Is offering flowers near a Buddha statue a sensible act?

The Blessed One is not alive today. One cannot find him in any of the worlds referred to in Buddhism.
The Blessed Ones mind has gone to the unformed totally (visamkara). Buddhists tend to erect various
types of objects of worship, such as Buddha statues, and perform various devotional acts such as
offering flowers, incense etc. near these objects of worship. How far are these acts of worship sensible?
This is a common controversy subjected to discussion in the ancient times as well as in the present time.
Another question arises in our minds when we consider the need for such offerings. If the Buddha
decided not to expound the dhamma (teachings) after attaining enlightenment due to profundity of
doctrine He realised; if did not meet with the five ascetics to teach the dhamma; if He spent His whole
file in the comforts of ecstatic samadhi (concentration) until parinibbana ( great passing away), would
there be any types of worship, offerings near Buddha statues as manifest today?
There had been numerous paccekabuddhas since the earliest time that lived solitary lives and passed
away into Nibbana. How many of us remember those paccekabuddhas? Are those paccakabuddhas
considered for any type of worship or offerings?. In these circumstances, the Buddha who dedicated His
whole life for the welfare and happiness of others from the time of enlightenment to the passing away,
is held in highest esteem and paid highest respect by way of worship and offerings. The Buddha guided
human beings to get rid of all the causes that lead to unending mental suffering and find lasting
happiness through His teachings. Therefore, Buddhists devotees raise their hands in reverence and
proclaim sadu at the mere mention of the name, Buddha. It is an extremely difficult task to
completely record individual instances where the Supreme Buddha rendered a yeoman service to
mankind for a period of forty five years.
When the Buddha visited the residence of Alawaka Yakkha, the Buddha had to tolerate Alawakas harsh
treatment at first and was able to bring lasting solace to Alawakas life. Angulimala, who used to be a
robber and a murderer, was converted to monkhood and later, to an enlightened saint by the Buddha.
As a result, Angulimala was able to gain freedom from all suffering fully. Patacara, who was wailing and
lamenting after her sons sudden death, was brought to senses by the Buddha. Then the Buddha
expounded the dhamma and made her realise the impermanent nature of all conditioned things. Finally,
Patacara became a stream-winner (sotapanna). There are numerous similar instances where the
Buddha brought solace to human beings.
In these circumstances, whenever the name Buddha is mentioned, it conjures up in our minds the
instances of great compassion and services rendered to mankind by the Buddha. This is the reason,
inspiration that prompt devotees to pay homage to the Buddha.
Most devotees place a Buddha statue in suitable location at their houses and pay homage to the Buddha
by offering flowers, incense in the mornings and evenings. If the underlying intention of the homage of
devotees is to attain Nibbana after enjoying future lives to the full satisfaction as human beings and

deities, it cannot be identified as a sensible, worthwhile intention. It is an intention mixed with a sense
of lobha (greed). The Buddhas supreme qualities and his great compassion towards mankind do not
reflect in these instances. If an individual offers flowers, incense, and light to the Buddha as a tribute
to the Buddhas lifelong dedication for the sake of saving numerous human beings from immense
suffering and teaching them how to achieve lasting happiness, such an act could be considered as a
realistic way of offering to the Buddha. This type mentality associated with offerings would
accommodate one to accumulate merit in the mind. This tribute oriented offerings do not carry any
self-centered thoughts or thoughts mixed with lobha (greed). So, every occasion of tribute - based
offering is a moment devoid of lobha (greed), dosa (aversion) and moha (delusion). The thoughts devoid
of any sense of lobha, dosa and moha bring happiness to ones mind.
Therefore, every time we pay homage to the Buddha by offering flowers, incense, light near a Buddha
statue at home or any other places of worship, we need to contemplate the noble services rendered by
the Buddha for the welfare and happiness of others. So, any type of offering would be a token of
respect, tribute to the Buddha.
When an individual continues to pay homage to the Buddha as a token of respect and reflect on the
noble services rendered by the Buddha to human beings on a daily basis, a specific mental quality would
begin to emerge in this individual gradually. It is the mental quality that ones interactions with others
should always focus on bringing solace. He always wishes others to have solace through each and
every instance of interaction with them. He becomes preoccupied with bringing solace to others
through his verbal, bodily and mental actions at all times.
Even his family relationship with spouse, children is based on the intent of bringing solace. The intention
of bringing solace to others through mental, verbal ,and bodily actions would generate a great deal of
happiness in ones mind. The state of happiness that one can generate in the mind through such an
approach cannot be described in words. It is a mental state that has to be experienced individually. This
is how one can cultivate ones good qualities through the reflection of the noble qualities of the Buddha.
So, every time you offer some flowers, light josh sticks, lamps near a Buddha statue, contemplate the
services rendered by the noble life of the Buddha. Focus your thoughts to consider such offerings to be a
token of respect for those noble, compassionate services. You would soon realize that your thought
process begins to transform and incline towards the welfare and happiness of others. This would enable
you to lead a life filled with mental happiness. You would become a true follower of the Buddha.

Note: Based on the writings by Ven. Kotte Devananda Thero