The Seven Shrine Offerings

 (Khenpo Karthar Rinpoche gave the following explanation of the seven shrine offerings during the Amitabha Seminar of July, 1981.)

Making offerings is an antidote to our habitual patterns of attachment and greed. Offerings can be material in the sense that we physically offer something we possess, maybe even something of particular value. But we also can make symbolic offerings, in which case we mentally offer all of our possessions. We make offerings with an intention to remedy poverty of all sentient beings, and with a wish that all beings accomplish the perfection of generosity.

When we place offerings on the shrine, we arrange them in seven bowls. Each of the seven offerings has a specific meaning.

DRINKING WATER

The first offering is that of pure drinking water. We dedicate the merit accumulated through this offering so that all beings, and especially those in the preta or hungry ghost realm, are free from the suffering of thirst. At the ultimate level, this offering is made so that all beings be permeated with loving kindness and compassion.

BATHING WATER

Bathing water is offered to the body of the buddhas, not because the buddhas need cleansing, but so that we accumulate sufficient merit to bring about physical purification and cleansing of our own bodies—very vulnerable subjects to negativity. Ultimately, the bathing water offering is made to purify all obstacles to Dharma practice, and to dissolve obstructions that interfere with meditation and obscure our understanding of Dharma.

The third offering, that of flowers, is presented to the awakened ones to beautify their surroundings, although a gift of flowers is quite unnecessary in perfect buddha realms. Again, the offering is made for the benefit of those who make it and it is offered with the intention that all beings find noble forms to inhabit. Ultimately, this offering is dedicated so that the form of every being embodies all marks and attributes of enlightenment, like the form of the awakened ones.

Incense, or good fragrance, is offered not because the buddhas and bodhisattvas need our assistance to get rid of any bad odors, but so that all unpleasant and unhealthful smells can be removed. Ultimately, the offering is made so that the accumulated merit brings about a realization of the perfection of the profound scent of discipline. It has been said that whoever has perfected discipline is surrounded by a sweet fragrance.

The fifth offering is that of the lamp. The awakened ones see with their wisdom eyes and do not need the small light we offer. The offering of light is made with a thought that ignorance be purified in all beings. It is made so that ultimately the accumulated merit causes the transcendental knowledge and experience become manifest in all beings just as they are in the buddhas.

Of course, radiant and perfect bodies of the awakened ones do not require ordinary perfume in their experience of spontaneous perfection. We make this offering so that, in relative sense, all negative patterns such as aggression, ignorance, and attachment can be purifi ed. Ultimately we make the offering of perfume so that not only the habitual patterns of beings, but also the outer environment become purified and perfected.

The seventh offering is the offering of food. The awakened ones have no need to indulge in food offerings. The purpose of making this offering to the enlightened objects of refuge is to, in relative sense, relieve the sufferings of hunger and starvation, and to bring about an abundance of food. Ultimately, the offering is made so that all beings may experience the perfect state of meditation, samadhi, and that they may live on the spontaneous food of meditation.

It is important that one knows the purpose and symbolism of these offerings and that, whether one is able to offer a single bowl or many, one realizes that the importance lies in the attitude with which one makes the offering to the enlightened objects of refuge, the sources of all inspiration. Making offerings is an occasion for the accumulation of inexhaustible merit. One offers what one can. The more offerings we make sincerely, the more we will find ourselves surrounded by abundance of what has been offered.

Making the seven offerings is not just a culturally limited ritual, related to a particular tradition. If that were all it signified, then it would be a waste of time to discuss it in a teaching session. Making offerings is universally important and meaningful.

Upon examination you might find that you are making offerings for reasons other than the already mentioned. Maybe it is an exotic thing to do. Maybe you do it because someone else is doing it, or because you are driven by a sense of jealousy and competition. These are not the correct attitudes. Instead of bringing about the accumulation of meritorious qualities, such incorrect ideas could cause much negativity in the future.

There is a story about a Kadampa monk who always made simple offerings. One day his benefactors were coming to visit, so he woke early and made a very elaborate and detailed offering. When it was done he looked at the offering, which he had so painstakingly prepared, and he admitted that it looked very fine. But while sitting there looking at his offering, he asked himself, “Why did I make such elaborate offering on this of all days, when on other days my offerings are very simple?” He realized that he had done this just because his patrons were coming. So he grabbed a handful of ashes from his fi replace and threw it all over the offering, creating a great mess on the shrine. He sat filled with remorse at his ugly attitude and could not help but cry. When his patrons appeared he sat in tears with his shrine and robes covered with dirt, looking forlorn. The patrons asked if a thief had come and robbed him, and he said that worse than an ordinary thief, a much more serious thief had come—the thief of negative attitude—and robbed him of the possibility of profound accumulation of meritorious qualities.

The point here is that one can easily fall into a trap of negative attitudes and it is critical to ask yourself why you are involved in doing the things that you do, what your motivation is. We make offerings not for mundane reasons. Rather, we surrender everything we have in order to be able to experience perfect liberation and to bring liberation to others.

(Published in Densal Vol. 2. No. 4. Copyright 1981 Karma Triyana Dharmachakra. All rights reserved)