Offering (Buddhism)

In Buddhism, symbolic offerings are made to the Triple Gem, giving rise to contemplative gratitude and inspiration.See, for instance, Harvey (1990), pp. 172-3. Typical material offerings involve simple objects such as a lit candle or oil lamp,Indaratana (2002), pp. iv, v; Kapleau (1989), p. 193; Khantipalo (1982); Lee & Thanissaro (1998). burning incense,Indaratana (2002), pp. 11-12. flowers,See, for instance, Indaratana (2002), pp. 11-12. Harvey (1990), p. 173, and Kariyawasam (1995), chapter 1, both maintain that flowers are the most common form of offering. food, fruit, water or drinks.Kapleau (1989), p. 193; Khantipalo (1982); and, Harvey (1990), p. 175, particularly in regards to Northern Buddhism. 
Contemporary Western practitioners often find the making of offerings to be occasions for gracious mindfulness.Such an appreciation might be experienced, for instance, by those practicing in the style of Thich Nhat Hanh. Within the traditional Buddhist framework of karma and rebirth, offerings also lead to:
:* a better rebirth in the cycle of birth and death (Pali: vattagamini-kusala) 
:* progress towards release from suffering (Pali: vivattagamini-kusala).Lee & Thanissaro (1998). See also Harvey (1990), p. 173, who in discussing "offerings" states: "Such acts consequently generate 'merit'."
These offerings often act as preparation for meditation.See, for instance, Indaratana (2002), p. v; Kapleau (1989), pp. 191ff.; and Khantipalo (1982). 
==Theravada practices==
Material offerings nurture generosity (Pali:dāna) and virtue (Pali: sīla).See, for instance, Lee & Thanissaro (1998). The act further honors the Triple Gem (the Buddha, Dhamma and Sangha), deepening one's commitment to the Buddha's path. For instance, traditional chants (in English and Pali) when offering lit candles (padīpa pūjā) and incense (sugandha pūjā) to an image of the Buddha are:
With lights brightly shining
Abolishing this gloom
I adore the Enlightened One,
The Light of the three worlds.
 
With perfumed incense
And fragrant smoke
I worship the Exalted One,
Who is great and worthy of worship.Indaratana (2002), p. 11. See also Harvey (1990), p. 175, who translates the light-offering verse in part as describing the Buddha as "the lamp of the three worlds, dispeller of darkness."	
 
Indaratana (2002), p. 12.
Similarly, a traditional Pali incense-lighting verse speaks of the Buddha's "fragrant body and fragrant face, fragrant with infinite virtues."Harvey (1990), p. 175.
By contemplating on an offering, one tangibly sees life's impermanence (Pali: anicca), one of the three characteristics of all things upon which the Buddha encouraged his disciplines to recollect. For instance, the end of a traditional chant (in English and Pali) when offering flowers (puppha pūjā) to an image of the Buddha is:
I worship the Buddha with these flowers;
May this virtue be helpful for my emancipation;
Just as these flowers fade,
Our body will undergo decay.Indaratana (2002), p. 11. Similarly, see Harvey (1990), p. 173; and, Kariyawasam (1995), ch. 1, sect. 2, "Personal Worship."	
==Mahayana practices==
Mahayana material offerings might be imbued with the following symbology:
*the lighting of a candle or an oil lamp represents the light of wisdom illuminating the darkness of ignorance.
*the burning of incense represents the fragrant scent of morality.
*flowers represents the aspiration to achieve the body of the Buddha with the thirty-two marks of the Buddha as well as the teaching of impermanence. Alternately, a Zen verse expresses the desire for the mind's "flowers" to "bloom in the springtime of enlightenment."Harvey (1990), p. 173.
*food, fruit, water, drinks represents the nectar of Dharma and the wish to achieve it.
In Northern Buddhism, sacred images have set before them:
* water (representing hospitality, to wash the face and feet)
* scarves (Tib. kha-btags, offering friendship) 
* flowers, incense, lamps, perfume and food (representing one's devoting all their senses to their spiritual practice).
==Non-material offerings==
In some traditions, two different types of offerings are identified:
*material or hospitality offerings (Pali: amisa-pujaLee & Thanissaro (1998). or sakkara-pujaKhantipalo (1982).)See also Alms#Buddhism regarding the traditional Theravada offering of providing daily alms to bhikkhus.
*practice offerings (Pali: patipatti-pujaKhantipalo (1982); Lee & Thanissaro (1998).)
In this context, material offerings are considered external offerings of "words and deeds." 
Practice offerings may be manifested by practicing:
* giving (Pali: dāna)
* moral conduct (sīla)
* meditation (samādhi) 
* wisdom (pañña)Khantipalo (1982); and, Nyanaponika (2000), pp. 298-299. On the other hand, Lee & Thanissaro (1998) identify only meditation as patipatti-puja.
In the Pali Canon, the Buddha declared practice offerings as "the best way of honoring the Buddha"Kantipalo (1982), n. 1. and as the "supreme" offering. This is primarily an internal offering for mental development (Pali: citta, bhāvanā and samādhi).
== See also ==
*Almsgiving (Buddhism)
*Chanting (Buddhism)
*Dana (Buddhism)
*Householder (Buddhism)
*Meditation (Buddhism)
*Prostration (Buddhism)
*Puja (Buddhism)
*Recollection (Buddhism)
== Notes ==
== Bibliography ==
*Harvey, Peter (1990). An introduction to Buddhism: Teachings, history and practices. Cambridge: Cambridge University. ISBN 0-521-31333-3.
*Indaratana Maha Thera, Elgiriye (2002). Vandana: The Album of Pali Devotional Chanting and Hymns. Penang, Malaysia:Mahindarama Dhamma Publication. Retrieved 2007-10-22 from "BuddhaNet" at http://www.buddhanet.net/pdf_file/vandana02.pdf.
*Kariyawasam, A.G.S. (1995). Buddhist Ceremonies and Rituals of Sri Lanka (The Wheel Publication No. 402/404). Kandy, Sri Lanka: Buddhist Publication Society. Retrieved 2007-10-23 from "Access to Insight" (1996 transcription) at http://www.accesstoinsight.org/lib/authors/kariyawasam/wheel402.html#ch3.
*Kapleau, Philip (1989b). Zen: Merging of East and West. NY:Anchor Book. ISBN 0-385-26104-7.
*Khantipalo, Bhikkhu (1982). Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence (The Wheel No. 206/207). Kandy, Sri Lanka:Buddhist Publication Society. Retrieved 2007-10-22 from "Access to Insight" (transcribed 1995) at http://www.accesstoinsight.org/lib/authors/khantipalo/wheel206.html.
*Lee Dhammadharo, Ajaan & Thanissaro Bhikkhu (trans.) (1998). Visakha Puja. Retrieved 2007-10-22 from "Access to Insight" at http://www.accesstoinsight.org/lib/thai/lee/visakha.html.
*Nyanaponika Thera (2000). The Vision of Dhamma: Buddhist Writings of Nyanaponika Thera. Seattle: BPS Pariyatti Editions. ISBN 1-928706-03-7.
*Soni, R.L. & Bhikkhu Khantipalo (2006). Life's Highest Blessings: The Maha Mangala Sutta. Retrieved 2007-10-22 from "Access to Insight" at http://www.accesstoinsight.org/lib/authors/soni/wheel254.htm.
== External links ==
*About the Buddha-altar Soto Zen home altar with offerings.
*Offerings are a major part of the ritual of Tibetan Buddhism
*Virtual Puja at Emerald Buddha Temple-วัดพระแก้ว
Category:Buddhist practices
ja:供物