Drinking water, argam. In the second boat, here we are doing it clockwise around the central mandala. In the second boat, beg your pardon? Sorry, did you pick the towel? Yeah, I did. All right. In the next bowl, you place paddy, bathing water. We're going to clean. We touch first, right? No, no, no. Paddy, paddy. OK. In the third bowl, you put rice. You'll notice that this rice stands for an offering of flowers.

[01:14]

Or you can just offer a flower. As you notice that, you may be able to see that the rice... I thought I had... Starting at 9 o'clock. Point. Just point. 9 o'clock is the right thing. Okay, I'll do it this way. Right here in front of me is water, 6 o'clock. All right, now going clockwise around in a circle, okay? Water. Again, water for baby. Third, flowers. Can you see it? Tell the people who make the explanation. Yes, you'll all have a very good chance to study this arrangement here. In the third bowl, flowers.

[02:14]

In the fourth bowl, incense. It's rice with, as you know, the sticks of incense. Then at 12 o'clock, you have lights, a candle or an offering, what do you call it? Butter lamp. That's at 12 o'clock. About 1.30, I'd say, you call it. You have another bowl of scented water. This represents perfume or perfumed water, fragrant water. Something for anointing the body. Perfume. All right. At 3 o'clock, you have an offering of fruit, which is an offering of... It can be a... It's just an offering of... An offering food, an offering cake, or anything that's symbolic of food. Here we have an apple.

[03:18]

Okay? At about 4.30, you have a final... bowl filled with rice. Now, in the Khajurpa system, a Khajurpa mandala, you sometimes will see a pair of small symbols. We have rice. This represents music. So we have the final bowl of rice at 4.30, which represents which represents music, an offering of music. So, to repeat, you have an offering of drinking water, pure drinking water,

[04:22]

pure bathing water, flowers, incense, lights, perfume, offering of food, and an offering of music. These are offerings. These are the offerings which, according to Indian tradition, are to be made to the gods, to the celestials. According to... the great master Gayadhara, who was one of the successors to Virupa, one should make offerings make those offerings to the gods. One should offer to the gods those things which are prized as offerings among humans themselves. So these are symbolic offerings of the things that one would offer to someone that you wish to show respect or honor to.

[05:24]

things that would be needed and prized and accepted as an offering of respect. All right. So one central mandala should be surrounded by these seven symbolic offerings. Love it. Now, you need two mandala discs. On your shrine, that is the table that you have set up for your offering purposes, you will place the first mandala as it has been described here. That is called your drupi mandala. Or your, um. There's no.

[06:30]

Yes. Yes. Yes. Um. I don't know how to translate this, uh, except very awkwardly. It's, uh, it means something like the, uh, I don't even know how to translate it awkwardly. I can't even think of the words. Ruby 10. Ruby 10, yes. Ruby 10. Yes. All right. May I request your help? I don't know how to translate Ruby 10 in any way that makes sense. . Yes.

[07:33]

Yes. Yes. Yes, that's right. Well, for want of a better term, this, the first mandala is maybe called the

[08:43]

Shrine and shrine in the sense that it constitutes a representation of the object of worship, the object of your offering. in other words, the recipient of your offerings. Each of these mounds are symbolic of the gurus, the buddhas, the dharma and the sangha. And you should visualize that on all sides, that this mandala is surrounded by the actual... is actually surrounded by the preceptors, the Buddhas, and in back, of course, as yesterday in the refuge shrine, you had the Buddhas on one side, the Dharma represented in the back, the Sangha on the left, and so forth.

[09:55]

In this way, you should visualize your shrine mandala as... as associated or representing the recipients of your offering. Now in your hand you hold another, a second mandala disc. This is called your offering mandala as opposed to your shrine mandala or distinguished from your shrine mandala. This is the disc which you actually use for making your repeated offerings. Then, chöpa-myendran-dra-la, ryo-sir-mul, [...]

[10:59]

This is the way. [...] Soma, Karawa, Kana, Shing, Kandali, Yena, Dola, Sopa, Yena, Yena, Choku, To, To, Nila. Thank you. [...] Do you prefer our truth or our tam kha che?

[12:48]

Yes, yes. Wish, wish, yes. Tam kha che, tam [...] kha che. That's the way it is. That's the way it is. That's the way it is. Yes. Now let's turn to the second mandala, which you will, as we said, keep in your hand for the actual offering exercise. Now, this mandala may be fashioned only of certain materials.

[14:03]

Ideally, it should be a mandala of either silver or gold. However, you may, if you haven't a disk of silver and gold or gold, it is all right to use a mandala fashioned of wood or stone. Copper. It could be of these substances, wood, stone, bronze, or bell-metal. Bronze is... Yes, copper, copper is, zhang is copper, but it's really sort of mixed, but... Yes, I do understand that.

[15:12]

That's what I'm saying, what they're using. All right. All right, not steel, copper, bronze, bell metal, Stoned. Brass and bronze. That's bell metal, isn't it? It's sort of like whatever. Anyhow, bell metal is your alloys, you know, what do you call it, your alloys in copper mixed with other metals. That's... I was just trying to... What? What? Yes, okay. We've got to move along. Wood, stone. However, please note that if you choose to use One of the lesser substances that is anything but gold and silver.

[16:24]

Your mandala should be much larger. A mandala of silver and gold should be one toe in length. That is the length from your outstretched thumb to the tip of your forefinger. That's one toe. Got it? Should be that. The diameter of your mandala should be that wide. All right? That's not what he said. As we were saying, it's from here to here. That's just what I told him. Yes. From the tip of your... from your middle finger to your thumb. Let's try this way. Okay.

[17:44]

Your second type of mandala that is fashioned of wood or other base metals should be... What did you call this? Yes, sir. Thank you. Should be one true in length, which is the length from your elbow, tip of your elbow to the tip of your middle finger. True. T-R-U. What's that? If it's made of wood, copper, bronze, etc. You're just talking about the offering mandalas. That's right, yes, the offering mandalas. And according to Gautama Navanadagpa Rinpoche, if you have a choice between the... these two, like a smaller gold and silver mandala or a larger mandala of wood or so, you should choose the larger.

[18:53]

Just to confuse us. Originally we should use silver or gold. According to Gautama Lama Lama Rinpoche, it's better to choose the larger because then you're... Somebody else ask you. Yes. Suppose you have to choose from the two. If you are asking somebody, if he shows you a small silver or gold and he has a larger one, then you should choose. Yes, I think this is what I was... Another one. I've read a lot of material. . You don't have to say may, [...] may.

[20:14]

Yes. Now, upon your offering mandala, which you're holding in your hand, you should place mounds of... You have to make mounds, which are symbolic, as we will explain shortly. Now, these mounds, these... five tiny mounds should be fashioned of only certain substances. First of all, the best, or ideally, you should make mounds of jewels. If you haven't jewels, then the next best type of substance to use would be would be of herbal medicines. There are certain types of medicines that you should use. Next best would be to use one of the five types of acceptable grain, such as rice, wheat, barley,

[21:49]

He didn't say, he said, etc. . Yes. You should again, with this mandala, you should be very careful to make certain that it has been absolutely cleansed of all impurities, very well washed and made absolutely spotless. Not only the surface but every part of your mandala should be very well cleaned. Also your hands should be very, very clean.

[23:04]

This is the way. This is the way. Yes, now first of all, the first thing you do is purify your yourself and the offering mandala by the recitation of the 100-syllable mantra. While reciting this 100-syllable mantra, you should rub the surface of your mandala, of your mandala disc, with the... Oh, that's part of your hand.

[24:38]

The what? The heel of your hand? The heel. Yes, with the heel of your hand. The heel. I like that. I think that's right. Yeah, heel. Yes. Is this the heel? Well, anyhow, right here. Ah, heel of your head. And in your fingers you should clasp a few grains of rice because you should not do things empty-handed, religious things empty-handed like that. So you just hold a few symbolic grains of rice in your hand and rub the surface of the mandala while reciting a hundred-syllable mantra. Okay? Okay. The mandala should be held in your left hand and the execution of the offering should be made with the right hand. As you recite this hundred syllable mantra and make the rotating gesture, you should think that all of your sins and obscurations within have been absolutely purified.

[26:14]

What is the meaning of the name of the Buddha? This is the way it is. This is the way it is. This is the way it is. That's it. That's it. That's it. It's a good thing.

[28:09]

It's a good thing. [...] When I was young, I used to go to Lombardy. [...] But I don't want to be in a fight with you. I don't want to be in a fight with you.

[29:10]

If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it. Then, in the middle of the night, the sun will rise and the sun will set. The sun will rise and the sun will set. Then, the [...] sun will rise and the sun will set. Like this. When I was a child, I used to go to school with my parents.

[30:40]

I used to go to school with my parents. [...] Mm. Mm. Mm. Mm. Mm. That's why I'm telling you to be careful. I'm telling you to be careful.

[31:41]

I'm telling you to be careful. [...] Okay. Rinpoche recalls that Gata Ngawan Lakpa Rinpoche, his teacher, told him that

[32:44]

But of an experience that he had as a result of offering the mandalas, Gavan Leparambuja started out as a very poor monk, very humble and poverty-stricken monk. But because of his great diligence in practice, as we've indicated, because of his care in mastering just these basic foundation practices that we are discussing today, that as a result, his spiritual qualities became very well established and recognizable. uh... one day at one time and he went to visit another very famous Lama, who was the disciple of one of the great abbots of the war.

[34:16]

Now, this particular disciple, his name was . was also a contemporary close friend. He was in . Look, he was a reincarnated lama, or a tulku himself, and he was a very close friend and contemporary of the great Jamin Kinsi Rinpoche. Now, a number of people went to see this great lama. Many people sought audience with him, but because of his dedication to practice, it was very, very difficult, if not impossible, ever to get a chance to see him. Now, this great Lama had spent all his life in the meditation of the Lama Dre, and in particular, he had recited, he had performed the meditation of Hervājara a very long period of time, and had recited the very lengthy mantra of Hervājara at least sixty to hundred thousand times.

[35:17]

Now, he was well known. I mean, he had had He had attained the very highest siddhis. Virupa had appeared to him. He himself was considered to be an emanation of Virupa. And he... So Ngawang Lekwaramwaje, as we said, a very poor mendicant, came along with the other pilgrims, hoping to get a chance to meet the great Lama. But the attendant, the Lama's attendant, turned everyone away and said that he couldn't be disturbed and all of that. But Ngawang Lokpa Rimu Che hung on, thinking that he might, since he had come so far and had been so diligent, that he just had the hope that he might get a chance. And he was right, because the attendant did admit him. he did get to meet the Lama and the Lama took him into his own house, into his own quarters.

[36:22]

The Lama was of course dressed in a very high fashion. He was wearing golden robes and was living in very exquisitely decorated quarters. So he took him into his own shrine room, where there were two high thrones arranged. And he told to sit on the highest throne. Nalanda Lakpa was very reluctant to do this because as a very poor and ordinary monk he didn't feel that it was at all right circumstances. But the Lama insisted because he said that it would be a good omen or a good prognostication for Nalanda Lakpa's own future career as a great teacher. So at his insistence, he sat on the throne.

[37:26]

The Lama then offered his own golden robes and made prostrations and offerings to him, all indicating that as a result of his own offerings and his own diligence in offering while he was poor, that he himself would be the recipient of the worship of countless others. And this was, and in fact, this did come to pass in the later part of his career, that Lama Lepa Rinpoche became, as you know, a pet abbot and the object of many people's reverence and worship. . We'll take about a two or three minute break while tea or coffee or something is being served. If you want to just... Jindal says, Amin bhejabandha angu yeng sutaba, onsen seti saji suti landa.

[38:49]

Te jari koi u koi u se hono rey diya bori rai, se chon yug me ni na. Pele sabo ye. Non zambale, nek anang chon dami ne se, badet se pe rumbu, pache. Te wangang lepa rumbu, se tse tsan, yu te. Tibetan monks very often make the mandala offering by depositing the five mounds.

[39:52]

of grain in this manner, but they hold the mandala and drop it from the bottom part of their hand in this way. This, according to Gautama Avalokiteshvara Rinpoche, is a mark of disrespect and should be avoided. One should either drop the five mounds of rice in this manner, in the manner of pouring in this way, or by dropping it from all five fingers brought together in this manner. Okay? So there are two ways to do it rightly and one way to do it wrongly. . If you want to be a good person, you have to be a good person.

[40:57]

If you want to be a good person, you have to be a good person. [...] This one turns up. Now, as you offer, as you drop the five mounds, as we said, the mandala is symbolic of the external universe. In the center, first you drop the central mound in the center. And then at 12 o'clock, you have the eastern continent and so forth around at the cardinal points. But the point that you need to know, first of all, in dropping the mounds, that there are certain errors that should be avoided. Since this is symbolic, it's a symbolic offering, it should be done rightly and in keeping with the symbolism involved.

[42:03]

For example, if you drop the grains of rice between the fifth, after dropping the central grain of rice, the central mound of rice, and then you place the, say, the then on the periphery of the mandala you place the remaining four mandalas too far away so that there's too much distance. This indicates that you're going to be reborn in the barbarian realms at the far extremes of dharma in the next life or something like that. So, on the other hand, if you drop it too close through carelessness, this means you're going to find yourself Pimmed and crowded in by great crowds of people and a lot of quarrels, a lot of thoughts, and a lot of problems. So... We did that last time. I don't know.

[43:05]

I don't know. [...] Another point to keep in mind is that before making the offerings, before dropping the mounds of rice, you should be sure to first to anoint the surface of the mandala with this scented herbal water. You can check out the samples later. If you don't do this, if you neglect to do this and just place the mandala openings on the dry surface of the mandala itself, this will result in your being born in desert regions and you yourself will be utterly lacking in compassion and all the other good qualities.

[44:19]

In the past, when you were young, your father was a monk. He was a monk. In the past, when you were young, your father was a monk. He was a monk. He was a monk. In the past, when you were young, your father was a monk. He was a monk. He was a monk. I don't know if it's true or not. I don't know if it's true or not. I don't know if it's true or not. When I was a child, I used to go to school with my father.

[45:29]

I used to go to school with my father. [...] As we said that this mandala offering is, if performed properly, is extremely effective we have given any number of examples i could give any number of examples of the great uh the fortune that resulted We can give any number of examples of great good fortune that resulted from the correct performance of this mandala offering.

[46:40]

It's said that the great Tsongkhapa's success in establishing the great monastery of Ganden and others was the result of his earlier practice of offering. He used stone. and a mandala made of stone, by the way. And this was the result of his earlier practice. And we've already given one example of Rinpoche's own preceptor. So if this symbolic offering of the universe, if performed properly, is so efficacious and does bring about very notable results, It follows as a corollary that the erroneous practice or performance of this mandala will also bring about notable bad results.

[47:46]

That's why one should be careful in learning to do it properly from the start. It is a symbolic offering, and it If it is effective in bringing about good results, its abuse can be effective in bringing about bad results. Yes. Yes. Satyapa lakshmi chuddhi dhyavu, pauparambhuti dhyambari. Now we are in Sode. We are in Sode. Pauparambhuti dhyambari, dhi kushri dhyara dheni, dhi sanamla. Pauparambhuti, pauparambhuti, dhyabu, govenla, gola, dhyabu, govenla, dhi doje, onshin, nirma, sankho, dhine onwaya, tangoja,

[48:53]

some time but you can't go on and [...] on This is the moment that I have to say to you. This is the moment that I have to say to you. This is the moment that I have to say to you. This is the moment I have to say to you. I don't know what you mean.

[50:47]

I don't know what you mean. I don't know what you mean. That's it. That's it. That's it. That's right. According to the great Jamia Kinsey Rinpoche, Chogyal Papa, the seventh patriarch of Satya, who met with such success as a

[52:38]

Tibetan Lama as perhaps the first Tibetan Lama who won international fame and prestige and whose religious works extended beyond the Tibetan boundary. All of this was the result of his own efforts, his own early efforts in performing the mandala offering, the same mandala offering, the fullest form, the most complete version of the mandala offering ritual was in fact composed by this great patriarch, Chogyalpapa. He wrote the the mandala offering prayer called the 37 mounds.

[53:52]

Now, this prayer is the one that is used, has been used ever since by monks of all the four orders, Sakyapa, Nyingmapa, Kajupa, Gelugpa, all of them without exception, make use of this very excellent ritual composed by Chogyapapa himself. In his lifetime, Chogyapapa met or experienced the results of his offerings at a very early age at the age of about 19 he became the imperial tutor to the great Mongol Emperor of China Kublai Khan and when Kublai

[55:02]

When Kublai Khan and his ministers requested and received from him the initiation of Hevaja, the emperor offered to Chogyapapa the 13 myriarchies of Central Tibet. At the second consecration or the second initiation ceremony, he offered to him sovereignty over all three provinces of Tibet. At the third initiation, he abolished, he made the offering of all the instruments of torture used by the Mongol armies in subjugating the Chinese people. In an effort to please his teacher, he relinquished the practice of torture

[56:03]

And genocide had been practiced against the Chinese, the subjugated Chinese at that time. So these offerings on this great scale, on this scale, were attributed by Jamin Khyentse Rinpoche to Chogyapapa's own earlier practice of the offering of the universe to the three jewels, and his work in composing a mandala offering ritual, which, as we said, has remained the most popular. the most popular and almost exclusively used version of the mandala offering ritual by all four orders ever since. Now this form, this version of the mandala offering ceremony was recited by Rinpoche and you've heard it in each of the ceremonies, in each of the initiation ceremonies in which the mandala was offered to his Holiness in requesting the various initiations during the past few months.

[57:22]

That is why I am telling you this. [...] sa ji pu chu chu shi me tu, yungo se ta, ji wo ji ba de a te sha gu tsang ba ri wo, se duk, chu ja kru sung de shing duk tsang ba ri, se duk, tanga je ye na, janak shen bo ri, chun ta tam ki de tchap ri, sa ji pu chu chu shi me tu, sa ji pu chu chu shi me tu, tanga ra ni ji nye di jen ban duk, sung ji shing duk, mek de ful wa yi, duwa kung nanda shing duk, shi yo pa shi wo se, se tai duk lo sang re, yo di tu, teni nyo fa, se ni yungo,

[58:48]

so he put it in his hand and he said to him, [...] Now, in offering the full, the most complete version Sorry. The most complete version of the mandala offering, as we have said, was that composed by Chogyapapa, in which

[60:01]

in which one offers the entire universe, starting with Mount Sumeru in the center, surrounded by, in each of the four quarters, the four great continents, and these together with their subcontinents. And all the best symbols of worldly prosperity and wealth and good fortune are offered. So a total of 37 offerings are made, starting from Mount Sumeru down through the various auspicious signs, the various emblems of good fortune. All of these are offered to the three jewels. And in return, one requests that their blessings, the blessings of the three jewels,

[61:15]

that intercepting this offering, that a blessing will be bestowed upon oneself and all beings, that all will enjoy good fortune and partake of liberation and become endowed with merit sufficient to endow all beings with the With the perfection of the nirmanakaya and the dharmakaya, that is, the two bodies of Buddhahood, may this be the ultimate result, the highest blessing bestowed upon all beings. uh so now there's that's the longest version we said now there's another offering of the seven bounds this was the one practiced by uh for 24 months um here don sumaru together with its uh uh four continents

[62:33]

and the sun and moon are offered and then a request is made. Now there's a third and even shorter version which is called the Well, I don't know. It doesn't have a particular name. It's just the shortest form of offering. You'll find it in the pages that I passed out yesterday. It's the verse for the mandala offering that begins, Yes. Have you all got it? Anyhow, it's there. Yes. . . . Since copies of this are not available for everyone, we'll break here for lunch.

[64:02]

And after returning, we will perform 100 offerings of this mandala together, and we'll go into great detail about municipalism involved. Yes. Yes. we have described the two kinds of mandala that are to be used in sessions of mandala offerings.

[65:10]

That is to say, the shrine mandala and the offering mandala. Now, if you are, if you plan to perform the 100,000 offerings of the mandala, then you will definitely need to arrange a shrine mandala, as we have described here. And you will need, of course, to have a second offering mandala. However, if you are not able to do the 100,000 offerings and only wish to accumulate merit for a short while, say a couple of hours or a day or two, and you only plan to engage in a limited practice, then it's not necessary to arrange a shrine mandala. Just visualize the three jewels in the sky in front of you. and have your one mandala disc to be used for the offering ceremony. .

[66:22]

When I was a child, I used to go to school. [...] I don't know. I don't know. I don't know. I don't know. I don't know.

[67:44]

I don't know. I don't know. That's why I'm telling you this story. [...] This is the first time I've heard of this. This is the first time I've heard of this. This is the first time I've heard of this. satchu menangyongwa jiwa, jiwa tang, jiwa ngripa, [...]

[69:11]

If you don't know how to do it, you can't do it. [...] Thank you. Then, the Yodin, the Yodin, the Yodin, the Yodin, the Yodin, the Yodin, the Yodin,

[70:40]

It's not like we're going to be able to do it. We're going to be able to do it. We're going to be able to do it. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. If you don't know how to do it, That's the way it is. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it.

[72:09]

Then he said to me, I don't know what to do. I don't know what to do. I don't know what to do. In the past, I was the one who was the leader. In the past, I was the one who was the leader. In the past, I was the leader. In the past, I was the leader. So, we have to take care of our children.

[73:39]

We have to take care of our children. So, we [...] have to take care of our children. When I was young, I used to go to the temple and pray to the Buddha. I used to go to the temple and pray to the Buddha. I used to pray to the Buddha. Although the material offering of the mandala It seems to consist primarily in arranging grains of rice on a round surface and reciting verses.

[75:13]

This is merely the form. There is a meditation that goes with it, and this is where the real offer and the real mandala lies. As you are making the offering, symbolic external offering, you are to accompany the action with a visualization or a meditation. So at this point, we will describe that visualization and the symbolism involved. internally or mentally, you are to think that you are offering the entire universe, both animate and inanimate universe is being offered.

[76:17]

The concept of universe is... The word, the very word mandala means a circle or a circle or disc. And here it refers to the surface of the earth and by extension to the whole of the universe. It symbolizes the wholeness, the totality of the universe and all that's contained therein. The concept of universe that we are using here is that derived from the Buddhist Abhidharma literature. The cosmology.

[77:32]

The Abhidharma cosmology is one centered around a central point known as Mount Sumeru, the axis mundi, which is thought to be the very center of the physical universe Now, this great mountain has four sides, each slope. Each of its four slopes which face the four cardinal directions, are formed of a different substance. In the east, it is crystal.

[78:37]

In the south, it is waiduria. Waiduria is something like... It isn't the same, but it's light turquoise, blue in color, it's a bluestone. In the west, it is... It is a stone, it is coral, Padma Raga. In the north, it is gold. Now, around this In concentric circles, formed in concentric circles around this central axis mundi, you have seven ranges of mountains.

[79:40]

In other words, you would have a range, a mountain range, a concentric mountain range, followed by an ocean. also that circles the Mount Sumeru in a concentric manner. And again, you would have the second range of mountains, and then the second ocean, and so forth, concentric circles of mountains interspersed with inner space by oceans. And lying outside this These ranges of oceans and mountains are the great continents. To the east, you have the continent Videha, Purva Videha. And it has two subcontinents, or satellite, if you want to think of them as planets and satellite planets, all right, or as continents and subcontinents.

[80:49]

To the south, we have our own realm, our own Earth of Jambudweepa and its two satellites. To the west lies the continent. and its two satellites. In the north lies the great continent of Uttarakuru and its satellites. Each of these four great continents is inhabited by different species of beings. with differing characteristics. Also, inasmuch as the rays of sunlight reflecting off Mount Sumeru, also,

[81:56]

caused the sky to appear in a different color in each of these directions. For example, the rays of light that reflect off the white eastern slope of Sumeru are again reflected upward by the oceans. and make the sky in the eastern quarter appear white. In the south, it reflects off the blue Wyduria slope and causes the sky in our realm to appear blue. In the west, it appears red. In the north, yellow. These Yeah. These different continents are inhabited by infinite numbers of different types of beings and their characteristics are of course conditioned by their karma and the particular conditions that prevail in each of the different continents.

[83:59]

We won't go into all of those details which are found in the Abhidharma literature primarily. Now, circling outward from this, now I'm not clear here, but it seems that there are the These continents, or this universe, the physical universe that is fashioned of the different mandalas, that is, the mandalas of the great elements, the earth mandala, the water mandala, the fire mandala, and the air mandala, all of these form form the material universe. And the physical universe is said to consist of the universe of the three thousands.

[85:21]

But it doesn't mean in this, I have to explain that this doesn't mean that there are simply 3,000 universes. Somehow, a thousand such universes is our own. The first thousand of... I take our universe, multiply it by a thousand. That makes the first thousand, or Kiliokasm, I think it's called. heliocasm of worlds, of universes. Now, a thousand of those, a thousand of such If you've got the 1,000 of our universes, make the first 1,000 Kiliakasas. Now multiply that by 1,000, and that forms the second.

[86:24]

Now multiply 1,000 of those, that forms the third. Now that is the range of the universe we are dealing with when we are visualizing this mandala, the external mandala that our own offering represents. So, you should now think of this vast, vast space inhabited by vast myriads of living beings. All this inanimate and animate universe is represented by this offering disk that you hold in your hands. And thinking of that wide universe, the real external universe, as being your own, as being something that you yourself, that it being ownerless, you claim and offer to the Buddhas as your offering.

[87:34]

This is the, in a very rough fashion, this is the cosmology upon which the arrangement of this mandala offering model for exact details. In the interest of time, we refer you to the Abhidharma literature and to other texts that have more details about the specifics involved. So, notice. If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you will not be able to do it. If you don't know how to do it, you can't do it.

[88:53]

If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. If you don't know how to do it, you can't do it. Now that was the horizontal visualization of the universe. Vertically, it will suffice if you just understand that at the very peak of non-sumeru is found the abode of the celestials, the celestial realm that is the realm of the gods of the realm of desire that is our own realm of corporate beings.

[90:17]

Indra and his court are found there. And the other deities of the Hindu Buddhist pantheon, well, at the Hindu pantheon, are found there. Then above them, you have a series of stages. And at one point, you enter another realm, the realm of the gods of the or the realm of form. And then even higher, you have the gods of the formless realm. Now, it's not necessary for you to visualize all of these different details that we've described. If you can become acquainted with him in detail, it is quite certain that you'll become familiar enough with him to have a pretty good approximation of which continent is where and what the general layout of the

[91:24]

cosmos is. But in any case, not to worry for that. The thing is to sort of approximate, have a minimal approximation of, in the center, you've got this mountain. And then vertically, it's horizontally and vertically, there is this sort of an arrangement of the universe. And that this arrangement is the model for your own symbolic offering of the mandala.

[91:54]

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