Episode 400 – Making Offerings with Reverence
>> “Enjoy spiritual practice and diligently make offerings, delight in the field of blessings and diligently make progress. With body, speech and mind, we reverently follow the Buddha. We accept teachings with deep faith and practice them.”
>> “If people with scattered minds have given even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”
>> So, “if they raised even a single hand, or gave a slight bow of the head, with these offerings to the images, they shall gradually see countless Buddhas.”
>> If they raised even a single hand or gave a slight bow of the head: Every gesture of the hand, every step of the foot, every word from our mouths comes from a thought our minds give rise to. This includes the mere dipping of the head to reverently pay respect. Our appearance arises from our minds and is an outward expression of respect. Raising our hands or lowering our heads, shows the reverence in our hearts. If we make a visible offering of respect, based on this good karmic condition we will gradually see countless Buddhas.
>> With these offering to the images, they shall gradually see countless Buddhas: By making offerings with respect, we show that we want to grow close to, attend to and honor those older than us. It also shows that we have empathy, feel compassion toward, love and protect those younger than us. This is a Buddha-mind.
In learning the Buddha’s teachings, we must.
“Enjoy spiritual practice and diligently make offerings,
delight in the field of blessings and diligently make progress.
With body, speech and mind, we reverently follow the Buddha.
We accept teachings with deep faith and practice them.”
We must mindfully do these things.
We must engage in spiritual practice as part of our daily living; this is part of our fundamental responsibility. [All that we do] in our daily living is part of our spiritual cultivation. With our every gesture and every step, we are engaging in spiritual practice. Similarly, as we drink tea or eat meals, we are engaging in spiritual practice. With every word we speak, we are engaging in spiritual practice. We try, as we go about our lives every day, to always “sustain our initial aspiration.” Then the second part of this saying is, as you know, “we will surely attain Buddhahood.”
I hope every one of us aspires to engage in spiritual practice. Although there are many ways to live in the world, the course that we have chosen is one of seeking true principles and engaging in spiritual practice. So, we should always “enjoy spiritual practice,” have a sense of happiness in the Buddha-Dharma. At all times we must seek it with that same sense of joy. The Chinese character for “enjoy” is the same as “good,” but pronounced differently. When we combine “enjoy” and “happiness,” that phrase can mean “to delight in.” This is telling everyone to “enjoy spiritual practice.” We must always happily engage in this practice.
As part of our spiritual practice, we must “diligently make offerings.” As for these offerings, previously I have often talked about making offerings of material goods. The previous passage in the sutra talked about erecting stupas, building temples, sculpting Buddha statues and so on. People also make offerings of flowers, fruits and so on. These are all offerings. These are offerings the eyes can see.
There is also the offering of reverence, which is more important than material offerings. Physically demonstrating a sense of reverence, prostrating and acting respectfully are the ways we express this through our bodies. This is the offering of reverence.
The last kind of offering is more important, which is the offering of conduct. “Conduct” is more than just prostrating; we must practice according to the teachings and walk the Bodhisattva-path. This is the offering of conduct.
So, offerings are separated into these three types. Tangible material offerings can be purchased as long as we have the money. But, the offering of reverence is more important than the offering of material goods. Thus, we prostrate and show our respect. Yet the offering of conduct is even more important than the offering of reverence. This is an offering. Buddhist practitioners absolutely must make. To make the offering of conduct, we cultivate ourselves so we can teach others by giving unconditionally to sentient beings [in accord with] the Three Spheres of Emptiness. This is “the offering of conduct.”
We then “take joy in the field of blessings and diligently improve ourselves.” There are [many] fields of blessings, not just the fields of blessings that come from material offerings, but also those from reverence and conduct. So, we must diligently improve ourselves. Our body, speech and mind must be reverent and in accord with the Buddha’s teachings. “We accept teachings with deep faith and practice them.”
As long as we truly “sustain our initial aspiration,” [we can find] the principles in our Buddha-nature. With a nature of True Suchness, it will be very easy to realize these principles. Returning to our nature of True Suchness requires us to use many different methods. We must be gradually guided. We must use various ways to return to our [nature].
Previously we have discussed,
“If people with scattered minds have given even a single flower as an offering to a painted image, they shall gradually see countless Buddhas. Some people prostrated, or merely put their palms together.”
This is telling us how we can, in our daily living, make offerings in certain ways.
We are influenced by our circumstances in life, so our minds become scattered. But, we still have the intention of making some kind of offering. When people enter a stupa or a temple and see a Buddha statue, though their minds may be scattered, they also want to make some kind of gesture.
So, “if they raised even a single hand, or gave a slight bow of the head, with these offerings to the images, they shall gradually see countless Buddhas.”
It is that simple. Out of this desire, they raise a hand or put their palms together, making a simple gesture. This comes from their reverence. It may just be a slight nod, but as long as the mind gave rise to reverence, this is also a way to make offerings.
A person may think, “I am not a Buddhist practitioner. When I meet your master, if you want me to prostrate to her like you, that is something I cannot do. This is because we come from different religions.” But when he comes here with his friends, while everyone else is prostrating, he stands there and unconsciously puts his palms together like everyone else. Not only that, he also bows his head. As long as he has this sense of reverence, this respectful attitude, it also counts as making offerings.
Seeing others express such reverence, he also rejoices along with them. “With this offering to the images” refers to tangible [offerings]. In front of Buddhist images, whether of the Buddha or of monastics, putting your palms together and bowing your head are all considered offerings. Having this reverence in their heart means people “shall gradually see countless Buddhas.”
Look at “even a simple raise of the hand, or a slight bow of the head,” Raising a hand to gesture, lifting a foot to walk or opening your mouth to speak all come from thoughts that arise in the mind. If nothing stirs in that person’s mind, you cannot convince him to put his palms together. “Why do you put your palms together? I feel a sense of reverence.” This expresses someone’s true feelings. He did it because something stirred in his mind. As everyone was prostrating, he looked at the Buddha statue. Although he believed, “I am not Buddhist” and just stood to the side, he unconsciously placed his palms together.
I did something similar when I was young and engaging in spiritual practice by myself. To collect firewood in the mountains or drag in some bamboo, I walked toward Jiamin Village in the mountains. There were several churches there, Presbyterian, Protestant and Catholic. Within a short distance, there were many denominations of churches. As I passed through, I stood in front of the churches and bowed my head to show my respect. The founder of this religion must have had great virtue, and deserves our respect. Even if we simply see a cross, it is the same, because that is something those believers respect. We must have the same respect they do. This reverence also comes from our minds.
Even if all we do is dip our heads to reverently pay our respect, that also comes from our minds.
If they raised even a single hand or gave a slight bow of the head: Every gesture of the hand, every step of the foot, every word from our mouths comes from a thought our minds give rise to. This includes the mere dipping of the head to reverently pay respect. Our appearance arises from our minds and is an outward expression of respect. Raising our hands or lowering our heads, shows the reverence in our hearts. If we make a visible offering of respect, based on this good karmic condition we will gradually see countless Buddhas.
“Our appearance arises from our minds.” This appearance is the way we carry ourselves, and every appearance we manifest arises from our minds. When some people prostrate, not only do they put their palms together, they put their hands and head on the ground. Some people actually prostrate with their entire body against the ground. There are some Tibetan Buddhists in the Himalayas who spend their lives circling a mountain and prostrating with their entire body. This comes from the reverence in their minds. As we bow and kneel, this way of paying respect to the Buddha also comes from our minds. This is how we express the appearance that arises in our minds.
So we say, “our appearance arises from our minds.” With outward expressions of respect, everything that we do is an offering that come from the reverence in our minds. This is how we make offerings. This is a good karmic condition. Since we want to learn the Buddha’s teachings, we should respectfully offer our reverence and cultivate good karmic conditions. These karmic conditions must be nurtured unceasingly. By planting a good cause, we will attain good conditions. Because we initially aspired to show our respect for the Buddha-Dharma, with this respectful aspiration we will prostrate and recite the sutras. As I have mentioned, we can recite [the sutras] aloud with a beautiful melody. Every verse we recite shows our reverence. This comes from our initial aspiration. Through words and sounds, we express our reverence.
So, when we make an offering of utmost sincerity, our reverent appearance shows our respect in making that offering. These are all “causes,” causes for attaining Buddhahood. We wholeheartedly follow the Buddha, and learn the Buddha’s teachings. So, we show our reverence and respect through bowing and through chanting [sutras]. These are all good causes, causes for attaining Buddhahood. This also forms karmic conditions. We can be in this kind of environment that allows us to pay our respects and praise and chant the sutras all because of our good karmic conditions. If we can do this, we shall “gradually see countless Buddhas.”
With these offering to the images, they shall gradually see countless Buddhas: By making offerings with respect, we show that we want to grow close to, attend to and honor those older than us. It also shows that we have empathy, feel compassion toward, love and protect those younger than us. This is a Buddha-mind.
By making this offering, we “gradually see countless Buddhas.” This is how we make offerings with respect. By putting our hearts into making offerings, we are making offerings of reverence. Making an offering also shows our respect. We do not just say, “Take this” and then toss it over, no. When we give something to someone, we raise it high as a way of showing our respect.
Look at Tzu Chi volunteers. Our sense of “gratitude, respect and love” is expressed in all of our actions. Our great love knows no national or ethnic boundaries. Wherever a disaster strikes, Living Bodhisattvas will treat the people who are affected with respect. “In the future, you will also attain Buddhahood. Right now, you are suffering, so at this time, I will take this opportunity to make offerings to you.” Since we have this mindset, when we give them something, we bow deeply and lift the items high as we present them. This shows that giving is a way to make offerings.
This is how we make offerings out of respect. In interacting with our elders, we also make offerings out of respect. As we serve our elders, we should do so out of a sense of reverence. When we make offerings, we do not just say, “The meal is ready, go eat.” Either way, we are taking care of our parents, but does saying, “The meal is ready, go eat,” sound like a respectful way of making an offering? This is disrespectful. This is the way we would treat a pet or any other kind of animal. We tell them, “Come eat, it’s tasty” and then pet their heads or even pick them up. If we actually say to our parents, “The meal is ready, go eat,” we are only providing for them, we are not making an offering or showing respect. Without respect, how is the way we treat them different from raising an animal?
So, toward our parents and our teachers, we must always show respect. Toward our peers, we must do the same. As we practice charitable giving, we must do so with respect. Furthermore, the way we interact with our fellow spiritual practitioners must also be very respectful. Therefore, for our elders we should make more of an effort. This word, “offer,” indicates that we are respectfully giving. This is a respectful way to make offerings. Drawing near them and serving them
must be the way we treat our elders, our teachers and so on. We should be close to them. In the past, masters told their apprentices, “You have to help me for three years and four months, clean my home, make tea and help me with many chores.” In the past, in order to learn someone’s skill, you would need to draw near them and serve them. So what must we do if we want to seek the. Buddha-Dharma and grow our wisdom-life? If we want to take principles to heart, we also need to have this kind of respect. Drawing near and serving them is the way we show our respect.
When we interact with those younger than us, we also need to have a sense of empathy. Even when we are trying to save or help others, we need to have empathy and respect. This is compassion. With compassion and empathy, we will love and protect others.
Look at Tzu Chi volunteers. When we see an elderly person, we immediately rush to help. This is how we help others. Not only do we physically guide them, we also help them bathe, clean their houses, etc. This comes from our empathy. Although we are helping them, seeing the way they live, we put ourselves in their shoes, so we will help them clean their house thoroughly. With this sense of empathy, we will sympathize with them, cherish them. This is how we love and protect them. We love them, so we care for them. With this mindset, we will have a Buddha-mind.
If we can always exercise this mindset, we will serve our elders and treat younger people with empathy. If we have a sense of compassion, a sense of universal compassion, we have empathy. With universal compassion, his feeling and my feelings, and my feelings and his feelings, are one and the same. Think about the way we want to live, the way we want to feel. Others want to live in the same way, feel the same things.
They are just like us; when they suffer, we must also feel their suffering and realize, “this environment causes unbearable suffering.” If they do not have the strength to clean, we do it for them. We will clean it to the degree we want things for ourselves to be clean. This shows empathy; this shows compassion and sympathy. When we are loving and can care for and protect sentient beings, we have a Buddha-mind, a mind of great loving-kindness and compassion.
Dear Bodhisattvas, [the purpose of] being Buddhist practitioners is to devote ourselves to helping sentient beings. So, we must have this love and respect in our hearts [for all]. Then we will be in harmony with the principle that sentient beings are equal to the Buddha. Their minds can be in harmony. The Buddha and sentient beings are all equal. This is a principle. This is what our mind and nature are like. The principle underlying our nature is that the Buddha and sentient beings are equal, so we should give to others in this way.
Thus, “If we sustain our initial aspiration, we will surely attain Buddhahood.” We must take good care of our minds and cultivate blessings and virtues. “Enjoy spiritual practice and diligently make offerings. Delight in the field of blessings and diligently make progress.” These are all appearances we express from our minds. So, we must always be mindful.