Practices and Vows of
Samantabhadra Bodhisattva

Chapter Forty, New Edition

 

To Extensively Cultivate Making Offerings  

 

SUTRA: 

Moreover, Good Man, to extensively cultivate making offerings is explained like this. In each of the smallest atomic particles in all the Buddha kshetra-lands in the ten directions and three periods of time, to the exhaustion of the dharma-realm and the reaches of space, there are Buddhas as numerous as the smallest atomic particles in all worlds. In each and every place where there are Buddhas, an ocean-wide assembly of various kinds of Bodhisattvas surrounds them. Due to the power of Samantabhadra’s practice and vows, I give rise to deep faith and understanding and manifest knowledge and vision. I make offerings of superb and wonderful gifts to all of them. That is to say, I make offerings of clouds of flowers, clouds of garlands, clouds of celestial music, clouds of heavenly canopies, clouds of heavenly clothing as well as all varieties of heavenly incense, including incense paste, burning incense, powdered incense, and other clouds of gifts such as these. Each offering is the size of Mount Sumeru, the king of mountains.

COMMENTARY: 

Moreover…Why does the Bodhisattva say, moreover? He has discussed the first two vows, to worship all Buddhas, and to praise the Tathagatas, and now he will explain another vow to extensively cultivate making offerings. “Moreover” indicates the beginning of the next vow, setting it apart from the previous sections.

Good Man. Samantabhadra Bodhisattva again calls out, “Good Man.” This refers to the youth Sudhana. To extensively cultivate making offerings is explained like this.

Now we will explain the Dharma-door of making offerings. What does it mean to extensively make offerings? You should now listen attentively, and I will explain this for you.

In each of the smallest atomic particles in all the Buddha kshetra- lands in the ten directions and three periods of time, to the exhaustion of the dharma-realm and the reaches of space. “In all” includes everything; it includes the dharma-realm and the reaches of space. “To the exhaustion of the dharma-realm” means reaching to the end of the dharma-realm, totally pervading the dharma-realm, and filling up the dharma-realm. “And the reaches of space” refers to totally pervading the reaches of space and filling up all of space.

The ten directions are north, south, east, and west—the four basic directions—and, northeast, northwest, southeast, and southwest—the four intermediate directions—above and below. The ten directions refer to locations in space. The three periods of time refers to all the Buddhas of the past, all Buddhas of the present, and all Buddhas of the future.

“In each of the smallest atomic particles in these Buddha-lands.” Each of the atomic particles can be further divided up into seven parts. Each of these parts is called “a particle bordering on nothingness.” In each of these atomic particles, there is a world. And in each of these worlds there is a Buddha who is turning the wheel of Dharma. This is called “the large appearing within the small.” Although atomic particles are so small, each can contain an entire world. And although a world is so large, it does not go beyond a single atomic particle. This is an example of the large appearing within the small. The small can also appear within what is large. It is also said,

On the tip of a single hair there appears the kshetra-land of the Precious King,
And sitting within an atomic particle he turns the wheel of Dharma.

A Buddha land can appear on the tip of a hair, and a Buddha land can appear in an atomic particle. Therefore, what is large can appear in what is small, yet the large does not obstruct the small. And what is small can appear in the large, yet the small does not obstruct the large. The large and small are in harmony with one another and are totally fused without obstruction. In fact, the small is the large, and the large is the small. This state is multi-layered and infinite. It is like lights that shine upon and reflect one another.

There are Buddhas as numerous as the smallest atomic particles in all worlds. Within each of the atomic particles, there are numerous and measureless worlds. How can one understand or fathom the Buddha- dharma? Within a single atomic particle there are measureless and limitless numbers of worlds, and within each world there are Buddhas as numerous as atomic particles.

In each and every place where there are Buddhas, there is an ocean-wide assembly of various kinds of Bodhisattvas surrounding them. There are various different kinds of assemblies. There are Dharma assemblies where the Diamond ( Vajra) Sutra was spoken. There are assemblies where the Dharma Flower Lotus Sutra was spoken with the Dharma Flower Lotus assembly of Bodhisattvas surrounding the Buddha. There were assemblies where the Prajna-wisdom Sutras were spoken with the Prajna-wisdom assembly of Bodhisattvas surrounding him. There were assemblies where the Agama Sutras were spoken with the Agama assembly of Bodhisattvas surrounding him. There were assemblies where the Vaipulya Sutras were spoken with the Vaipulya assembly of Bodhisattvas surrounding him. There were assemblies where the Flower Adornment (Avatamsaka) Sutra was spoken with the Flower Adornment assembly of Bodhisattvas surrounding him. There were assemblies where the Shurangama Sutra was spoken with the Shurangama assembly of Bodhisattvas surrounding him. Thus, various different ocean-wide assemblies of Bodhisattvas surround the Buddha.

Due to the power of Samantabhadra’s practice and vows...By means of the power of these vows that are cultivated everywhere, I give rise to deep faith and understanding. I produce a mind of profound faith and understanding. The Buddha-dharma is like a vast ocean. If you have faith, then you can enter this ocean. If you lack faith, then you will not be able to enter this ocean. Therefore, it is said, “The immense ocean of the Buddha-dharma can only be entered by means of faith.”

And manifest knowledge and vision...I make appear a single thought of knowledge and vision. That is, a single thought of wisdom. I make offerings of superb and wonderful gifts to all of them. I only use these most supreme, incomparable, and wonderful gifts. All of these things are used to make offering to the Buddhas and Bodhisattvas. What are these superb and wonderful offerings? That is to say, measureless and boundless numbers of flowers, which are in profusion, like clouds. And there are also clouds of garlands, which are flowers strung together to make the most beautiful garlands, streamers, and pennants. There are also clouds of celestial music. The gods in the heavens above make music and this music can be used as an offering. They use this to make offerings to the Buddhas. The Jade Emperor has gandharvas and kinnaras who play music for him. This music can be used as offerings to the Buddhas.

Clouds of heavenly canopies...When you light incense, the vapors condense to form a cloud canopy of incense. It is shaped like an umbrella, which covers living beings. In the Shurangama Mantra there is the Great White Canopy, which appears in the sky when you recite the mantra. There are never any disasters or difficulties in any place covered by this canopy. No earthquakes or natural disasters will occur. There will be no disasters or difficulties whatsoever.

Clouds of heavenly clothing...The clothing of the gods is very light, like nylon. You can say that clothing made of nylon is like that of the gods. It is extremely light, and yet very beautiful.

As well as all varieties of heavenly incense...In the heavens there are many kinds of incense. If you recite the Great Compassion Mantra with a sincere heart, there will be a fragrant smell. This fragrance is not like sandalwood or any of the other scents that humans create when burning incense. This fragrance is not like anything we know in the human realm. If you are sincere, then this fragrance may manifest. If you are not sincere, it will not occur. This happens because when you recite the mantra, the ghosts and spirits use this fragrance to make an offering to you.

Including incense paste...These are fragrant pastes that can be applied on your body. You might say, “Isn’t this just perfume or cologne?” These are not things that you actually put on your body; rather they are placed before the Buddhas as an offering.

Burning incense, powdered incense, and clouds of gifts such as these...Just like the clouds of incense discussed previously. Each offering is the size of Mount Sumeru, the king of mountains. How many of these offerings are there? Their number is so large they are as great as Mount Sumeru. Wouldn’t you say these offerings are great?

SUTRA: 

I burn all kinds of lamps. This includes butter lamps, oil lamps, and lamps of many fragrant oils. The wick of each lamp is as great as Mount Sumeru. The quantity of oil in each lamp is like the waters of the great ocean. With all manner of gifts such as these, I constantly make offerings.

Good Man, of all offerings, the offering of Dharma is supreme. That is to say, it is the offering of cultivating according to the teachings, the offering of benefiting living beings, the offering that gathers in living beings, the offering of undergoing suffering on behalf of living beings, the offering of diligently cultivating the roots of goodness, the offering of never forsaking the karma of the Bodhisattvas, and the offering of never being apart from the Bodhi-mind.

COMMENTARY: 

The offerings made by Samantabhadra Bodhisattva are described by saying that they are as numerous as Mount Sumeru. How big is Mount Sumeru? Sumeru is Sanskrit and means “wonderfully high.” Therefore, it is called Wonderfully High Mountain. “Wonderfully” here means “inconceivably high.” This mountain is surrounded by seven rings of fragrant oceans. And then outside these seven rings of fragrant oceans are the Four Great Continents, which are Purvavideha in the east, Jambudvipa in the south, Aparagodaniya in the west, and Uttarakuru in the north. How high is Mount Sumeru? It is 84,000 yojanas high. The sun and moon are located half way up its slope, as are the Heaven of the Four Kings. Therefore, Mount Sumeru is taller than the Heaven of the Four Kings. Since your offerings are as great as Mount Sumeru, then their measure is inconceivably great.

I burn all kinds of lamps. To “burn” means to “light.” What benefit is there in burning all kinds of lamps? If you light lamps before the Buddha, keen eyesight is the reward you will obtain from giving this offering. If you do not have keen eyesight, it is because you did not offer lamps to the Buddha. If you cause the space before the Buddha to be bright, then your eyes will be bright.

There are many kinds of lamps, not just one type. This includes butter lamps, which burn butter made from cows’ milk, and oil lamps, which burn common oil. In the Secret School, there is a Dharma called Homa in which the Vajra Master lights a fire in front of himself and recites mantras. He may burn butter in the fire, common oil, clothing, or other articles as offerings to the Buddha. The more valuable the offerings that you burn are, the more merit and virtue you will have. If one burns gold in the fire as an offering, the merit will be especially great.

In actuality, it is not the value of the items burned that determines the amount of merit and virtue derived. For example, if you burn gold, it does not necessarily mean that your merit and virtue is great, or if you burn dirt, that your merit and virtue is small. What matters is your sincerity. If you can offer the most valuable objects with a mind of extreme sincerity, this shows that your mind is true. If you have an earnest mind, then there is merit and virtue, but you do not have to burn gold to gain it.

On the other hand, you might think, “What benefit is derived from burning these things, since in the end they are destroyed?” This shows you do not have a sincere mind, and the merit and virtue derived is considerably less. If your mind is true, you can give up anything to the fire. The merit and virtue derived depends upon the sincerity of your renunciation. This is the Homa Dharma and several lamps like this are used in the practice of the Secret School.

In addition to these oil lamps, there are lamps of many fragrant oils including sesame oil lamps. The wick of each lamp is as great as Mount Sumeru. The quantity of oil in each lamp is like the waters of the great ocean. You might ask, “Who could possibly make offerings like this? Who can make offerings of items that are as great as Mount Sumeru and light lamps that are like the waters of the great ocean?” The Flower Adornment Sutra , talks about the measure of the dharma-realm and a nature like the dharma-realm. If you have a true and sincere mind when you give offerings, then the measure of your offerings will be like Mount Sumeru and the quantity will be like the waters in the great ocean. You don’t need to make offerings that are actually that great in size. If your heart is sincere, then the quantity will be great. It will be as vast as worlds equal to the number of the grains of sand in the Ganges River.

With all manner of gifts such as these, I constantly make offerings. Using many different kinds of offerings as previously mentioned and in such vast quantities, I will constantly make offerings.

In the past in China, there was a very poor person who bought a catty of oil to offer to the Three Jewels. He prepared to go to Gold Mountain Monastery the next day to light lamps before the Buddha as an offering. At that time the Abbot of Gold Mountain who was a “bright eyed one,” one who has opened the Five Spiritual Eyes, told the guest prefect of the monastery, “Tomorrow, open the main gate. A great Dharma protector will arrive around ten in the morning to make offerings to the Buddha. After he has made his offerings to the Buddha, don’t let him depart. Invite him to eat in the Abbot’s quarters. You should be very polite to this Dharma-protector.”

The next day the guest prefect had the grounds swept clean and the main gate opened for the great Dharma protector. The Abbot put on his long ceremonial robe and went out to greet the great Dharma protector.

What was this Dharma protector like? He was extremely poor and was only able to bring one catty of oil to offer to the Buddha. When he came to bow to the Buddha, the Abbot personally welcomed him, and invited him to eat in the Abbot’s quarters. Why did the Abbot treat a person who made such a small offering so well? This man throughout his life had only made enough money to purchase this one catty of oil. This one catty of oil represented his whole life savings.

A rich person who had arrived at the monastery at the same time watched these proceedings and thought, “This person has given just a single catty of oil, and the Abbot is treating him so nice.” The next day the rich man bought 1,000 catties of oil and brought them to the monastery as an offering to the Buddhas. He thought that if an offering of just one catty of oil could occasion such good treatment, certainly with an offering of 1,000 catties, one would be treated even better.

Who would have guessed that before the rich man sent his offerings, the Abbot had told the guest prefect, “Tomorrow, open the side gate. A Dharma protector is sending oil to burn in the lamps before the Buddha. You can invite him to eat in the guest hall. He doesn’t need to come to the Abbot’s quarters.”

The guest prefect did as he was told, but did not understand what was going on at all. After the rich man had paid his visit, he asked the Abbot, “Why did you open the main gate for the poor person who gave only one catty of oil and personally invite him to eat in the Abbot’s quarter, whereas, you didn’t open the main gate or even greet the person who was so rich that he could afford offering 1,000 catties of oil? And further, why did you have him eat in the guest hall?”

The Abbot replied, “You should know that the person who gave one catty of oil, used all his money to buy the oil as an offering to the Buddha. Whereas, the one who gave 1,000 catties is very rich, and he could have easily given 100,000,000 catties of oil and it would not have been a big deal to him. Thus, there was no need for me to greet him.” Then the guest prefect understood.

Therefore, when you make offerings to the Buddha it does not matter how much you give. However, you must have a sincere mind. If your mind is extremely sincere and earnest, you will obtain merit and virtue. If your mind is not sincere, then even if you give a lot, you will not have much merit and virtue.

Offerings the size of Sumeru, King of Mountains, are not really as large as Mount Sumeru. If the resolve you make in your mind is as large as Mount Sumeru, then your offerings will be just as great. If the resolve you make in your mind is small, the merit and virtue from your offerings will also be slight.

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