Chenrezi Sur Offering: A Fire Offering of Nourishment

Through Scent That Permeates all Realms

Sur is a ritual in which food is charred to release its scent as an offering to the four
classes of guests. The interdependence of this aroma as the offering substance and the
practitioners motivation, visualization and dedication provides an offering that is
completely satisfying to the entire range of beings, from the enlightened ones down to the
most malicious of holders of karmic debts. All experience the offering according to their
level of mind, the enlightened ones as the wealth of pure phenomena, sentient beings as
whatever they wish and need. In particular, sur offerings nourish beings in the bardo, the
intermediate state after death, because such beings experience hunger and thirst, yet can
take in nourishment only though their sense of smell. Thus this is a practice that is done
for forty-nine days after the death of loved ones, with special emphasis on dedicating the
merit of this accomplishment to them.

Sur offering is a practice of generosity, and accumulates a vast amount of merit. It can be
used to clear obstacles to our daily activities, our practice, and the work of benefitting
others. When other beings are troublesome, its because they arent satisfied. They want
something, and they feel you or the world owes them that something. They are suffering,
and are trying to grasp at some desirable object, feeling, or situation to make them feel
better. They make their problem, their lack, our problem. The solution is to act with
generosity. For example, when there is a bad feeling in a work environment, bringing in
a box of cookies for everyone will brighten the atmosphere. Giving a cookie, some love,
a smile, or some approval is sometimes all it takes to turn someones mind around. An
enemy, to their own surprise, turns into a friend. Benefitting beings on a subtle level has
definite effects on their minds and hearts. The sur practice works in this way to satisfy
beings on the spiritual level.

Prepare the food substance in this way: mix tsampa or flour with the three white
substances (milk, yogurt, and butter), and three sweet substances (such as sugar, honey,
and molasses). You can also put some dutsi in if available, as well as nuts and dried
fruits. After mixing well, break it up into small pieces, and dry it for storage by slowly
cooking it in a frying pan over a low flame until dry. Set up an altar outside, with a statue
or picture of four-armed Chenrezi on it, a bell or some tingsha, incense, flowers, a vase
with water that has few petals of saffron and some dutsi added, and a small sprig of
evergreen or herb inserted in the water for sprinkling. If you are also making an offering
to protectors or guests of the third class, set up a small dish with stacked cookies, and a
cup of black tea with some dutsi in it. Also have small bowls filled with the substances
to be offered in the fire. Any precious item you can think of can be offered, such as rice
grains, ghee, small bits of dried fruits or nuts, camphor, medicinal herbs, juniper or other
aromatic woods, incense, silk, powdered gems, prayers written on slips of paper, mantras,
and so on. Arrange pieces of charcoal or small chunks of dried cow dung with topped
with melted ghee in a bowl or small pot, with one larger piece in the bottom center, and
others arranged around it neatly, leaving a little empty space in the center to put the
offerings. Light it well ahead of time so that by the time you make offerings, it is
sufficiently hot to make smoke. Use a match to light the fire, as the sulfur clears away
negative influences. You can use a fan so that all pieces are fully ablaze. It is best to
complete this ritual while the sun is still above the horizon. After the ritual is completed,
bring extra food offerings and the cookies and tea out to some natural place nearby, and
leave them for animals to eat.

Ingredients for the offering can be gathered in holy places, or spots in the wild where
there is a special feeling. There you can collect resin exuding from the bark of trees, wild
herbs, flowers, pure water from springs, rivers, and waterfalls, and so on. Because this
offering is made with the help of Chenrezi, it is best not to offer meat, alcohol, garlic, or
onions in the ritual. The sur offering can be done in wild places where there is a sacred
feeling, at the tops of mountains, by ponds, rivers, lakes, or waterfalls, or in cemeteries
where friends or family are buried. Crossroads are another good place for the ritual,
since the spirits of crossroads can be especially helpful in clearing obstacles to ones path
in life. Be sure to leave food offerings beautifully arranged for the local spirits wherever
you do your puja. You can also do the ritual in places that need help, where there is
environmental degradation, the site of a tragedy, where a loved one has died, or where
there is simply a bad feeling about the place. The ritual done in sacred places brings
oneself into harmonious relationships with the local spirits, and when it is done in places
that need help, you can begin to repair the disharmony of the place with your beneficial
intentions and generous offerings, and by attracting beneficial beings to the area. Doing
the ritual occasionally for the spirits of the home is also a good idea. After you have
offered some of the substance in the fire, take a stick of incense and go around the
perimeter of the rooms of the house, and around the doorways, offering the smoke as well
as your friendly feelings toward any spirits who might be about.
Relax your mind, and establish yourself in a feeling of the timelessness of the moment,
and the sacredness of the place.

Refuge and Bodhicitta Prayer

SANG GYE CH DANG TSOK KYI CHOK NAM LA
In the Buddha, Dharma, and the Supreme Assembly
JANG CHUP BAR DU DAK NI KYAP SU CHI
I take refuge until I attain enlightenment
DAK GYI JIN SOK GYI PE SD NAM KYI
Through the merit of my practice of generosity and the other six perfections,
DRO LA PHEN CHIR SANG GYE DRUP PAR SHOK
May I attain buddhahood in order to benefit beings
(Repeat three times)

Visualization
From the state of emptiness, in a single moment of total recollection I appear clearly in
the form of the seated, four-armed form of Chenrezi, the Lord of Compassion. In his
heart center are the six syllables, from which rays of light shine, delighting and purifying
the four guests of the effects of obscurations and harmful actions. All realms in their
entirety become a pure realm.

Purification and Consecration

Purify the offerings by sprinkling them with the evergreen sprig, and then repeat this
mantra three times:

RAM YAM KHAM

Visualize that with RAM, the fire of pristine awareness burns the offering substances.
With YAM, the charred remains are scattered by the wind of pristine awareness. With
KHAM, the water of pristine awareness washes away every stain of ordinary concept and
habit. Visualize the three elements sweeping through the substances, clearing away all
concept of their substantial existence, leaving only pure empty dream-like appearance.

Consecrate the substances with the following mantra, repeating three times:

OM AH HUNG

Visualize that with OM, all space is transformed into an all-encompassing container.
With AH, all phenomena become all possible desirable offerings brimming within the
container. With HUNG, they billow forth in inexhaustible multiplicity.
 Offering to the Four Classes of Guests
CH YING KHYN GANG SUR CH D YN TRIN
The sur offerings are clouds of sense pleasures, extending throughout basic space.
KN CHOK SI SHU GN PO YN TEN DANG
These are offered to the sources of refuge and the protectors,
RIK DRUK NYING JE GEK RIG SOK KUN LA
And given out of compassion to all beings and those who hinder us.
CH JIN NYE TSIM TSOK DZOK DRIB JANG NE
May they be delighted and satisfied. May we perfect the two accumulations, refine away
obscurations,
DN NYI PHEN DE PEL LA KY PAR SHOK
And enjoy the two kinds of benefit the splendor of happiness and enlightenment.

OM MANI PADME HUNG HRI

Put some of the sur substances on the fire. Ring your bell or tingsha, calling all beings to
your offering. Recite the mantra extensively while visualizing that all desirable objects
are forming from out of the smoke and are offered to the four classes of guests. Every so
often, offer more substances to the fire, and ring the tingsha again. Here you can also
add additional prayers like the ones below.

Dissolution Section

Four-Armed Chenrezi and all the objects and recipients of this offering and generosity
dissolve into dharmata1, unembellished and free of limitation.

AH AH AH

After the third AH, your visualization instantly dissolves. Rest here in silent meditation
for a short time, until thoughts naturally arise, then recite the dedication.

Dedication
This accumulation of merit we offer so that all obstacles dissolve and, at the time of our
death, suffering may be eased and we may find swift rebirth in the pure land of Great
Bliss, quickly gaining enlightenment for the benefit of all sentient beings.

1
This is the basic space of emptiness, enlightened awareness free of concept.
 Auspicious Prayer
May the victorious one be delighted by these offerings. May the sacred bond with the
protectors be fulfilled. May the wishes of the beings of the six realms be answered. May
the debts owed to our karmic creditors be repaid. May they be satisfied by this
generosity and relieved of suffering. All realms are pure realms. The beings in these
realms are the guests invited out of compassion. This nourishment extends everywhere
without exception. Through the power of the true nature of reality, may all partake of
never-ending wealth that is like the treasury of space. May they enjoy it freely, without
struggling with or harming one another. Through the power of this vast generosity, may I
awaken to naturally occurring buddhahood for the sake of all beings. May the hosts of
beings who have not been liberated by victorious ones in the past be liberated by this
generosity of mine into the radiant rainbow body. May all the merit I have gained through
this offering be dedicated to all beings without exception, and may they all attain the
omniscient state of buddhahood.

When youre finished with the ritual, leave the smoke offering burning outside, and bring
whatever food is left, as well as the torma cookies and tea to a nearby natural spot.

Additional Prayers

The First Guests

They are the fully enlightened beings, buddhas and bodhisattvas, enlightened masters,
yidams (chosen deities), dakinis (beings who enact enlightened activities), and all beings
who are free of ignorance and who have perfected wisdom and compassion. Make
prayers to them such as the following:

Homage! Buddha nature permeates all beings. Mind is vast, embracing everything to the
utmost. All beings without exception have the seed of buddhahood. I pray that you
whose intention is to benefit beings, do not delay. Through the power of your innate
compassion, I pray that you victorious ones and your retinues without exception come to
this place where offerings are arranged and imagined. I make these offerings to all of
you holy teachers without exception from the dharmakaya Samantabhadra down to my
own kind teacher. I make these offerings to you countless hosts of buddhas and
bodhisattvas, deities, dakas and dakinis, arhats, shravakas and pratyekabuddhas. I pray
that all my faults in upholding my precepts and vows as a holder of awareness be
removed. I ask for your blessings, support, and guidance. I pray that at the time of my
death, you will act as my escorts. I request help in removing internal and external
obstacles, and ask that you grant me all sublime and common siddhis without exception.

OM AH HUNG
(Repeat three times, offer more substance to the fire, ring the tingsha, and recite some
more mani mantra.)
 The Second Guests
These are powerful but generally unenlightened beings from the god realms and their
retinues, guardians and dharma protectors. These could include angels, spirits of the
planets and stars. We treat them with respect and devotion. When you move, make
offerings to the spirits of the place. Invite them they are going to be in your life
anyway. If you get quiet and settled, you may see images connected to these guests.
Sometimes these images appear in dreams. If not an image, an emotion might rise. If
you recite this prayer, you can set up a simple torma offering out of a stack of cookies on
a small plate before the beginning of your puja. Also offer them a small cup of black tea
(with a bit of dutsi in it if you have some). Make prayers to them such as the following:

To all protectors who arise through timeless awareness or through karma, to the gods,
nagas, planetary deities, regional gods, and local spirits, gods of the hearth and the fields,
forests, trees, herbs, springs and waterfalls, rocks and mountains, oceans, sky and earth,
the sun and the moon, seers whose every word comes true, gods who accompany us, as
well as the gods of the four elements, spirits of the crossroads, and all the deities and
gods who increase our power, influence and destiny, approach and accept this torma
offering. To each of you I dedicate a rain of all that is wished for, whatever you desire. I
pray that you act as my allies, ensuring my success and the flourishing of all forces of
good. I pray that you guard the teachings of the buddhas, uphold the honor of the Three
Jewels, cause timely rains to fall and rivers to continue to flow in this world, purify and
heal the environment and the elements, eliminate illness, famine, and conflict, ensure that
we yogins encounter no obstacles in our practice of the dharma, pacify disturbances, and
act as our sponsors. Please bless us with your positive qualities.

OM AH HUNG
(Repeat three times, offer more substance to the fire, ring the tingsha, and recite some
more mani mantra.)

The Third Guests

These are beings with whom we have a karmic connection. This includes both friends
and enemies from this lifetime and all previous lifetimes. What connects us can simply be
something that needs to be completed. For example, in the business world two people
may run into difficulties with each other but because of the circumstances are unable to
let the relationship go. Or there are people who seem to be intent on making things
difficult for us or who irritate us for no reason. Such situations indicate a karmic debt.
Many disturbances and obstacles we encounter in life have to do with interference from
the karmic guests. Just as we can have trouble in life with a neighbor or a colleague with
whom we have a bad relationship, so it is with non-physical beings. It isnt helpful to
think that its the fault of the other. Ritual practice is a way to finish the disturbance.
Through it, debts can be paid. We can heal these connections through ceremonies,
offerings, burning food, and offering smoke. Make prayers to them such as the
following:
To those who are malicious karmic creditors, and all the kinds of beings who hinder us
May you be pleased by these offerings I make to all of you. May our karmic debts be
settled, and all my harmful actions and obscurations gathered throughout the three times
be purified by this burnt offering in the fire. Do not act in negative ways or harm me. Do
not rob me of my power and influence. Give up your malice and aggression.

To all beings with whom I have a connection, to both friends and enemies of this and all
previous lifetimes to whom I have previously done non-virtue, may you find repayment
and fulfillment through this inexhaustible wisdom offering. Please accept it, and through
it may my debts to you be repaid, and our connection be healed of all that needs to be
completed between us. Please support me in all my beneficial activities, and do not
disturb me. May all disease, war, famine, and any cause of fear and suffering dissolve,
and may each of you find the permanent bliss and happiness of your true nature.

OM AH HUNG
(Repeat three times, offer more substance to the fire, ring the tingsha, and recite some
more mani mantra.)

The Fourth Guests

These are the guests of compassion. These are the beings who are weaker than we are
and who suffer in the same way as we do the difficulties of daily life in whatever realm
they inhabit. They can benefit from our help. There are many spirits who would like to
participate and to receive some of the offerings, but they are too weak or afraid to come
unless we invite them. When we do, they are able to attend. Imagine offering them
whatever they need in order to be happy and healthy. Cultivate generosity in your
giving. Make prayers to them such as the following:

To all beings who are guests invited out of compassion all the beings of the six realms -
and any beings who would like to participate in this offering, please come and take
whatever you need in order to be happy and healthy. Enhance my vitality and the vitality
of this place. I pray that you find an end to all your suffering, that you have all the causes
of permanent bliss and happiness, and that you come to realize the true state of your
mind.

To all those who have left your former bodies, whether this morning, yesterday, last
month, last year, or at any time, and who have not yet found the bodies of the next life,
but who wander in the bardo, and who have no shelter or guardians, no protectors or
allies, with nothing from before that you can rely on, and few resources you can count on,
who are afflicted by fear and confused perceptions, and like feathers in the wind, have no
control over where you go. I make these offerings to all of you beings in the bardo,
especially _____2. May you encounter excellent circumstances dwellings, companions,
wealth, food and drink and may you be happy! As soon as you see Chenrezi or any
buddhas, bodhisattvas, or deities with whom you are familiar, understand the bardo to be

2
Here insert the names of the deceased.
the bardo, apply that recognition to your confused perceptions, and recall your teacher,
the Three Jewels, your chosen deity, or pure view. Being thus purified in an instant of
the obscurations of your negative karma, may you gain mastery of awareness. May you
have the ability to go directly to an extraordinary pure realm.

OM AH HUNG
(Repeat three times, offer more substance to the fire, ring the tingsha, and recite some
more mani mantra.)

Nurturing the Wind Horse

Wind horse is a personal force in Tibetan Buddhism that relates to ones prana,
confidence, strength, health, wealth, luck, and basically the ability to attract all good and
auspicious things. If your wind horse suffers, then you have bad-luck, low self-esteem,
lack of energy, bad health, loss of money or work, depression, and so on. Recite this
prayer either on a regular basis, or when you or someone you wish to benefit especially
needs a boost.

Assembly of the Three Roots and Three Jewels abiding in the pure realms of the ten
directions, wealth deities, treasure protectors, guardians, and lords of the locale, with
respectful homage to the one born in the year of the _____3. May our life force, health,
power, good fortune, wind horse, all means of income, and property increase like the
tiger to the lion, to the garuda, and then to the dragon4. May whatever is desired be
spontaneously present just as it is for one endowed with the seven precious royal
possessions5. May the goddesses of the five elements show inclination towards us as
they would a friend, and the wind horse banner be victorious in all directions and realms.
Avert all deterioration of vows, unfortunate circumstances, and enemies. May dharma
kingdoms, excellence, and auspicious signs blaze eternally.

3
Here insert the name of your Chinese astrology sign or the one of the person who youre
praying for.
4
The animals are getting bigger and more powerful here
5
The seven precious royal possessions are one of the sets of traditional offerings given to
the buddhas. Dharma kings are the ones who possess these implements, and they confer
on one whatever is desired. They are wheels (these are flying weapons made of light,
dharma chakras. You can see deities such as Vishnu holding these), wish-fulfilling
jewels, queens, ministers, elephants, horses, and generals. A dharma king is always
victorious and never has to use violence because of his vast merit and wisdom. All
people have the highest regard for him, and so no one would even think of attacking him
or his country.