Seven Limb Puja | Tibetan Buddhist Altar

JI NYED SU DAG CHOG CHU’I JIG TEN NA

However many Buddhas there are in the Ten Directions of the Universe,

DÜ SUM SHEG PA MI YI SENGE KÜN

All the Tathagatas of the Three Times, Lions among men,

DAG GI MA LÜ DE DAG THAM CHED LA

To all of them without exception

LÜ DANG NGAG YID DANG WE CHAG GYI-O

I pay homage with body, speech and mind.

ZANG PO JÖD PA’I MÖN LAM TOB DAG GI

Through the strength of this prayer for excellent conduct, which I make,

GYAL WA THAM CHED YID KYI NGÖN SUM DU

By directly perceiving all Buddhas within my mind,

ZHING GI DÜL NYED LÜ RAB TÜD PA YI

By prostrating, with bodies as numerous as the atoms in the Universe,

GYAL WA KÜN LA RAB TU CHAG TSAL LO

I bow down to all the Conquerors.

DÜL CHIG TENG NA DÜL NYED SANGYE NAM

Upon each atom are as many Buddhas as there are atoms,

SANGYE SE KYI Ü NA SHUG PA DANG

And they reside amidst the Buddha’s sons.

DE TAR CHÖ KYI YING NAM MA LÜ PA

Therefore, all the Dharmadhatu without exception

THAM CHED GYAL WA DAG GI GANG WAR MÖ

I fervently regard as filled with precious Buddhas.

DE DAG NGAG PA MI ZED GYATSHO NAM

(I) praise all of them as an exhaustless ocean.

YANG KYI YEN LAG GYATSHO’I DRA KÜN GYI

In addition, all sounds of this praise (are) as a melodious ocean,

GYAL WA KÜN GYI YÖN TEN RAB DZÖD CHING

Expressing the qualities of all the Buddhas,

DE WAR SHEG PA THAM CHED DAG GI TÖD

I praise all of the Tathagatas!

ME TOG DAM PA TRENG WA DAM PA DANG

Sacred flowers, sacred garlands and

SIL NYEN NAM DANG JUG PA DUG CHOG DANG

All musical instruments, perfumes, the supreme parasol,

MAR ME CHOG DANG DUG PÖ DAM PA YI

Superior lamps and superior incense

GYAL WA DE DAG LA NI CHÖD PAR GYI

I offer to the Buddhas.

NA ZA DAM PA NAM DANG DRI CHOG DANG

All sacred garments and supreme fragrances, and

CHE MA PHUR MA RI RAB NYAM PA DANG

Piled barley meal equal to Mt. Meru, and

KÖD PA KHYED PAR PHAG PA’I CHOG KÜN GYI

All specifically exalted, supreme and perfectly arranged offerings,

GYAL WA DE DAG LA NI CHÖD PAR GYI

I offer forth to the Buddhas.

CHÖD PA GANG NAM LA MED GYA CHE WA

All offerings, unsurpassed and extremely vast,

DE DAG GYAL WA THAM CHED LA YANG MÖ

(I offer) with fervent regard to all the Buddhas.

ZANG PO CHÖD LA DED PA’I TOB DAG GI

Through the strength of faith in this prayer for excellent conduct,

GYAL WA KÜN LA CHAG TSAL CHÖD PAR GYI

I prostrate and make offerings to all the Conquerors.

DÖD CHAG ZHE DANG TI MUG WANG GI NI

Under the power of desire, hatred and delusion,

LÜ DANG NGAG DANG DE ZHIN YID KYI KYANG

Through body, speech and likewise mind,

DIG PA DAG GI GYI PA CHI CHI PA

Whatever negativity I have accrued,

DE DAG THAM CHED DAG GI SO SOR SHAG

All of it I individually confess.

CHOG CHU’I GYAL WA KÜN DANG SANGYE SE

All the Conquerors of the Ten Directions and their Sons,

RANG GYAL NAM DANG LOB DANG MI LOB DANG

Pratyekabuddhas, those on the path of Training and no-more Training,

DRO WA KÜN GYI SÖD NAM GANG LA YANG

Whatever merit all sentient beings have,

DE DAG KÜN GYI JE SU DAG YI RANG

In all of this I rejoice!

GANG NAM CHOG CHU’I JIG TEN DRÖN MA NAM

Whosoever illuminates the Ten Directions of this world,

CHANG CHUB RIM PAR SANGYE MA CHAG NYE

Those who ascend the Stages of Bodhisattvahood without attachment to Buddhahood,

GÖN PO DE DAG DAG GI THAM CHED LA

All of those protectors,

KHOR LO LA NA MED PAR KOR WAR KUL

I entreat to turn the unsurpassed Dharma Wheel.

NYA NGEN DA TÖN GANG ZHED DE DAG LA

To whosoever can reveal the place beyond sorrow

DRO WA KÜN LA PHEN ZHING DE WA’I CHIR

For the purpose of bringing benefit and bliss to all sentient beings,

KALPA ZHING KI DÜL NYED ZHUG PAR YANG

I beg you to remain for as many æons as there are atoms.

DAG GI THAL MO RAB CHAR SÖL WAR GYI

I bring my palms together in prayer.

CHAG TSAL WA DANG CHÖD CHING SHAG PA DANG

By prostration, offering and confession,

JE SU YID RANG KÜL ZHING SÖL WA YI

Rejoicing, entreating and supplicating,

GE WA CHUNG ZED DAG GI CHI SAG PA

Whatever little merit I have managed to accumulate

THAM CHED DAG GI CHANG CHUB CHIR NGO WO

I dedicate for the purpose of the Enlightenment of All!

The following was prepared by Ani Lucia Latimer:

At the time of the Buddha in ancient India, it was the custom of the day for devoted Buddhist households to make offerings to the Buddha and his monks and nuns as they traveled. Typically they would be offered clean water for drinking and bathing, flowers, incense, light or a lamp, perfume or fragrance and music. These offerings eventually became known as the 8 Auspicious Offerings and symbolize the coming forth of the Buddha’s precious teachings into the world. These same offerings are still used today on Tibetan Buddhist altars as a way to express gratitude and respect for the Buddha.

Typically on a Tibetan Buddhist Altar there are seven offering bowls and one light. They are arranged on the altar in a straight line close together. The distance between each bowl is about the width of a grain of rice. The water bowls are filled left to right and filled full but not overflowing. The water is poured evenly and steadily with smooth, regular movement. If the offering is poured in the correct way then it is said that beneficial outcome occurs and obscurations are dispelled. The closing of the altar is done in reverse, from right to left.

Deeper symbolic meaning and purpose has arisen for these offerings that correspond to a significant Buddhist prayer called the Seven Limb Puja or Prayer. Below is a list of the traditional offerings and what they represent.

First Offering Bowl: WATER for drinking “ARGHAM”

Pure, clean water offered to the Buddha for drinking and to cleanse the mouth or face. “The purity of the water has 8 qualities: crystal clarity, coolness, sweetness, lightness, softness, freedom from impurities. It is soothing to the stomach and makes the throat clear and free”. This offering symbolizes the auspicious results of all virtuous causes and conditions. In the Seven Limb Puja, it represents Homage & Prostration.

Second Offering Bowl: WATER for bathing “PADHYAM”

Pure, clean water offered for bathing our object of Refuge, the Buddha, and our precious Teacher. Typically the water was offered to bathe the feet and the water was scented with sandalwood or other sweet scent. This offering symbolizes purification of our negative karma and obscurations. In the Seven Limb Puja, it represents Offering.

Third Offering Bowl: FLOWERS “PUSHPE”

This offering represents all the various types of beautiful flowers in the entire universe that can be offered, as well as medicinal flowers, fruits and grains. It symbolizes the beauty and flowering of Enlightenment and signifies the opening of one’s heart. In the Seven Limb Puja, the flower represents Confession.

Fourth Offering Bowl: INCENSE “DHUPE”

Incense makes an offering of beautiful smell to the Buddha and symbolizes morality, ethics and discipline which are the basic causes and conditions from which pure enlightened qualities are cultivated. In the Seven Limb Puja, incense represents Rejoicing in all the virtue in the world both ordinary and extraordinary.

Fifth Offering Bowl: LIGHT “ALOKHE”

This offering comes in the form of light that includes all natural light such as the sun, moon and stars, as well as all types of man-made forms of light such as lamps and candles. The light symbolizes the dispelling of all darkness of the mind, all ignorance. Ignorance here means being ignorant or unaware of one’s true inherent Buddha Nature. Light is offered to the eyes of all the Enlightened ones who see with pristine clarity. In the Seven Limb Puja, light represents Requesting the Buddhas to always offer Dharma teaching.

Sixth Offering Bowl: PERFUME “GENDHE”

This offering represents all beautiful fragrance or perfume that one can smell or put on the body. Perfume is offered to the Buddha’s mind and symbolizes the perseverance and joyful effort that is the heart of Enlightenment. Without perseverance all the other enlightened qualities could not arise in the mind. In the Seven Limb Puja, perfume represents Beseeching the Buddhas to remain in the world.

Seventh Offering Bowl: CELESTIAL FOOD “NEVIDHYA”

Excellent, delicious food of all kinds and various tastes is offered to the Three Jewels. This offering symbolizes the clear and stable mind of Samadhi, or meditative absorption. In the Seven Limb Puja, food represents Dedication of all merit for the benefit of all sentient beings.

Eighth Offering Bowl: MUSIC “SHABTA”

Musical instruments such as cymbals, bells, lutes, and string instruments that create beautiful sound is offered to the ears of the Buddha. Sound symbolizes the Buddha’s Wisdom nature and the extraordinary Compassion that arises naturally from the Wisdom mind.

References:

The Stanzas of Offering Water from the Pure Vision, An Ocean of Blessings by Dudjom Rinpoche

The Significance of the Eight Offerings from a talk given by Khenpo Karthar in May, 1993 at Kunzang Palyul Choling

The Seven Limb Puja

Meaning and Purpose of the 8 Auspicious Offering Bowls