The Tibetan Altar - Offerings

Most Tibetan Buddhist establish a place or altar to make offerings to the Three Jewels – the Buddha, Dharma and Sangha (spiritual community),

On the altar, a statue or thangka represents the Three Jewels. A scripture, a stupa or a reliquary object may also be placed on the altar. A standard set of offerings represented by offering bowls is set in the space in front of these items. Occasionally, torma ritual cake or other offerings of food may also be placed there.

By imagining offerings as being pure and faultless, we may create an imprint for purifying our minds of obstruction and defilement. It is for this reason that offerings be imagined as pure and beautiful as possible, the best of everything from the past, present and future and all the ten directions. The offerings are a basis for acquiring merit and should be clean, made of the best substances, attractive and acquired through honest means. When making offerings we should begin by meditating on the wisdom of great bliss and emptiness, imagining that it has taken the form of the offering. We should think of the offering as empty of intrinsic existence. This will help to purify the offering of its ordinary aspects and to purify our minds. We should not have thoughts of immediate benefit in relation to ourselves in this lifetime. Also, we should not have doubts about the quality of our offering or whether it pleases the exalted being to whom we make the offerings. Instead, we should think that the deity rejoices at the offering and generates great bliss in partaking of it.


OFFERINGS

Meaning and Purpose
The basis for offering is the practice of generosity. Generosity helps us to be less self-cherishing and thereby more loving to others. In the Buddhist tradition one makes offerings to the Three Jewels which are the Buddha, Dharma, the Sangha and the Lama that embodies all three. Offerings are a way of honoring the mind of Enlightenment and the potential within all of us to awaken to our true nature. Also one makes offerings with joy and sincere appreciation for the countless blessings we have been given by our teachers who by their supreme generosity have given us the Path and a way to end our suffering. The practice of offering is another way to acknowledge the boundless love and infinite compassion shown to us by all those who have attained Enlightenment solely for the benefit of sentient beings.

On a deeper level, the practice of offering can be done mentally, where one offers everything one sees and experiences such as the beauty of fresh flowers, the wonderful scents in our world like freshly baked bread, the comfort we feel from being warm when it’s cold outside, the taste of delicious food, the happiness we feel when we see a friend we haven’t seen in a while. As we walk through a mall, we can even offer everything we see and experience; all the beautiful colors and the amazing array of gadgets, clothes, furniture, etc. When one is practicing generosity in this way, it is also viewed as a way of renouncing our attachment to these worldly things that are impermanent anyway and only give us temporary happiness. This method of practice if cultivated, becomes a potent way of accumulating merit and virtue that can then be offered for the benefit of sentient beings.

What to Offer
Usually one offers that very best that can be obtained or that one has the means to offer. If the offering is given sincerely from the heart, then whatever is given becomes a treasure. Flowers, light, incense, perfume or sweet sent, pure water, conch shell (music), food are the traditional offerings. In addition, crystals, jewelry, malas and money would be suitable offerings.

How To Make Offerings
When entering the Shrine room three prostrations are made to the altar. Then one would generate the Bodhichitta thought, which is the sincere wish or motivation to be of benefit to sentient beings by working to achieve enlightenment. The offering is made on the lowest level of the altar or could be placed at the base or foot of the altar. In the case of offering a mala, the mala should be placed on the foot of the image of the Buddha but never around the neck. If offering a BLESSED mala, the mala once it has been offered can never again be used for personal use. The practice of offering is considered to be a virtuous act, it is important to remember to dedicate the merit and offer it as well for the benefit of all sentient beings.

What Not To Offer
It is best not to offer anything sour or bitter line lemons or limes. Also one would not offer an image of the Buddha such as a statue or a photograph or the Buddha.

When to Make an Offering
Offerings can be made an anytime on wishes, however, on the Tibetan lunar calendar there are auspicious days that are traditionally observed when merit is increased by making offerings. For example, the 10th Day or Guru Rinpoche Day, the 25th Day or Dakini Day, 10 Million Days (there are four during the year) which mark different events in the life of Shakyamuni Buddha, and Losar the Tibetan New Year.

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The Stanzas Of Offering Water From The Pure Vision

The Stanzas Of Offering Water From The Pure Vision, An Ocean Of Blessings

HUNG YAN LAG GYED DAN DUDTSI SZING BU DI
HUNG Offering a lake of nectar possessing the eight qualities of pure water

CHOM DANKHOR DANG CHE LA BUL WAR GYI
to all the Buddhas and Bodhisattvas,

ZHE NE DAG DANG SEMCHEN THAMCHED KYI
by acceptance of the offering, may I and all sentient beings

TSOG DZOG DRIB TAG KHORWA TONG TRUK SHOG
accumulate merit and wisdom, purify obscurations, and liberate all beings.

OM SARWA TATHAGATA APARIWARA ARGHAM PRATITSA PUDZA MEGHA AMUDRA SAPARANA AH HUNG

One night in a dream a white dakini appeared to Dudjom Lingpa. She said that she was Sukha Siddhi and proceeded to recite the above offering stanzas for the sake of all sentient beings. She said that this wishing prayer included everything. This vision arose in the dream of Dudjom Lingpa after a prayer for water offering was requested of him by Lama Tsultrim Dorje. It has recorded by Dudjom Ligpa’s secretary, Phuntsog Tashi.

The water is poured into the bowls from left to right. If the offering is poured correctly, obscurations are dispelled and benefit is obtained. If the water is poured incorrectly, obscurations may increase. It should be poured carefully and steadily, with an even flow, not with irregular movement.

The bowls should be in a straight line, close by not touching. The bowls should be filled by not to the point of overflowing.

Water is a modest offering, neither the cheapest nor the richest.

The bowls of water, from left to right have the following representations:

1. Argham (Chod yon): Pure stream water gathered from all the universe, offered to the Three Jewels. The purity of the water has eight qualities: crystal clarity, coolness, sweetness, lightness, softness, freedom from impurities, it is soothing to the stomach, and it makes the throat clear and free.

2. Padhyam (Shab sil): water for cleaning an object of refuge, as water offered for a Lama to clean himself.

3. Pushpe (Me tog): represents all the offering flowers in the universe, including medicine flowers, fruits and grains. (Flowers may be placed in the bowl instead of water.)

4. Dhuppe (Dug po): represents burning all appropriate incense for the whole universe. (Incense may be placed in the bowl instead of water.)

5. Aloke (Mar me): water representing an offering of all natural lights (sun, moon, stars) and all man-made lamps, to dispel all darkness in the mind. (A candle may be placed in the bowl instead of water.)

6. Gendhe (Dri chab): water representing perfume, pleasant to smell and drink and put on the body. (A small bottle of perfume may be placed in the bowl instead of water.)

7. Nivide (Shalse): water representing food offered to the Three Jewels. (Wrapped candy or an object representing food may be placed in the bowl instead of perishable food or water.)

A Conch shell, Ting-shang, or object representing sound may be placed to the left of the food offering to the Three Jewels.

The seven offering bowls are traditionally set foremost on the shrine, with candles or lamps, two or more, just behind them.

The offering stanzas and mantra are said only when opening the shrine in the morning. When the shrine is closed in the evening, no prayer, mantra or anything special is said. The water bowls are simply emptied, wiped dry and overturned.

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TIBETAN CULTURAL FESTIVAL BENEFIT

Kham Aid Foundation, a non-profit that supports cultural conservation, education, health care, environmental protection, economic development and disaster relief in eastern Tibet, will hold a Tibetan Cultural Festival at SOU on Sunday, Oct. 5 from 10:00-5:30 in the Stevenson Union Hall and Rogue River Room. Come experience the sacred arts, music, literature, dance, film, fashion, food and Buddhist traditions of the snowy land of Tibet. Cultural dress is encouraged and vendors will offer Tibetan goods. Dr. Pamela Logan, founder of Kham Aid, will be the keynote speaker. Parking at SOU will be free. SOU's Art Department and other local businesses are sponsoring this event, and all proceeds will go directly to Kham Aid Foundation. Tickets go on sale Sept. 1 at Soundpeace and Tibet Treasures on Main St. in Ashland. Each ticket enters the purchaser into a raffle drawing for a beautiful Tibetan silk painting by Choying Art, and other prizes. Prices are: children 12 and under - advance and at the door: $5. Seniors and students with ID cards - $8 in advance and $10 at the door. Adults: $10 in advance and $12 at the door. For out of town tickets, sponsorship participation, and festival information call 541-488-2308. To learn about the Kham Aid Foundation go to http://www.khamaid.org.

Vajrasattva 100 Syllable Mantra

Om Benzar Sato Samaya, Manu Palaya

Benzar Sato Tei No Pa, Tisthira Dridho Me Bawa

Suto Khayo Mei Ba WaSu Po Khayo Mei Ba Wa, , Anu Rakto Me Ba Wa

Sar Wa Siddhi Mei Pra Yatsa, Sarwa Karma Sutsa Me,

Tsi Tam Shri Yam Kuru Hung, Ha Ha Ha Ha Ho Bagawan

Sarwa Tathagata, Benzar Ma Mei Muntsa

Benzi Bhawa Maha Samaya Sato Ah

General Meaning of the 100 Syllable Mantra:

You, Vajrasattva, have generated the holy mind (bodhicitta) according to your pledge (samaya). Your holy mind is enriched with the simultaneous holy actions of releasing transmigratory beings from samsara (the circling through suffering). Whatever happens in my life-happiness or suffering, good or bad-with a pleased, holy mind, never give up but please guide me. Please stabilize all happiness, including the happiness of the upper realms, actualize all actions and sublime and common realizations, and please have the glory of the five wisdoms abide in my heart.


A Brief Explanation of Vajrasattva Mantra Recitation:

Vajrasattva (Tib. Dorje Sempa) is the main deity purification practice in the Vajrayana tradition. This Buddha is white in color, symbolizing purity, and holds a dorje (vajra) at this heart and a bell at his hip, signifying the union of skillful means and wisdom. Recitation of Vajrasattva’s mantra brings great benefit to the practitioner and has the effect of clearing obstacles, deluded habitually tendencies, conflicting emotions, negative habits of all kinds and unresolved karmic debts.

The visualization of Vajrasattva’s image and the recitation of the mantra are utilized in many Vajrayana practices, both preliminary and advanced. Vajrasattva recitation is an important aspect of the preliminary practices or ngondro, and there are many deity generation or kye-rim practices in all four schools of Vajrayana Buddhism focused on the practice of Vajrasattva. If one wishes to undertake this practice on a regular basis, receiving an initiation or empowerment, a reading transmission and instructional teachings from a qualified Buddhist teacher are necessary prerequisites. However, if one aspires to engage in Buddhist practice and Vajrasattva in particular, one may recite the mantra until such time that the empowerment can be received, and Vajrasattva rituals may be attended. If this is the case, seek out the advice and guidance of a Vajrayana Buddhist lama. As well, when someone is dying or has passed on and we wish to offer support, it is appropriate and beneficial to recite either of Vajrasattva’s mantras, the six-syllable or the one hundred-syllable mantra.

The practice of repeating the Vajrasattva’s mantra includes what is known as the “Four Powers”. While reciting the mantra and visualizing the deity above the crown of one’s head, one alternately contemplates these as the way to purify obstructions and obscurations. These four are: 1) The power of the object, that is reliance on Vajrasattva as the refuge; 2) The power of the release, meaning the desire to cleanse oneself of negativity, involving reflection on faults and mistakes that we wish to purity; 3) The power of remedy, referring to single-pointed focus on the practice, which entails repetition of the mantra and visualizing the descent of the white light from the deity into you; and 4) the power of indestructible determination which is the firm resolve, based in wisdom, to never repeat such thoughts, speech or actions again.

When engaging in Vajrayana practices, including meditation and mantra recitation, it is crucial to include both a prayer of refuge and a dedication of merit. Traditionally, one begins with a prayer of faith and devotion, taking refuge in the Three Jewels of the Buddha (spiritual guide), Dharma (teachings) and Sangha (community of practitioners) and one’s spiritual guide or teacher (Tib. lama) before engaging in any practice. Those unfamiliar with Buddhist practice and chanting may initially recall, either vocally or in one’s mind, the motivation to engage in the practice – the aspiration to take refuge in a spiritual way of life rooted in the practice of compassion and the wish to relieve all beings of suffering. Then following the mantra recitation, one would simply recall, in prayer, the heartfelt desire that any positive results from the practice be dedicated to the benefit of all beings.

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Text composed by Julie Rogers – For free distribution.

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Today is Chökhor Düchen

Chökhor Düchen is the anniversary of the "First Turning of the Wheel of Dharma" (first teaching). One of the four major Buddhist holidays, it occurs on the fourth day of the sixth Tibetan lunar month. For seven weeks after his enlightenment, Buddha did not teach. Finally, encouraged by Indra and Brahma, he turned the Wheel of Dharma for the first time, at Sarnath, by teaching the ‘Four Noble Truths.’

Today is considered a 10 million day - all the good (and bad) that you do is multiplied 10 million times.

May the merit of our activities be dedicated to the enlightenment of all beings, so that we may all cross the ocean to enlightenment with none left behind, to the long life of all of our teachers, and to the spread of the Dharma throughout all time and space.

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Envisionation