In Buddhism, symbolic offerings are made to the Triple Gem, giving rise to contemplative gratitude and inspiration.[1] Typical material offerings involve simple objects such as a lit candle or oil lamp,[2] burning incense,[3] flowers,[4] food, fruit, water or drinks.[5]
Material offerings are considered external offerings of "words and deeds."[9] Material offerings nurture generosity (Pali:dāna) and virtue (Pali: sīla).[13] The act further honors the Triple Gem (the Buddha, Dhamma and Sangha), deepening one's commitment to the Buddha's path.
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."[14]
food, fruit, water, drinks represents the nectar of Dharma and the wish to achieve it.
Traditional chants in 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.[16]
Similarly, a traditional Pali incense-lighting verse speaks of the Buddha's "fragrant body and fragrant face, fragrant with infinite virtues."[17]
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 Pali, when offering flowers (puppha pūjā) to an image of the Buddha is:
Pujemi Buddham kusumenanena
Puññenametena ca hotu mokkham Puppham milāyāti yathā idam me Kāyo tathā yāti vināsa-bhavam[15]
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.[18]
In the Pali Canon, the Buddha declared practice offerings (Patipatti) as "the best way of honoring the Buddha"[20] and as the "supreme" offering.[9] This is primarily an internal offering for mental development (Pali: citta, bhāvanā and samādhi).
"But Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhamma, lives uprightly in the Dhamma, walks in the way of the Dhamma, it is by such a one that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree." (Taken from Mahāparinibbāṇa Sutta, Dīgha Nikāya)[21]
↑ 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.
↑ Kapleau (1989), p. 193; Khantipalo (1982); and, Harvey (1990), p. 175, particularly in regards to Northern Buddhism.
↑ Lee & Thanissaro (1998). See also Harvey (1990), p. 173, who in discussing "offerings" states: "Such acts consequently generate 'merit'."
↑ 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."
Harvey, Peter (1990). An introduction to Buddhism: Teachings, history and practices. Cambridge: Cambridge University. ISBN0-521-31333-3.
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
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.
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.
Vīrya is a Buddhist term commonly translated as "energy", "diligence", "enthusiasm", "effort" or "heroism". It can be defined as an attitude of gladly engaging in wholesome activities, and it functions to cause one to accomplish wholesome or virtuous actions.
Śrāvaka (Sanskrit) or Sāvaka (Pali) means "hearer" or, more generally, "disciple". This term is used in Buddhism and Jainism. In Jainism, a śrāvaka is any lay Jain so the term śrāvaka has been used for the Jain community itself. Śrāvakācāras are the lay conduct outlined within the treaties by Śvetāmbara or Digambara mendicants. "In parallel to the prescriptive texts, Jain religious teachers have written a number of stories to illustrate vows in practice and produced a rich répertoire of characters.".
Bhāvanā literally means "development" or "cultivating" or "producing" in the sense of "calling into existence". It is an important concept in Buddhist practice (Patipatti). The word bhavana normally appears in conjunction with another word forming a compound phrase such as citta-bhavana or metta-bhavana. When used on its own, bhavana signifies contemplation and 'spiritual cultivation' generally.
Sukha means happiness, pleasure, ease, joy or bliss. Among the early scriptures, 'sukha' is set up as a contrast to 'preya' (प्रेय) meaning a transient pleasure, whereas the pleasure of 'sukha' has an authentic state happiness within a being that is lasting. In the Pāli Canon, the term is used in the context of describing laic pursuits and meditation.
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Vedanā is an ancient term traditionally translated as either "feeling" or "sensation." In general, vedanā refers to the pleasant, unpleasant and neutral sensations that occur when our internal sense organs come into contact with external sense objects and the associated consciousness. Vedanā is identified as valence or "hedonic tone" in psychology.
Maitrī means benevolence, loving-kindness, friendliness, amity, good will, and active interest in others. It is the first of the four sublime states and one of the ten pāramīs of the Theravāda school of Buddhism.
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Anussati means "recollection," "contemplation," "remembrance," "meditation", and "mindfulness". It refers to specific Buddhist meditational or devotional practices, such as recollecting the sublime qualities of the Buddha, which lead to mental tranquillity and abiding joy. In various contexts, the Pali literature and Sanskrit Mahayana sutras emphasise and identify different enumerations of recollections.
Indriya is the Sanskrit and Pali term for physical strength or ability in general, and for the senses more specifically. The term literally means "belonging to Indra," chief deity in the Rig Veda and lord of the Trāyastriṃśa heaven hence connoting supremacy, dominance and control, attested in the general meaning of "power, strength" from the Rig Veda.
The Buddha identified the threefold training as training in:
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