At present, those who do not understand the cause and effect of karma try to become rich by engaging in business, stealing, and hunting wild animals. Their wishes and actions are completely contrary to each other. If you want to become rich, you must make offerings and give alms. Apart from this, no Buddha has ever said that you can become rich by making profits through business. The Buddha said in the sutra: "Those who rob and plunder need to repay their debts with poverty." Based on your karma from the past, if you engage in business and so on, although you will get a small amount of wealth and food in this life, the consequences of the bad karma you have created through such activities will definitely be felt in the next life. In this case, why should we make this human body a heavy rock that pulls us down into the lower realms just for the sake of food and clothing in the current life? When we have a human body with freedoms and advantages, we make a living with the means obtained through the merits we have accumulated. Otherwise, if living in this world by committing evil deeds, such is also the case among other animals such as hawks, jackals, etc.

In particular, look at those who acquire many silver coins by hunting deer, roe deer and many other wild animals. Do they have a silver vault at home? If we look at the amount of silver coins they acquire, then their homes should have a silver vault. But it is not so in fact. Not only do they not have treasure vaults, they are heavily in debt. As the saying goes, "Devotee's offerings in the hands of those without merit, are the holdings of criminals and swindlers. It is there when received, but it will not accumulate, it is meaningless to accumulate property." Moreover, the homes of those who hunt and kill many wild animals are also empty. They don't have enough food and clothes. Their cows do not give butter or milk, and their food does not contain the essence that provide energy and are not nutritious. People are listless... This is because: wild animals are the livestock of non-human. If these animals are killed, hungry ghosts will follow the hunters and steal and take away their family's blessings and longevity.

Therefore, millionaires offer up to elephants and horses, and the penniless can offer or donate as small as a needle and thread, so as to receive and accumulate the blessings through their respective financial resources. It is better to prostrate, circumambulate, and take refuge in a short period of one day during such a Sukhavati Retreat than to drink saliva as a drink to quench thirst, use an empty intestine as a belt to endure hunger, and toil for a hundred years. Visualizing the protector Amitabha, even if you only throw a grain of rice into the air as an offering, the merit is incredible. Although you do not have a large number of offerings now because you have not accumulated merit in the past, flowers, clean water and other ownerless things are pure material offerings. If you can offer them to Amitabha, there will be considerable benefits. However, if one cannot even offer this, such are obviously a sign of having no merit at all. As Shantideva said: "I am poor and have scanty merits, and have nothing else to offer. Pray, kind protector, accept this offering for my benefit."

For those with pure mind, even offerings of soil and stones are fine. In the past, Buddha Shakyamuni and Venerable Ananda went to beg for alms. On the way,  two children were playing on the side of the road. They built houses and other things with clay and soil, saying, "This is a house, this is a storehouse, this is a wish-fulfilling jewel." One of the children saw the Buddha coming, he was overjoyed. He held a handful of clay that they called "wish-fulfilling jewel" and came to the Buddha to offer it. However, he was too short to reach it. He said to the other child, "Bend down, I will stand on you and offer the 'wish-fulfilling jewel' to the Buddha's alms bowl." The other child did as he was told. He climbed onto his companion's shoulders, (his companion) stood up. At this time, the Buddha also lowered his alms bowl to receive (his offering). Then the child poured a handful of clay into the Buddha's alms bowl. The Buddha gave the clay to Ananda and said, "Mix the clay into mud and apply it on the walls of the Dharma assembly hall." He also prophesied, "By the merit of offering a handful of clay, this child will be reborn as King Asoka of Jambudvipa one hundred years after my nirvana. The other child will become his minister. He (King Asoka) will build 84,000 stupas in Jambudvipa in an instant."

Some people work hard all their lives but still cannot acquire any property, but those with merits can gain it in one day. Once upon a time, a Brahmin couple in Rajagriha could not even afford food and clothing no matter how hard they worked, so they had to become beggars. Hearing that they could become rich by offering food to the monks, the couple offered all the food they had earned from begging and menial work to the monks. And the Brahmin girl also took the Sojong vow. At that time, King Pasenadi went out of the city for leisure, and on his way back he saw a prisoner tied to a tree and dying. The prisoner asked the king for food. The king promised, but forgot about it after returning to Rajagriha, and only remembered it at midnight. Because there were demons and rakshasas everywhere outside Rajagriha in the middle of the night, no one dared to deliver food. The king ordered: "If anyone in my territory can deliver food to the prisoner now, I will reward him with one thousand taels of gold." 

No one else dared to go. The Brahmin girl thought to herself: I have taken the Sojong vow today, so I will definitely not be harmed by spirits. So she received food from the king and walked out of Rajagriha without hesitation in the dead of night. On the way, she met a female Rakshasa who had given birth to 500 children that day. The female Rakshasa was very hungry and was ready to eat her. At this time, she (the Brahmin girl) was thinking about the vow. When the female Rakshasa knew about it, she was terrified and asked, "Upasika, please give me some of the food you brought!" So the Brahmin girl gave her a little. With the blessing of the layperson's vow, the small amount of food became a lot, which satisfied the female Rakshasa and her children. The female Rakshasa was very happy and told her, "There is a gold vase in this place where I live. I offer it to you, please take it!" 

She acquired one gold vase. After that, she benefited many other similar spirits. Not only did they not harm her, but they also offered her three gold vases. (When she arrived at her destination,) she gave the food to the prisoner and returned to Rajagriha. King Pasenadi also rewarded her with 1,000 taels of gold. From then on, the couple became very wealthy. They also knew that this was the karmic reward from offering to the monks, so they offered more food to the monks. As a result, they became richer and richer. Later, the Brahmin became a minister of King Pasenadi. From this, it can be seen that just offering food acquired from begging and observing a vow in one day can also maturate into karmic reward within one's lifetime, let alone in the next life?

However, this situation is common among people: when they possess property as fruits of their hard work or due to accumulated merits, they do not want to give. When they want to give, they do not have the means. It is difficult to have both the desire and the means to give at the same time. Although you have the desire, if you do not have sufficient financial resources, you cannot realize offering and giving. Therefore, everyone must accumulate merits with the remaining property, with possessions as insignificant as an empty container and up.

A long time ago, there was a wealthy couple. When their were rich with their  warehouse filled with vauables, they failed to make offerings and give, and finally became beggars. Fearing that they would be beggars for lives to come, they searched carefully in all the empty storehouses from the old days and surprisingly found a gold coin. They placed the gold coin in a bottle filled with clean water and offered it to the monks. The monks used the bottle of clean water to wash their feet and bought flowers with the gold coin, (their offerings thus) enjoyed. With this merit, no matter where the couple was reborn, a bathing pool eight cubits high appeared in their home as soon as they were born, and there were many gold coins in the pool.

Once upon a time, a wealthy patron in India gave birth to a daughter of unusual beauty. She was wearing white clothes made of precious stones at birth, the clothes were always with her as she grew up. So she was named White Lady (or White Dress). This White Lady believed devoutly and only in the Dharma. Later, when she became a nun, her dress became Dharma robes. She attained Arhathood finally. (The followers) asked the Buddha: "What deeds did this White Lady bhikkhuni perform in the past to become like this?" The Buddha said: "Once upon a time, there was a couple who made a living by begging. They had nothing to wear except one piece of clothing. Whoever went out to beg would wear that piece of clothing, and the other would lie in the dirt. Once, the wife said: "We have become this miserable because we have not accumulated merit in the past. Now let's offer this only piece of clothing to the Buddha to accumulate merit." But the husband did not think so. One day, the wife saw a beggar (bhikkhu) and asked him to offer the piece of clothing to the perfectly enlightened Buddha. She then lay under the leaves. The bhikkhu offered the clothes to the Buddha on her behalf. The Buddha also made a dedication. When the local princess heard about this, she wholeheartedly rejoiced and gave the poor woman the set of clothes and all the adornments on her body. As a result, she became a wealthy person in that life and had fine clothes in many lives. This poor woman is the current White Lady Bhikkhuni. "

The Vinaya also says: "Don't think that small good deeds, are not beneficial and underestimate them. If water drops are collected, they will gradually fill a large vessel. The wise gradually accumulates, and can achieve great merits. "Patrul Rinpoche had also asked the beggars to beg during the Sukhavati Retreat, and offer the alms they acquired to him. He did this not because he could not get offerings, but to let the beggars accumulate merits.

If you want to know what karma you created in your previous life, look at your current body (and you will know). The wealth of the rich people today did not fall from the sky, but is the result of accumulating merits in the past; the poor people today did not become poor because they were robbed by others, but because they did not accumulate merits and performed negative deeds in the past. 

Although there are thousands of monks and lay men and women present here today, their merits are different, some great and some small. This is also due to the big differences in their karma accumulated. For example, some children born to the same parents are good and some are bad. And two families sowing seeds in the same field at the same time can bring good and bad harvest... By observing such differences, it is easy to understand the truth of karma cause and effect. Where you will be reborn in the next life, you will know it yourselves by looking at what karma you have created in the current life.

Therefore, even beggars should take out food from their begging bags and begging bowls to make offerings and give alms. If you make offerings with good motivation, there is no difference in how big the offerings are. Such koans are as follows:

In the past, there was a poor woman named Nanda who wandered around in Shravasti and lived on begging. When she saw the king, great patrons and other wealthy people entertaining the Buddha and his followers and offering many butter lamps, she thought: What bad deeds did I commit in the past to be born into an inferior caste? Although I am fortunate enough to have encountered such a superior field of merit as the Three Jewels, I have no money and food to accumulate merit. Thinking of this, she was very depressed. One day, she begged everywhere and got a copper coin. So she used the copper coin to buy some butter. After that, she excitedly went to the Dharma assembly hall to make a butter lamp and offered it in front of the Buddha. And she made a vow: "I, a beggar, offer this small butter lamp to the Buddha. With this merit, I wish that I will have the lamp of wisdom in the future and dispel the darkness of ignorance of all sentient beings." Then she left. 

At that time, Venerable Maudgalyayana went to the assembly hall to clean up the lamps. He found that all the other large lamps had burned out, and only the small butter lamp from Nanda was burning as if it had just been lit. He thought: It is meaningless and wasteful to light lamps during the day, and it should be lit at night when the Buddha is teaching. Thinking of this, he went to put out the butter lamp. He tried all different ways but failed to put it out. The Buddha saw this and said, "Maudgalyayana, stop! As a Sravaka, you cannot extinguish the lamp. Because this lamp is offered with the great aspiration of benefiting many sentient beings." He also prophesied: "Nanda will attain Buddhahood in the future, the Buddha's name will be Light of Lamp." (So) she also gained the prophecy of becoming a Buddha.

In addition, a patron in Savatthi gave birth to a son with many beautiful features. Flowers rained down from the sky when he was born. After growing up, he became a monk and eventually attained Arahanthood. This was also the result of one of his past life when he was a penniless poor woman. She saw a grassland full of flowers and offered the Three Jewels with faith in her mind. After that, she was reborn in a wealthy family for 91 lives. And every time she was born, flowers rained down from the sky.

Another old poor man took a pot of gruel with him when he went to work on the field. After he saw the local people offering to the Buddha and accumulating merit, he thought about how he had fallen to this situation due to his bad karma, and he was at a loss what to do. When the Buddha knew about it, he came to him to accept his gruel. The old man happily offered a pot of gruel in the Buddha's alms bowl. After the Buddha made a blessing, the gruel multiplied into a lot. The Buddha and his followers enjoyed it to their heart's content, and left after making dedications. At that time, the field owned by the old man was full of gold ears. King Pasenadi (after knowing this) took it for himself and gave the old man some fields with barley ears. As a result, all the barley ears turned into gold ears, while the gold ears that King Pasenadi took away turned into barley ears. Just by offering a pot of gruel, the old man's poverty in that life was completely eradicated.

Once upon a time, at a festival banquet held in a remote mountain village, many wives of great patrons were dressed in gorgeous clothes, wearing accessories, and playing to their heart's content. A beggar girl saw this and couldn't help but feel sad about her poverty. At that time, a Pratyeka-buddha monk came here. Faith arose in the beggar girl, she thought to herself: I have fallen into begging now because I didn't make offerings to such a person in the past. If this monk accepts it, then it will be futile even if I eat the small amount of food in my begging bag myself. So it is better to offer it to this monk. At this time, the monk came forward with a bowl in his hand to receive it. She offered the food with faith and joy, and vowed, "May I no longer suffer in all lives." As a result, she became a wealthy person in many lives. And finally, during the time of Buddha Sakyamuni, she was reborn as the wife of a wealthy Brahmin. She is purified of all her negative karma and was liberated by hearing the Dharma in front of the Venerable Garga*(?)(恰嘎尊者).

For supreme recipient, even offering small items will bring great results. In the past, there was a small hole in the clothes of the perfectly enlightened Buddha. After seeing it, a Brahmin cut a piece of his white cloth and offered it to the Buddha. And he said, "Please, Revered Teacher, use this piece of cloth to mend the clothes." The Buddha accepted it. The Brahmin was extremely happy. With this root of virtue, he received the prophecy of attaining Buddhahood in the future too.

If you accumulate merits in this way, you will get the corresponding result. (Here are) such cases:

In the past, a Brahman's wife offered a Pratyeka-buddha extremely delicious food. In five hundred lives, she was reborn with a body having the exquisite touch of a devi. In the next life, she became the queen of King Pasenadi, named Threngwa-ma (Mala Lady 具鬘母)(?).

Another wife of the Brahman offered food that was delicious, sweet-smelling, and beautiful. In five hundred lifetimes, she was reborn as a person with a dignified and beautiful appearance. In the next life, she became another queen of King Pasenadi, named Yatse-ma(?)(雅策玛).

In the past, after the Nirvana of Buddha Kasyapa, when the followers were building stupas, the daughter of a merchant hanged a mirror on the central pillar of a stupa. Thus in many lives, she was reborn as a wealthy person with a dignified and beautiful appearance. Later, she was reborn as the daughter of a patron in Savatthi. And her body has a sun-like glow from birth. Therefore, she was named Virtuous Light Lady.

There was another patron named Tude (Power Division)* who gave birth to a son with great merits and many beautiful features. He was born with priceless jewels on his ears. This was because: in the past, when the stupa of Kasyapa Buddha was on the verge of collapse, he was a merchant at that time and donated one of his jewel earrings for repairing the pagoda. With this merit, he was born with jewel earrings for all the lives afterward.

How did the Venerable Arhat Aniruddha gain the "first in divine vision"? In the past, when the human lifespan was 40,000 years, after the Nirvana of Buddha Krakucchanda, a Puja was held for his body. Many robbers came there. At that time, the shoes of the robbers' leader were torn. Seeing the oil lamps burning in the hall inside the stupa, he went in to repair his shoes. At this time, the butter lamp dimmed, so he added a wick to make the lamp burn brighter. He saw the Buddha statue. Faith arosed in him and he offered the butter lamp in front of the Buddha statue and made a wish: "With this merit, I wish to have divine vision." Thus, he had divine vision in many lives.

In the past, a poor woman had nothing to offer to the Buddha. So she sold the grass she cut and offered the two gold coins she earned to the Buddha. From then on, in all her lives, gold coins flowed from her palms inexhaustibly.

In addition, five hundred immortals from the south were traveling to the central region. On their way, they could not get water and were thirsty. They came to a tree and prayed to the tree deity: "Please give us water!" From the tree came a deva having precious jewelry on his right arm and holding a gold bottle in his hand. He satisfied them with water of eight virtues and then fused back into the tree. The immortals asked, "Who are you? What force of karma led you to be reborn here?" A voice came from the tree, "It is hard for you people in Jambudvipa to believe, so it is better not to tell." They said, "We have seen you through our own senses, how can we not believe it? Please tell me!" The tree deity said, "Then please listen carefully: When I was reborn as a potter in Savatthi, once, beggar women from various regions asked me, "Where is the home of the patron, Anathapindika?" At that time, I stretched out my right hand to point the way for them. They received food and money and became happy. With this good deed, I was reborn in the heaven of the Four Heavenly Kings. Now I live in this tree to provide clean water to tired and thirsty people, and my arm is also decorated with precious jewelry." After hearing this, the immortals praised him and left.

In addition, a couple gave birth to an ugly girl with scars all over her body. They raised her secretly and drove her out of the house after you grew up. She wandered to a certain place and sat there sadly. When the Venerable Ananda saw her, he asked her, "Why are you so sad?" She told her story in detail. So Venerable Ananda gave her some wonderful fragrant ointment and said, "You can cure your leprosy by applying this wonderful ointment on the stupa of the Tathagata, it will also cleanse your sins." The girl did as the Venerable said. As a result, all her physical illness and ugliness disappeared. And she became as beautiful as a devi.

Venerable Shariputra is "the first in wisdom". This is how he gained his  extraordinary wisdom: He was reborn as the wife of a Brahman in one of his previous lives, named Quietude Girl. At that time, a Pratyeka-buddha monk  mended his robe but he had no needle and scissors. She offered the monk a needle and a pair of scissors and made a wish.

The reason why Venerable Ananda had thorough understanding of the Tripitaka and the not-forgetting Dharani was because he offered a bowl of food to an Arhat and made a wish: "Just as this bowl is filled with food, may my mind be filled with the Dharma; just as this bowl is placed firmly on the mat without quivering, may my mind remember firmly the Dharma I have heard."

So, no matter what offerings you make, it is also very important to make corresponding wishes. As the verse says, "Whatever is the wish you make, you will get that result." However, here the main emphasis is on making the wish to be reborn in Sukhavati. If you are reborn in Sukhavati, you will  have all the merits and wonderful signs as a matter of course. There are other incredible cases like this also.

If one makes offerings and gives diligently, then those who are full of merits will naturally have what they want without effort, just like a wish-fulfilling jewel. And he will be able to satisfy fully the wishes of himself and all other sentient beings, just as in the biographies of Prince Bhagyata*, Prince Good Meaning*, the Merchant Mahadhana, King Ashoka, and others in the past. As the sutra says: "All worldly happiness, originates from offering to the Three Jewels, so we should diligently make offerings to the Three Jewels at all times."

Originally, all sentient beings want happiness, well-being, and perfect prosperity and contentments in this and future lives. Happiness and well-being, as well as property and enjoyment, can only be obtained through offerings and giving. As the Madhyamakavatara says: "All sentient beings seek happiness. If there is no material goods, happiness does not exist. Knowing that material supplies comes from giving, the Buddha first talked about giving." As the "Chapter On Causes and Conditions" says: "All merits are really wonderful, and their results are extremely good and wonderful. There is nothing like the liberation through merits, so we should accumulate merits." 

Some people do not even offer a handful of barley but hope to get everything they want in their minds. This kind of greed will destroy all hopes, and the result is having nothing. Just like "no achievement without beating the drum, no yidam without shaking the head." The "Chapter On Causes and Conditions" also says: "Those with meager merits, are difficult to educate and change and they fall into the lower realms, just like sand without oil, how can they be happy?"

The fact that we can see Buddha statues as the object of offering now, is also the result of accumulating merits and clearing karmic obstacles in the past. If we can view Buddha statues as the Buddha in person and make offerings, it will be no different from offering to the real Buddha. As the "Right Circumambulation of the Stupa Sutra" says: "Whoever makes offerings to the living Buddha, and with equal faith, to his stupas, will have no difference in merits." Especially offering butter lamps will temporarily gain extremely great blessings and fortune in the current life. And after death, he will be reborn in the upper realms or in pure lands such as Sukhavati.

In today's times, most people do all kinds of Buddhist rituals for temporary happiness and well-being. They try to (achieve the purpose of dispelling calamities, increasing blessings, and prolonging life) through rituals such as witchery, exorcism, and fire offerings. However, because they have not accumulated merits and have only committed bad deeds in the past, the evil spirits such as the depletion ghost who come to collect karmic debts follow them around. How can this kind of karmic fruits be eliminated by witchery and burning? 

As the Buddha once said: "Karma is like the main stream of a river, how can one stop the waterfall of karma in a moment?" Some people say that they want to eliminate karma from the past and increase blessings, but they don't even have ten butter lamps or ten torma as offerings. They just call on to the heavens and nagas in front of an empty mandala. If it is possible to increase blessings just by doing this without accumulating merits, then the Buddhas and Bodhisattvas who only benefit others must have made all sentient beings full of fortune long ago. (This is not the case.) For example, there was an old man who practiced the Dharmapala Dorje Legpa. Finally he saw Dorje Legpa in person. However, he only got a piece of fat and failed to achieve siddhi (because he lacked merits)*.

Generally speaking, there are two kinds of people in this world: those who get happiness from suffering, and those who get suffering from happiness. That is, although some people make offerings and give alms, remove their karmic obstacles, and perform many virtuous deeds, if the negative karma they created in the past are ripened immediately due to the karmic power of their virtuous deeds, they will suffer a little pain from illness and adversity in the current life, but they will definitely have happiness when suffering is exhausted, and will not suffer forever. 

For example, a practitioner feels a little pain in the current life, that's not a loss. He will be happy in the next life. Others work hard in business, hunting, etc. to gain wealth and food. Although some individuals seem to be very happy in the current life, they will inevitably suffer after happiness finishes. It is impossible (for them)# to enjoy happiness forever. In other words, people who behave contrarily to the Dharma enjoy a little happiness in the current life, that's not a benefit. They will suffer in the next life.

Therefore, just like the seeds sown in the field have matured, whether it is suffering or happiness in this life is caused by karma (accumulated)# from the past. There is no need to affirm or deny about this. In other words, guilelessly the cause in the past will guilelessly, definitely mature into a consequence in time. The current life is just a short moment, and there is no significant benefit or harm whether one is happy or suffers, just like the scenes in a dream. However, the lives after is limitless, and if it is (a life of)# suffering, one will definitely suffer, if it is (a life of)# happiness, one will definitely be happy. 

Therefore, thinking of the long-term suffering and happiness, we must accumulate merits and make offerings in the current life with good intentions and diligence, so as to achieve our wishes. If the retribution of the negative karma of a person who committed a heinous crime in the past matures presently, it is a different matter. Otherwise, others will enjoy happiness from now until death. And, through the accumulation of merits, they will be reborn in Sukhavati immediately after death as they wish.

Now let’s introduce the specific practice of offering: visualize the field of accumulation in the same way as the visualization of the refuge object for prostrating. Brief explanation of the visualization steps of the thirty-seven heap mandala: offer the mandala according to the usual ritual. When offering the mandala, just slightly change the “offer to the great benefactor and virtuous root guru and the supreme lineage gurus…” to: “offer to the protector Amitabha and all the Buddhas and Bodhisattvas in the ten directions, I wish that all sentient beings, including myself, to be reborn in Sukhavati. Pray, for the benefit of sentient beings, by your compassion, accept and bestow blessings.” 

For example, the trikaya mandala should be recited: (Nirmanakaya mandala) “Om Ah Hum, hundreds of kotis of three thousand worlds, filled with the wealth of the seven treasures of the human and heavenly realms, as well as my own possessions and enjoyments I offer, and wish to attain the status of a wheel-turning king. (Sambhogakaya mandala) “The Sambhogakaya Buddha is in the Great Bliss Secret Adornment Buddha Field, with the five definites and five heaps of offerings, I offer the immeasurable clouds of wonderful sense objects and praises, and I wish to attain the fruition of the perfect Sambhogakaya. (Dharmakaya Mandala) “Appearance and existence, the pure youthful vase Buddha body, adorned with the play of great compassion and indestructible Dharmata. I offer the pure world of  the Bindu which sustains the body, and I wish to attain the fruition of the supreme Dharmakaya." 

Recite the seven heap mandala again: "The earth anointed with fragrance and strewn with flowers, And Mt. Surmeru, adorned by the four continents, the Sun and Moon, I transmute into a Buddha-Field and offer: May all beings partake of the Field of Supreme Purity." (-- adapted from Kensur Lobsang Tharchin)

Om na mandala pudza megha samudra saparana samaya ah hung. 

Then recite: "I offer this Mandala, goodness and the cause of joy, praying that there will be no obstacles on the path to enlightenment, that I may realize the secret meaning of the Buddhas of the three times, that I may not be lost in the worldly and not cling to non-being, and that I may liberate countless sentient beings."[?]

Then recite three times the part from this treatise: "My body, my wealth, all roots of my virtue, and all offerings I can imagine, of material wealth and mental creation – the eight auspicious objects, eight auspicious signs, and seven royal attributes, the billion evolvements of Mount Meru, the four continents and sun and moon as they appear in the primordial creation of the billion worlds, all wealth of devas, nagas, and human beings, everything my mind holds onto – this I offer to Amitabha." (-- Milarepa Retreat Zentrum)

Then recite the offering mantra three times: (OM NAMO BHAGAVATE 

VAJRA SARA PRAMARDANE / TATHAGATAYA / ARHATE SAMYAKSAM BUDDHAYA / TADYATHA /

OM VAJRE VAJRE / MAHA VAJRE / MAHA TEJA VAJRE / MAHA VIDYA VAJRE / 

MAHA BODHICHITTA VAJRE / MAHA BODHI MÄNDO PASAM KRAMANA VAJRE / 

SARVA KARMA AVARANA VISHO DHANA VAJRE SVAHA

-- By Kyabje Lama Zopa Rinpoche) Play the musical instruments at the same time and visualize the cloud offering of Samantabhadra extensively.

With pure mind free of defilements, 

I offer my wealth to the Tathagata according to the Dharma.

With this offering and the two accumulations, 

I wish that all sentient beings will attain Buddhahood.