Internal and External Homa
Today we will discuss "Homa," or fire offering, which is in India a popular religious
rite. The basic idea of this ceremony is that the fire symbolizes the mouth of a divine
being and that offering food into this fire is therefore an offering to the divinity.
In Tantra, Homa rites are classified as being internal or external.
When a physical fire is built to consume offerings, it is classified as an External
Homa. Homa can also refer to raising the fire of the Great Sun Buddha to incinerate one’s
inner obscurations, this is the Internal Homa. A fire offering performed in a fire altar ---
whether according to Tibetan or Japanese Tantra, whether using wood sticks or diverse
offerings, is External Homa. But when one’s own body is the burning altar, that is
Internal Homa.
External Homa has specific rules for the fire altar. There are different kinds of
offering associated with the different classes of fire ceremony, which are Purification,
Magnetization, Enrichment, and Subjugation. Depending on the purpose of a specific fire
ceremony, the aspects such as form and color of the altar and the offerings to be made
will differ. Nevertheless, the overall structure of the performance is the same.
One of the key steps in a Homa Ceremony is setting the boundary. This is done by
tapping seven times at each of the four sides of the altar and the center, while visualizing
the appropriate colors for east, west, south, north, and center. The Great Compassion
Mantra Water also serves to set the boundary. The point to remember is that the boundary
must be set, whatever method is used.
When I visited Master Hui Ta at Yuan Heng Temple in Taiwan, I discussed Homa,
and pointed out that many practitioners fail to properly set the Homa boundary. This is
necessary to define a sacred space. The sacred space is further defined by burning prayers
at the outset of the ceremony. These prayers identify the purpose of the Homa, and those
who are to benefit, as the Buddhas and Bodhisattvas empower only registered
participants. A clear and definite purpose is required for the fire offering, as it is with the
deliverance ceremony, and those who are not registered cannot enter the sacred space.
Many practitioners are extremely ambitious, and will try to accomplish a very broad
purpose. They might try for example to save all people who have died on a certain street,
or in an auto accident, or who have drowned in a certain lake. These are very general
aims, and I am told that at our last deliverance ceremony someone even registered all
Vietnamese boat people who died at sea. How ambitious!
And yet, however well-meaning one might be, spiritual ability must also be weighed.
Only one who has the ability to deliver all ghosts can register them all for the ceremony.
To do so lacking such spiritual power is a mistake! Furthermore, deliverance must not be
performed without a well-defined purpose. This is most important.
The reason for clearly identifying beneficiaries of a fire offering is that spiritual
power is more effective when focused than when diffuse. For example, the vow to uphold
all vows of the Buddhas and Bodhisattvas must be the supreme vow. We must kneel
down in respect to such a vow-holder. But when asked, "Do you know all the Buddhas
and Bodhisattvas?", that person wouldn’t know. Without knowing all Buddhas and
Bodhisattvas, how can one know their vows? Therefore such a vast vow is just careless
talk, and has no purpose.
Isn’t such an empty vow completely senseless? To make such a commitment
without the corresponding power of realization is not only extraordinarily ambitious, it
ridicules all Buddhas and Bodhisattvas! You see, even Amitabha made only forty-eight
great vows and the Medicine Buddha made twelves great vows, correct? Samantabhadra
Bodhisattva, who is known as the King of Ten Great Vows, made only ten great vows.
Do you know who made the vow that " all the Bodhisattvas’ vows are my own?"
Lian-ta of East Malaysia. Of course such intention is very noble, but one must never
make vain and empty promises. A specific goal or intention, such as rebirth in the
Western Paradise, must be determined, then one must remain one-pointed and work
vigorously to that end.
It is the same with Homa. We must follow the liturgical structure and not act
randomly. Once in Taiwan Lian-ta performed the External Homa without having defined
the perimeter. As a result the whole altar burned down and the temple sign almost caught
fire. He had made a vow to have a Homa without boundary, thus allowing free entrance
to all spirits to receive offerings. So not only was the whole altar destroyed, the temple
itself almost perished and he was ejected from the temple. The Buddhas and Bodhisattvas
recommend against such a " generic" fire offering, because the consequences are so
serious.
The next key point in [External] Homa ceremony is to visualize oneself, the fire, and
the tutelary deity merging as one --- this is the secret of Homa! Visualizing oneself and
then the tutelary deity entering the fire, and then these three becoming one will generate
tremendous spiritual power.
The reason Homa is so important in Tantra is that the movements of flame
correspond to the movements of thought. Therefore, the fire will take the form of your
visualization. If you can merge with the fire, then the visualized Personal Deity will enter
the fire, you will transform into the Personal Deity, and the fire will burn and melt both
of you into one. Such a fire energizes the practitioner’s power of awareness and this is the
nature of spiritual power. The more one practices Homa, the greater the Dharma Power
generated. Through practicing Homa, many courses of events can be changed and one
becomes an adept in the Dharma.
To go from External Homa to Internal Homa is to kindle a fire in one’s body, to
burn within until all obstacles are consumed and the Samadhi of Mental Cessation is
attained. This fire is an internalization of the outer Homa rite, and it destroys all obstacles
such as sickness and retribution. The resulting pure state of tranquility is known as the
Samadhi of Mental Cessation, for which inner focus is required. Internalization of Homa
is the True path of Homa!
Homa practice follows many rules such as establishing the sacred space and the
sequence of hand mudras. Also the fire has to be lit in a certain way and all offerings
must be consecrated before use. First the Buddhas and Bodhisattvas are supplicated to
empower one’s rosary with light, then the rosary in turn is used to empower all offering
sticks and other offerings. Dipping the offering sticks into honey signifies the purification
of ill fortune and increase of auspiciousness.
Each kind of offering, such as milk or black sesame, has a specific quality. There are
also the offerings of water, oil, sweet water, sweet oil, sweet milk, the Five Offerings
(incense, flowers, lamps, tea, and fruit), and the Eight Offerings, each having their own
function.
Color correspondence is as follows: black to the north, green to the south, white at
the center, yellow to the east, and red to the west. Flowers and candles color-coded for
each direction are required for the altar. I will go into more detail at a later time.
Besides the form of the altar, the salient aspects of practice are: (1) the formula of
the Homa which is the union of the practitioner, the fire, and the Personal Deity, (2)
setting the Homa boundary, (3) empowerment of the offerings, and (4) the writing of the
Ceremonial Intention, which defines the purpose of the rite. We cannot make any vain
vows so the intention must be specific.
You cannot dedicate one session of Homa of fire offering to save all mankind.
Consider whether you are fully enlightened. If not, then do not make such a senseless
vow. A fire offering dedicated to a particular problem or a particular person is reasonable,
but do not attempt to liberate all of humanity. However noble it may be to emulate all the
vows of all Buddhas, Bodhisattvas, Sravakas, and Pratyekabuddhas, one must determine
whether it is possible. Don’t make this commitment before you truly comprehend all their
vows.
Just take the example of the Dharma Protector Vajrapani, do you know his vows?
No? Do you know the vows of the Four-armed Kuan-yin, the Five Dhyana Buddhas, the
Akshobhya Buddha, and the Immutable Buddha? You cannot answer, correct? Can you
name even one of their vows? How about the vows of the Goddess of Auspiciousness, or
the vows of the Great Sun Buddha? Therefore do not make commitments in ignorance of
their real meaning. Don’t make a great vow until you are certain of its meaning. This is
very important!
Om Mani Padme Hum.
The Meaning of Homa
Yesterday we spoke of Homa. Today we will discuss the meaning of the Homa fire.
It was mentioned that the Homa fire itself represents conscious intent because thoughts
resemble tongues of flame. The Homa fire has several other meanings.
Another meaning of Homa fire is light, because once kindled, fire gives off light.
Fire also represents purification because it can completely consume disturbances and
obstacles. Fire also represents wisdom. The "Fire of Wisdom" is called Prajna in Sanskrit.
Finally, fire also symbolizes Nirvana; Nirvana is also fire. Nowadays when eminent
monks or Dharma masters pass away into Nirvana, they are cremated. So fire expresses
many virtues including wisdom, light, purification, and Nirvana.
In a fire offering, one offers pure foods to Heaven, and also one’s defilements and
obstacles are incinerated. In this process, the fire, the practitioner, and the Personal Deity
become as one.
During the standard fire offering in Tibetan Buddha Tantra, the presiding vajra
master transforms into Vajrasattva. By reciting "Om, vajrasattva, ah" three times, the
vajra master evokes Vajrasattva and becomes Vajrasattva, who is the source of Wisdom
and the Royal Heir in Buddhatantra.
There are four classes of outer benefits to be realized through Homa.
These are Purification, Magnetization, Enrichment and Subjugation, which were
mentioned yesterday. Summoning can be added as a fifth class of Homa. This latter is
often practiced in conjunction with Magnetization.
Different colored altars are employed depending on the Homa to be performed:
yellow for Enrichment, white for Purification, red for Magnetization, and black for
Subjugation.
The brick altar is constructed so that either the exterior or interior conforms to the
circular, semi-circular, square, or triangular form required. A circle corresponds to
Purification, a semi-circle to Magnetization, a square to Enrichment, and a triangle to
Subjugation.
Therefore, each class of altar has an associated color and form. The co-ordination of
color, form, and fire is part of hidden Tantric magic. By this, and the union of Personal
Deity, practitioner, and the fire, one can quickly realize the Personal Deity and manifest
the power sought.
If an Enrichment altar is employed in a Magnetization Homa, then the mismatch will
frustrate the purpose of the ceremony.
By the way, when my family moved into this house, east was chosen as the altar
direction. Then the altar was made square and with a yellow cloth placed beneath, it
became an altar for Enrichment.
In Tantra, but not in Zen, these outwardly directed practices are quite important.
Actually, at the highest level of cultivation, these altar correspondences become
unimportant because the altar is established in Void Space. This "formless altar" is the
highest, and brings the swiftest result. After successful employment of the physical altar,
one graduates to use of a visualized altar. After that one graduates once more, to a
formless altar. Following these in sequence, one can then practice Highest Tantra.
Om Mani Padme Hum.
Offerings, Mudras, and Visualization in a Homa
Today we will discuss Homa offerings.
Actually, any item of value, or food, or even water, can be an offering. Respecting
the Buddhas, Bodhisattvas, the Deities as honored guests, we provide them water first to
wash their faces, and again to wash their feet.
Offering can be made with barley, wheat, mustard seeds, sesame seeds, milk,
incense, flower, lamp, tea, and fruit, or with oils such as butter, soy bean oil, and peanut
oil. Honey and other sweets are acceptable, as is resinous wood, which burns quite well.
All these items --- even the cookies and moon cakes sitting on the altar --- burn very well
and thus make good offerings. However, brass or other metal offering bowls should not
be offered because they cannot be consumed in the fire.
One can also offer perfumes. This is very important, perhaps because female
Buddhas are numerous, or because they require large quantities of it. Since perfume has
such a special meaning both to the Buddhas and Bodhisattvas and ourselves, it is an
important offering.
In the middle of the ceremony, the hastamudra [sacred hand gestures] are employed.
These are similar to the mudras used in Deliverance, Blessing, and Subjugation
Ceremonies. This is because mudra is in itself a ceremony. One who understands mudra
symbolism will know that it begins with an awakening invocation, followed by summons
of the Buddhas, Bodhisattvas, Sravakas, Pratyekabuddhas, and Vajra Dharma Protectors
to the altar. The Deities will emit brilliant light upon their descent. Mandala Offering
Mudra is next performed and flowers, incense, lamp, tea, and fruit are offered using their
respective mudras. When requesting blessings, more Blessing Mudras are employed.
Each Personal Deity has a specific mudra which is required for the invocation.
The next important point is the essential focus of the ceremony. If it is to request
blessings, then many of the Blessing Mudras should be performed to summon good
fortune and wisdom. The Canopy Mudra serves to help and protect a certain person by
providing him Armor Protection in Empty Space. The Buddhas and Bodhisattvas will
bless that individual and radiate brilliant light to cleanse his or her sufferings and
obstacles. In all cases hand mudras are required.
Next come the "roundup mudras," at which time participants take refuge in Buddha
and receive waves of grace. Finally, there is the ceremonial return of the Buddhas,
Bodhisattvas, and other Deities to their respective Pure Lands and Heavens. Such are the
meanings of the mudras used in a fire offering. The pattern they follow corresponds to
other types of ceremonies.
For example, we open the ceremony by clapping our hands twice, which signifies
the beginning. Then, the hands are crossed and the fingers snapped. This is the
"awakening" of all Buddhas and Bodhisattvas in the Dharma Realm, as though they are
dormant and roused by this action. [audience laughter]. Thus it is called "awakening",
although the Awakened ones are not asleep [audience laughter]. Clapping the hands twice
and snapping the fingers with hands crossed just marks the beginning of the rite.
Next we form a mudra which looks like the Cundi Female Buddha Mudra. In this
context however, it represents the Universe. The central triangle represents Mount Meru.
On both sides, the index fingers pressing upon the middle fingers form the symbol for
Yin and Yang. Thus the whole universe is represented in this mudra which combines
Mount Meru with Yin and Yang. So this mudra signifies the Universe and Universal
Consciousness.
From this universal consciousness the Buddhas, Bodhisattvas, and Dharma
Protectors manifest and descend to the altar. Therefore each mudra has a specific
meaning; it is neither arbitrary nor performed as in a puppet show [audience laughter].
So we begin by clapping our hands twice and "awaken" all the Buddhas,
Bodhisattvas, and Deities. The Universal Consciousness,the Primordial Buddha, the
compassionate Bodhisattvas, and the Protective Vajras all descend and radiate great light.
There is a corresponding mudra for this act of radiating light, the Great Light Mudra.
Each mudra is significant and all mudras performed in the Homa correspond with the
overall intention of the ceremony.
When forming the mudras, it is important to properly visualize the Buddhas and
Bodhisattvas both in terms of their forms and colors. The directional correspondences are
as follows: Vairocana Buddha in the center, Amitabha to the west, Akshobhya Buddha to
the east, Amoghasiddhi Buddha to the north, and Ratnasambhava to the south.
Secondly we have to visualize light pouring down from above. For the Purification
Ceremony, this is a white light shining down on all sentient beings. For the
Magnetization Ceremony, the brilliant light is red. Yellow light pours down in the case of
Enrichment Ceremony. And in the ceremony of Subjugation, blue-black light shines
down on all sentient beings.
All these visualizations are required. The tutelary deity is visualized, mudras are
performed and light pours down. One cannot just play with the mudras unaware of their
meanings, or become lost in distraction. That will not do! In Homa, total concentration is
required.
"Sprinkling of nectar" is also required and this is done with the ring finger of the
right hand. While sprinkling nectar, the lamas sitting at the altar would use the right ring
finger and fold the thumb to the center of the palm, thus ritually enacting the aspersion.
This is mandatory for all the participating lamas.
Mantras must be recited in unison by the participants.
The sacred space must be sealed off. This may be done with Great Compassion
Mantra Water, or with mantra. The boundary may be established by whatever method
one prefers. The purpose of this is to prevent disturbances by ghosts, spirits, and demons.
A sacred perimeter may also be determined by the sitting position of the lamas. For
example, with a row of six lamas sitting on one side, a row of eight on another side, and
another row on the third side, then the area they enclose is the sacred space. This is yet
another way to protect the sacred space.
I will describe the associated mudra at a later date.
In summary, we begin with the awakening, by clapping hands twice and then
snapping fingers with hands crossed. Then we form the Mudra of Universal
Consciousness, at which the Buddhas, Bodhisattvas, and Dharma Protectors manifest,
and descend to the altar, and radiate brilliant light. This opens the ceremony.
We then make the Mandala Offering of flowers, incense, lamp, tea, and fruit to the
Deities. When offering flowers, vast bouquets are to be visualized. Offerings of incense
or lamps must also be multiplied through visualization. Offerings of tea or water are
visualized becoming entire lakes of clear water.
The offering of fruit, or whatever color, must also be magnified through
visualization. For an Enrichment Ceremony, offer bananas for they are yellow. For
Magnetization, however, red apples are appropriate. In a ceremony of Subjugation, the
guava or avocado is a good choice, is it not? They all have meaning. In a Purification
Ceremony, white mustard seeds are best. [Grand Master then asked the audience:] Are
there any fruits white in color? Some melon seeds are white, so they are suitable [in a Purification Ceremony].
So many aspects of the ceremony must be properly coordinated. The offerings and
mudras to be used are determined by the purpose of the ceremony. I will later say more
about the mudras.
Om Mani Padme Hum.
[A student asks] "Can we offer vegetables?"
[Grand Master Lu replies] "We can also offer vegetables. Anything can be offered."
[A student asks] "Grand Master, can guava be used as offering?"
[Grand Master Lu replies] "Many people say no, but I think it is a good offering
since all vegetables of the world come from the same earth [audience laughter]. Actually
Buddha Shakyamuni probably never saw any guava, so how could he have proscribed
guava and tomatoes, for that matter? This sense of impurity is just mental labelling.
Which vegetable or thing is not dirty? Actually fragrant and malodorous things come
from each other. There is no inherent separation between them."
Today we will discuss "Homa," or fire offering, which is in India a popular religious
rite. The basic idea of this ceremony is that the fire symbolizes the mouth of a divine
being and that offering food into this fire is therefore an offering to the divinity.
In Tantra, Homa rites are classified as being internal or external.
When a physical fire is built to consume offerings, it is classified as an External
Homa. Homa can also refer to raising the fire of the Great Sun Buddha to incinerate one’s
inner obscurations, this is the Internal Homa. A fire offering performed in a fire altar ---
whether according to Tibetan or Japanese Tantra, whether using wood sticks or diverse
offerings, is External Homa. But when one’s own body is the burning altar, that is
Internal Homa.
External Homa has specific rules for the fire altar. There are different kinds of
offering associated with the different classes of fire ceremony, which are Purification,
Magnetization, Enrichment, and Subjugation. Depending on the purpose of a specific fire
ceremony, the aspects such as form and color of the altar and the offerings to be made
will differ. Nevertheless, the overall structure of the performance is the same.
One of the key steps in a Homa Ceremony is setting the boundary. This is done by
tapping seven times at each of the four sides of the altar and the center, while visualizing
the appropriate colors for east, west, south, north, and center. The Great Compassion
Mantra Water also serves to set the boundary. The point to remember is that the boundary
must be set, whatever method is used.
When I visited Master Hui Ta at Yuan Heng Temple in Taiwan, I discussed Homa,
and pointed out that many practitioners fail to properly set the Homa boundary. This is
necessary to define a sacred space. The sacred space is further defined by burning prayers
at the outset of the ceremony. These prayers identify the purpose of the Homa, and those
who are to benefit, as the Buddhas and Bodhisattvas empower only registered
participants. A clear and definite purpose is required for the fire offering, as it is with the
deliverance ceremony, and those who are not registered cannot enter the sacred space.
Many practitioners are extremely ambitious, and will try to accomplish a very broad
purpose. They might try for example to save all people who have died on a certain street,
or in an auto accident, or who have drowned in a certain lake. These are very general
aims, and I am told that at our last deliverance ceremony someone even registered all
Vietnamese boat people who died at sea. How ambitious!
And yet, however well-meaning one might be, spiritual ability must also be weighed.
Only one who has the ability to deliver all ghosts can register them all for the ceremony.
To do so lacking such spiritual power is a mistake! Furthermore, deliverance must not be
performed without a well-defined purpose. This is most important.
The reason for clearly identifying beneficiaries of a fire offering is that spiritual
power is more effective when focused than when diffuse. For example, the vow to uphold
all vows of the Buddhas and Bodhisattvas must be the supreme vow. We must kneel
down in respect to such a vow-holder. But when asked, "Do you know all the Buddhas
and Bodhisattvas?", that person wouldn’t know. Without knowing all Buddhas and
Bodhisattvas, how can one know their vows? Therefore such a vast vow is just careless
talk, and has no purpose.
Isn’t such an empty vow completely senseless? To make such a commitment
without the corresponding power of realization is not only extraordinarily ambitious, it
ridicules all Buddhas and Bodhisattvas! You see, even Amitabha made only forty-eight
great vows and the Medicine Buddha made twelves great vows, correct? Samantabhadra
Bodhisattva, who is known as the King of Ten Great Vows, made only ten great vows.
Do you know who made the vow that " all the Bodhisattvas’ vows are my own?"
Lian-ta of East Malaysia. Of course such intention is very noble, but one must never
make vain and empty promises. A specific goal or intention, such as rebirth in the
Western Paradise, must be determined, then one must remain one-pointed and work
vigorously to that end.
It is the same with Homa. We must follow the liturgical structure and not act
randomly. Once in Taiwan Lian-ta performed the External Homa without having defined
the perimeter. As a result the whole altar burned down and the temple sign almost caught
fire. He had made a vow to have a Homa without boundary, thus allowing free entrance
to all spirits to receive offerings. So not only was the whole altar destroyed, the temple
itself almost perished and he was ejected from the temple. The Buddhas and Bodhisattvas
recommend against such a " generic" fire offering, because the consequences are so
serious.
The next key point in [External] Homa ceremony is to visualize oneself, the fire, and
the tutelary deity merging as one --- this is the secret of Homa! Visualizing oneself and
then the tutelary deity entering the fire, and then these three becoming one will generate
tremendous spiritual power.
The reason Homa is so important in Tantra is that the movements of flame
correspond to the movements of thought. Therefore, the fire will take the form of your
visualization. If you can merge with the fire, then the visualized Personal Deity will enter
the fire, you will transform into the Personal Deity, and the fire will burn and melt both
of you into one. Such a fire energizes the practitioner’s power of awareness and this is the
nature of spiritual power. The more one practices Homa, the greater the Dharma Power
generated. Through practicing Homa, many courses of events can be changed and one
becomes an adept in the Dharma.
To go from External Homa to Internal Homa is to kindle a fire in one’s body, to
burn within until all obstacles are consumed and the Samadhi of Mental Cessation is
attained. This fire is an internalization of the outer Homa rite, and it destroys all obstacles
such as sickness and retribution. The resulting pure state of tranquility is known as the
Samadhi of Mental Cessation, for which inner focus is required. Internalization of Homa
is the True path of Homa!
Homa practice follows many rules such as establishing the sacred space and the
sequence of hand mudras. Also the fire has to be lit in a certain way and all offerings
must be consecrated before use. First the Buddhas and Bodhisattvas are supplicated to
empower one’s rosary with light, then the rosary in turn is used to empower all offering
sticks and other offerings. Dipping the offering sticks into honey signifies the purification
of ill fortune and increase of auspiciousness.
Each kind of offering, such as milk or black sesame, has a specific quality. There are
also the offerings of water, oil, sweet water, sweet oil, sweet milk, the Five Offerings
(incense, flowers, lamps, tea, and fruit), and the Eight Offerings, each having their own
function.
Color correspondence is as follows: black to the north, green to the south, white at
the center, yellow to the east, and red to the west. Flowers and candles color-coded for
each direction are required for the altar. I will go into more detail at a later time.
Besides the form of the altar, the salient aspects of practice are: (1) the formula of
the Homa which is the union of the practitioner, the fire, and the Personal Deity, (2)
setting the Homa boundary, (3) empowerment of the offerings, and (4) the writing of the
Ceremonial Intention, which defines the purpose of the rite. We cannot make any vain
vows so the intention must be specific.
You cannot dedicate one session of Homa of fire offering to save all mankind.
Consider whether you are fully enlightened. If not, then do not make such a senseless
vow. A fire offering dedicated to a particular problem or a particular person is reasonable,
but do not attempt to liberate all of humanity. However noble it may be to emulate all the
vows of all Buddhas, Bodhisattvas, Sravakas, and Pratyekabuddhas, one must determine
whether it is possible. Don’t make this commitment before you truly comprehend all their
vows.
Just take the example of the Dharma Protector Vajrapani, do you know his vows?
No? Do you know the vows of the Four-armed Kuan-yin, the Five Dhyana Buddhas, the
Akshobhya Buddha, and the Immutable Buddha? You cannot answer, correct? Can you
name even one of their vows? How about the vows of the Goddess of Auspiciousness, or
the vows of the Great Sun Buddha? Therefore do not make commitments in ignorance of
their real meaning. Don’t make a great vow until you are certain of its meaning. This is
very important!
Om Mani Padme Hum.
The Meaning of Homa
Yesterday we spoke of Homa. Today we will discuss the meaning of the Homa fire.
It was mentioned that the Homa fire itself represents conscious intent because thoughts
resemble tongues of flame. The Homa fire has several other meanings.
Another meaning of Homa fire is light, because once kindled, fire gives off light.
Fire also represents purification because it can completely consume disturbances and
obstacles. Fire also represents wisdom. The "Fire of Wisdom" is called Prajna in Sanskrit.
Finally, fire also symbolizes Nirvana; Nirvana is also fire. Nowadays when eminent
monks or Dharma masters pass away into Nirvana, they are cremated. So fire expresses
many virtues including wisdom, light, purification, and Nirvana.
In a fire offering, one offers pure foods to Heaven, and also one’s defilements and
obstacles are incinerated. In this process, the fire, the practitioner, and the Personal Deity
become as one.
During the standard fire offering in Tibetan Buddha Tantra, the presiding vajra
master transforms into Vajrasattva. By reciting "Om, vajrasattva, ah" three times, the
vajra master evokes Vajrasattva and becomes Vajrasattva, who is the source of Wisdom
and the Royal Heir in Buddhatantra.
There are four classes of outer benefits to be realized through Homa.
These are Purification, Magnetization, Enrichment and Subjugation, which were
mentioned yesterday. Summoning can be added as a fifth class of Homa. This latter is
often practiced in conjunction with Magnetization.
Different colored altars are employed depending on the Homa to be performed:
yellow for Enrichment, white for Purification, red for Magnetization, and black for
Subjugation.
The brick altar is constructed so that either the exterior or interior conforms to the
circular, semi-circular, square, or triangular form required. A circle corresponds to
Purification, a semi-circle to Magnetization, a square to Enrichment, and a triangle to
Subjugation.
Therefore, each class of altar has an associated color and form. The co-ordination of
color, form, and fire is part of hidden Tantric magic. By this, and the union of Personal
Deity, practitioner, and the fire, one can quickly realize the Personal Deity and manifest
the power sought.
If an Enrichment altar is employed in a Magnetization Homa, then the mismatch will
frustrate the purpose of the ceremony.
By the way, when my family moved into this house, east was chosen as the altar
direction. Then the altar was made square and with a yellow cloth placed beneath, it
became an altar for Enrichment.
In Tantra, but not in Zen, these outwardly directed practices are quite important.
Actually, at the highest level of cultivation, these altar correspondences become
unimportant because the altar is established in Void Space. This "formless altar" is the
highest, and brings the swiftest result. After successful employment of the physical altar,
one graduates to use of a visualized altar. After that one graduates once more, to a
formless altar. Following these in sequence, one can then practice Highest Tantra.
Om Mani Padme Hum.
Offerings, Mudras, and Visualization in a Homa
Today we will discuss Homa offerings.
Actually, any item of value, or food, or even water, can be an offering. Respecting
the Buddhas, Bodhisattvas, the Deities as honored guests, we provide them water first to
wash their faces, and again to wash their feet.
Offering can be made with barley, wheat, mustard seeds, sesame seeds, milk,
incense, flower, lamp, tea, and fruit, or with oils such as butter, soy bean oil, and peanut
oil. Honey and other sweets are acceptable, as is resinous wood, which burns quite well.
All these items --- even the cookies and moon cakes sitting on the altar --- burn very well
and thus make good offerings. However, brass or other metal offering bowls should not
be offered because they cannot be consumed in the fire.
One can also offer perfumes. This is very important, perhaps because female
Buddhas are numerous, or because they require large quantities of it. Since perfume has
such a special meaning both to the Buddhas and Bodhisattvas and ourselves, it is an
important offering.
In the middle of the ceremony, the hastamudra [sacred hand gestures] are employed.
These are similar to the mudras used in Deliverance, Blessing, and Subjugation
Ceremonies. This is because mudra is in itself a ceremony. One who understands mudra
symbolism will know that it begins with an awakening invocation, followed by summons
of the Buddhas, Bodhisattvas, Sravakas, Pratyekabuddhas, and Vajra Dharma Protectors
to the altar. The Deities will emit brilliant light upon their descent. Mandala Offering
Mudra is next performed and flowers, incense, lamp, tea, and fruit are offered using their
respective mudras. When requesting blessings, more Blessing Mudras are employed.
Each Personal Deity has a specific mudra which is required for the invocation.
The next important point is the essential focus of the ceremony. If it is to request
blessings, then many of the Blessing Mudras should be performed to summon good
fortune and wisdom. The Canopy Mudra serves to help and protect a certain person by
providing him Armor Protection in Empty Space. The Buddhas and Bodhisattvas will
bless that individual and radiate brilliant light to cleanse his or her sufferings and
obstacles. In all cases hand mudras are required.
Next come the "roundup mudras," at which time participants take refuge in Buddha
and receive waves of grace. Finally, there is the ceremonial return of the Buddhas,
Bodhisattvas, and other Deities to their respective Pure Lands and Heavens. Such are the
meanings of the mudras used in a fire offering. The pattern they follow corresponds to
other types of ceremonies.
For example, we open the ceremony by clapping our hands twice, which signifies
the beginning. Then, the hands are crossed and the fingers snapped. This is the
"awakening" of all Buddhas and Bodhisattvas in the Dharma Realm, as though they are
dormant and roused by this action. [audience laughter]. Thus it is called "awakening",
although the Awakened ones are not asleep [audience laughter]. Clapping the hands twice
and snapping the fingers with hands crossed just marks the beginning of the rite.
Next we form a mudra which looks like the Cundi Female Buddha Mudra. In this
context however, it represents the Universe. The central triangle represents Mount Meru.
On both sides, the index fingers pressing upon the middle fingers form the symbol for
Yin and Yang. Thus the whole universe is represented in this mudra which combines
Mount Meru with Yin and Yang. So this mudra signifies the Universe and Universal
Consciousness.
From this universal consciousness the Buddhas, Bodhisattvas, and Dharma
Protectors manifest and descend to the altar. Therefore each mudra has a specific
meaning; it is neither arbitrary nor performed as in a puppet show [audience laughter].
So we begin by clapping our hands twice and "awaken" all the Buddhas,
Bodhisattvas, and Deities. The Universal Consciousness,the Primordial Buddha, the
compassionate Bodhisattvas, and the Protective Vajras all descend and radiate great light.
There is a corresponding mudra for this act of radiating light, the Great Light Mudra.
Each mudra is significant and all mudras performed in the Homa correspond with the
overall intention of the ceremony.
When forming the mudras, it is important to properly visualize the Buddhas and
Bodhisattvas both in terms of their forms and colors. The directional correspondences are
as follows: Vairocana Buddha in the center, Amitabha to the west, Akshobhya Buddha to
the east, Amoghasiddhi Buddha to the north, and Ratnasambhava to the south.
Secondly we have to visualize light pouring down from above. For the Purification
Ceremony, this is a white light shining down on all sentient beings. For the
Magnetization Ceremony, the brilliant light is red. Yellow light pours down in the case of
Enrichment Ceremony. And in the ceremony of Subjugation, blue-black light shines
down on all sentient beings.
All these visualizations are required. The tutelary deity is visualized, mudras are
performed and light pours down. One cannot just play with the mudras unaware of their
meanings, or become lost in distraction. That will not do! In Homa, total concentration is
required.
"Sprinkling of nectar" is also required and this is done with the ring finger of the
right hand. While sprinkling nectar, the lamas sitting at the altar would use the right ring
finger and fold the thumb to the center of the palm, thus ritually enacting the aspersion.
This is mandatory for all the participating lamas.
Mantras must be recited in unison by the participants.
The sacred space must be sealed off. This may be done with Great Compassion
Mantra Water, or with mantra. The boundary may be established by whatever method
one prefers. The purpose of this is to prevent disturbances by ghosts, spirits, and demons.
A sacred perimeter may also be determined by the sitting position of the lamas. For
example, with a row of six lamas sitting on one side, a row of eight on another side, and
another row on the third side, then the area they enclose is the sacred space. This is yet
another way to protect the sacred space.
I will describe the associated mudra at a later date.
In summary, we begin with the awakening, by clapping hands twice and then
snapping fingers with hands crossed. Then we form the Mudra of Universal
Consciousness, at which the Buddhas, Bodhisattvas, and Dharma Protectors manifest,
and descend to the altar, and radiate brilliant light. This opens the ceremony.
We then make the Mandala Offering of flowers, incense, lamp, tea, and fruit to the
Deities. When offering flowers, vast bouquets are to be visualized. Offerings of incense
or lamps must also be multiplied through visualization. Offerings of tea or water are
visualized becoming entire lakes of clear water.
The offering of fruit, or whatever color, must also be magnified through
visualization. For an Enrichment Ceremony, offer bananas for they are yellow. For
Magnetization, however, red apples are appropriate. In a ceremony of Subjugation, the
guava or avocado is a good choice, is it not? They all have meaning. In a Purification
Ceremony, white mustard seeds are best. [Grand Master then asked the audience:] Are
there any fruits white in color? Some melon seeds are white, so they are suitable [in a Purification Ceremony].
So many aspects of the ceremony must be properly coordinated. The offerings and
mudras to be used are determined by the purpose of the ceremony. I will later say more
about the mudras.
Om Mani Padme Hum.
[A student asks] "Can we offer vegetables?"
[Grand Master Lu replies] "We can also offer vegetables. Anything can be offered."
[A student asks] "Grand Master, can guava be used as offering?"
[Grand Master Lu replies] "Many people say no, but I think it is a good offering
since all vegetables of the world come from the same earth [audience laughter]. Actually
Buddha Shakyamuni probably never saw any guava, so how could he have proscribed
guava and tomatoes, for that matter? This sense of impurity is just mental labelling.
Which vegetable or thing is not dirty? Actually fragrant and malodorous things come
from each other. There is no inherent separation between them."