one will eat
it. It is good to offer one's own food before eating it. Since the main
purpose of making offerings is to reduce avarice, one should do so without a
trace of regret. The Buddha recommended that avaricious people should
initially accustom their minds to giving, by giving something from one hand
to the other.
Water is also commonly offered. Water is pure. the Indian master
Atisha, who visited Tibet with profound effect in the eleventh century,
praised the purity of water in Tibet, saying that simply by appreciating its
excellent qualities one could offer it joyfully to the Buddhas. Water can
easily and honestly obtained and when offering it one can imagine washing
away the miserliness of all sentient beings.
(Portion of "The Consecration Ritual", pp 55 - 56, Cho-Yang, Vol. 1-No.2,
1987. Cho-Yang is an occasional publication of the Council for Religious and
Cultural Affairs)