Here's an article for you to consider:
Translated by Chien-Yun Hsu
This essay briefly presents Guru C. M. Chen's teaching on the
meanings and principles of setting up a Buddhist altar so as to
provide a practical manual for the beginners. References are listed
behind for those who are interested in further studies.
a. To invoke holy beings to come down and stay so as to enrich
the wisdom and compassion of the practitioner and his family daily
until the Perfect Enlightenment is achieved.
b. All sorts of attendant practices such as prostrations,
offerings, praises, etc. are included in the daily practices so
that, firstly, the merits for achieving enlightenment are
accumulated by deepening the relationship of Refuge; and secondly,
the bodhicitta is nourished through extending the merits toward the
attainment of Buddhahood for all sentient beings.
c. By means of gazing at Buddhas, lighting lamps, burning
incense, offering flowers, prostrating, etc., the functions of the
five sense-organs are completely absorbed in the Buddhist practices
and hence the purification of the practitioner's mind is enhanced
and accelerated.
d. It is easier to form an unalterable habit by doing the daily
practices not only at a regular time but also at a definite
place.
e. The grandeur and serenity of a Buddhist altar would
demonstrate the practitioner's faith in taking the Refuge and give
visitors chances of acquainting with and taking delight in such
practices.
It is ideal to set up a Buddhist altar in a dedicated room. If
the building is of two or more stories, it is proper to set it up
on the top floor. If there is no dedicated room available, a quiet
place or a room which can be closed up for quiet meditation at the
regular practice time should be selected.
The orientation of a Buddhist altar depends on the main Buddha
worshipped. If the practitioner majors in the Pureland school, the
main Holiness should be Amitabha Buddha And hence the altar
should be oriented toward the East. In case of the Healing
Buddha who eliminates misfortunes and prolongs lives, it should be
orientated toward the West. (All notes below are added into the
English translation by Dr. Lin. Note 1: Amitabha Buddha's Pureland
is in the West, hence the altar ideally is to be set up such that
when we face Him, we are facing the West. A similar remark applies
to the case of the Healing Buddha whose Pureland is in the East.)
If the wall available is not of the ideal orientation, it is also
fine to ignore this point. It is proper to select a wall with
sufficient illumination so that it is easier for the practitioner
to concentrate on gazing at the holy images .
The images of Buddhas selected should have been made according
to correct rules. Try to avoid those made of fragile materials,
such as porcelain, so that they will not be damaged in accidental
falls.
In general, holy images complete with a seat are to be selected
for an altar. However, in case of an antique image that had been
worshipped by some virtuous Buddhist for a long time, even though
it is scarred and cracked a little, it is still fine to welcome it
home with respect and continue worshipping.
It is proper to ask a virtuous Buddhist practitioner to perform
the invocation ceremony for a Buddhist image so as to bring in the
body, speech, mind, merits and activities of the depicted holy
being. If a Buddhist statue is hollow, it should be fully filled in
advance with sutras, mantras, holy relics, jewels, dried pine or
cypress leaves etc. by the practitioner who is going to conduct the
invocation. If there is no virtuous Buddhist practitioner near by,
it is also fine to install and worship the images first and get the
invocation done in the future when chances arise.
The Buddhist images hung on the wall should be positioned
according to their status. Usually, they are hung in rows from top
down in the order of guru, yidam, dakini and protector. Again, in
the rows, they should be arranged in the order of Dharmakaya,
Sambhogakaya and Nirmanakaya or of Buddha, Bodhisattva,
Pratyekabuddha and Arhat. There are two ways to arrange the images
in a row:
1. The superiority is from right to left - the highest one
starts from the right most side of the wall (i.e. the left-hand
side of the practitioner when he faces the wall).
2. The superiority starts from the middle and then in turn to
its right-hand side and its left-hand side as follows.
The shape and size of the images should also be taken into
consideration so that the resultant combination would be
symmetrical and nice looking. Hence one of the two ways introduced
above can be chosen to produce the best arrangement possible. (Note
2: On one altar, the two ways introduced above may be applied
respectively to different rows. For example, the images on the wall
may be arranged according to the second way, while the holy statues
on the table may be arranged according to the first way.) The image
of a yidam and the image of its mandala should be hung in a column
but not in a row. The mandala can be either over or under its
yidam. For example, the picture of the Western Pureland may be hung
over or under the image of Amitabha Buddha but not beside it. The
superiority on the right as mentioned above is an ancient custom of
Sakyamuni Buddha handed down in India and Tibet. The images of the
three Holinesses of the Western Pureland as drawn by the Chinese
painters usually follow the Chinese custom of superiority on the
left, and hence with Avalokitesvara and Mahasthanaprapta on
Amitabha's left and right respectively. If both Bodhisattvas are
painted facing toward the Buddha, we are obliged to follow the
underlying local custom in our arrangement. If the three images are
not on one sheet of paper and the two Bodhisattvas are facing
forward, then it is more proper to put Avalokitesvara on the right
(Note 3: and mahasthanaprapta on the left of Amitabha Buddha)
according to Sakyamuni's original custom.
If the wall chosen is not large enough for hanging all the
images, some of them may be hung on the other three walls of the
room. On each wall, the images should still be installed according
to the principles explained above. The images of protectors may be
hung on the wall opposite to the alter at lower positions so that
they can pay attention to the instructions of Buddhas. It is also
fine to add an offering table with offerings under the images of
protectors to form an altar dedicated to these Dharma
protectors.
Buddhist statues may be placed on the altar table. If there is
only one table, arrange the statues near the wall and the offerings
before them. (Note 4: Some altar uses two tables: a higher one set
near the wall for placing the statues and a lower one in front for
placing the offerings.) The order of arrangement is still
determined as mentioned above. If there are two or more rows, do
not let the bigger statues block the view of the smaller ones. It
is proper to have the altar table and the offering table covered
with majestic cloths or decorated with carved designs of
auspiciousness.
It is proper to put the sariras (Note 5: i.e. relics of holy
Buddhists) in a miniature sarira-stupa with transparent glass
windows and place it on the altar table for worshipping.
All Buddhas are born from the Dharma (Note 6: i.e. Enlightenment
is achieved through following the Buddhist teachings), hence sutras
and mantras may only be placed over or beside the Buddhist images
or statues to show respect. It is a mistake to put sutras and
mantras under the images of Buddhas or offering tables. Sutras or
mantras may also be placed on the altar table for worshipping. Make
sure that nothing is placed on top of them (Note 7: except
protective or ornamental coverings.) If there is only one bookcase
which is not for the exclusive use of sutras, sutras and mantras
should be placed on the top shelves; Buddhist books and the audio
cassettes of Buddhist hymns and Amitabha chanting, the middle ones;
and books on other religions or worldly affairs, the bottom
ones.
Those practitioners who intend to circulate, free of charges,
Buddhist books and images may assign a part of a bookcase or set a
dedicated bookcase near the Buddhist altar or in the parlor for
that purpose so that visitors may select and pick up whatever they
are interested in.
Dharma implements, such as a wooden fish, hand-bell, Dharma
wheel, bell and vajra, etc., may be placed in front or on either
side of the Buddhist images on an altar table. A Buddhist rosary
may be coiled clockwise to form a lotus seat with three loops so
that the father- and mother- beads stand upright on the seat. While
picking up a set of bell and vajra, cross the hands with the right
one over the left one and take the vajra with the right hand, and
the bell, the left one. The way of putting down the bell and vajra
is the same as the way of picking them up. Hence the bell is placed
closely on the left of the vajra on the table. The female Buddha's
face on the bell-handle should face the practitioner. If there is a
Tantric drum (Damaru), it should be placed, standing on its side
(instead of one drumhead flat on the table), to the right of a
vajra. If a Dharma wheel can not stand steadily by itself, its
handle may be inserted into a cup filled with rice. Tantric
implements, such as ritual daggers and curved knives, should be
placed close to the holy beings who use them. If they are set flat
on the table, their sharp ends should face away from the images so
as to defend against demons. If they stand upright, their sharp
ends should point downwards. Hence daggers are sometimes inserted
in a tube filled with rice. The counters for counting the numbers
of chantings, offerings or prostrations may also be placed on the
edge of an altar table. The board for prostrating and the cushions
for worshipping or meditating may be placed in front of an offering
table. If there is room under the table, they may be stored in
there when they are not in use.
A censer may be placed in the middle of an offering table. The
censer should be filled with incense ash or fine sand (Note 8: so
that incense sticks may be inserted to stand upright.) It may also
be filled with rice first, and then, after a fair amount of incense
ash has accumulated, the contents thereof are sieved to preserve
the ash. A censer may also be used for burning powdered or shredded
sandalwood. The way is to bum the powdered sandalwood first, and
then gradually add the shreds of sandalwood. In order to prevent
the walls from getting smoked, a censer with cover for incense to
lie in may be used. If an incense stick extinguishes before it is
entirely burned up, it may not be lit again, but it may be placed
in a censer for lying incense and be reused. (Note 9: An incense
stick that stands up in a censer and fails to burn through is
called a "beheaded" incense. It is considered irrespectful to offer
the rest of that stick while it stands. When we use the remaining
parts in a lying position, we consider it as mere incense powder.)
Do not pull out and extinguish an incense which is still burning.
Do not use the electric counterfeit incense sticks with tiny bulbs
in place of the real ones. In case it is forbidden to burn incense
in a rented house or room, at least, three or five pieces of
sandalwood should be offered on the table.
A pair of lamps may be set on the left and right sides of the
offering table in front of the Buddhist images. It would be better
to have lamps that are majestically decorated with dragons or
lotus-flowers. It is best to use small red bulbs for the lamps and
leave them on all the time. Besides, butter lamps, peanut-oil lamps
or candles may also be added as offerings.
A couple of flower vases should be placed on both sides of an
offering table. Beautiful and decorative vases which are not
fragile, for example, Cloisonne vases, are preferable. Fresh
flowers in season are recommended. Artificial flowers which are
well arranged would also be fine. In this case, whenever the fresh
flowers become available, they may be offered in additional vases.
Several peacock feathers may also be offered in the flower vases.
Flowers of thorny plants should not be offered to Buddhas. They may
only be offered to Dharma protectors who are brave beyond being
afraid of thorns. When the flowers in a vase are well arranged, the
best-looking side should be turned toward the Buddhist images.
In front of the censer, a row of offering cups may be set up. In
Exoteric schools, three cups of clean water may be offered. In
Tantric schools, seven, eight or nine cups may be used according to
different traditions. The offerings in the cups are essentially the
same for all traditions. Eight cups stand for eight offerings; they
are, starting from the right side of the images, water (for
washing), water (for drinking), flowers, incense (for burning),
lamp, saffron (for perfuming), food and music respectively. Usually
seven cups of water are offered. Food is offered beside them. (Note
10: In this case, although all seven cups contain only water, they
are visualized as the seven kinds of offerings, besides food,
mentioned above.) The sixth cup of water which stands for saffron
may be added with a few drops of perfume (Note 11: instead of
saffron, but not in addition thereto.) The distance between two
adjacent cups (Note 12: measured from rim to rim) is about the
length of a long grain of rice. On the offering table in a retreat
room, two rows of offering cups may also be set up. The row nearer
to Buddhist images is for Buddhas. The other row which is nearer to
the practitioner is for the practitioner who possesses the Buddha
Pride of his yidam. This row of cups start from the right-hand side
of the practitioner for what they stand for as explained above.
Usually, a Tantric practitioner would offer a mandala. It
consists of seven or thirty-seven offerings. In addition, The
Nyingma School practitioners offer their special trikaya
mandala.
All kinds of fruits in season or food may be offered. Generally,
Exoteric practitioners make only vegetarian offerings. Tantric
practitioners include meat in their offerings but they should not
kill or ask other people to kill in order to get the meat. Only
meat available from markets may be purchased for offerings.
It is proper to add or replace the offerings before each meal.
Incense may be offered at any time, but at least twice a day, once
in the morning and once in the evening. If the oil lamps or candles
other than the unceasingly lit lamps can not be offered very often,
they should be lit in the evening or during daily practices. The
water in vases for the fresh flowers should be replaced every two
or three days. The withered flowers should be removed when noticed.
Artificial flowers may be replaced after several months. Before
going to bed or after the evening practice, visualize the offering
water to be nectar and then pour it away to feed hungry ghosts. Dry
the cups, pile them up in two sets and put them upside-down on the
table. (The sixth cup for the water added with perfume is placed
alone. The others are all in one pile.) If the cups can not be
piled up, they may be placed upside-down separately. After getting
up in the morning, set the seven cups in place again. The forth one
may first be placed before the censer as the central reference, and
then set the left and right three ones respectively. Then pour the
water into the cups from a teakettle and repeat "Om Ah Hum" while
pouring. (Note 13: Fill the cups four fifth full.) Whenever one
makes offerings, one should repeat "Om Ah Hum." The mandala should
be added with rice. If there is no time to replace the rice in the
mandala everyday, it should be done on the four days when offerings
are made to gurus, yidams, dakinis, and protectors respectively.
(In order, the four days are the eighth, fifteenth, twenty-fifth
and twenty- ninth of each month in (Note 14: the Chinese or
Tibetan) lunar calendar. For a Nyingma School practitioner, the
eighth is replaced by the tenth which is a special day of
Padmasambhava.) All food offerings should be removed after the
period of burning up one incense or one or two days before they
would become spoiled so as to avoid the contrary result of
committing a sin. The value of offerings depends more on the
sincerity of the offerer, hence offerings that are specially bought
or prepared for Buddhas are best. Food for ourselves may also be
offered to Buddhas before we take it so that we can obtain the
Buddhas' blessings. While eating, one visualizes the food to be
nectar. The offerings removed may be taken by ourselves or be given
to the beings outdoors while repeating the Giving of Leftovers
Mantra: "Om Woojeedza Palingda kaka Kasee Kasee" so that they can
also share Buddhas' grace. All the rice removed from the mandala
may be fed to birds. The incense, candles, rice, matches, etc. for
making offerings may be stored in the drawers of the offering table
or under it for convenience. Matches are poisonous, hence they
should not be placed on the offering table. If there are small
children in the family, the matches and candles should be stored at
other higher places so that they cannot be reached and played by
kids.
When you are out traveling, you had better ask someone else to
do the offerings at the altar as usual and you yourself should also
make a remote offering of food before each meal. (Note 15: Before
each meal, chant "Om Ah Hum" three times and visualize the food has
been offered to all Buddhas and their attendants, including the
holy beings worshipped at your own altar.) If nobody else can do
the offerings at home for you, you first visualize that all the
holy beings on your altar melt into light and enter your heart
cakra or the hand-held Dharma wheel that you usually use. Then
remove the fresh flowers and those food that would become rotten,
extinguish the candles and pour away the offering water. While
traveling, offer your food to the holy beings in the Dharma wheel
brought along with you before each meal, or visualize that you are
offering the food to the holy beings in your heart while you are
eating. After you have returned home, then visualize that the Holy
beings come out as lights from your heart or the Dharma wheel and
return to their images respectively.
When you are going to move or just to move the altar to another
room, visualize that the Holy beings enter your heart cakra or a
Dharma wheel in the form of lights before you move anything on the
altar. After you have set up the Buddhist altar again at the new
place, then visualize the Holy beings return to their images in the
form of lights. If there is a virtuous Buddhist practitioner near
by, an invocation ceremony may be performed again.
The very brief introduction above is intended for practical
applications so that explanations on the profound theoretical
significances are omitted. I hope that the beginners would set up
their Buddhist altars accordingly, start to do the preliminary
practices, such as offerings and prostrations and form a habit of
practising at a regular time and a definite place. And please do
not be content with what you have learned from this, but study
further the supplementary readings listed below so as to understand
the differences between worshipping a Buddhist altar and a godly
altar, the way to establish a proper relationship with the Buddhist
images and the meanings and symbolizations at various levels of the
multitude of offerings.
Written during an isolated retreat on December 16,
1986
Supplementary Readings
1. Yogi C. M. Chen, Chenian Booklet No.57 Images &
Decorations.
2. Yogi C. M. Chen, Chenian Booklet No.73 Chenian Commentary
on the Tantric Ritual of Avalokitesvara White and Red. Volume
I.
Like thunders waking up beings in the hibernation of Ignorance,
As moonlight shining through barred windows upon jailbirds, Buddha
expounded the Tathagata-garbha luminously and fully; Remembering
such grace of Sakyamuni Buddha makes our tears flow!
Like a silkworm imprisoned by its cocoon of selffabrication, we
are caught in the illusive net of our Karmic threads; The more our
efforts to untangle it, the deeper our entanglement therein;
Buddha's transcendental wisdom clarified the nonexistence of such
inherent sufferers; Remembering such grace of Sakyamuni Buddha
makes our tears flow!
Buddha secretly realized the Bliss of Nirvana, Not arising
through practices, but existing innately to be enjoyed; Buddha
unconditionally presented the complete collection of His treasures
to us; Remembering such grace of Sakyamuni Buddha makes our tears
flow!
The Light of Victorious Significance is continuously
omnipresent; Silently holding a flower to hint at the indescribable
Truth, Buddha showed us the meaning of the oneness of Samsara and
Nirvana; Remembering such grace of Sakyamuni Buddha makes our tears
flow!
May All Be Auspicious!
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