Offer gifts with compassion and wisdom.
Reject gifts with compassion and wisdom.
Accept gifts with compassion and wisdom.
Redirect gifts with compassion and wisdom.– Stonepeace (Get Books)
‘无尽意！是观世音菩萨成就如是功德，以种种形，游诸国土，度脱众生，是故汝等应当一心供养观世音菩萨。是观世音菩萨摩诃萨于怖畏急难之中，能施无畏，是故， 此娑婆世界皆号之为“施无畏者”。’
无尽意菩萨白佛言：‘世尊！我今当供养观世音菩萨。’即解颈众宝珠璎珞，价值百千两金，而以与之，作是言：‘仁者！受此法施珍宝璎珞。’
时，观世音菩萨不肯受之。无尽意复白观世音菩萨言：‘仁者！愍我等故，受此璎珞。’ 尔时，佛告观世音菩萨：‘当愍此无尽意菩萨及四众，天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩 睺罗伽、人非人等故，受是璎珞。’
即时，观世音菩萨愍诸四众及于天、龙、人非人等，受其璎珞；分作二分，一分奉释迦牟尼佛，一分奉多宝佛塔。‘无尽意！观世音菩萨有如是自在神力，游于娑婆世界。’
– 观世音菩萨普门品
‘Inexhaustible Intention, this Guānshìyīn Bodhisattva [has] accomplished such meritorious virtues, with all kinds [of] forms, travelling [through] all lands, [to] liberate sentient beings. Therefore, you [and] others should wholeheartedly make offerings [to] Guānshìyīn Bodhisattva. This Guānshìyīn Bodhisattva Mahāsattva, in the midst of terror [and] urgent difficulties, [is] able [to] give fearlessness. Therefore, [in] this Sahā World, all name him as [the] “Giver Of Fearlessness.”‘
Inexhaustible Intention Bodhisattva [to the] Buddha said, ‘World-Honoured [One], I will now make [an] offering [to] Guānshìyīn Bodhisattva.’ [He] immediately unfastened [from his] neck, [a] necklace [of] many precious gems, worth [a] hundred thousand liǎngs [of] gold, and with [it for] giving him, made this statement, ‘Benevolent One, accept this Dharma offering, [this] necklace [of] precious treasures.’
Then, Guānshìyīn Bodhisattva [was] not willing [to] accept it. Inexhaustible Intention Bodhisattva again [to] Guānshìyīn Bodhisattva said, ‘Benevolent One, [with] sympathy [for] me [and] others thus, accept this necklace.’ At that time, [the] Buddha told Guānshìyīn Bodhisattva, ‘[You] should, [with] sympathy [for] this Inexhaustible Intention Bodhisattva and [the] fourfold assembly, [with] heavenly [beings], dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahorāgas, humans-[yet]-not-humans [and] others thus, accept this necklace.’
Immediately, Guānshìyīn Bodhisattva, [with] sympathy [for] all [in the] fourfold assembly with regard to heavenly [beings], dragons, human-[yet]-not-humans [and] others, accepted this necklace. Dividing [it] as two parts, [with] one part offered [to] Śākyamuni Buddha, [and] one part offered [to] Abundant Treasures [Prabhūtaratna: Duōbǎo] Buddha’s pagoda. ‘Inexhaustible Intention, Guānshìyīn Bodhisattva has such ease [of] supernormal powers, [with which he] travels [in this] Sahā World.’
– Guānshìyīn Bodhisattva’s Universal Door Chapter
As summarised from above, in ‘Guanshiyin (Avalokiteshvara or ‘Guanyin’ in short) Bodhisattva’s Universal Door Chapter’ of the Lotus Sutra, there is this interesting episode… After the Buddha (Sakyamuni; Shijiamouni: Sage of the Sakyas [those Capable of Charity]), to Wujinyi (Aksayamati: Inexhaustible Intention) Bodhisattva and thousands in the audience, introduced some of the countless manifestations of Guanyin Bodhisattva in many worlds for skilful guiding of beings with the Dharma towards liberation, he explained that this is why all should wholeheartedly make offerings to her, so as to honour is her accomplishment of such meritorious virtues. The Buddha then remarked that in the midst of fear and grave danger, she is able to bestow fearlessness, which is why she is also named the ‘Giver of Fearlessness’.
Heeding the Buddha’s advice, Wujinyi Bodhisattva immediately offered his precious necklace to Guanyin Bodhisattva, asking her to accept his Dharma offering. Just as immediately, Guanyin Bodhisattva declined his offer. Seeking her consent again, Wujinyi Bodhisattva asked her to accept it out of empathy for him and the others. The Buddha too, encouraged her to accept it, for the same reason.
Just as immediately again, she accepts it, divides it into two parts, offers one to the Buddha and the other to Duobao (Prabhutaratna: Abundant Treasures) Buddha’s stupa. The Buddha concludes this section by exclaiming to Wujinyi Bodhisattva that Guanyin Bodhisattva has such ease of supernormal powers, with which she travels in this Saha World [with endurance of suffering] to guide beings. The following is commentary on the significance of this incident.
As Guanyin Bodhisattva is so meritoriously great, making offerings to her respectfully is naturally meritorious for the giver too. This is why the Buddha compassionately urged the practice of generosity towards her. It is not that she needs any offerings, but that it would benefit us much to make offerings to her. While we should emulate her practice of giving, she already embodies the perfection of generosity, being able to give not only fearlessness by sharing of merits to offer blessings for assurance, but also in terms of wealth and the Dharma. The greatest gift is of course the Dharma, which is the most precious spiritual wealth, that includes fearless courage. All skilful gifts lead to the ultimate gift of fearless ease that Guanyin Bodhisattva attained.
The more we practise giving, as inspired by Guanyin Bodhisattva, the more will we embody her great compassion. Understanding this, Wujinyi Bodhisattva, without hesitation, offered his necklace to her, which represents that most immediate and precious to him, which he is not attached to – his personal great merits accumulated from Dharma practice and realisation.
As a recurring metaphor in the sutras, Bodhisattvas are adorned with the ‘necklace’ of merits for their two kinds of Dharmakaya (法身: Dharma body) – the Wisdom Dharmakaya (智法身), as realised with cultivation of the Dharma, and the Absolute (Fundamental) Dharmakaya (理法身), the thusness of their Buddha-nature, the potential for perfect enlightenment. The two become one when Buddhahood is realised.
Wujinyi Bodhisattva’s readiness to give generously is in sharp contrast from many of us, who often hesitate to give, or only give reluctantly, harbouring fears of loss and hopes of reciprocation, which render our giving less genuine, more of a ‘gift exchange’ at times! Readiness to give appropriately however, accumulates merits swiftly. Nothing is really lost in the long run, other than the suffering from craving and clinging. Just as swiftly, Guanyin Bodhisattva rejects the necklace, which is symbolic of her being without any subtle material or spiritual greed, while already immeasurably adorned with merits (from constant diligent practice of compassion) and complete wisdom (of the Dharma).
Not discouraged, Wujinyi Bodhisattva sought her acceptance of the necklace again, requesting it to be done out of compassion not just for himself, but the audience too, to let everyone have the opportunity to express reverence and practise generosity, thus also creating merits. This reminds us to enthusiastically make offerings on the behalf of all beings, so as to benefit them. This practice expands our compassion and generosity too, while creating even more merits for one and all. Although on the brink of Buddhahood, Wujinyi Bodhisattva continues to give diligently. Already fully accomplished, Guanyin Bodhisattva continues to reject humbly. There are great lessons of diligence and humility here!
Sometimes, rejecting of gifts is just as important as accepting them – to ensure that we are not motivated by greed for our good works. (Interestingly, this creates more merits.) For example, when we do volunteer welfare work, it is not so much to get something, not even a sense of satisfaction or gratitude from others, but simply to practise pure compassion to benefit others as unconditionally as possible, without losing motivation if there is lack of reward. Rejection of gifts is also appropriate if acceptance could be mistaken as corruptibility for wrongful personal gains.
The Buddha’s asking of Guanyin Bodhisattva to accept the offering is also a reminder for us to accept others’ appropriate good will, which allows them to practise compassion and generosity. Guanyin Bodhisattva’s again swift response of accepting means she is spontaneously compassionate, with her earlier spontaneous rejection as a skilful way to further express the Dharma.
However, she does not adorn herself with the necklace, as she has no need for it. She uses her supernormal powers to divide it in two instead, offering one each to Sakyamuni Buddha and Duobao Buddha, which represents equanimous reverence to Buddhas who are equally perfect. Of course, the Buddhas, especially when they manifest as monastics, do not need the necklaces. Yet, out of compassion as well, they accept them.
The sometimes elaborate construction and adornment of small and giant magnificent images of Buddhas and Bodhisattvas with precious materials is a cherished custom of expressing reverent and generous offering to the enlightened too. Especially for huge statues, they are also built as gifts to the world for many generations to come, with the hope of inspiring fellow Buddhists and even non-Buddhists, to remind one another to emulate virtues of the enlightened, to adorn ourselves with merits and wisdom, and to guide others to do the same.
Guanyin Bodhisattva’s selfless redirection of the gift to the Buddhas further exemplifies generosity, by giving the audience’s gift to fully enlightened ones (although she is already an ancient Buddha too, who manifests as a Bodhisattva out of boundless compassion to exemplify the Bodhisattva path), to help them multiply the meritoriousness of their giving.
Sakyamuni Buddha and Duobao Buddha represent present and past Buddhas respectively, while the audience members represent future Buddhas. In this way, she practised giving to all Buddhas of the three periods of time! The entire process of rejection, acceptance and redirection is itself a precious gift of the Dharma too. With such great ease from the combination of compassion and wisdom to be skilful means, she teaches beings throughout Samsara.
There was once a Buddhist master, who would most gladly accept Buddha images presented to him by many lay disciples. One day, one of them, who assumed his room to be decked with these images, snuck a peep into it to behold them. To his surprise, it was very bare. It turned out that just as the master had happily, with rejoice accepted the images, he also joyfully gave them away to other lay disciples who appreciated them! Similar to Guanyin Bodhisattva as an example, this is unceasing skilful and compassionate generosity of receiving and giving in action!
Whoever it is we give to, it is not so much of what we give that matters, whether the gift is big or small, material or spiritual, expensive or cheap… What matters more is how we give, with pure intentions and appropriateness or otherwise, that determines the giving as truly meritorious or not. Likewise applies to receiving and re-gifting! [Get Guanshiyin Bodhisattva’s Universal Door Chapter]
Reject the needless.
Accept the needed.
Give the needful.
相关经典
Related Sūtra:
妙法莲华经《观世音菩萨普门品》
Wonderful Dharma Lotus Flower Sūtra’s Contemplator Of The World’s Sounds (Guānshìyīn) Bodhisattva’s Universal Door Chapter
https://purelanders.com/pumenpin
Related Article:
Why The Dharma Is The Greatest Gift
https://thedailyenlightenment.com/2013/04/why-is-the-dharma-the-greatest-gift
Related Course:
The Universal Door Of Guanyin Bodhisattva: From Seeking To Becoming Compassion
https://thedailyenlightenment.com/2014/05/the-universal-door-of-guanyin-bodhisattva-3rd-run
i memorise the whole chapter of Guanshiyin Bodhisattva’s Universal Door Chapter. I hope on the day i die, my mind is peaceful enough to recall each and every words in the chapter too.
Mindfulness of the entire chapter when dying is challenging. To play safe, it’s easier to be more streamlined, to be mindful of Namo Guanshiyin Pusa or Amituofo on the deathbed.
The Universal Door Chapter itself repeatedly encourages mindfulness of Guanyin Pusa’s name in times of adversity (or possible adversity). The dying moment is one of them.
It is good to learn more about the chapter systematically too, if not already done. Hope you can look out the next round of this course in 2014: https://thedailyenlightenment.com/2012/12/course-the-universal-door-of-guanyin-bodhisattva-from-seeking-to-becoming-compassion-2nd-run
😉
Namo Guanshiyin Pusa
Namo Amituofo
See you in 2014!
Hi,
Not sure I can agree with “As Guanyin Bodhisattva is so meritoriously great, making offerings to her respectfully is naturally meritorious for the giver too.”. For one, giving should be selfless i.e. give without expecting any return. Also, Guanyin is in no need for the necklace, wouldn’t it be better to donate it for a worthy cause e.g. to help the poor?
Giving is especially meritorious when there is no expectation of returns, as in the article – or it would be a ‘gift exchange’.
As in the article, the necklace represents merits, as mentioned in sutras; not the material. Of course, when appropriate, she gives the material too, just as all Bodhisattvas do.
@Bud….sorry I do not understand
“As in the article, the necklace represents merits, as mentioned in sutras; not the material. “. Were you responding to my comment? If yes, I do not see the relevance. TQ.
Brother in dhamma,
Thank you for the inspiring message.
My point of view is : since he had such an opportunity to meet GuanYin, sharing of one’s merits to be reborn in the next Buddha’s era and continuing to cultivate the way and purifying the mind. This should be the positive respond towards an enlightened encounter. Sadhu 3x
@Colin: Guanyin and Wujinyi Bodhisattva practise giving without self, only for the benefit of others. This karmically benefits one more too. Guanyin Bodhisattva’s acceptance of the necklace is for giving away, to create merits for the masses. Merits can later manifest as wealth for the poor too. There are many ways of giving.
@Yigao: Wujinyi Bodhisattva is already a Bodhisattva one lifetime away from Buddhahood (the highest ranking Bodhisattva). Elswwhere, in a Sanskrit version of Guanshiyin Bodhisattva’s Universal Door Chapter, there is mention of seeking birth in Amituofo’s Pure Land.
(Y)
@Bud….what prompted my comments is that I am seeing more temples “encouraging” offerings to Buddha in return for blessings for mundane personal things like good luck, wealth,scholastic achievement (this I can accept to a certain extent), good lovelife etc. I feel that this practice by Buddhist temples is totally unacceptable. As a Buddhist, I am ashamed of these black sheep!
You can always make offerings personally at home, though some prefer to do it via temples. Making offerings for mundane things is alright as long as they do not break the precepts and if one doesn’t miss the big picture, the ultimate spiritual purpose. It is good to feedback to the temples of your concern, to remind them to remind devotees of the big picture.
How can it be right for temples to encourage its devotees to make offerings (mostly in cash) to pray for goodluck/wealth for oneself? I am a nobody and one of these temples is so big that only the Buddhist authority should intervene.
If that’s the case, you ought to report to the Buddhist authority.
@Colin, as long as we base on our wisdom and compassion to give, be it to the needy or charity organization, the point in this text I think is , to practice non greed and attachment to the ‘gift’ we give or receive. 🙂