Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute teaching, Geshe Dhawa Gyaltsen gives detailed practical instruction on making altar offerings, essential to tantric deity yoga despite the practice being primarily mental. Unblessed offerings attract malevolent beings and obscure meditation, he explains. The setup varies by intention: white platform for pacification, red for control, green for increase, black for wrath. He walks through the sequence—water for cleansing, two flowers symbolizing wisdom and method, two incense pieces kept together, sensory offerings—and the crucial consecration using syllables and a vase with twenty-five ingredients paired with visualization of blessing-light radiating from the heart. He then demonstrates the full arrangement for Tārā, Heruka, and Yamāntaka, showing how front-generation and self-generation offerings position differently based on the meditator’s perspective. Designed for practitioners with tantric initiation.
File metadata (for organising)
File: 02 1997 10 12 AO.mp3
UUID: 5f54c05a-5c6c-4641-b5d5-30ccc5c0b017
Teacher: Geshe Dhawa Gyaltsen
Collection: Alter Offerings (Geshe Dhawa Gyaltsen)
Date: 1997-10-12
Recorded at: Buddha House Adelaide
Duration: 45.3 minutes
Words: ~2,724
Particularly a special teaching on the Dharma, but he’d like to begin with explaining that the the blessed Buddha, presented two types of vehicles. So there were two lineages of vehicles. With regards to the presentation of the vehicles, the vehicles are presented into two when we talk about the individual vehicle or the Hīnayāna and the universal vehicle or the mahayana. But there is also can be divided further into three, that of would include the vehicle of tantra. Within the tantric vehicle, or what is referred to as resultant vehicle, there are four levels of tantra.
So what are these four levels of tantra? They they are the the action tantra, performance tantra, yoga tantra, and highest yoga tantra. And how are these four levels of tantra to be differentiated? The main distinction amongst these four is the way that desirous attachment is made use of in the path. So the distinctions are also made in terms of the practice of deity yoga and their method of use and their method of implementing method and wisdom.
In general, we can say that the distinction can also be made in terms of the emphasis on external ritual, for example that of action tantra, where external ritual is emphasized. In the second level, that of action, that of performance tantra, there is a an equality of emphasis in terms of of external yogas and internal yogas. In terms of the the yoga, the level of yoga tantra, among between these two external and internal yogas, that of internal yoga is mainly emphasized, and moreover, this internal yoga is supreme or superior to the previous two. Whereas this emphasis on the practice on the internal yoga is brought to its its its consummation or our supreme method in the fourth level of tantra, highest yoga tantra. So we have all attended various empowerments, some from the level highest yoga tantra and others from the various levels of the lower all levels of the four tantras.
So we we want to ensure that our practice goes well. And with regard to this, what is of most importance is the practice of deity yoga and the way that we think in our minds in terms of our attitudes of mind. But still, given that, it is not we we if we disregard the external practices of making offerings, if we it you know, if we won’t be able to attain the powerful siddhis. So we should not though deity practice is mainly of the mind, we should not forgo the practice of making offerings. So in general, in the practice in the practice of deity yoga, one initially gently generates oneself in the aspect of the deity and proceeds to make offering.
So just therefore, it’s necessary to practice self generation. And then there is the alternative method of meditating on the deity in which the deity is generate is a front generation, and the and offerings are made to the deity which is visualized in front of one’s cell. So in the beginning, a great deal of our practice is is centered around the practices of Tārā and Chenrezig, Avalokiteśvara. So these are action tantras, and I’m going to begin by explaining the method of making offerings with regard to them. So it’d be good if once we’ve set up the the altar the way of making offerings, if it could be photographed for future reference.
But, did Tony go home? Did Tony he left. Or maybe he could just leave his camera. So first, in making offerings, we have to consider the the basis of the platform on which the offerings are going to be placed. And these are very according the substance or the material from which the platform is made varies according to different tantras.
So in in the case if if the offerings which are being placed are going to be for pass purpose of pacification, and the not the it should be white in color. If it’s mainly as a means offerings are in the context of gaining control, then the the the the should be red in color. In the case of this the activity of increase or nurturing, it should be green in color. And then if it’s if if the activity is that of wrath, it should be black in color. So So beginning with the water, which should be clean water and placing some saffron in that water.
Placing a small amount of water, as Geshe-la was demonstrating, in the first offering bowl. So then pouring the the most of the water into the next offering if there are going to be other offering bowls, then pouring most into the next watering bowl, but leaving a small in the initial bowl. So we won’t go into detailed explanation, but it’s it it is because we’re making offerings to the body, speech, mind. We’re making offerings of the body, speech, and mind, it’s considered improper to place an empty bowl upon the altar. So therefore, we leave a small bit of water at the bottom of the So we’re going to begin by explaining in terms of the practice of Tārā, if we are making offerings in that context.
So the the offerings are are so we we first place what are called the front generation offerings, and these are placed from right left to right, from left to right. This is the front generation offering, That is to say, in front of the meditator. So the distance between the bowls should neither be wide nor touching. So the in the offering of flowers, we should we should have not more than two nor nor less than two. That is, we should have two.
So the two flowers are symbolic. No. Less than two. The reason that there are two is that the two flowers are symbolic of wisdom and method. And, again, with regard to the offering of the incense, it should be they shouldn’t be there should be two pieces symbolizing method and wisdom, and they should not be separated.
They should be together as they are here. Mhmm. Positioned together. So we begin the offerings with two waters. The first water is for cleanse for cleansing the the mouth, and the second water is for cleansing the feet.
So having having having offered these cleansing waters, then we go on to make offerings for the various senses, offering the the flower, incense, lamp for the eye, for example, and then the next is that of scented oil or scented water which is used for for massage, and then finally an offering of food. Such as scented water, not oil. So we’re imagining that so the the front generation offerings are the are the are the offering row which is nearest to the meditator. And in this example, Geshe-la is the meditator. So the the front row, which is nearest to the meditator, is called the front generation offering.
And it begins and I think I made a mistake. It should begin on the right. We’re talking about the practice of Tārā. It should begin on the right and move to the So in this, what is being imagined is that oneself as the deity. And as oneself is the deity, emanating various offering goddess from your heart which go out to these various offerings set up in front of you and and lift them and go on to return them, presenting them to you as the deity.
So the reason that that is positioned from beginning at from the right to the left is because one is is presenting these offerings to oneself beginning and one takes them from each each with the right hand and is working their way down the line. So they’re positioned from right to left because we’re offering them with the right hand and just working our way down the line. As an alternative to the offering of flowers, what what what was just presented and shown before was where we are setting offering two exactly two flowers and symbolic of wisdom method. Alternatively, it’s not necessary to do that. You could just place a bowl in the place where the flowers are being offered, fill it with water, and place flowers there, as many as you wish.
It’s not necessary that to be exactly two. And then the the of the rope of offerings which are furthest away from yourself, it’s called the front generate front generation offerings. Okay? So that is being offered to the deity which is generated in front of you, in this case Tārā. So again, from her side, being the deity and visualized in front of you, she’s going to be made offerings from her right.
So they would from from the meditator’s position, they begin from left and move to the right. But is that clear? The person has been made offerings to. It begins on the right, not the person. So having placed the various offerings is necessary to immediately to consecrate the offerings with the with the syllables.
So in this case, we’re making offerings to Tārā, is an action tantra, and having placed the offerings, it’s necessary to immediately consecrate them or bless them. What is the fault if the if the having placed the offerings if they’re not blessed or consecrated? It it is said that that demons, malevolent beings, spirits will come to take partake of the offerings. And more and moreover, this will cause the oneself act as a condition whereby in your meditation, you will have a tendency to fall asleep and your sinking will not be clear, you will not be mindful. So first, according to the ritual which is going to be or the ceremony which is going to be performed, in that of action tantra, there is no inner offering, but there is the the vase which is necessary to be consecrated, to consecrate the vase first in order to bless the offerings?
So in action and performance tantras, the material there is said to be So there is a substance which is placed in the vase along with the water, which is possesses which is has twenty five ingredients. Five five cents. Five jewels. Five medicines. The five five grains.
And five Five external ex ambrosias. If one is going to really practice well, then making you can make effort to actually find this ink these ingredients which can be gotten from the upper and lower tantric college or the central the central hospital in Dharmasala. So in in the the ritual of consecrating the vase is necessary, it it is one needs two small pieces of kusha grass Uh-huh. And then place and and or flower petals, but as a substitute for flower petals, one can use rice grains. So the the vajra should be two thirds full of water?
So in order to the small vajra, which is which we have in our is for sale. And this is going to be made use this is used for consecration of the vajra. This the this the the string is made up of five colored In order to actually consecrate the vase, it cannot be done while one is in ordinary form. Therefore, one must instantaneously, in this in this case, arise in the aspect in the form of Tārā. And then within the heart of oneself as is the mantra the is the mantra visualizing that mantra at your heart on the moon disc and then placing the thread in contact with your heart.
So from one’s heart, lights radiate out to in all the directions, drawing forth from all the Buddhas in the various directions, their blessings and which we absorb into oneself. So then the this these blessing and special attainments which have been reabsorbed into oneself flow through the stream from the vase into the water, eliminating any the water becomes is no longer ordinary water, but it it is becomes sacred, and it becomes empowered that is able to eliminate any obstacles to any hindrances to the actual offerings. To but in terms of there should be placed a vajra and bell. There is no damaru, and the vajra is placed to the left of the bell. So so what his what Geshe la is going to set up and the way it’s going be photographed, thought it would be most useful if it was set up as you would be looking at it as yourself as the meditator.
So the front row will be the self generation offering. The back row will be the front generation offerings. And this is how so this is how you would be looking at it as as the meditator if you had set up these offerings. The photograph will show how it looks as you as the meditator. So, yeah, don’t yeah.
Just photograph the offerings from the front, but not. Okay. So now we’re going to position the offerings in terms of offering in the in the context of Heruka practice. Heruka. I need three more pieces of Do you have three pieces of fruit?
I have some. One more butter now. Alright. In the kitchen. There are four rows of offering in the practice of So these are the these are the front generation offerings.
So the first row of offerings is offerings to the conquerors along with their children. Okay. We’re still okay. Made a mistake. We’re still on the on the ritual of Torah.
This is not Haruku. And and it says it so the first one is and the first line of offerings is to the conquerors and their along with their children, the bodhisattvas. The whole this long And then the second row, it it says in the actual liturgy or the the ritual that to make two, three, or seven rows of offerings. Sorry. So it it actually mentions the making of of two or three or seven rows of offerings.
That’s twenty. Twenty. So it says in the offerings of the twenty-one Taras that that those who make this offering two times or three times or seven times, etcetera. It says there’s a verse in the in the offerings of the twenty one of the twenty-one Taras. So this represents those two, three, and seven.
So which way are we facing it? This way? The Gompapo So the the meditator is sitting where Geshe la is sitting. So this we all of what we’ve done in this matter of making offerings would apply to the practice of Chenrezig. It’s just a difference in the deities being meditated on.
The front generation and the self generation offerings would be the same. And as we It would be the same. There’s no difference to explain that differently. Now Geshe la is going to set up the offerings in accordance with the highest yoga tantra, Yamāntaka. So the the meditator is is here, and he’s gone the first row will be the self generation offering row.
So meditators here. You as the meditator are sitting here. That’s the self generation offering. The front row is for the offerings of self generation, and the rope behind that, the second row, is the offering of front generation. Front generation offering.
So the meditator is sitting in the front and the first row is the self generation offering, the rope behind that is the front generation So whether it’s the whatever form of Yamāntaka, whether it’s solitary solitary terrifier or solitary hero or the thirteen deity Yamāntaka. They they’re they’re it’s set up in the same manner. Now you notice there’s a difference in the order. The the starting from your your right, the third bowl is the offering of the Gandhi. So there’s a this is different than the usual sequence of offerings.
So in the other in the other tantras such as Heruka or Guhyasamāja and the the lower the action tantra and performance tantra, gande is is positioned next next to Nehwade. But here, it’s Gandhi is being moved in its position. This is uncommon characteristic of the sequence of offerings for Yamāntaka? So why is it that this difference in the order of offerings? Because Yamāntaka is the is an emanation of Mañjuśrī.