Six Preparatory Practices: The Last Two Practices

To achieve the highest purified state, namely enlightenment, we must gather the causes and plant the seeds for both its physical and mental aspects, for both a Rupakaya (gzugs-sku, Corpus of Forms) and a Deep Awareness Dharmakaya (ye-shes chos-sku, Skt. jñāna-dharmakāya, Corpus of Deep Awareness Encompassing Everything). The causes for these can be categorized as either a union of skillful methods and discriminating awareness or a union of the two enlightenment-building networks (tshogs-gnyis, two collections):

• A network of positive force (bsod-nams-kyi tshogs, Skt. puṇya-sambhāra) 
• A network of deep awareness (ye-shes-kyi tshogs, Skt. jñāna-sambhāra, collection of wisdom). 

The most skillful method is developing the bodhichitta aim and then engaging in bodhisattva behavior motivated by such an aim. This builds up a network of positive force. 

Discriminating awareness is the subsidiary awareness (sems-byung, Skt. caitta, mental factor) with which we realize voidness. By accustoming ourselves to such discrimination, we build up a network of deep awareness of reality. 

Skillful methods and the network of positive force are the obtaining causes (nyer-len-gyi rgyu, Skt. upādāna-hetu) for achieving a Rupakaya, while discriminating awareness and the network of deep awareness serve as its simultaneously acting causes (lhan-cig byed-pa’i rgyu, Skt. saha-kāri-hetu). For achieving a Deep Awareness Dharmakaya, the obtaining and simultaneously acting causes are just the reverse.

Thus, we need method and wisdom as a joined pair (thabs-shes zung-’brel) and the two enlightenment-building networks for achieving each aspect, physical and mental, of the state of a Buddha. Neither aspect can be achieved on its own without the other.

Collecting and cleansing (bsags-sbyang), another term for preparatory practices (sngon-’gro, “ngondro”), is an essential part of the process for actualizing this highest goal. The purpose of a preparatory practice is to help build up our positive force and purify ourselves of all negative ones. More specifically, we work on building up the two enlightenment-building networks of positive force and deep awareness and purifying ourselves of obstacles to this process that might arise from our negative karmic forces.

Such practice is not limited to merely the initial stage of our spiritual training. We should never think, for instance, if we do 100,000 prostrations, that this will suffice for our entire journey. We must continue to build up positive force and purify ourselves of negativities all the way to achieving the essence of enlightenment with Buddhahood.

All essential points for collecting and cleansing can be included within the seven-limb prayer (yan-lag bdun-pa). The seven “limbs” are: 

• Paying homage (offering prostration)
• Presenting offerings
• Openly admitting to our wrongs 
• Rejoicing in constructive actions 
• Requesting the endless flow of rounds of Dharma transmission (requesting the turning of the wheel of Dharma) 
• Beseeching the teachers not to pass away into parinirvana 
• Dedicating our positive karmic force. 

Paying homage, offering, rejoicing taken in one sense, as well as requesting and beseeching build up a network of positive force; openly admitting purifies negativities; while rejoicing, taken in another sense, together with dedicating, causes the roots of positive force for the fulfillment of our spiritual aims to increase ever further.

There are numerous versions of prayers constituting a seven-limb prayer. At this point in the preparatory phase of our meditation session, we recite one while visualizing clearly before us the bountiful field of our spiritual mentor in an enlightening form representing all the Buddhas, the Dharma and the Sangha. Such practice plants in this field seeds that will ripen into the realization of our fullest potential, purifies any obstacles to this achievement and strengthens the roots that will grow from these seeds.

The following seven-limb prayer is from Shantideva, Engaging in Bodhisattva Behavior (sPyod-’jug, Skt. Bodhicaryāvatāra), II.24, 22, 28–29, III.3–6. Other well-known examples of verses for seven-limb prayers are Nagarjuna, A Precious Garland (Rin-chen ’phreng-ba, Skt. Ratnāvalī), IV.66–69, and the First Panchen Lama, Lama Chopa, 18–42. 

(1) I prostrate to all you Buddhas who have graced the three times, to the Dharma and to the Highest Assembly, bowing down with bodies as numerous as all the atoms of the world.

(2) Just as Manjushri and others have made offerings to you, the Triumphant, so do I, too, make offerings to you, my Thusly Gone Guardians, and to your spiritual offspring.

(3) Throughout my beginningless samsaric existence, in this and other lives, I’ve unwittingly committed negative acts or caused others to commit (them), and further, oppressed by the confusion of naivety, I’ve rejoiced (in them) – whatever I’ve done, I see them as mistakes and openly admit (them) to you, my Guardians, from the depths of my heart.

(4) With pleasure, I rejoice in the ocean of positive force from your having developed bodhichitta aims to bring every limited being joy and in your deeds that have aided limited beings.

(5) With palms pressed together, I beseech you Buddhas of all directions: please shine Dharma’s lamp for limited beings suffering and groping in darkness.

(6) With palms pressed together, I beseech you Triumphant who would pass beyond sorrow: I beg you, remain for countless eons so as not to leave in their blindness these wandering beings.

(7) By whatever positive force I’ve built up through all of these that I’ve done like that, may I remove every suffering of all limited beings.

The three times are:

• What is no longer happening (’das-pa, Skt. atīta, the past)
• What is presently happening (da-lta-ba, Skt. sāmprata, the present)
• What is not yet happening (ma-’ongs-ba, Skt. anāgata, the future).

Paying Homage and Presenting Offerings

As for the first two parts, we have already discussed how to pay homage such as by making prostrations and how to present offerings such as the seven water bowls.

When reciting the appropriate verses in the above prayer, we visualize ourselves multiplying infinitely and all of us prostrating in unison. Likewise, when presenting offerings, we do so in the manner of the bodhisattva Samantabhadra by visualizing a cloud-like formation generated by one offering emanating many others, each of which in turn emanates still others and so on.

Openly Admitting to Our Wrongs

The third part, openly admitting to our wrongs, entails looking at ourselves honestly to see what mistakes we have made and then invoking four opponent forces (gnyen-po stobs-bzhi). These four together act as an antidote to purify us completely from having to experience the effects of the negative karmic forces built up from the wrongs we have done. We can only, however, eliminate such potential if it has not yet ripened into a problem. If we are already experiencing a suffering result, such as being blind, we cannot cure ourselves of it in this way. However, if we have built up a potential to be blinded, we can prevent such an event from ever happening by taking these measures. It is like burning a seed planted in a field. Even though it has definitely been placed in the soil, it will never grow or ripen. 

Thus, Pabongka has said in Liberation in the Palm of Your Hand (rNam-grol lag-bcangs, 111.a3):

In general, although negative karmic forces have no good qualities, they do have one asset: once we openly admit to their presence, we can purify ourselves of them.

[1] The first opponent force is that of feeling sincere regret (rnam-pa bsun-’byin-pa’i stobs) about our previously committed destructive actions. This should not be confused with the inappropriate feeling of guilt. Rather, we regret having acted negatively in the same way we would regret having eaten contaminated food. We simply wish to avoid the suffering result. 

[2] Second is the force of what we must rely upon (rten-gyi stobs). Acting negatively, we show disrespect to the Three Rare Supreme Gems and disregard our bodhichitta aim. Thus, the Buddhas and all limited beings are the actual objects against whom all our negativities have been directed and upon whom we must therefore rely to prevent experiencing problematic effects. By thinking of the Three Gems and turning to them for renewed direction and by reaffirming our bodhichitta aim, we activate the opponent force of relying on Buddha, Dharma, Sangha and the bodhichitta aim.

When we have eaten poisoned food, the pain in our stomach is not a punishment inflicted upon us by our doctor. It is simply the result of our own careless eating habits and our unawareness that the food was contaminated. In order to stop our pain from continuing and prevent ourselves from dying of the poison, we must call our doctor and rely on medicine, nurses and our wish for good health. In similar fashion, we must turn to the safe direction offered by the Three Rare Supreme Gems and reaffirm our bodhichitta aim in order to prevent further suffering resulting from our own disturbed and careless actions committed because of our unawareness. 

[3] The third opponent force is our promise to avert repeating our mistake (nyes-pa-las slar-ldog-pa’i stobs). Just as we would vow never again to eat food that had once made us sick, so too we promise never to commit again whatever destructive actions, words or thoughts had caused us our troubles.

Dagpo Jampel Lhundrub has given a very useful guideline in connection with this point. When we promise not to commit again a certain negativity, if we were to say, “never again,” it might be a lie. Therefore, it is better to promise not to repeat the action for a day, a week, a month and so on – and at the end of the promised period to add further extensions. In this way, we can gradually forsake the specific destructive action altogether. This comes about by breaking the stream of its continuity and thus weakening the compelling strength of the murky karmic impulses (nag-po’i las, Skt. kṛṣṇakarmā, black karma) that arise out of habit.

[4] The fourth opponent is the force of remedial behavior (gnyen-po kun-spyod-kyi stobs) to counter and override our negative karmic force. This can include making offerings of prayers, honoring ceremonies, mandala offerings, meditation to build up beneficial habits of the mind such as discriminating awareness and so forth. We must dedicate the positive force built up by such rehabilitating, constructive actions toward everyone’s liberation from their suffering. Thus, our motivation for engaging in remedial behavior must not stem from selfish concern, but purely from our bodhichitta aim. When done in this way, happy effects will follow automatically by the laws of behavioral cause and effect. 

For purging the effect of having eaten contaminated food, we must follow the treatment and take the medicine that our doctor has prescribed not as a punishment, but to help us. Similarly, we must perform, as an antidote, healing actions for our own welfare. Moreover, if both we and our only child were ill, we would follow our doctor’s orders more strictly and fervently than if we were concerned merely about ourselves alone. This is because we would be motivated by the intense wish to regain our health as quickly as possible so that we could care for our sick child. Likewise, we should engage in remedial behavior with the bodhichitta aim to attain enlightenment so that we will be able to serve and help all who suffer.

If we openly admit to our wrongs and invoke the four opponents with strong force, we can eliminate from their root the negative karmic forces they have built up. If we do so with only medium force, we can make these potentials lighter, and even with a minimum force, we can stop the potential from growing ever stronger. However, when we do not admit to or counter our negative karmic forces, they double in strength each day that they fester within. Thus, if we have swatted one fly today, tomorrow it will be the same as if we had swatted two, the next day four, and so on. We can understand this by considering how, if we have said something cruel to someone close to us, and their feelings are hurt, the longer we leave it without apologizing, the worse it becomes. 

If we never face up or honestly admit to the wrongs we have done, this clearly shows we have no belief in the laws of behavioral cause and effect. However, if we are confident that whatever we do will bear its fruit, then we will act like Atisha. Whenever he traveled, if ever he did, said or thought anything even slightly negative, he would stop the entire caravan, take out his small stupa and openly admit before it to what he had just done. 

Rejoicing in Constructive Actions

The fourth of the basic practices, rejoicing in constructive actions, is a very powerful and easy method for building up a vast network of positive karmic force. Tsongkhapa has said in The Progression of My Spiritual Life (rTogs-brjod mdun-legs-ma), 1:

For building up a network of great waves (of positive force) with a minimum of effort, rejoicing in constructive actions has been recommended as the best. Especially if, without being vain, we take an ever-growing joy at the positive things we ourselves have done in the past, the Triumphant One has said that (the strength of) these former actions will likewise increase.

Therefore, we rejoice both in our own past positive deeds that have brought about our present good circumstances and also in those we are presently doing that will bring about conducive situations in the future. Likewise, we call to mind and feel happy about all constructive actions of others: our friends, strangers and even our enemies. Also, by reading the enlightening biographies of past and present hallowed beings, we will have further opportunities to rejoice at positive deeds. 

In Pabongka’s Liberation in the Palm of Your Hand and Tsongkhapa’s Grand Presentation, it is stated that we should rejoice in the glowing karma (las dkar-po, Skt. śuklakarma, white karma) of five kinds of persons: 

• Ordinary beings who have not yet developed any of the five pathway minds (lam-lnga, Skt. pañcamārga, five paths) 
• Shravakas 
• Pratyekabuddhas 
• Bodhisattvas 
• Buddhas. 

Everyone can be included among these five kinds of persons.

Once, King Prasenajit very proudly held a lavish banquet for the Buddha and his Sangha of shravakas, and one poor man at the back of the hall rejoiced in this display of generosity. Later, when Ananda asked the Buddha, who had built up the most positive force at the feast, the reply was that humble person in the rear who rejoiced at the king’s act.

Requesting the Endless Flow of Rounds of Dharma Transmission

When we request the endless flow of rounds of transmission of the Dharma, we visualize offering to our blissfully transformed master a thousand-spoked golden wheel. In this way, we imitate the action of the great divine Brahma, when he requested the Buddha to teach, for the Triumphant One had kept strict silence for forty-nine days after demonstrating complete enlightenment. Also, a spiritual master may not teach unless specifically requested. Therefore, it is important to make such requests. 

Beseeching the Teachers Not to Pass Away into Parinirvana

Likewise, when we beseech the teachers not to pass away into parinirvana, we visualize offering a jeweled throne to our spiritual mentor, which then dissolves into the one upon which he is seated. We must always pray for the long life of the masters. They are the source of not only our own benefit, but also the welfare of all beings. 

Dedicating Our Positive Karmic Force

We have already discussed how to dedicate the positive force built up from our acts. It is extremely crucial to do this immediately following any constructive action we do, to avoid seriously impairing the potential by becoming angry. Especially if the object of our anger is a bodhisattva, the consequences will be very dire indeed. And if we lack the advanced awareness to know others’ minds, we can never tell who is a bodhisattva.

As Shantideva has said in Engaging in Bodhisattva Behavior (VI.1): 

Whatever generosity, offerings to the Blissfully Gone (Buddhas) and the like, and positive deeds I’ve amassed over thousands of eons – one (moment of) hatred will devastate them all.

Chandrakirti (6th century) has likewise said in Engaging in the Middle Way (dBu-ma-la ’jug-pa, Skt. Madhyamākavatāra), III.6:

Because anger at spiritual children of the Triumphant can devastate in a moment the positive karmic force built up over hundreds of eons from generous giving and keeping pure ethics, there is nothing more destructive than impatience. 

When Shantideva says that anger directed at a bodhisattva devastates the positive karmic force built up over thousands of eons, he is referring to when it is directed at a bodhisattva of a higher level mind than us. When Chandrakirti says it devastates that built up over hundreds of eons, he is referring to a situation in which we, as a bodhisattva, become angry with another such being with a same level mind as our own. When a positive karmic force becomes devastated, its ability to ripen into happiness is seriously impaired so that its results become much weaker and take considerably longer to appear.

If, however, we have properly dedicated the positive force of our constructive acts by praying, for instance, that it ripens in everyone’s attainment of enlightenment for the benefit of all, then even should we become angry, this will not affect that potential. This is because we have joined the power of what we have done with that of all the positive deeds of every bodhisattva who has ever striven for this highest goal. Thus, our own small merit will not exhaust so long as all these constructive forces endure. 

Once, there were two men who set out on a caravan journey through the mountains. They decided to share their provisions. One had a tiny bag of yellow pea flour, while the other had a huge sack of white barley meal. They mixed the two together, and after some days the more affluent traveler said, “Let’s check our supplies. What you have contributed must surely have been used up by now.” When he looked, however, he saw yellow grains speckled throughout the white. He would have to share the flour until all was finished. 

Thus, in the Sutra Requested by Sagaramati (Blo-gros rgya-mtshos zhus-pa’i mdo, Skt. Sāgaramatiparipṛcchā Sūtra), the Buddha has said:

Just as a few drops fallen in the great ocean will not dry up until the whole sea has disappeared, likewise any positive force dedicated properly to a purified state will not dry up until that state is attained.

His Holiness the Fourteenth Dalai Lama has further explained that if we dedicate our positive karmic force to ripen into a limited goal, such as happiness in this life, a future one or even our liberation from all suffering, that karmic force will cease to bear fruit once its aim has been fulfilled. Even if it is dedicated simply for our own enlightenment as one individual, it too will be depleted when that has been reached. If, however, we direct this positive force to ripen into the achievement of Buddhahood for ourselves as well as all wandering beings throughout the bounds of space, it will take the longest time for it to become exhausted. Therefore, we should make our dedications as vast and far-reaching as possible.

The seven-limb prayer is a very effective opponent for our disturbing emotions and attitudes. Paying homage, especially through prostration, counters our pride and conceit, making offerings counters our miserliness, while openly admitting to our wrongs is potent against all such poisonous attitudes as attachment, hostility and naivety. Rejoicing in constructive actions counters our jealousy, requesting Dharma teachings opposes any tendency to abandon or discard them. Beseeching the teachers not to pass away stops us from abusing or despising spiritual masters, while dedicating our positive karmic force prevents it from becoming devastated by our anger. Thus, this seven-limb prayer is indeed very basic, and we should never belittle or feel we can do without it.

Mandala Offering

Also fundamental is offering a mandala. The meaning of the Sanskrit term mandala is something that allows us to take the essence of what it represents. Here, such a symbol is of our world-system (’jig-rten, Skt. loka, universe), and by offering it to the Rare Gems, as incorporated and represented by our spiritual mentor, we are giving them everything. Such an offering is very powerful, not only for purifying ourselves of negativities and building up positive force, but also for habituating ourselves with the attitude of generosity necessary for practicing bodhichitta. This is the essence we must take from this round symbol. 

Our world-system can be seen in many different ways depending upon the purity of the mind that experiences it. The Buddha has outlined two such ways – one in his teachings on abhidharma and another in the Kalachakra teachings. There are, of course, many other visions of a world-system, including the modern scientific one. However, as we have seen in the previous discussion of the Buddha Dharma, there is nothing incompatible in presenting many varying systems, each intended for a specific purpose and a different stage in our spiritual training. 

Drongtse Yongdzin (’Brong-rtse Yongs-’dzin Blo-bzang tshul-khrims) (1745–1800) addresses this point in his text The Path of the Two Stages of Glorious Kalachakra: Steps Leading to Unity (dPal dus-kyi ’khor-lo’i rim-gnyis-kyi lam zung-mjug bgrod-pa’i them-skas-pa), 2.b4–3.b2. He was a master of the Gelug tradition and a disciple of the Second Jamyang Zhepa (’Jam-dbyangs bzhad-pa dKon-mchog ’jigs-med dbang-po) (1728–1791).

• The First Jamyang Zhepa, Ngawang Tsondru (Kun-mkhyen ’Jam-dbyangs bzhad-pa Ngag-dbang brtson-’grus) (1648–1721), was the author of the set of textbooks (yig-cha) used by Drepung Gomang (’Bras-spungs sGo-mang Grva-tshang) and Drepung Deyang Colleges (’Bras-spungs bDe-dyangs Grva-tshang). Labrang Monastery (Bla-brang dGon-pa) in far-eastern Amdo, founded by Jamyang Zhepa, and most monasteries in Inner and Outer Mongolia, Buryatia, Kalmykia and Tuva also follow them.

In A Treasure House of Special Topics of Knowledge (Chos mngon-pa’i mdzod, Skt. Abhidharmakośa), III.45 ff., Vasubandhu (4th or 5th century) has described in detail the first of the two above-mentioned ways the Buddha has explained a world-system. Each system is round, with seas and land resting on a huge solid base of gold. This, in turn, is atop a round liquid base (water mandala), which itself rests on a round base of energy-wind or gas (wind mandala). At the center of each system is a four-sided core mountain surrounded by seven concentric rings of freshwater lakes and lesser mountains. Beyond these rings are the four oceans, with an island-world in each cardinal direction (four continents) and beyond each island-world two smaller isles (subcontinents). The entire system is encircled by an outer ring of iron mountains. 

This is explained in Vasubandhu’s Treasure House of Special Topics of Knowledge, III.53–55, 75–76, 78, and The First Dalai Lama’s (rGyal-ba Ge-’dun grub) (1391–1474) Clarifying the Path to Liberation: A Commentary to (Vasubandhu’s) Treasure House (of Special Topics of Knowledge) (mDzod-tik thar-lam gsal-byed), 174–175, 191. The First Dalai Lama was a disciple of Tsongkhapa.

• To the east of any core mountain is an Island of Giants (Lus-’phags-po, Skt. Videha, Eastern Continent) with jewel mountains as its treasure and an adjacent Isle of Gigantic People (Lus, Skt. Deha) and an Isle of Giants (Lus-’phags, Skt. Videha). 
• To the south is a Rose-Apple Island (’dzam-bu gling, Skt. Jambudvīpa, Southern Continent) with wish-granting trees as its treasure and an Isle of Yaktail Fans (rNga-yab, Skt. Cāmara), where pygmy cannibals live, and an Isle of Other Yaktail Fans (rNga-yab gzhan, Skt. Aparacāmara) not inhabited by such cannibals. 
• To the west is an Island of Wealth from Cows (Ba-glang spyod, Skt. Godānīya, Western Continent) with wish-granting cows and Isles of Pretense (g.Yo-ldan, Skt. Śāṭhā) and of Supreme Paths to Travel (Lam-mchog ’gro, Skt. Uttaramantriṇa). 
• To the north is an Island of the Voice of Doom (sGra mi-snyan, Skt. Kuru, Northern Continent) with a constant harvest of crops that grow wild and require no cultivation and adjacent Isles of the Voice of Doom (sGra mi-snyan, Skt. Kurava) and of the Companion Voice of Doom (sGra mi-snyan-gyi zla, Skt. Kaurava).

Islands of Giants are the shape of a trapezoid, each side being curved and convex like a half-moon. Three of its sides are of equal length, 2,000 ancient miles (dpag-tshad, Skt. yojana) each, while the one closest to the outer ring of iron mountains is 350 such miles long. Rose-Apple Islands are shaped like an equilateral triangle, 2,000 ancient miles on each side. One point faces the outer ring of iron mountains and is truncated and flat at its very tip, 3.5 such miles long. Islands of Wealth from Cows are round with a diameter of 2,500 ancient miles, and Islands of the Voice of Doom are square with each side being 2,000 such miles long. The isles are the same shape as that of the island to which they are adjacent. They are smaller, however, and are located beyond and to the right and left of the side of the adjacent island, which is furthest away from the core mountain. The faces of the humanoids are also the same shape as that of the island-world or isle they inhabit.

The skies and oceans of each quadrant of a world-system reflect the color of the four-sided core mountain that is opposite it. Thus, in the east they are white, in the south blue, in the west red, and in the north yellow, corresponding to the silver, lapis lazuli, red crystal and gold that constitute the respective sides of the core mountain.

A thousand such world-systems make a galaxy (stong spyi-phud-kyi ’jig-rten-gyi khams), a thousand such galaxies a cluster (stong gnyis-pa bar-ma’i ’jig-rten-gyi khams), and a thousand such clusters make a super-cluster (stong-gsum-gyi stong chen-po’i ’jig-rten-gyi khams). According to this vision, there are countless such super-clusters, each going through its own ever-recurring cycle of formation, endurance, disintegration and being empty. These cycles are not necessarily concurrent. When some super-clusters are in growth phases of their cycle, others will be already full-grown, still others will be collapsing, while some will be empty.

A super-cluster is also known as a thousand, million, billion world-systems (stong-gsum). The proportions of its constituent parts are measured in the following units.

• Twenty-four finger-widths (sor-mo, Skt. aṅgula) equal one cubit (khru, cha-chung, Skt. hasta).
• Four cubits equal one armspan (gzhu-’dom).
• Five hundred armspans equal one ancient furlong (rgyang-grags, Skt. krośa).
• Eight such furlongs are equal to one ancient mile (dpag-tshad, Skt. yojana) or approximately four and a half modern miles. 

The round cylindrical energy-wind or gas base is 1,600,000 ancient miles in depth and a zillion such miles in diameter, a zillion (grangs-med, Skt. asaṃkhya) being the highest finite, but uncountable number. There is only one energy-wind base for an entire super-cluster. Each of the billion world-systems in it, however, has its own individual round liquid and solid golden bases. The round cylindrical liquid base is 800,000 ancient miles deep, and the golden one is 320,000 deep. They rest one atop the other, on top of the energy-wind base, and both have a diameter of 1,203,450 ancient miles. 

On top of the golden base are the lakes and oceans, which are all 80,000 ancient miles in depth. The core mountain is 160,000 such miles in height, half of which is submerged. Thus, it rises 80,000 ancient miles above the water. Its cross-section is square, each side being 80,000 ancient miles in length. The eight rings of mountains around it also rest on the golden base. The height of each of them above water is half that of the one immediately closer to the core mountain. The width of each range is the same as its height above water. Thus, the first ring rises 40,000 ancient miles above the water, the second 20,000, and the eighth, namely the outer iron fence mountain, only 312.5 such miles. The widths of the seven freshwater rings of lakes are each half that of the preceding one. Between the core mountain and the first ring of mountains there are 80,000 ancient miles of water; between the first and the second, 40,000; and between the sixth and the seventh, 1,250 such miles. The water of these lakes has the eight excellent qualities mentioned above.

Between the seventh ring of mountains and the iron fence mountain, there is a 322,000 ancient mile expanse of salt water in which are located the four island-worlds and eight isles [as cited by The First Dalai Lama in Clarifying the Path to Liberation: A Commentary to (Vasubandhu’s) Treasure House, 171–174, 190].

At this point in our preparatory practice, we offer a mandala conceived in this way. This offering can be made either with the appropriate hand-mudra (phyag-rgya) as in Figure 3 or, as in Figure 2, with a mandala set. This consists of a base, three rings and a jeweled top. It is constructed in a specific manner with jewels, coins or grain, placed within rings on top of a base. 

When making this symbolic offering, we visualize that we are presenting the entire world-system in our hands. Yeshe Gyeltsen wondered in his youth how an entire world-system could possibly fit on the small base of his mandala set. However, one day when he was served some tea at an offering ritual (mchod-pa, Skt. pūjā), he looked down in his cup and beheld his entire face reflected on its small surface. It then dawned on him that this was the way a world-system could likewise be seen reflected in the round base of the mandala set. A similar example is our ability to see an enormous mountain through the eye of a needle. 

It does not matter how simple or humble our mandala set might be. It is not necessary that it be of gold or precious gems. It is how we view it and our motivating aim that count. When Tsongkhapa, at the age of thirty-six, did an intensive retreat on preparatory practices with eight disciples at Olkha Cholung (’Ol-kha chos-lung), he offered a mandala 1,800,000 times by using simply a flat piece of rock and sand. 

Likewise, the Dharma King Ashoka (Chos-rgyal Mya-ngan med) (304–232 BCE), in a previous life, was a small boy who offered a handful of sand to Buddha Vipashyin (rNam-par gzigs). He placed it in the Buddha’s begging bowl and imagined his offering to be gold. As a result, he was later reborn as this incomparable king with the power to have erected ten million stupas in a single day. 

Vipashyin is one of the seven viras (dpa’-bo bdun-pa, Skt. saptavīra), the Buddhas before whom we can build up the positive karmic force for achieving the thirty-two excellent physical signs (mtshan-bzang, major marks) of a great person. 

Also, in the Sutra of the Wise and the Foolish (mDdo mdzangs-blun, Skt. Damamūko-nāma Sūtra), XXVIII, a similar account is related, but with the boy offering the sand to Buddha Shakyamuni and receiving the power to have erected 84,000 stupas.

Here, for simplified practice, we may follow the method of offering a mandala with a hand-mudra, but visualizing it as an entire world-system. We make this mudra by raising our two ring fingers so that they touch back-to-back, forming a core mountain. We cross our little fingers before the ring fingers, with the right little finger closest to this mountain, and rest the thumbs of the opposite hands on the tips of the crossed little fingers. Behind this “mountain,” we cross our middle fingers, with the left closest to “Mount Meru” and grasp them with the index fingers of our opposite hand. In this way our fingers symbolize a core mountain surrounded by four island-worlds.

Then, we repeat the following verse of offering and prayer, after which we release our mudra.

By directing and offering to the Buddha-fields this base, anointed with fragrant waters, strewn with flowers, and decked with Mount Meru, four islands, a sun, and a moon, may all those who wander be led to pure lands.

Om idam guru ratna mandala-kam nir-yatayami.

I send forth this mandala to you precious gurus.