Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Geshe Dhawa Gyaltsen opens this 45-minute teaching by grounding mandala offering in bodhicitta—the enlightened mind that wishes to free all beings from suffering. He explains why this motivation is central to all practice: without it, even advanced meditations only lead to individual liberation, not full enlightenment. He then covers mandala offering in detail: the two contexts (request before teaching, or offering in Guru Puja), the hand postures, and the step-by-step construction. Starting with purification of the base, he walks through piling the golden ground and iron fence, placing Mount Meru at center, and arranging the four continents and eight subcontinents with precious mountains and wish-granting trees. Each action—cleaning, piling, rubbing the wrist—perfects one of the six perfections. Intended for practitioners learning the mechanics of the practice.
File metadata (for organising)
File: 11 LR 1995 08 20.mp3
UUID: c20bf95a-f980-4326-bc88-00db0d3de65b
Teacher: Geshe Dhawa Gyaltsen
Collection: Lam Rim 1995 Jan-Dec (Geshe Dhawa Gyaltsen)
Date: 1995-08-20
Recorded at: Buddha House Adelaide
Duration: 45.8 minutes
Words: ~2,833
So quoting from the teachings of Śāntideva, in his line, he explains that he himself prostrates or pay homage to those beings who have generated the bodhicitta, the enlightened mind, And whether whoever, whether the person have a look from a low caste or high caste or whether it is poor or rich, anyone, if they have generated the mind of the enlightened mind, the bodhicitta, then he pays homage. So the reason why one pays homage to the person who have generated bodhicitta is that those persons who have generated this mind, whatever we do towards them and even a worst thing that we could do towards them, they because of their their mind generation, their bodhicitta, they always has the wish to bring happiness to other sentient beings and free them from suffering. So because of that because of that, we pay that’s the reason why we pay homage. So because of that, we also need that special or that noble mind. So, yeah, if one have this mind, this noble mind, then that fulfills our temporal and ultimate wishes.
So so especially if if with that mind, any virtuous action you do, feeding the birds or or any other actions, it becomes a pure Dharma practice. And and and also it becomes a cause for the achievement of full enlightened state. So even for example, we all work and whatever work that we are doing, as long as it is not harmful to other sentient beings. If you have if you do that work with that motivation, that bodhicitta motivation, then that’s how you fulfill your temporal and ultimate wishes also. So if if if our work is that brings harm to sentient beings, then then on this but for that, it’s very hard to think about benefiting them.
So normally we do do different practices like meditations, reciting mantras, and doing purification practice. All these practices if if it is done with this mind, with this with this noble mind. So we need we we need this mind with these practices. Without this noble mind, without this bodhicitta, even if one to do Lam Rim practices or go into isolated places and do long retreat, without this mind it’s impossible for us to achieve the ultimate ultimate achievement, the ultimate goal. So those other practice, for example, meditations on emptiness, they are very very precious practices.
But then if if they are not conjoined with with this mind, this bodhicitta, then it only becomes a cause for lower liberations, not the the higher liberations. So what what we should keep in mind or take be aware of all the time is or the center of keep it in the center of our mind is the the the noble mind or the the bodhicitta. So the person with that mind, that good mind or noble mind just the way he looks towards us and the way he speaks to us it’s the appearance that the person shows is totally different. So generate this bodhicitta motivation and the purpose of generating this motivation is that to lead all mothers into the state of happiness and and for that purpose for that purpose I listen to these teachings. So with this with this in mind, we meditate shortly on bodhicitta.
So the topic that we’re talking on is this which is the seven limb practice. And from that, today, Geshe-la will explain briefly about mandala offerings. So, generally, Mandala offerings are made for two occasions. One is as a request and another is as offering. And the mandala offering that we make when we perform Guru Puja, that is offering part, which is mandala offering, which is mandala which is offered.
So then then before the teachings, we do we do, like, a retreat, and then it ends with the mandala offering. That mandala offering is requesting mandala offering. So so then when you are making mandala offering as a as a request before the teaching, as offering objects. And what you offer to your guru is that together with mandala offering your body, speech and mind too. Because we we don’t have a lot of time that for the teachings, we we always do the short mandala offerings.
And and with while you’re making while you recite this four line mandala offering, you also have the hand postures. The hand postures like as the Geshe was just showed. So with the posture that Geshe-la is showing, that’s the mandala posture and four sides and one in center. So the center finger that you see was symbolizing Mount Meru. And then Yes?
And then the full side on the four directions. The four fingers on the side. The four continents. The four continent? Continent.
And we’ll we’ll be explain more explanations later on. So so, like, this is the Mandala postures, and there it symbolizes the Mount Meru and the Four Continents. And then while one is making this offering, whether it’s a form of offering or whether it’s a form of making request, you have to visualize all the wealth, all the qualities of the world, imagining that all of them are there and that you make the offerings. So the word mandala in Tibetan, it’s known as kyilkhor. So so the the kyil in Tibetan means there’s a meaning of center or the essence.
We watch it. And then and then literally it’s a circle circling or the wheel, but it means in this context, it means taking taking or extracting. So which is taking the essence. So, in short, like taking the essence from from those many things is is what mandala means. And has this this has great meanings behind it.
So, Geshe-la will explain how the long mandala is offered? So the mandala the set mandala set that is used and as the base is mostly mostly the common one that you see was the brown one. So so the the surface that you see, the base of the mandala, round and they are also square and they’re also a triangle, and like a half moon crimson. So so then these four bases are related to four different activities. If one’s practice is related to peaceful, then you use round shaped base?
So then if your practice is related to the extensive, then it is the square, the square base. And then if your practice is related to wrathful, then that part, the mandala base is triangle. And if your practice is related to power, then it is the crimson, the half moon. Half moon base. Half moon base.
So so that is what is explained in the in the in the text, these different bases of mandala. But it’s also, what to say, it’s this this round is also usable to all the practice too. So in case if you if you don’t have the mandala set, then you can make mandala from, like, in in in any places, like, on top of a stone base or on the ground. You first have to clean clean up and then you make them on an offering. So the substance, the material that you use for mandala base, if you have then, it should be made out of like gold, silver, or like precious stones.
And if not, then it also it’s it’s can all those things without made out of wood or earth can be used too. So if one have enough wealth, and if one is to use made out of earth or wood, then it’s not right then. So with with Lama Tsongkhapa, like, shown this aspect of realizing the ultimate view, the emptiness, by making mandala offerings. And that mandala base that he the Lama Tsongkhapa used is a stone base. So so then the things that you you you pile up with these different settings or different things that you in the mandala, like, can use the like any precious stones or different grains or different different stones.
All these can are usable. So so when you first start making mandala offering, you you have to take some grain, whatever substance that you use for mandala, on your left hand, and at the same time, you hold the the mandala base on your left hand. So so then at the very beginning, it’s explained that the base should be should be, what do call, anointed or applied five cow products and and saffron and softens. Saffron, yeah.
Like you have to apply on the on the base. So which is using cow products and saffron is to clean, to purify, to clean the place. So the five products of cow instead of those which are the milk, the butter, the yogurt, and the cow dung, and urine. These are the five substances, yeah, the byproducts of cow. So, generally, when we say about urine the cow urine and the dung cow dung, I’ve got it dirty.
But but but but this the cow dung and the urine, they consider it very very clean. So So the reason why we regard it as very clean is it it has it’s caused only the water and the the grasses. So then, not that you just take cow dung and urine and then you use that, but there are lots of purification or practice you do. And then you mix with the saffron and so on. And usually like in India, when Indian families when they have to clean up, the village, when they have to clean up their houses or place in front, they first clean up and then they use that to to make it clean.
So, there’s always reason why we do these practices and by using this five products of cow helps one perfect one of the perfections, the perfection of giving. And then, what is it? Like keeping it clean, those the cow dung, these five products of cow, keeping it clean, and then applying on the surface. Like, again, helps perfect one the perfection of morality. So so then, like saving or removing the insects, those live there, like the insects, like ants and so on.
But doing that helps one perfect the perfection of tolerance or perfection of patience. And then while applying on the surface, that action perfects I wanna helps perfect one the perfection of effort. So so then, like single point, concentrating on that action helps one perfect the perfection of concentration. And then, like like, what is it, brilliantly or beautifully setting up the pilings of the grains and mandala substance help perfect one the perfection of wisdom. So so then when you when you finish setting up all this, that time is still still the place that you imagine are impure places and then at that very moment when you finish piling up you you transform that into pure place, the pure place of the Buddha and transform into pure places of Buddhas.
So here transforming also has meaning of purifying. Purifying that impure substance into pure substance. So purifying also this practice related to purifying one’s mind. So this is like one of the benefits of making mandala offerings. And there are many other benefits which I also explained.
And to explain all those benefits will take many days. Now Geshe-la will explain how to like do the actual offering or settings. So so in the very beginning, like whatever your base you use, you hold it in your right left hand and with some grain in your hand. So so then so then from the use your right hand to grab some of the the grains or whatever you’re using. Take some and then, like, just put on top of the base, which is which is at that time imagining that you are just sprinkling the flowers.
So so then after after sprinkling it on the base, you, what you say, you use this wrist and then, what you say, rub clockwise many times. So it’s said that on this part of our wrist, it’s said that there is channel of clairvoyance. So, to accomplish clairvoyance. We like we we want to rub this this part of the this part of the hand. And then like and then at the same time, what you have imagined is that like going clockwise like this is that purifying also purifying the delusions that is like the the two poisons attachment and so on.
So then first we went left to right like this, and now then after you finish finishing that you do right to left like three circles of that. And and imagining at that time when you are doing three circle from the right to left is that imagine that you are receiving the blessings of Buddha’s body, speech, mind. So then when you then right after that, you chant the lines, This is like the adamantine ground, and then mighty golden ground. At that time, you you again grab a handful of grains and then just pour on the surface. So so the first part is the the mighty golden ground.
So so then just after that, you have to, like, pour again the grain, like, one circle on all the edges of the of the of surface of the mandala, and that is the the outer fence. Outer iron fence. Yeah. So then right after that, you, again, make one piling at the center? Symbolizes the Mount Meru and that Mount Meru which is explained according to Abhidharmakośa.
The explanation of this which is this Mount Meru is from Abhidharmakośa. So, in Abhidharma, the Mount Meru is explained as square, and half of it is under the oceans and half of it above the ocean. So so then then it starts after the on the east on eastern, the part of the eastern continent, which is eastern you are on the eastern side whenever you make the offering. So when you pile off the east on your side, then that is the mandala which is known as requesting mandala offering which is made for requesting teachings and so on. And then when you are making the offerings, normally, like the mandala offering as offering, then that is the east is on the opposite side of you, just on the opposite side.
So according to Abhidharmakośa, it explains the four continents and the eight subcontinents. So the four continents, if you look on the page number three, on this text, then like this So which is the eastern continent known as Videha and southern Jambudvipa and western Godaniya and northern Uttarakuru. So these are the four continents. So, if you are piling the east on your side, then next is south and south and the west and then the north. So it goes like this.
Then then you said of the the eight subcontinents. So on the side of then the the the eight subcontinents, you pile pile those up, and that is like a eastern continent. On this on the side of eastern continent, one on the right and one on the left, you pile the two subcontinents, which is known as the Deha and Videha, these two continents. So then when then on the on the southern continent, on the right and left of southern continent, you pile the two other subcontinents, which is like the, what you call, the Camara and Varacamara. These two subcontinents.
So so then the next two two subcontinents is the on the side of western continent that on the right side and the left side of western continent. That is the Shatha and Uttaramantrina. So then the the last one is last two is on the northern on the north Northern Continent, on the two sides of the northern continent. Oh. And northern which is the Kuru and Kaurava, these two on this side of northern continent, right and left.
So these are the four which are the continents and then the eight subcontinents. So so then after that, you pile one one pile on the on the eastern part, which is the precious mountain. So that precious mountain is the is the the is the wealth or the source of all the wealth of the eastern continent. And then on the on the southern continent, you pile one, which one piling, which is which is the wish-granting tree that is the source of the southern continent. So at that time, you have you imagine you have to imagine that all the wealth in in the world.
I’ve been piling up there. So so the what do you call, the wish-granting tree, you should visualize. You should imagine that the whole tree, the root, branches, fruits, the leaves, all are precious jewels, precious stones, precious stones. This is what one should imagine and make offerings. Nice.
So then on the the western continent, you pile another one piling, that is the wish-fulfilling cow.