offering of the mandala tHE FOLLOW-iNG -iNSTRUCT-iON ON A SPEC-iAL TYPE OF OFFER-iNG MADE BY bUDDH-iSTS CONS-iSTS OF ThE ED-iTED TRANSCR-iPTS TO A SER-iES OF LECTURES DEL-iVERED BY gEShE lOBSANG tHARCH-iN NOT LONG AFTER H-iS 1972 ARR-iVAL -iN ThE uN-iTED sTATES. tH-iS SECOND ED-iT-iON HAS BEEN PR-iNTED TO SAT-iSFY REQUESTS FOR ThE NOW OUT-OF-PR-iNT VERS-iON OF 1977/ WH-iCH WAS COMPLETED ThROUGH ThE EFFORTS OF jOHN bRZOSTOSK-i (D-iRECTOR OF ThE cENTER OF oR-iENTAL sTUD-iES/ WHERE ThE TALKS WERE HELD)/ sTEVE fOSTER/ AND aRTEMEUS eNGLE - WHO SERVED AS TRANSLATOR S-iNCE ThE gEShE HAD NOT YET LEARNED eNGL-iSh. gEShE tHARCH-iN ("gEShE" -iS A t-iBETAN DOCTORAL T-iTLE) -iS A bUDDH-iST MONK WHO COMPLETED STUD-iES AT sERA-sUTRA (1929-1953) AND gYU-ME tANTR-iC (1953-1959) MONAST-iC UN-iVERS-iT-iES OF lHASA/ t-iBET. hE -iS ONE OF ThE FEW REMA-iN-iNG SCHOLARS WHO ATTA-iNED Th-iS RANK/ W-iTh HLARAMPA HONORS/ BEFORE ThE LOSS OF t-iBET. oVER ThE PAST N-iNE YEARS/ ThE gEShE HAS TAUGHT bUDDH-iST PH-iLOSOPHY AND LOG-iC/ AS WELL AS t-iBETAN LANGUAGE/ TO -iNTERESTED aMER-iCANS AT H-iS CENTERS -iN nEW jERSEY AND wASh-iNGTON/ d.c. wE ARE PLEASED -iN ThE GLOSSARY TO -iNTRODUCE t-iBETAN SCR-iPT PRODUCED ON A COMPUTER-iZED TYPEWR-iTER DES-iGNED BY gEShE tHARCH-iN'S STUDENT/ sTEVE bRUZGUL-iS. cOP-iES OF ThE PROGRAM/ SU-iTABLE FOR HOME COMPUTERS/ ARE AVA-iLABLE W-iThOUT CHARGE FROM ThE mstc ADDRESS G-iVEN ABOVE. wE WOULD LASTLY L-iKE TO ThANK jOHN pETT-iT FOR PREPAR-iNG ThE -iLLUSTRAT-iONS FOR REPR-iNT-iNG. oFFER-iNG OF ThE mANDALA wE ShOULD PRA-iSE ThE QUAL-iT-iES OF ThE bUDDHA/ ThE dHARMA/ AND ThE sANGHA. tH-iS -iS SA-iD TO BE FOR ThE PURPOSE OF GENERAT-iNG FA-iTh TOWARDS ThE tHREE rATNAS BY RECALL-iNG ThE-iR V-iRTUES. eVEN ThOUGH WE MAY NOT HAVE ThE TRUE/ GENU-iNE bODH-i m-iND W-iTh-iN US NATURALLY/ WE MUST NEVERThELESS TRY TO CHANGE OUR VERY ATT-iTUDES -iN SUCH A MANNER ThAT OUR MOT-iVAT-iONS1 W-iLL CORRESPOND AS CLOSELY AS POSS-iBLE TO ThOSE OF ThE REAL bODH-iSATTVAS. tHE WAY TO ACCOMPL-iSh Th-iS -iS TO REFLECT ThAT BOTh OF YOUR PARENTS/ MOThER AND FAThER/ OF Th-iS L-iFE/ HAVE PROTECTED AND CARED FOR YOU OUT OF LOVE AND K-iNDNESS. aLL SENT-iENT BE-iNGS / L-iKEW-iSE/ HAVE BEEN YOUR MOThER AND FAThER -iN ONE OF ThE -iNF-iN-iTE L-iVES YOU HAVE ASSUMED -iN sAMSARA; ThEREFORE/ ThEY HAVE ALL EXTENDED ThE SAME LOVE AND ALSO ThE SAME K-iNDNESS TO YOU. rECALL-iNG SUCH K-iNDNESS/ YOU ShOULD GENERATE ThE W-iSh TO DO SOMETh-iNG -iN RETURN TO REPAY ThAT K-iNDNESS; NOT ThROUGH A SMALL OR -iNS-iGN-iF-iCANT ACT/ BUT ThROUGH PROV-iD-iNG TO ALL SENT-iENT BE-iNGS ThE H-iGHEST BENEF-iT OF ALL - ThAT OF ESTABL-iSh-iNG ThEM ALL -iN ThE STATE OF pERFECT eNL-iGHTENMENT. tHUS/ YOU ShOULD G-iVE R-iSE TO ThE SUPREME ASP-iRAT-iON OF DES-iR-iNG TO ACH-iEVE bUDDHAHOOD YOURSELF -iN ORDER ThAT YOU M-iGHT GA-iN ThE AB-iL-iTY TO ESTABL-iSh ALL SENT-iENT BE-iNGS -iN eNL-iGHTENMENT. tH-iS -iS ThE ATT-iTUDE WH-iCH ONE ShOULD HAVE -iN L-iSTEN-iNG TO ThE mAHAYANA tEACH-iNGS OF ThE lORD bUDDHA. iF ONE -iS ABLE TO GENERATE SUCH A FEEL-iNG/ ThEN ONE DOES HOLD ThE ATT-iTUDE OF A bODH-iSATTVA/ EVEN ThOUGH -iT M-iGHT HAVE BEEN PRODUCED ART-iF-iC-iALLY AND ONLY W-iTh SOME DEGREE OF EFFORT. iF ThE sP-iR-iTUAL tEACHER PRESENTS ThE tEACH-iNGS W-iTh AN ATT-iTUFE OF bODH-i m-iND AND ThE L-iSTENERS MA-iNTA-iN ThAT ATT-iTUDE ALSO/ ThEN ThE V-iRTUE WH-iCH RESULTS FROM SUCH AN ENDEAVOR/ -iF -iT WERE TRANSFORMED -iNTO SOME PHYS-iCAL FORM/ WOULD BE TOO GREAT TO F-iT -iNTO ThE ENT-iRE UN-iVERSE. tHEREFORE/ -iT -iS OF TREMENDOUS BENEF-iT FOR YOU TO G-iVE R-iSE TO Th-iS ATT-iTUDE/ BEFORE YOU UNDERTAKE ANY ACT-iV-iTY. tHERE -iS A W-iDELY FOLLOWED PRACT-iCE -iN t-iBETAN bUDDH-iSM WH-iCH -iS CALLED ThE fOUR pREL-iM-iNARY aCT-iV-iT-iES.2 tH-iS PRACT-iCE -iS ThE ACCUMULAT-iON OF 100/000 PROSTRAT-iONS/ 100/000 ACTS OF REFUGE/ 100/000 mANDALA oFFER-iNGS/ AND ALSO 100/000 REC-iTAT-iONS OF ThE ONE-HUNDRED SYLLABLE MANTRA OF wAJRASATTVA. tH-iS PRACT-iCE HAS BEEN PERFORMED -iNNUMERABLE T-iMES -iN t-iBET AND -iS ST-iLL BE-iNG PRACT-iCED DA-iLY BY A GREAT MANY bUDDH-iSTS -iN iND-iA. i AM REASONABLY SURE ThAT -iT -iS EVEN PRACT-iCED BY A NUMBER OF PERSONS -iN Th-iS COUNTRY AS WELL. i HAVE D-iSCUSSED AT GREAT LENGTh ThE PRACT-iCE OF PERFORM-iNG PROSTRAT-iONS/ -iN ThE PAST/ AND SO i HAVE CHOSEN TODAY TO SPEAK ABOUT ThE PRACT-iCE OF ThE mANDALA oFFER-iNG. mANY PEOPLE -iN ThE wEST HAVE A KEEN -iNTEREST -iN ThE SUBJECT OF mANDALAS. i HAVE OFTEN BEEN ASKED NUMEROUS QUEST-iONS ABOUT Th-iS SUBJECT BY MANY D-iFFERENT PEOPLE/ BUT UNT-iL NOW/ i HAVE NOT BEEN ABLE TO F-iND ThE PROPER OCCAS-iON TO G-iVE A REPLY. tHE sANSKR-iT WORD mANDALA S-iGN-iF-iES "TO TAKE SOMETh-iNG OF ESSENCE."3 tHE LOWEST LEVEL -iS TO ASSUME A HUMAN B-iRTh -iN A FUTURE L-iFE. tHE NEXT LEVEL -iS ThAT OF ACH-iEV-iNG n-iRVANA. aND ThE LEVEL ABOVE ThAT/ OR ThE ULT-iMATE GOAL/ -iS ThE ATTA-iNMENT OF pERFECT bUDDHAHOOD. fURThER/ ThERE ARE TWO WAYS -iN WH-iCH ONE CAN ACH-iEVE Th-iS GOAL OF bUDDHAHOODH ONE -iS ACCORD-iNG TO ThE PATh OF ThE sUTRAS/ WH-iLE ThE OThER WAY -iS ACCORD-iNG TO ThE PATh OF ThE tANTRAS. tHUS/ ThESE ThREE GOALS -iNVOLVE FOUR D-iFFERENT LEVELS OF PRACT-iCE AND ThEY ALSO REPRESENT ThE TYPES OF "ESSENCE" ONE M-iGHT POSS-iBLE CHOOSE TO STR-iVE FOR. tHE PART-iCULAR LEVEL ONE WOULD PURSUE WOULD DEPEND UPON ThE -iND-iV-iDUAL'S CAPAC-iT-iES. iN EVERY ACT WE UNDERTAKE/ WE ARE -iMPELLED BY A SPEC-iF-iC MOT-iVAT-iON. iT -iS VERY -iMPORTANT TO BE AWARE OF WHAT ONE'S MOT-iVAT-iONS ARE/ BECAUSE ThEY ARE/ -iN FACT/ ThE DETERM-iN-iNG FACTOR W-iTh REGARD TO ThE CONSEQUENCES OR RESULTS WH-iCH FOLLOW FROM ANY G-iVEN ACT. fOR EXAMPLE/ -iF ONE OFFERS ThE mANDALA W-iTh A MOT-iVAT-iON ThAT -iS ThE DES-iRE TO ASSUME A HUMAN B-iRTh -iN A FUTURE L-iFE/ ThEN Th-iS ACT W-iLL BE A CAUSE FOR BR-iNG-iNG ABOUT ThAT RESULT. s-iM-iLARLY/ -iF ONE OFFERS ThE mANDALA W-iTh A MOT-iVAT-iON WH-iCH -iS A DES-iRE TO ACH-iEVE n-iRVANA/ ALThOUGH ThE ACT -iTSELF -iS -iDENT-iCAL/ ThE MOT-iVAT-iON W-iLL D-iRECT ThAT SAME ACT TO BECOME/ ThEN/ A CAUSE FOR ThE ATTA-iNMENT OF n-iRVANA. rEGARD-iNG ThE TWO FORMS OF mAHAYANA PRACT-iCE/ ThAT OF ThE sUTRAS AND ThAT OF ThE tANTRAS/ ThE ULT-iMATE GOAL OF BOTh -iS EXACTLY ThE SAME. tHE ONLY D-iFFERENCE BETWEEN ThEM/ ThEN/ L-iES -iN ThE METhODS WH-iCH ARE USED -iN PURSU-iT OF ThAT GOAL. aCCORD-iNG TO ThE sUTRAS/ -iT -iS NECESSARY ThAT ONE ACCUMULATE MER-iT FOR A PER-iOD OF tHREE "cOUNTLESS kALPAS." oNE ThE OThER HAND/ ACCORD-iNG TO ThE pATh OF ThE tANTRAS ThE SAME QUANT-iTY OF MER-iT CAN BE ACCUMULATED/ AT ThE VERY LONGEST/ W-iTh ThE COMPARAT-iVELY ShORT PER-iOD OF S-iXTEEN HUMAN L-iFET-iMES. tHE ABOVE WAS STATED EXPL-iC-iTLY BY bUDDHA/ -iN ONE OF ThE tANTRA SCR-iPTURES. iN FACT/ -iT -iS POSS-iBLE TO ACH-iEVE bUDDHAHOOD -iN MUCH LESS T-iME ThAN ThAT. sPEC-iF-iCALLY ONE CAN ACH-iEVE bUDDHAHOOD -iMMED-iATELY AFTER ONE'S DEATh WH-iLE -iN ThE bARDO STATE. oR -iT -iS EVEN POSS-iBLE ThAT ONE M-iGHT BE ABLE TO ACH-iEVE bUDDHAHOOD W-iTh-iN Th-iS VERY L-iFET-iME PR-iOR TO ONE'S DEATh. mANY GREAT BE-iNGS HAVE BEEN ABLE TO ACCOMPL-iSh Th-iS/ BOTh -iN iND-iA AND t-iBET. i'M SURE ThAT MOST OF YOU HAVE HEARD OF ThE sA-iNT m-iLAREPA WHO/ ALThOUGH HE HAD ACCUMULATED GREAT S-iN DUR-iNG ThE EARL-iER YEARS OF H-iS L-iFE/ WAS ST-iLL ABLE TO ATTA-iN pERFECT eNL-iGHTENMENT -iN ThE LATER PART. iN MORE RECENT T-iMES/ A t-iBETAN lAMA NAMED tREHOR kYORPON/ WHO ESCAPED t-iBET ThE SAME YEAR AS ThE dALA-i lAMA/ WAS ABLE TO ATTA-iN pERFECT eNL-iGHTENMENT DUR-iNG H-iS L-iFET-iME. tH-iS gEShE FROM dREPUNG mONASTRY PASSED AWAY ONLY A FEW YEARS AGO -iN dALHOUS-iE. aLSO/ PRESENTLY L-iV-iNG -iN dHARMSALA/ iND-iA/ -iS h-iS hOL-iNESS ThE dALA-i lAMA/ WHO -iS ThE RE-iNCARNAT-iON OF bODH-iSATTVA aRYA aVALOK-iTEShVARA (cHENREZ-iK). w-iTh H-iM ARE ThE sEN-iOR tUTOR OF ThE dALA-i lAMA/ l-iNG r-iNPOCHE/ WHO -iS -iN H-iS ACTUAL NATURE ThE bUDDHA yAMANTAKA (sH-iNJE sHE)/ AND ThE jUN-iOR tUTOR/ OR tR-iCHANG r-iNPOCHE/ ACTUALLY ThE bUDDHA cHAKRA sAMVARA (kHORLO dOMPA). sO ThERE ARE REALLY SUCH PEOPLE AL-iVE -iN ThE WORLD TODAY. bECAUSE WE CANNOT SEE ThE ACTUAL NATURE OF ThE-iR W-iSDOM ThROUGH LOOK-iNG AT ThE OUTER APPEARANCE WE ARE NOT AWARE OF Th-iS. tHEY ARE L-iV-iNG EXAMPLES OF WHAT WE CAN ASP-iRE TO; FOR ThROUGH OUR OWN S-iNCERE EFFORTS WE/ TOO/ CAN ACH-iEVE eNL-iGHTENMENT W-iTh-iN Th-iS VERY L-iFETME. fURThER/ -iT -iS EVEN POSS-iBLE TO ATTA-iN Th-iS GOAL -iN ThE ShORT PER-iOD OF TWELVE YEARS. aLSO/ -iT -iS POSS-iBLE TO ATTA-iN eNL-iGHTEMENT W-iTh-iN AN EVEN ShORTER PER-iOD/ OF ThREE YEARS AND ThREE MONThS. iN FACT/ ThERE -iS EVEN A PRACT-iCE FOR ACH-iEV-iNG eNL-iGHTENMENT BY DETERM-iN-iNG NOT TO R-iSE FROM YOUR MED-iTAT-iON POSTURE UNT-iL YOUR GOAL -iS ATTA-iNED. iF YOU ENTERA-iN DOUBTS ABOUT WHEThER -iT -iS REALLY POSS-iBLE TO ACH-iEVE Th-iS -iDEAL/ YOU NEED NOT HAVE ThAT UNCERTA-iNTY/ BECAUSE ThROUGH YOUR OWN DETERM-iNAT-iON AND EFFORTS YOU CAN ACH-iEVE pERFECT-iON -iN ANY OF ThESE WAYS. tHE LATTER METhODS OF PRACT-iCE i HAVE D-iSCUSSED -iNVOLVE ThE pATh OF ThE tANTRAS. hOWEVER/ NO MATTER WHAT PATh YOU FOLLOW/ ThE ONLY WAY ThAT YOU CAN ACTUALLY ACH-iEVE eNL-iGHTENMENT -iS ThROUGH ACCUMULAT-iNG MER-iT/ AND ThE mANDALA oFFER-iNG -iS ONE VERY GOOD WAY FOR YOU TO DO Th-iS. iNDEED/ -iT -iS ONE OF ThE MOST EFFECT-iVE PRACT-iCES WH-iCH ONE CAN UNDERTAKE FOR Th-iS PURPOSE. tHERE ARE MANY UN-iQUE PROPERT-iES ABOUT ThE mANDALA oFFER-iNG. fOR -iNSTANCE/ -iF ONE OFFERS ONE'S OWN MATER-iAL R-iCHES TO ThE tHREE rATNAS FOR ThE PURPOSE OF PAY-iNG HOMAGE TO ThEM/ REGARDLESS OF WHAT ThE FACE VALUE OF ThE OFFER-iNG M-iGHT BE/ -iT -iS MOST -iMPORTANT FOR ONE TO MAKE ThE OFFER-iNG W-iThOUT FEEL-iNG ThE SL-iGHTEST RELUCTANCE OR UNW-iLL-iNGNESS. hOWEVER/ -iT -iS USUALLY ThE CASE ThAT -iN MAK-iNG OF ANY SUCH OFFER-iNG/ ThERE USUALLY DOES AR-iSE A DEGREE OF RELUCTANCE. oR/ -iF YOU DO NOT EXPER-iENCE SUCH A FEEL-iNG/ YOU QU-iTE POSS-iBLY W-iLL FEEL SOME DEGREE OF ATTACHMENT TO FAME. tHAT -iS/ YOU M-iGHT BE Th-iNK-iNG OF YOURSELF/ AS YOU ARE MAK-iNG ThE OFFER-iNGH "tH-iS -iS/ -iNDEED A WONDERFUL Th-iNG ThAT i AM DO-iNG. hOW V-iRTUOUS OThER PEOPLE W-iLL CONS-iDER ME FOR MAK-iNG Th-iS VALUABLE OFFER-iNG!" dUE TO SUCH AN ATT-iTUDE/ WHAT WOULD OThERW-iSE HAVE BEEN A TRULY V-iRTUOUS ACT BECOMES ROBBED OF MUCH OF -iTS WORTh. hOWEVER/ -iN MAK-iNG A mANDALA oFFER-iNG/ YOU W-iLL HARDLY BE ABLE TO EXPER-iENCE AN UNGENEROUS ThOUGHT. aND ThERE -iS ACTUALLY NO REASON FOR FEEL-iNG ANY DES-iRE FOR FAME/ E-iThER. wHEN MAK-iNG AN OFFER-iNG OF MATER-iAL R-iCHES ONE MUST DO SO -iN SUCH A WAY ThAT Th-iS OFFER-iNG W-iLL NOT LEAD TO ThE ACCUMULAT-iON OF A BAD DEED. nOT ONLY -iS ThE MANNER -iN WH-iCH YOU MAKE Th-iS OFFER-iNG -iMPORTANT BUT/ ALSO/ AN OBJECT BE-iNG OFFERED ShOULD NOT HAVE BEEN ACQU-iRED ThROUGH ANY DEV-iOUS MEANS/ SUCH AS BY ThEFT. hERE TOO -iT -iS NOT ACTUALLY POSS-iBLE FOR A mANDALA oFFER-iNG TO HAVE SUCH A FAULT. tHESE ARE A FEW OF ThE UN-iQUE QUAL-iT-iES OF Th-iS PRACT-iCE WH-iCH MAKE -iT ESPEC-iALLY VALUABLE. tHE mANDALA oFFER-iNG -iS/ ALSO/ VERY EASY TO PRACT-iCE BECAUSE ThERE -iS VERY L-iTTLE PHYS-iCAL EFFORT REQU-iRED TO PERFORM -iT. iN ANY DESCR-iPT-iON OF ThE MANY BENEF-iTS OF ThE mANDALA oFFER-iNG/ ONE USUALLY -iS TOLD ThE STORY OF ThE b-iKShUN-i pADMA. sHE HAD BEEN AN iND-iAN PR-iNCESS BEFORE ShE BECAME A NUN AND/ ThROUGH ThE PRACT-iCE OF ThE mANDALA oFFER-iNG/ ShE WAS ABLE TO MEET D-iRECTLY ThE bODH-iSATTVA aRYA aVALOK-iTEShVARA (cHENR-iZ-iK)/ AS CLEARLY AS WE CAN SEE ONE ANOThER HERE -iN Th-iS ROOM. aND BY ASK-iNG FOR AND RECE-iV-iNG -iNSTRUCT-iON FROM Th-iS GREAT bODH-iSATTVA ShE/ AS A RESULT/ WAS ABLE TO ATTA-iN eNGL-iGHTENMENT. aLSO/ ThE GREAT tZONGKAPA WAS ABLE TO MEET MANY bUDDHAS BY PRACT-iC-iNG ThE mANDALA oFFER-iNG. iN PART-iCULAR/ Th-iS PRACT-iCE WAS EXTREMELY HELPFUL TO H-iM -iN H-iS EFFORTS TO REAL-iZE -iN A D-iRECT WAY ThE MOST PROFOUND OF ALL MEAN-iNGS/ ThE sHUNYATA nATURE OF ALL Th-iNGS. aNOThER -iLLUSTRAT-iON OF ThE GREAT -iMPORTANCE OF Th-iS PRACT-iCE -iS ThE STORY ABOUT A MEET-iNG BETWEEN TWO OF ThE D-iSC-iPLES OF aT-iShA. aT-iShA'S CLOSEST t-iBETAN D-iSC-iPLE/ WHO WAS AN uPASAKA NAMED dROMTONPA/ ONE DAY V-iS-iTED ThE PLACE WHERE ANOThER D-iSC-iPLE/ NAMED gONPAWA/ WAS STAY-iNG. iT HAPPENED ThAT ThE LATTER'S R-iTUAL -iNSTRUMENT FOR PRACT-iC-iNG ThE mANDALA oFFER-iNG WAS COVERED W-iTh DUST/ AS -iT HAD NOT BEEN USED FOR SOME T-iME. dROMTONPA ASKED ThE REASON WHY HE HAD NOT BEEN PRACT-iC-iNG ThE mANDALA oFFER-iNG. gONPAWA ANSWERED/ "i SPEND ALL MY T-iME MED-iTAT-iNG SO i HAVE NOT BEEN ABLE TO F-iND T-iME TO OFFER ThE mANDALA." uPON HEAR-iNG Th-iS/ dROMTONPA CR-iT-iC-iZED H-iM STRONGLY SAY-iNG ThAT EVEN aT-iShA/ ThE-iR gURU/ WHOSE SP-iR-iTUAL DEVELOPMENT WAS VASTLY GREATER ThAN gONPAWA'S/ AND WHOSE MED-iTAT-iON WAS MUCH MORE PROFUOUND ThAN H-iS/ OFFERED ThE mANDALA ThREE T-iMES EVERY DAY. aFTER Th-iS/ gONPAWA PRACT-iCED ThE mANDALA oFFER-iNG MORE ASS-iDUOUSLY AND SO AS A RESULT ThE DEPTh OF H-iS UNDERSTAND-iNG WAS GREATLY FURThERED. tHESE ACCOUNTS ARE MENT-iONED FOR ThE PURPOSE OF -iNSP-iR-iNG YOU TO TAKE UP Th-iS PRACT-iCE OF ThE mANDALA oFFER-iNG. tHE PROPER MOT-iVAT-iON ThAT ONE ShOULD HAVE FOR MAK-iNG ThE mANDALA oFFER-iNG WAS MENT-iONED EARL-iER. tHE PRACT-iCE CONS-iSTS OF ThE R-iTUAL OFFER-iNG OF ThE WORLD/ AND ALL -iTS WEALTh/ TO ThE oBJECT OF rEFUGE AS AN ACT OF VENERAT-iON. tHE mANDALA -iTSELF -iS A SYMBOL-iC REPRESENTAT-iON OF ThE WORLD AND ThE MOST VALUABLE Th-iNGS ThAT ARE CONTA-iNED -iN -iT. tHERE ARE ACTUALLY ThREE FORMS TO ThE PRACT-iCEH ThE oFFER-iNG OF ThE oUTER mANDALA/ ThE oFFER-iNG OF ThE iNNER mANDALA/ AND ThE oFFER-iNG OF ThE sECRET mANDALA. tHE LAST OF ThESE -iS A PRACT-iCE ThAT -iS DONE BY FOLLOWERS OF ThE tANTRA pATh. f-iRST/ i W-iLL DESCR-iBE TO YOU HOW TO PERFORM ThE pRACT-iCE OF ThE oUTER mANDALA. tO BEG-iN W-iTh/ ThE BASE OF ThE mANDALA/ CALLED ThE wAJRA bHUM-i/ OR iNDESTRUCT-iBLE gROUND OF gOLD/ -iS HELD W-iTh ThE LEFT HAND. iT MUST NEVER BE HELD W-iTh AN EMPTY HAND. tHEREFORE/ YOU MUST ALSO HAVE SOME GRA-iN -iN YOUR HAND AS YOU HOLD -iT. aT ThE SAME T-iME/ HOLD-iNG SOME MORE GRA-iN -iN YOUR R-iGHT HAND/ BEG-iN ALTERNATELY SPR-iNKL-iNG GRA-iN ON ThE SURFACE OF ThE BASE AND W-iP-iNG -iT W-iTh YOUR R-iGHT FOREARM. aT F-iRST YOU ShOULD RUB ThE BASE -iN A CLOCKW-iSE D-iRECT-iON/ QU-iTE A FEW T-iMES. tHERE -iS GREAT S-iGN-iF-iCANCE TO ThESE R-iTUAL GESTURES. iT M-iGHT APPEAR ThAT YOU ARE DO-iNG NOTh-iNG MORE ThAN/ S-iMPLY/ W-iP-iNG A ROUND FLAT P-iECE OF METAL W-iTh YOUR FOREARM AND -iNTERM-iTTENTLY SCATTER-iNG GRA-iN UPON -iT. hOWEVER/ ThESE ACTS HAVE GREAT MEAN-iNG W-iTh REGARD TO PURSU-iNG ThE pATh. yOU ShOULD CONS-iDER ThE D-iRT AND TARN-iSh/ WH-iCH ARE ON ThE METAL BASE OF ThE mANDALA/ TO BE A REPRESENTAT-iON OF ALL ThE M-iS- DEEDS OF BODY/ SPEECH/ AND M-iND WH-iCH HAVE EVER BEEN COMM-iTTED BY YOU/ S-iNCE BEG-iNN-iNGLESS T-iME. tHE SEEDS OF SUCH ACTS REMA-iN W-iTh-iN YOUR BE-iNG/ ThE-iR AB-iD-iNG FORCE OBSCUR-iNG YOUR M-iND W-iTh RESPECT TO ThE UNDERSTAND-iNG OF ThE TRUE NATURE OF REAL-iTY. tHE WE-iGHT CAUSED BY SUCH M-iSDEEDS CAN ONLY BE REMOVED BY RELY-iNG UPON ThE PROPER ANT-iDOTE TO ThEM. aND OF ALL ThE MANY TYPES OF ANT-iDOTES TO ThAT BAD KARMA/ ThE ONE WH-iCH -iS BY FAR ThE MOST POWERFUL -iS A M-iND WH-iCH REAL-iZES ThE MEAN-iNG OF sHUNYATA. tHUS/ CONS-iDER YOUR R-iGHT FOREARM AS REPRESENT-iNG ThAT M-iND/ AND ThE ACT OF RUBB-iNG ThE FOUNDAT-iON AS SYMBOL-iZ-iNG ThE APPL-iCAT-iON OF ThAT POWERFUL ANT-iDOTE TO YOUR PAST M-iSDEEDS/ ThEREBY EFFECT-iNG A NEUTRAL-iZAT-iON OF ThE-iR NEGAT-iVE FORCE. aLSO/ ThE GRA-iN ThAT -iS SPR-iNKLED UPON ThE SURFACE OF ThE BASE ShOULD BE CONS-iDERED A SYMBOL OF ThE s-iX pARAM-iTAS OF dANA (gENEROS-iTY)/ sH-iLA (mORAL-iTY)/ k+ShANT-i (pAT-iENCE)/ w-iRYA (fORT-iTUDE)/ dHYANA (mED-iTAT-iON)/ AND LASTLY/ pRAJNA (w-iSDOM). tHE PRACT-iCE OF ThESE pARAM-iTAS/ L-iKEW-iSE/ REPRESENTS A FORM-iDABLE ANT-iDOTE TO ONE'S BAD KARMA. tHUS/ ThESE GESTURES ARE MEANT TO S-iGN-iFY ThE PROCESS OF PUR-iFY-iNG ONE'S PAST M-iSDEEDS. tHE FOLLOW-iNG ShORT VERSE -iS A FORMULA FOR TAK-iNG REFUGE AND ALSO FOR GENERAT-iNG ThE bODH-i m-iND. iT -iS TO BE REC-iTED WH-iLE YOU PERFORM ThESE GESTURES. sANGGYE CHUDANG TSOKKY-i CHOKNAM LA jANGCHUP BARDU DAKN-i KYABSU CH-i dAKG-i J-iNSOK GY-iPA D-iDAK G-i dROLA PENCH-iR SANGGYE DRUBPAR ShOK. i GO TO REFUGE TO ThE bUDDHA/ dHARMA AND sANGHA uNT-iL eNL-iGHTENMENT -iS ATTA-iNED. bY ThESE ACTS OF dANA/ ETC./ PERFORMED BY ME/ mAY i ACH-iEVE bUDDHAHOOD FOR ThE BENEF-iT OF ALL L-iV-iNGBE-iNGS. aFTER W-iP-iNG ThE BASE OF ThE mANDALA NUMEROUS T-iMES -iN Th-iS CLOCKW-iSE FASh-iON AND REC-iT-iNG ThE FORMULA FOR TAK-iNG REFUGE AND GENERAT-iNG ThE bODH-i m-iND/ YOU ShOULD NOW DO ThE FOLLOW-iNGH w-iPE ThE BASE ThREE MORE T-iMES/ BUT NOW -iN A COUNTERCLOCKW-iSE D-iRECT-iON. aS YOU ARE DO-iNG Th-iS/ YOU ShOULD REFLECT E-iThER ThAT Th-iS REPRESENTS A RECE-iV-iNG OF ThE BLESS-iNGS OF ThE BODY/ SPEECH/ AND M-iND OF ALL ThE bUDDHAS OR ThAT -iT SYMBOL-iZES ThE ATTA-iNMENT OF ALL ThE ThREE FUNDAMENTAL ATT-iTUDES OF ThE pAThH rENUNC-iAT-iON/4 bODH-i m-iND/5 AND r-iGHT w-iEW.6 iN ADD-iT-iON TO ThE SYMBOL-iC MEAN-iNG OF ThE GESTURES/ ThERE -iS ALSO ANOThER MOST S-iGN-iF-iCANT REASON FOR Th-iS RUBB-iNG OF ThE BASE W-iTh ThE R-iGHT FOREARM. iT -iS TAUGHT -iN ThE tANTRAS ThAT ThE HUMAN BODY CONTA-iNS 72/000 CHANNELS - OR ARTER-iES7 - AND ThAT/ ThROUGH ThESE CHANNELS (WH-iCH ARE HOLLOW -iN STRUCTURE)/ PASS V-iTAL A-iRS.8 tHE NATURE OF ThE M-iND -iS SUCH ThAT -iT W-iLL FOLLOW ThE MOVEMENT OF ThE V-iTAL A-iRS/ AND ThE RELAT-iONSh-iP BETWEEN ThE TWO -iS OFTEN DESCR-iBED A S-iM-iLAR TO ThAT BETWEEN A HORSE AND -iTS R-iDER/ ThE HORSE REPRESENT-iNG ThESE V-iTAL A-iRS OF ThE BODY/ AND ThE R-iDER REPRESENT-iNG ThE M-iND. bY COORD-iNAT-iNG ThE MOVEMENT OF Th-iS V-iTAL A-iR/ ONE -iS ABLE TO GENERATE NOBLER ATT-iTUDES AND PREVENT BASER ONES FROM AR-iS-iNG W-iTh MUCH EFFECT-iVENESS. hOWEVER/ UNLESS ONE -iS ACCOMPL-iShED AT Th-iS/ ThE V-iTAL A-iRS W-iLL NOT MOVE EAS-iLY ThROUGH ThE PROPER CHANNELS. aLL ThESE CHANNELS ARE CONNECTED TO ThE HEART. iN PART-iCULAR/ ThE ONE WH-iCH HAS A D-iRECT -iNFLUENCE ON ThE AR-iS-iNG OF ThE bODH-i m-iND -iS KNOW TO EXTEND ThROUGH ThE R-iGHT FOREARM. tHEREFORE/ ThE EXTERNAL ST-iMULUS APPL-iED TO ThAT CHANNEL BY RUBB-iNG ThE R-iGHT FOREARM UPON ThE BASE OF ThE mANDALA CAN SERVE TO -iMPROVE ThE MOVEMENT OF ThE V-iTAL A-iR WH-iCH FLOWS ALONG ThAT CHANNEL AND/ AS A RESULT/ ONE W-iLL BE ABLE TO G-iVE R-iSE TO ThE bODH-i m-iND W-iTh GREATER EASE. aFTER ThESE PREPARATORY EXERC-iSES ONE W-iLL AT LAST BE READY TO ARRANGE ThE mANDALA oFFER-iNG -iTSELF. iT -iS EXPLA-iNED -iN ThE bUDDH-iST SCR-iPTURES ThAT - WHEN ThE EARTh FORMED AT ThE BEG-iNN-iNG OF ThE PRESENT kALPA - mT. sUMERU/9 WH-iCH -iS ThE GREATEST OF ALL MOUNTA-iNS/ AROSE -iN ThE CENTER. tHE OUTER R-iM OF ThE WORLD -iS SA-iD TO CONS-iST OF A WALL-L-iKE MOUNTA-iN/ WH-iCH -iS MADE OF -iRON.10 tHUS YOU ShOULD/ F-iRST/ FORM A Th-iN C-iRCULAR L-iNE OF GRA-iN ON ThE OUTER EDGE OF ThE mANDALA BASE TO REPRESENT ThE -iRON MOUNTA-iN/ AND ThEN PLACE A HEAP OF GRA-iN -iN ThE CENTER TO REPRESENT mT. sUMERU. nEXT/ -iN ThE QUARTER WH-iCH -iS FAC-iNG YOU/ PLACE A HEAP OF GRA-iN TO REPRESENT ThE cONT-iNENT OF ThE eASTERN d-iRECT-iON/ WH-iCH -iS NAMED pURVA w-iDEHA.11 pROCEEED-iNG NOW -iN A CLOCKW-iSE D-iRECT-iON PLACE ANOThER HEAP OF GRA-iN -iN ThE SECOND QUARTER/ TO REPRESENT ThE sOUThERN cONT-iNENT/ jAMBUDV-iPA.12 iN ThE Th-iRD QUARTER/ PLACE ANOThER HEAP TO REPRESENT ThE wESTERN cONT-iNENT/ gODAN-iYA/13 AND -iN ThE F-iNAL/ FOURTh QUARTER/ PLACE A HEAP TO REPRESENT ThE nORThERN cONT-iNENT/ uTTARAKURU.14 tHEN/ -iN ThE SAME ORDER/ PLACE ONE HEAP ON E-iThER S-iDE OF EACH OF ThE FOUR CONT-iNENTS TO REPRESENT ThE E-iGHT SUB-CONT-iNENTS. eACH OF ThESE FOUR CONT-iNENTS ALSO HAS A SPEC-iAL TREASURE WH-iCH -iS -iTS GREATEST ASSET. iN ThE eASTERN cONT-iNENT/ -iT -iS A MOUNTA-iN OF JEWELS;15 -iN ThE sOUThERN cONT-iNENT/ -iT -iS ThE W-iSh-FULF-iLL-iNG TREE;16 -iN ThE wESTERN cONT-iNENT/ -iT -iS A COW WH-iCH G-iVES AN ENDLESS SUPPLY OF GOLD;17 AND -iN ThE nORThERN cONT-iNENT/ -iT -iS CROPS WH-iCH GROW NATURALLY/ REQU-iR-iNG NO CULT-iVAT-iON.18 tHUS YOU ShOULD PLACE ADD-iT-iONAL GRA-iN ON TOP OF EACH OF ThE HEAPS WH-iCH REPRESENT ThE VAR-iOUS CONT-iNENTS/ -iN ORDER TO REPRESENT ThESE FOUR TREASURES. tHE NEXT PART OF ThE mANDALA oFFER-iNG CONCERNS ThE WEALTh OF SOVERE-iGN AUThOR-iTY. tRAD-iT-iONALLY/ Th-iS -iS REPRESENTED BY ThE sEVEN rATNAS19 OF ThE cHAKRAVART-iN/20 OR ThE wHEEL-w-iELD-iNG mONARCH. tHE cHAKRAVART-iN -iS ThE MONARCH OF H-iGHEST SOVERE-iGNTY/ AND -iT -iS SA-iD ThAT HE APPEARS -iN ThE WORLD ONLY DUR-iNG AN AGE OF VERY GREAT FORTUNE. tHE sEVEN rATNAS ARE H-iS POSSESS-iONS/ AND ThEY ARE AS FOLLOWS. tHE F-iRST -iS ThE cHAKRA rATNA/21 OR pREC-iOUS wHEEL/ W-iTh WH-iCH ThE mONARCH -iS ABLE TO CONTROL ThE FOUR CONT-iNENTS. tHE SECOND -iS ThE mAN-i rATNA/22 WH-iCH -iS ENDOWED W-iTh MARVELOUS PROPERT-iES. tH-iRD -iS ThE sTR-i rATNA/23 H-iS QUEEN. tHE FOURTh -iS ThE pAR-iNAYAKA rATNA/24 ThE mONARCH'S M-iN-iSTER OF STATE. nEXT WE HAVE ThE F-iFTh/ ThE hAST-i rATNA/25 WH-iCH -iS ThE ELEPHANT OF GREAT POWER AND COURAGE. s-iXTh -iS ThE aShVA rATNA26 ThE mONARCH'S WH-iTE HORSE OF GREAT STAM-iNA AND D-iSC-iPL-iNE. sEVENTh -iS ThE gR-iHAPAT-i rATNA/27 ThE CH-iEF OF M-iL-iTARY FORCES. tHESE SEVEN rATNAS CONST-iTUTE ThE MOST -iMPORTANT NATURAL PROPERT-iES OF A SOVERE-iGN. iN ADD-iTON TO ThESE sEVEN rATNAS/ ThE wESSEL OF iNEXHAUST-iBLE wEALTh28 -iS ALSO TO BE -iNCLUDED. tHEREFORE/ ONE ShOULD PLACE ANOThER E-iGHT HEAPS OF GRA-iN/ -iN A C-iRCULAR FASh-iON/ JUST -iNS-iDE ThE C-iRCLE OF GRA-iN FORMED BY ThE HEAPS REPRESENT-iNG ThE CONT-iNENTS AND ThE SUBCONT-iNENTS. tHE NEXT PART OF ThE OFFER-iNG CONS-iSTS OF ThE E-iGHT GODDESSES BEAR-iNG OFFER-iNGS/ -iNTENDED TO PLEASE ThE ONE TO WHOM ThEY ARE BE-iNG PRESENTED. f-iRST -iS ThE GODDESS WHO PERFORMS PLEAS-iNG GEST-iCULAT-iON;29 SECOND/ ThE GODDESS WHO BEARS GARLANDS;30 Th-iRD -iS ThE GODDESS OF SONG;31 FOURTh/ ThE GODDESS OF DRAMA/32 F-iFTh -iS ThE GODDESS OF FLOWERS;33 S-iXTh/ ThE GODDESS OF PERFUME;34 SEVENTh -iS ThE GODDESS WHO BEARS OFFER-iNGS OF L-iGHT;35 AND/ LASTLY/ ThE GODDESS BEAR-iNG SCENTED WATER.36 tHESE E-iGHT GODDESSES ARE REPRESENTED BY E-iGHT MORE HEAPS OF GRA-iN/ ALSO ARRANGED -iN ThE FORM OF A C-iRCLE FORM-iNG A R-iNG -iNS-iDE ThE PREV-iOUS TWO. tHEN/ SL-iGHTLY TO ThE R-iGHT OF ThE CENTER AS YOU FACE ThE mANDALA oFFER-iNG/ YOU ShOULD PLACE ONE HEAP OF GRA-iN AS A REPRESENTAT-iON OF ThE sUN37 AND ANOThER HEAP ON ThE LEFT S-iDE TO REPRESENT ThE mOON.38 aFTER Th-iS/ PLACE ONE MORE ON ThE FAR S-iDE OF ThE mANDALA/ AS A REPRESENTAT-iON OF A JEWEL-STUDDED PARASOL;39 AND ONE ON ThE S-iDE NEAREST YOU/ TO REPRESENT ThE V-iCTORY BANNER SYMBOL-iZ-iNG A TR-iUMPH OVER ThE MENTAL OBSCURAT-iONS.40 f-iNALLY/ OVER ThE ENT-iRE mANDALA oFFER-iNG/ YOU ShOULD P-iLE ST-iLL MORE GRA-iN/ WH-iCH REPRESENTS ALL ThE REMA-iN-iNG FORMS OF R-iCHES41 AND OBJECTS OF ENJOYMENT42 FOUND -iN ThE WORLD/ AND -iNDULGED -iN BY BOTh HUMANS AND DE-iT-iES AL-iKE. iF ONE USES ThE TRAD-iT-iONAL R-iTUAL -iNSTRUMENT FOR ARRANG-iNG ThE mANDALA oFFER-iNG/ ThEN ONE ShOULD COMPLETE ThE OFFER-iNG BY ADD-iNG ON ThE ThREE R-iNGS AND TOP ORNAMENT TO ThE MOUND OF GRA-iN WH-iCH HAS BEEN CONSTRUCTED. w-iTh ThE R-iNGS/ WE S-iGN-iFY ThE LOWER LEVELS OF mT. sUMERU WH-iCH/ -iT -iS WR-iTTEN/ -iS MADE UP OF FOUR LEVELS/ WH-iCH REACH TO ThE AWESOME HE-iGHT OF 80/000 yOJANAS.43 oN ThE VERY TOP OF sUMERU L-iES ThE PALACE OF ThE lORD OF dE-iT-iES/ WHO NAME -iS sHAKRA.44 tH-iS PALACE -iS REPRESENTED BY ThE CROWN ORNAMENT. iN ShORT/ Th-iS mANDALA oFFER-iNG -iS A SYMBOL-iC REPRESENTAT-iON OF OUR WORLD AS -iT -iS DESCR-iBED -iN ThE bUDDH-iST SCR-iPTURES. tHAT ENT-iRE WORLD/ TOGEThER W-iTh ALL -iTS MANY R-iCHES/ -iS OFFERED ThEN TO ONE'S gURU AND ThE tHREE rATNAS AS A FORM OF HOMAGE AND WORSh-iP. aS i MENT-iONED BEFORE/ ThE PURPOSE OF Th-iS PRACT-iCE -iS TO ACCUMULATE MER-iT. iF WE ARE -iN FACT ABLE TO ACCUMULATE MER-iT BY OFFER-iNG AN OBJECT AS SMALL AS A S-iNGLE ST-iCK OF -iNCENSE/ ThAN AN OFFER-iNG OF ThE ENT-iRE WORLD W-iTh ALL OF -iTS R-iCHES ShOULD CERTA-iNLY ACCUMULATE MER-iT OF AN -iNCONCE-iVABLY GREAT AMOUNT. s-iNCE/ ThEN/ ALL ThE R-iCHES TO BE FOUND -iN ThE WORLD -iNCLUD-iNG BOTh ThOSE WH-iCH ARE HUMAN AND ALSO ThOSE WH-iCH ARE D-iV-iNE COULD NOT BE MEASURED BY ThE ORD-iNARY M-iND/ ONE CAN SURM-iSE ThAT AN OFFER-iNG OF SUCH -iMMENSELY GREAT VALUE WOULD/ L-iKEW-iSE/ RESULT -iN ThE ACCUMULAT-iON OF A CORRESPOND-iNGLY -iMMENSE DEGREE OF MER-iT. sOME OF YOU MAY FEEL UNCERTA-iNTY ABOUT ThE TRUE VALUE OF Th-iS PRACT-iCE. pERHAPS YOU WONDER HOW -iT COULD BE OF ANY REAL VALUE TO -iMAG-iNE ThAT A MOUND OF GRA-iN HEAPED UP -iN FRONT OF YOU -iS ACTUALLY ThE ENT-iRE WORLD. hOWEVER/ SUCH A ThOUGHT REFLECTS A LACK OF UNDERSTAND-iNG OF WHAT MER-iT -iS/ AND HOW -iT -iS ACCUMULATED. aLL KARMA/ GOOD OR BAD/ -iS OF ThREE FUNDAMENTAL TYPESH KARMA OF BODY/ KARMA OF SPEECH/ OR KARMA OF M-iND. tHE LAST OF ThESE ThREE/ OR KARMA OF M-iND/ -iS ThE STRONGEST/ Y-iELD-iNG ThE GREATEST RESULTS. tHUS BOTh GOOD AND BAD KARMA CAN COME FROM MENTAL ACT-iV-iTY ALONE. iF YOU ShOULD/ FOR EXAMPLE/ G-iVE R-iSE TO ThE DES-iRE TO K-iLL EVERY S-iNGLE HUMAN BE-iNG ON ThE FACE OF Th-iS EARTh/ W-iTh ALL S-iNCER-iTY/ -iT -iS EASY FOR YOU TO SEE HOW Th-iS WOULD CONST-iTUTE A GREAT M-iSDEED EVEN -iF YOU D-iD NOT -iN-iT-iATE ANY PHYS-iCAL/ OR VERBAL/ ACT-iV-iTY TO CARRY OUT Th-iS DES-iRE. iF/ S-iM-iLARLY/ ThROUGH FA-iTh AND DEVOT-iON TO YOUR gURU AND ThE tHREE rATNAS/ YOU ShOULD GENERATE ThE DES-iRE TO OFFER ThE ENT-iRE WORLD AND ALL -iTS WEALTh TO ThEM/ CONSTRUCT-iNG A MODEL OF Th-iS WORLD AND ALL -iTS WEALTh TO G-iVE YOUR ThOUGHTS A MORE DEF-iN-iTE ORDER AND STRUCTURE/ ThEN SURELY SUCH ACT-iV-iTY WOULD CONST-iTUTE A GREAT V-iRTUE. yOU ShOULD HAVE NO DOUBTS ThAT A VERY GREAT AMOUNT OF POWERFUL KARMA CAN BE ACCUMULATED ThROUGH SUCH ACT-iV-iT-iES. nOT ONLY ARE YOU TO Th-iNK ThAT ThE mANDALA CONTA-iNS ThE ENT-iRE WORLD; YOU MUST ALSO SUBM-iT -iT TO A PROCESS OF TRANSMUTAT-iON/ WHEREBY YOU CONVERT -iT FROM A MUNDANE/ -iMPURE WORLD -iNTO A pURE bUDDHA-f-iELD. bY DO-iNG SO/ ThE AMOUNT OF MER-iT -iS -iNCREASED BY 1/000/ OR EVEN BY 100/000 T-iMES. aFTER YOU HAVE DONE ALL ThE ABOVE/ YOU W-iLL HAVE COMPLETED ThE ARRANGEMENT OF ThE OBJECT TO BE OFFERED/ AND ARE NOW READY TO PERFORM ThE ACT OF OFFER-iNG -iT. tO DO SO/ F-iRST YOU ShOULD -iNV-iTE ThE gURU AND/ ALSO/ ThE tHREE rATNAS TO APPEAR BEFORE YOU. tHEN/ HOLD-iNG UP ThE mANDALA WH-iCH YOU HAVE PREPARED/ REC-iTE ThE FOLLOW-iNG VERSEH sASh-i PUKY-i JUKSh-iNG METOK TRAM r-iRAB L-iNGSh-i NY-iNDE GYENPA D-i sANGGYE Sh-iNGDU M-iKTE OOLWAR GY-i dROKUN NAMDAK Sh-iNGLA CHUPAR ShOK. tH-iS EARTh ANO-iNTED W-iTh -iNCENSE AND STREWN W-iTh FLOWERS/ aND mT. sUMERU/ ADORNED BY ThE FOUR CONT-iNENTS/ ThE sUN ANDmOON/ i TRANSMUTE -iNTO A bUDDHA-f-iELD AND OFFERH mAY ALL BE-iNGS PARTAKE OF ThE f-iELD OF sUPREME pUR-iTY. iDAM gURU rATNA mANDALAKAM n-iRYATAYAM-i. cONTA-iNED -iN EVERY GRA-iN OF Th-iS OFFER-iNG ThERE -iS A FERT-iLE SEED FOR ThE ATTA-iNMENT OF pERFECT eNL-iGHTENMENT. tH-iS -iS BECAUSE OF ThE S-iNCERE ASP-iRAT-iON FOR pERFECT eNL-iGHTENMENT/ WH-iCH HAS MOT-iVATED YOU TO PERFORM ThE OFFER-iNG. oNE STR-iVES FOR eNL-iGHTENMENT -iN ORDER TO BECOME ABLE TO BENEF-iT ALL SENT-iENT BE-iNGS -iN ThE UN-iVERSE. tHUS/ AS ThE NUMBER OF L-iV-iNG BE-iNGS -iN ThE UN-iVERSE -iN -iNF-iN-iTE/ ThE V-iRTUE WH-iCH -iS DER-iVED FROM Th-iS ACT -iS ALSO W-iThOUT L-iM-iT. oNCE ThE OFFER-iNG HAS BEEN COMPLETED/ ThAN YOU ShOULD D-iSMANTLE -iT. tHERE ARE TWO D-iFFERENT VAR-iAT-iONS OF HOW Th-iS MAY BE DONE. oNE WAY -iS TO T-iLT ThE OFFER-iNG FORWARD AWAY FROM YOU/ AND -iN DO-iNG SO/ TO REFLECT ThAT ThOSE TO WHOM YOU OFFER ThE mANDALA HAVE HAPP-iLY ACCEPTED -iT. oR YOU CAN -iNSTEAD/ T-iLT ThE OFFER-iNG TOWARD YOU AND DED-iCATE ThE MER-iT TO RECE-iV-iNG ThE BLESS-iNGS OF YOUR gURU AND ThE tHREE rATNAS. tH-iS CONCLUDES ThE EXPLANAT-iON OF ThE PRACT-iCE OF OFFER-iNG ThE oUTER mANDALA. yOU CAN SEE ThAT ThE -iNSTRUMENT WH-iCH HAS BEEN USED -iN Th-iS DEMONSTRAT-iON -iS MADE FROM COPPER AND BEADS AND ThE MOUND -iTSELF -iS COMPOSED OF GRA-iN.45 tHE ONE ON ThE ALTAR/ HOWEVER/ -iS MADE OF S-iLVER/ AND -iN t-iBET MANY bUDDH-iSTS USED mANDALAS MADE OF GOLD/ DECORATED W-iTh PREC-iOUS STONES. iN MAK-iNG AN OFFER-iNG OF ANY K-iND/ YOU ShOULD ALWAYS KEEP -iN M-iND ThAT WHAT YOU OFFER TO ThE oBJECT OF rEFUGE ShOULD BE OF ThE BEST QUAL-iTY ThAT YOU CAN AFFORD. iN DO-iNG SO/ ThE ACT BECOMES MORE MEAN-iNGFUL. hOWEVER/ -iF YOU ARE UNABLE TO MAKE ThE mANDALA -iNSTRUMENT OF PREC-iOUS METAL SUCH AS GOLD/ S-iLVER/ OR EVEN COPPER/ ThEN -iT WOULD BE ADEQUATE FOR YOU TO USE ONE WH-iCH -iS MADE FROM ORD-iNARY STONE/ WOOD/ OR CH-iNA. iN FACT/ -iF YOU ARE UNABLE TO ACQU-iRE Th-iS -iNSTRUMENT AT ALL/ YOU CAN ST-iLL DO Th-iS PRACT-iCE S-iMPLY BY MAK-iNG ThE SYMBOL-iC GESTURE OF ThE mANDALA oFFER-iNG W-iTh YOUR HANDS.46 tHE CONF-iGURAT-iON OF YOUR HANDS/ ThEN/ CONTA-iN ThE SAME MEAN-iNG AS ThE mANDALA JUST DESCR-iBED. tHE TWO F-iNGERS RA-iSED UPWARDS -iN ThE CENTER REPRESENT mT. sUMERU. tHE FOUR CORNERS/ FORMED BY -iNTERLOCK-iNG ThE OThER F-iNGERS/ REPRESENT ThE FOUR CONT-iNENTS - AND YOU ShOULD -iMAG-iNE/ AS BEFORE/ ThAT ALL ThE WEALTh CONTA-iNED -iN ThE ENT-iRE WORLD -iS PRESENT -iN YOUR HANDS. wHEN ThE OFFER-iNG -iS COMPLETED/ -iF YOU WOULD L-iKE TO V-iSUAL-iZE ThOSE TO WHOM YOU HAVE OFFERED ThE mANDALA AS HAPP-iLY ACCEPT-iNG -iT/ ThEN YOU ShOLD PROCEED TO UNFOLD YOUR HANDS AWAY FROM YOU. iF/ ON ThE OThER HAND/ YOU FEEL -iT -iS MORE APPROPR-iATE TO RECE-iVE ThE BLESS-iNGS OF ThE oBJECT OF rEFUGE/ TO WHOM ThE OFFER-iNG -iS MADE/ ThEN YOU UNFOLD YOUR HANDS TOWARD YOU. a PRACT-iCE OF EVEN DEEPER MEAN-iNG ThAN ThE oUTER mANDALA -iS ThAT OF OFFER-iNG ThE iNNER mANDALA. iN Th-iS OFFER-iNG OF ThE iNNER mANDALA/ ThERE -iS NO NEED WHATSOEVER FOR EXTERNAL MOVEMENT OR SYMBOL-iC GESTURES OF ANY K-iND. tHE ENT-iRE PRACT-iCE TAKES PLACE -iN ThE REALM OF ThE M-iND. yOU MAKE Th-iS OFFER-iNG BY CONCE-iV-iNG OF YOUR OWN BODY AS BE-iNG/ -iN REAL-iTY/ A COMPLETE mANDALA OF ThE WORLD. yOU WOULD BEG-iN BY REFLECT-iNG ThAT ThE OUTERMOST PORT-iON OF YOUR BODY/ OR ThE EXTERNAL LAYERS OF SK-iN/ ARE OF ThE NATURE OF ThE PUREST GOLD. tH-iS -iS ThE SAME Th-iNG AS ThE gOLDEN fOUNDAT-iON DESCR-iBED -iN ThE D-iSCUSS-iON OF ThE oUTER mANDALA. tHEN YOU ShOULD FOCUS YOUR ATTENT-iON UPON YOUR BLOOD AND ON ThE FLESh OF YOUR BODY. yOU ShOULD CONCE-iVE OF YOUR BLOOD AS A D-iV-iNE AMBROS-iA WH-iCH COVERS Th-iS gOLDEN fOUNDAT-iON AND KEEPS ALL -iMPUR-iT-iES DOWN. yOUR FLESh/ -iN TURN/ ShOULD BE CONCE-iVED OF AS BE-iNG FLOWERS/ SUCH AS ThE ONES WH-iCH YOU WOULD F-iND -iN A HEAVENLY GARDEN. tHE TRUNK OR MA-iN PART OF YOUR BODY -iS TO BE V-iEWED AS mT sUMERU/ WH-iCH -iS NOT S-iMPLY A LARGE MOUNTA-iN BUT -iS ThE H-iGHEST/ MOST MAJEST-iC MOUNTA-iN OF ThE WORLD/ AND WH-iCH -iS COMPOSED OF FOUR D-iFFERENT K-iNDS OF PREC-iOUS MATER-iALSH sAPPH-iRE/ rUBY/ gOLD/ AND s-iLVER. yOU ShOULD CONCE-iVE OF YOUR FOUR L-iMBS (ARMS AND LEGS) AS BE-iNG ThE FOUR CONT-iNENTS OF ThE WORLD/ AND ThE SMALLER APPENDAGES (TOES/ F-iNGERS/ EARS/ NOSE/ TONGUE/ ETC.) AS BE-iNG ThE SUBCONT-iNENTS. yOU ShOULD CONCE-iVE OF YOUR HEAD AS BE-iNG ThE MANS-iON OF ThE lORD OF dE-iT-iES/ WH-iCH -iS LOCATED ON ThE PEAK OF mT. sUMERU. tHE sUN AND ThE mOON/ ALSO -iNCLUDED -iN ThE oUTER mANDALA/ ShOULD BE REPRESENTED BY YOUR TWO EYES. yOUR HEART ShOULD BE V-iEWED AS ThE MOST VALUABLE JEWEL OF ThE ENT-iRE UN-iVERSE/ AND ThE OThER -iNTERNAL ORGANS - SUCH AS ThE LUNGS/ L-iVER/ ETC. - ARE TO BE V-iEWED AS BE-iNG ALL OF ThE REMA-iN-iNG WEALTh/ OR FORTUNE/ OF BOTh HUMANS AND DE-iT-iES. wHEN YOU HAVE F-iNALLY SUCCEEDED -iN COMPLET-iNG ThE ABOVE YOU W-iLL HAVE FORMED A mANDALA OF ThE ENT-iRE WORLD W-iTh YOUR BODY. oNCE Th-iS mANDALA HAS BEEN PREPARED/ YOU ShOULD TRANSMUTE -iT -iNTO A pURE bUDDHA-f-iELD AND ThEN OFFER -iT TO YOUR gURU/ AND ThE tHREE rATNAS/ BY REC-iT-iNG ThE VERSE OF OFFER-iNG AS BEFORE. aFTER YOU HAVE MADE ThE OFFER-iNG YOU ShOULD REFLECT ThAT Th-iS ACT OF VENERAT-iON HAS BROUGHT GREAT PLEASURE TO ThE oBJECT OF rEFUGE/ WH-iCH -iN TURN RESULTS -iN NOT ONLY YOU/ BUT ALSO ALL L-iV-iNG BE-iNGS/ RECE-iV-iNG ThE BLESS-iNGS OF ThE gURU/ bUDDHA/ dHARMA/ AND sANGHA. tHE ESSENT-iAL D-iFFERENCE BETWEEN ThE oUTER mANDALA AND ThE iNNER mANDALA -iS ThE MATER-iAL USED TO CONSTRUCT ThE OFFER-iNG. iN ThE oUTER mANDALA -iT CONS-iSTS OF EXTERNAL OBJECTS/ WH-iLE -iN ThE iNNER mANDALA -iT -iS ONE'S OWN BODY/ OR ThE rUPA sKHANDA. f-iNALLY/ -iN ThE OFFER-iNG OF ThE sECRET mANDALA/ ThERE ARE TEN D-iFFERENT LEVELS OF EXPLANAT-iON TO ThE MEAN-iNG. aS W-iTh ALL tANTR-iC PRACT-iCES/ -iT -iS STR-iCTLY PROH-iB-iTED FOR ONE WHO HAS KNOWLEDGE OF ThESE PRACT-iCES TO SPEAK OF ThEM TO ONE WHO -iS NOT A "MATURE" -iND-iV-iDUAL. mATUR-iTY/ HERE/ -iS NOT MEANT -iN ThE GENERAL SENSE. rAThER/ A MATURE -iND-iV-iDUAL -iS ONE WHO -iS ThOROUGHLY PROF-iC-iENT -iN ALL ThE BAS-iC PRACT-iCES OF mAHAYANA bUDDH-iSM WH-iCH ARE COMMON TO BOTh ThE sUTRAS AND ThE tANTRAS/ AND -iS ThEREFORE COMPLETELY QUAL-iF-iED - AND READY - TO ENTER ThE pATh OF ThE tANTRAS. sUCH AN -iND-iV-iDUAL WHO -iS DES-iROUS OF FOLLOW-iNG Th-iS PATh MUST F-iRST RECE-iVE ThE POWER NEEDED TO PRACT-iCE ThE tANTRAS/ AND ThAT -iS CONFERRED ThROUGH A SPEC-iAL -iN-iT-iAT-iON R-iTE. tHEREFORE/ i CAN ONLY D-iSCUSS ThE PRACT-iCE OF ThE sECRET mANDALA BY TOUCH-iNG ON A FEW OF ThE BAS-iC CONCEPTS WH-iCH -iT -iNVOLVES. tHE sUTRAS DESCR-iBE ThE NATURE OF ThE bUDDHA -iN GREAT DETA-iL. iN EXPLA-iN-iNG ThE BOD-iES OF ThE bUDDHA FOUR BOD-iES ARE MENT-iONED. hOWEVER/ ThESE FOUR BOD-iES CAN BE CONS-iDERED AS TWO BAS-iC BOD-iES WH-iCH ARE - F-iRST - ThE MENTAL BODY/ KNOW AS ThE dHARMAKAYA/47 AND - SECOND - ThE FORM BODY/ CALLED ThE rUPAKAYA.48 tHE MENTAL BODY OF ThE bUDDHA CONS-iSTS OF ThE jNYANA49 OF oMN-iSC-iENCE. tH-iS jNYANA CAN BE SA-iD TO BE tRANSCEND-iNG w-iSDOM. iF AN ORD-iNARY PERSON HOLDS A HANDFUL OF GRA-iN -iN H-iS HAND/ HE CAN CLEARLY SEE ThE ShAPE/ThE COLOR/ S-iZE/ AND AMOUNT OF GRA-iN WH-iCH HE -iS HOLD-iNG. hOWEVER/ ThE jNYANA OF oMN-iSC-iENCE OF ThE bUDDHA -iS ABLE TO PERCE-iVE - W-iTh Th-iS SAME DEGREE OF CLAR-iTY - ALL KNOWABLE Th-iNGS WH-iCH EX-iST -iN ThE uN-iVERSEH MENTAL/ PHYS-iCAL/ NE-iThER MENTAL NOR PHYS-iCAL/ PERMANENT/ AND ALSO ThOSE OF ThE PAST/ ThE PRESENT/ AND ThE FUTURE. aND -iT PERCE-iVES ALL OF ThEM AT ONCE. tHE FORM BODY OF ThE bUDDHA/ ThE rUPAKAYA/ -iS OF ABSOLUTE PUR-iTY AND -iS LUM-iNESCENT L-iKE A RA-iNBOW. tH-iS BODY -iS ALSO ADORNED W-iTh ThE Th-iRTY-TWO MAJOR/ AND ThE E-iGHTY M-iNOR/ S-iGNS OF EXCELLENCE. tHESE TWO BOD-iES ARE ThE ULT-iMATE GOALS WE ARE TRY-iNG TO ACH-iEVE WHEN WE STR-iVE FOR bUDDHAHOOD OR pERFECT eNL-iGHTENMENT. aND/ FURThERMORE/ ThERE ARE TWO UN-iQUE CAUSES WH-iCH ARE ThE PR-iNC-iPAL FACTORS FOR ThE ACH-iEVEMENT OF EACH OF ThESE TWO BOD-iES. tHE BODY CALLED ThE dHARMAKAYA -iS PRODUCED BY WHAT -iS TERMED ThE aCCCUMULAT-iON OF w-iSDOM51 AND ThE rUPAKAYA -iS PRODUCED BY WHAT -iS TERMED ThE aCCUMULAT-iON OF mER-iT.51 tHE aCCUMULAT-iONS ARE AMASSED BY ThE DEVELOPMENT OF TWO SPEC-iF-iC ELEMENTS. oNE -iS ThE bODH-i m-iND/ WH-iCH ACCOMPL-iShES ThE aCCUMULAT-iON OF mER-iT AND/ ULT-iMATELY/ PRODUCES ThE rUPAKAYA. tHE OThER ONE -iS w-iSDOM/ WH-iCH -iS ThE D-iRECT PERCEPT-iON OF sHUNYATA AND ACCOMPL-iShES ThE aCCUMULAT-iON OF w-iSDOM ThAT/ ULT-iMATELY/ PRODUCES ThE dHARMAKAYA BODY OF ThE bUDDHA. tHESE TWO TYPES OF M-iND ARE ThE FOUNDAT-iON OF ThE sECRET mANDALA. bODH-i m-iND CONS-iSTS OF M-iND-CONSC-iOUSNESS/52 WH-iCH -iS ACCOMPAN-iED BY TWO ASP-iRAT-iONS.53 oNE -iS ThE DES-iRE TO BE OF BENEF-iT TO ALL SENT-iENT BE-iNGS -iN ThE H-iGHEST POSS-iBLE SENSE/ WH-iCH MEANS TO ESTABL-iSh ThEM -iN ThE STATE OF eNL-iGHTENMENT. tHE OThER ASP-iRAT-iON -iS ThE DES-iRE TO ATTA-iN pERFECT eNL-iGHTENMENT YOURSELF/ SO ThAT YOU W-iLL BE ABLE TO FULF-iL ThE FORMER DES-iRE. tHE w-iSDOM WH-iCH PERCE-iVES/ D-iRECTLY/ ThE MEAN-iNG OF sHUNYATA54 -iS ThE KNOWLEDGE ThAT PENETRATES ThE TRUE COND-iT-iON OF ALL Th-iNGS - ThAT OF BE-iNG EMPTY OF ANY -iNDEPENDENT/ SELF-EX-iSTENT NATURE. iN ThE PRACT-iCE OF ThE sECRET mANDALA/ ONE OFFERS ThE TWO M-iNDS WE HAVE JUST D-iSCUSSED/ ThE bODH-i m-iND AND ThE w-iSDOM WH-iCH PERCE-iVES sHUNYATA/ -iN ThE FORM OF A mANDALA TO ThE oBJECT OF rEFUGE. tHAT -iS/ ONE TAKES WHAT -iS -iN ACTUAL-iTY ThESE TWO M-iNDS AND/ CONCE-iV-iNG ThEM -iN ThE FORM OF A mANDALA/ OFFERS ThEM TO ThE gURU/ bUDDHA/ dHARMA/ AND sANGHA. s-iNCE ThESE TWO TYPES OF M-iND ARE ThE PR-iMARY CAUSES FOR ATTA-iN-iNG ThE H-iGHEST GOAL WE COULD POSS-iBLE STR-iVE FOR/ -iT -iS ONLY NATURAL ThAT ThE-iR TRUE MEAN-iNG -iS NOT -iMMED-iATELY EV-iDENT TO US. nEVERThELESS/ WE ARE L-iV-iNG -iN AN EXTREMELY FORTUNATE AGE -iN ThAT -iT -iS POSS-iBLE TO MEET GREAT sP-iR-iTUAL tEACHERS. tHROUGH ThE-iR BENEVOLENT GRACE AND OUR OWN FA-iTh AND DETERM-iNAT-iON/ ThE OPPORTUN-iTY FOR US TO ACH-iEVE ThE DEEPEST W-iSDOM -iS VERY MUCH OPEN TO US. iN TEACH-iNG YOU ThESE PRACT-iCES OF ThE mANDALA oFFER-iNG i HAVE ShOWN YOU A VERY EFFECT-iVE PRACT-iCE FOR ACCUMULAT-iNG MER-iT. tHESE ThREE FORMS OF ThE oUTER mANDALA/ iNNER mANDALA/ AND sECRET mANDALA COULD VERY EAS-iLY BE -iNCLUDED -iN ONE'S EVERYDAY DEVOT-iONS. tHUS/ -iT -iS MY S-iNCERE W-iSh ThAT YOU W-iLL NOT MERELY HAVE L-iSTENED TO WHAT i SA-iD/ BUT ThAT YOU W-iLL ALSO BECOME -iNSP-iRED ENOUGH TO ADOPT ThE PRACT-iCE FOR YOURSELF. tHE eXTENS-iVE mANDALA oFFER-iNG oM VAJRA bHUM-i aH hUM/ WANG-CHEN SER-GY-i SA-Sh-i/ oM wAJRA rEKE aH hUM/ CH-i CHAK-R-i KOR-YUK-K-i KOR-WE U-SU/ R-i-i-GYAL-PO R-i-RAB/ShAR LU-PAK-PO/ HLO DZAM-BU-L-iNG/ NUB BA-LANG-CHU/ CHANG DRA-M-i-NYEN. lU-DANG LU-PAK/ NGA-YAB DANG NGA-YAB-ShEN/ YON-DEN DANGLAM-CHOK-NDRO/ DRA-M-i- NYEN DANG DRA-M-i-NYEN-GY-iN-DA. r-iN-PO-CHE-i R-i-WO/ PAK-SAM-GY-i-Sh-iNG/ DU-JO-i-BA/ MA-MU-PA-Y-i LO-TOK. kOR-LO R-iN-PO-CHE/ NOR-BU R-iN-PO-CHE/ TZUN-MO R-iN-PO-CHE/ LUN-PO R-iN-PO-CHE/ LANG-PO R-iN-PO-CHE/ TA-CHOK R-iN-PO-CHE/ MAK-PUN R-iN-PO-CHE/ TER-CHEN-PO-i-BUM-PA. gEK-MO-MA/ TRENG-WA-MA/ LU-MA/ KAR-MA/ ME-TOK-MA/ DUK-PU-MA/ NANG-SEL-MA/ DR-i- CHAB-MA. nY-i-MA/ DA-WA/ R-iN-PO-CHE-i DUK/ CHOK-LE-NAM-PAR-GYAL-WE GYEL-TSEN. u-SU HLA-DANG-M-i-i PELN-JOR PUN-SUM-TSOK-PA MA-TSANG-WA ME-PA TZANG-Sh-iNG Y-i-DU- ONG-WA D-i-DAK DR-iN-CHEN TZA-WA-DANG GYU-PAR CHE-PE PELN-DEN LA-MA DAM-PA NAM- DANG/ KYE-PAR-DU YANG LA-MA LO-SANG TUB-WANG DOR-JE-CHANG CHEN-PU HLA-TSOK KOR- DANG CHE-PA NAM-LA Sh-iNG-KAM UL-WAR-GY-i-O. tUK-JE DRO-WE DUN-DU ShE-SU SOL. sHE-NE-KYANG DAK-SOK DRO-WA MAR-GYUR NAM-KE TA-DANG NYAM-PE SEM-CHEN TAM-CHE-LA TUK-TZE-WA CHEN-PU GO-NE J-iN-GY-i LAB-TU-SOL. sA-Sh-i PU-KY-i JUK-Sh-iNG ME-TOK TRAM/ r-i-RAB L-iNG-Sh-i NY-iN-DE GYEN-PA D-i/ sANG-GYE Sh-iNG-DU M-iK-TE OOL-WAR GY-i/ dRO-KUN NAM-DAK Sh-iNG-LA CHU-PAR ShOK. iDAM gURU rATNA mANDALAKAM n-iRYATAYAM-i. oM wAJRA bHUM-i aH hUM/ ADAMANT-iNE GOLDEN GROUND. oM wAJRA rEKE aH hUM/ eNC-iRCLED BY AN OUTER FENCE. iN ThE CENTER -iS LOCATED mT. mERU/ K-iNG OF MOUNTA-iNS. iN ThE EASTERLY D-iRECT-iON -iS ThE CONT-iNENT CALLED w-iDEHA/ -iN ThE SOUTh -iS jAMBUDV-iPA/ -iN ThE WEST gODAN-iYA/ -iN ThE NORTh kURU. [a PA-iR OF SUB-CONT-iNENTS STRADDLES EACH OF ThESE CONT-iNENTS. tHEY AREH] dEHA AND w-iDEHA/ cHAMARA AND aPARACHAMARA/ sHATA AND uTTARMANTR-iNA/ kURAVA AND kAURAVA. [eACH OF ThE CONT-iNENTS HAS A UN-iQUE ASSET. tHEY AREH] tHE JEWEL-MOUNTA-iN/ ThE W-iSh- GRANT-iNG TREE/ ThE COW SUPPLY-iNG ONE'S WANTS/ ThE CROP NOT NEED-iNG CULT-iVAT-iON. [e-iGHT ART-iCLES POSSESSED BY ROYALTY AREH] ThE pREC-iOUS wHEEL/ ThE pREC-iOUS gEM. ThE pREC-iOUS qUEEN/ ThE pREC-iOUS m-iN-iSTER/ ThE pREC-iOUS eLEPHANT/ ThE pREC-iOUS hORSE/ ThE pREC-iOUS gENERAL AND ThE tREASURE-F-iLLED wESSEL. [tHE E-iGHT OFFER-iNG GODDESSES AREH] ThE aCTRESS/ ThE gARLAND bEARER/ ThE sONGSTRESS/ ThE dANCER/ ThE fLOWER bEARER/ ThE iNCENSE bEARER/ ThE lAMP bEARER/ AND ThE pERFUME bEARER. [aLSO -iNCLUDED AREH] ThE sUN/ ThE mOON A BEJEWELLED UMBRELLA/ AND A V-iCTORY BANNER. aDD-iNG TO Th-iS ALL ThE ABUNDANT R-iCHES OF GODS AND MEN - COMPLETE/ PURE/ AND LOVELY - i OFFER Th-iS PARAD-iSE TO ThE d-iV-iNE aSSEMBLAGE OF ThE MOST K-iND/ GLOR-iOUS/ HOLY ROOT AND L-iNEAGE gURUS - ESPEC-iALLY TO ThE gURU/ gREAT sUMAT-i mUNENDRA wAJRADHARA - TOGEThER W-iTh ThE-iR RET-iNUE. iN YOUR COMPASS-iON MAY YOU ACCEPT -iT FOR ThE SAKE OF ALL BE-iNGS. aND/ HAV-iNG ACCEPTED -iT/ MAY YOU -iN YOUR GREAT LOVE BLESS ALL BE-iNGS/ MYSELF AND OThERS/ MOThERS EQUAL -iN EXTENT TO SPACE. tH-iS EARTh ANO-iNTED W-iTh -iNCENSE AND STREWN W-iTh FLOWERS/ aND mT sUMERU/ ADORNED BY ThE FOUR CONT-iNENTS/ ThE sUN AND mOON/ i TRANSMUTE -iNTO A bUDDHA-f-iELD AND OFFERH mAY ALL BE-iNGS PARTAKE OF ThE f-iELD OF sUPREME pUR-iTY. [tHE OFFER-iNG MANTRAH] iDAM gURU rATNA mANDALAKAM n-iRYATAYAM-i. gLOSSARY OF TERMS--aLL 54 -iN t-iBETAN.