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Tuesday, July 30, 2019

Lopen Kinley Gyeltshen /Geshey Lekshed Jamtsho Rinpoche (1947-2014)

With the ripening of past imbibing faith and benediction sowed towards upholding and disseminating the Drukpa tradition, and to nurture all beings, have contribute to the enhancement of human existence, His Eminence Kinley Gyeltshen Alias Lekshed Jamtsho, was born to late Yap Dasho Dophu and Yum late Phurpa Dolma at Toeb Menchuna on the male boar year in 1947. At his premature age, his late mother enrolled him at Pungthim Central Monastic body under the lexicographical section. With fervent diligence and renunciation from the mundane world, he excelled in all monastic studies and enabled him to win the entire expectation and being reputed by all.
His pursuit for further studies started from Wangduetse, Sangzab (present Semtokha), Tango, Bumthang and Denjong. His Holiness Dilgo Khentse Rinpoche, Lama Gyalwang Nyima, Khen Tsuendu, Khenpo Dazer, Khen Lode Zangpo, Khenchen Kinga Wangchuk, Khewang Gyeden Rinchen were those highly revered masters from whom he received the general literature, extra - ordinary doctrines of sacred literature and widely covering all the branches of the Great Thirteen Buddhist Textual Arts.
In the meantime, he received an honorific title of master. Later on he went to Tango where under the tutelage of His Holiness late Jamyang Yeshi Singye and from His Benevolence Holiness Tenzin Dendup, he received the general literature and particularly the glorious Drukpa tradition; the blessing of ripening, an empowerment of deliverance and oral transmission of support and reference. After completing the preliminary retreat with various propitiations, and the series of basis and mystic perfection, he gradually took over to nurture the devoted disciples at Chari, the peak of meditation, Dechen Phodrang and Phajoding Jamkhang Shedra.
Establishment of Tango Buddhist College and his Legacies.
It was in 1988, when the 68th Je Khenpo His Holiness Tenzin Dendup Rinpoche and His Majesty the Fourth King issued a Royal Command on the first ever elegant source of Glorious Drukpa’s Doctrinal teachings and practices should be established at Tango. It was formally instituted as the central institution for the higher Buddhist studies.

It was by then His Eminence who was summoned on the Royal Command to take over as the founding abbot and presided over all the moral duties. It was that time; his considerate thoughts arose to follow the footsteps of those successive lines of awakened and great sages who had put forward the diverse advancement of doctrinal teaching of Buddha and bestowed benefits and legacies to the vulnerable beings. In order to accomplish the goal of inspiration, he worked tirelessly day and night putting without restriction to his health, bringing the spiritual and temporal section of life together where necessary.
More exceedingly, he was subjected to thought of a greater accomplishment to be achieved none other than in the state of being holistic towards spiritual. By then, His Eminence had instilled the aspiration of not doing for the individual benefits and indulged in indolence, either. As an oath of devotion towards achieving all the spiritual goals, he prayed with unwavering and undefiled faith and made a solemn promise in front of the precious sanctum of Buddha Shakyamuni, which is the main sanctuary status of Sacred Tango at present. In the abode of Mahakala, the main protective deity and its retinues, the Guardian deity of Tango, Bagyed, His Eminence offered sacrificial offerings as an oblation and invoked the deities to aid in achieving all the goals spontaneously.
As like a summer clouds hovering over the sky-collecting vapor, a buzzing bees looking and collecting fragrance from the flowers with detachment, His Eminence nurtured all the disciples more particularly with reference to his boundless compassion, affection and sympathy. He put all possible methods mitigating the four kinds of religious service; and the four essential of partnership or co-operation for other’s care and protection.
By that time, His Eminence was like a great merchant of a ship sailing towards the land of a precious gem, without any faintheartedness, he administered the preaching and initiations on the three classes of the sacred textual writings and promoted their resilience.
Like a swan waver to the pond, his benevolence and affections was always rolled to those assemblage of disciples and retinues with imparting the basic of all the teachings like orthographies, grammar and literature. In particularly, to make the orthodox of sacred literatures indispensable, he administered more than a times depending on the time and intellect of the disciples. With the consecutive passing out after exclusive training and studies under his prestigious tutorial ship, all the disciples were enriched with the sublime wisdoms.
The high profiles with spiritualistic knowledge possessed individuals are scattered all over the Institutional and meditational centres, organizations like monastic centres, schools, and university. By generating and nurturing all those elegant pupils, the light of wisdom cleared all the darkness of ignorance and it is credited to His Eminence’s benevolence and legacies.
As a connective means, he followed the great legend of those superior forgone predecessor, narrated their biographies and their sacrifices for the benefit of sentient beings. In following their path, he stressed on the importance of generating a cherishing mind for others and unusual attitude towards the spiritual community.
Being patriotic and taking care of one’s identity, and to value the doctrinal teachings in an appropriate conduct; were his core precepts among many. In order to make into a real person of inspiration, he was deemed to have taught even the basis of moving about with a good behaviour, good conduct and duties in daily practices of offering and ritual performance.
In doing so, we should not have the intention of fruition or gaining fame, rather he said, it is a good cause to accumulate merit if we appeased others and have good moral conductivities. To bring the modern and ancient section of life together, he envisioned - there is no way without a method by promoting the strength and manifestation of modern education, being mindful in health and religion, importance of natural environment and its vulnerabilities. By imparting all those valuable lessons and instalments impartially to the entire lineage of disciples, they were enabled to be won his entire expectation and appraised their diligence vice versa.
While presiding over the Tango College of Buddhist Studies, it was during the construction of great courtyard where he personally supervised the work, in order not to miss used the funds and laborers provided by the government. Today, the Tango Dzong is magnificently stood on its glorious sight for the outsiders with all sets of gold and silver artifacts placed in each chamber of temples inside. But, without the farsighted guidance of His Eminence, it won’t have withstood at this time.
Reincarnate of Gyalse Truelku.
More inspiringly, on the commemoration of the death anniversary of Gyalse Tenzin Rabgay, which falls on the 25th day of every fourth month, he presided over with his fervent prayers, had an ocean full of varieties of offerings and profoundly commemorated. In quest for a continuous doctrinal teachings and liberation of sentient beings, he made an immortal prayers and wishes with weeping faith to the embodiment of his Late Gyalse’s remains for the swift reincarnate born.
His fervent prayers and wishes were paid off spontaneously, where without much prolong, the blissful voice was sounded in the sky proclaiming Gyalse Truelku being reincarnated in the east. It brought him an immense joy and was anticipated for whence the Truelku be able to visit his previous resident. That too didn’t prolong much, as the concerned authority cleared its recognition, and finally made his visit on the auspicious day of the second month. He received the Truelku in a grand ceremony with joyful celebration and offered the glorious standing Tango Dzong and all the artefacts without any decrement.
Ascending to the seat of Drabi Lopen (Master of Lexicography)
After valuable service of benefits and legacies for twelve years at Tango, one auspicious day in 1999, upon the recommendation from the high profile, His Holiness the Je Khenpo appointed him as Drabi Lopen at Pungthim Central Monastic Body, a post equivalent to the ministerial level. He impartially served and brought tremendous changes to all the monastic centres. He toured all the twenty Rabdey Dratshangs accompanied by other senior officials and learnt the conditions of various monastic centres and their lacking. It was during that time, where he incepted the establishment of an Institute to bring all along together from various monastic centres to train and learn the elegant lessons for better services. He also contributed in drafting the Constitution as a member of the drafting committee.
Overseas Visits
His contribution in the religious education wasn’t only in the Bhutan, but has reached as far as Vietnam. Upon the command of His Holiness the 68th Je Khenpo Tenzin Dendup Rinpoche and Dratshang Lhentshog, His Late Eminence visited Vietnam in 1990s and gave preaching and empowerments on the Drukpa Teachings. It was learnt that the Vietnamese monks, nuns and lay people had transformed their intellect capacity and nurtured by his wisdom. It was later in 2006 and 2008, upon the invitation from the Religious community in Vietnam; His Eminence Late Geshey again visited consecutively and toured some parts of Vietnam. It was during that time, where His Late Lopen attracted huge crowd of devotees and administered mass teachings and blessings. Many practitioners (Clergy and Lay) Vietnamese could realized the profundity of Drukpa Teachings that have enshrined in its culture which have passed down many years. Even the exchange of culture started when the Vietnamese clergy and lay people come to Bhutan and received teachings and empowerments from His Late Eminence.
Establishment of Lekshed Jungney Shedra
It was then in 2002, where his inception was paid off, with the issue of royal command of His Majesty the fourth King and His Holiness, Lekshed Jungney Shedra was established under his farsighted vision. He over looked in all matters of the Shedra irrespective of his greater role and responsibility in the Pungthim Dratshang, as he was still in the post of Drabi Lopen till the end of 2004. Many well-disciplined monks and qualified with monastic education were recruited from various monastic centres to learn under his prestigious tutelage ship. A numberless of learned monks were nurtured from him and they are now in the high profile like chief abbot, professional principal, meditation master and lecturer in various monastic centres and Institute. His footsteps of great legacies are withstood to this time by his prominent disciples, upholding and disseminating the teachings lively at all times to come.
Druk Thuksey Award.
“Lopen Kinley Gyeltshen is an extraordinary Lama. Today most Lam Netens in various Rabdey Dratshangs (Head of District Clergy) and Shedra Khenpos across the country are those who studied under Lopen Kinley Gyeltshen”. His Majesty the King addressed to the nation. In recognition for his exemplary contribution towards religious education, His Eminent Professor (Geshey) Kinley Gyeltshen received the Druk Thuksey Medal which His Majesty the King awarded him on 17th December 2013, during the 106th National Day celebrations at Changlimithang, Thimphu.
It was an immense joy to be blessed by his charisma of receiving a high honor. “It is because of you all that I am rewarded today”. The radiance of joyful words brought all the disciples in tears, who have gathered to felicitate and offered the Life Long Prayers and footstools. Moment later, he was ushered into his chamber to have regular check up by Colonel (Dr) Rai, who had served him till his last breath.
The Grate Demise
The following days after the award were a profound grief when his chronic diseases deteriorated His Late Lopen’s health. The retinue of disciples requested to remain steadfast for the well fare of Dharma and sentient beings, but the anchoress with full enjoyment adorned had arrived to receive His Late Lopen.
Nevertheless, His Late Lopen said to offer the Dakini inspiration footstool. The assemblage of disciples offered the Dakini footstool and his life prolonged for five days. Nonetheless, Late Lopen realized that the illusory body had become incapable and decided to enter Nirvana with confessing all the errors in the three Vows. Upon the repeated request by the disciples, Late Lopen graciously accepted to be swiftly reincarnated in the Druk Yul for the sake of sentient beings, and followed by his passing words.
“Accumulate merit and abundance of demerits is essence. More profoundly, training and familiarization on the luminosity of acquaintance is crucial and should be realized. Serve the Doctrinal Teachings and one’s country; make no mistake to the paths on the three stages of intermediate states”. With these last words, His Eminent Geshey Kinley Gyeltshen, the former Drabi Lopen (Master of Lexicography) and a Spiritual Mentor, peacefully demised at his meditation home in Semtokha, Thimphu, around 8pm on the 30th day of the 10th month on January 1, 2014. He was 67.
He remained in a state of meditation or Thugdam for five days and once the late master completed his Thugdam, his sacred remains or Kudung was taken to Lekshed Jungney Shedra in Punakha and kept for 23 days. The Lam Netens of various Rabdey Dratshangs, Shedra Khenpos and hundreds of his disciples had gathered at Lekjung Shedra to perform Gonzog Sungchog for 49 days (Religious ceremony dedicated to the late Lopen Kinley Gyeltshen to fulfil and realize his spiritual wishes).
On the 23rd of the eleven month of Bhutanese calendar and 24th of January 2014, presided by His Holiness the 70th Je khenpo along with more than two hundred monks, His Eminent Geshey Kinley Gyeltshen’s sacred remains were offered to the retinue of white robbed goddess by opening the disk of the face and performing the Avaloketeshvara and Akshobaya Ceremony.
His profound legacies are to be realized and emphasized by those who purport to try to practice the supreme morality in their own lives should devote themselves to the cultivation of human minds, and this is the fundamental method of attaining the perfection of our own moral character.
Lamai Zhabten (Foot Stool for the Master)
OM SWASTI
A depository of Doctrinal teachings of all knowing Buddha, and
A spiritual teacher that guides to the ultimate liberation; 
Peerlessness in the victory of supreme Doctrine,
I offer footstool to you, Ngawang Lekshed Jamtsho.
Apprehending all the absolute qualities, well known.
Your radiance of elegant teachings unravels the oceanic learning;
And becomes the kinsman of those fortunate disciples.
We pray for your life longevity and prosperity; Great Lama.
Your lord, by the truth of our longing request and prayers,
May you remain as a crown head to all the subjects without
reverberating your life and agitating from the lion throne, and 
Spontaneously achieved your essential wishes and thoughts.
SARWA MANG GA LAM


Monday, July 29, 2019

What does our astrology tell for people born on any of the seven days?


There are many ways of seeing birth horoscope and one simple method is weekdays.

Saturday
A person born on Sunday will have a good figure but less fortune. Their teacher and higher people will love them. They are intelligent and may live abroad.

Male: Life span will be medium
Female: Short lifespan


Sunday
Person born on Sunday will gain love and favor from higher people. He or she will have fair complexion and honest by nature.

Male: He is rich and will lead a luxurious life. By nature he is very decisive. He will lead a better, more comfortable life aboard.
Female: She is rich and will make good housewife.

Monday
A Person born on Monday will have a white complexion. Will be tall in stature and is cunning. They will often receive love and care from others. They will experience financial ups and downs.

Male: He is wealthy and powerful
Female: She is beautiful, sincere and attractive.

Tuesday
A Person born on Tuesday will perform sinful activities and will have a short temperament. They possess strong hatred towards others and have a red complexion. They are divisive and egoistic.

Male: He will face problems as in his grow up.
Female: She will have a short life span.

Wednesday
A Person born on Wednesday will often face health problem. They are sharp-minded, kind hearted, short tempered and possess a dark complexion. Delay in their work is the main draw back of a person born on Wednesday. They are straightforward. Blue color clothing and green vegetables are good or suitable for them.

Male: Their mother will experience certain hindrances in their life.

Female: Decline in parent's wealth, but she will become rich and powerful.


Thursday
A person born on Thursday is gifted with a strong intelligent and is religious by nature. They have a red complexion, are violent and will experience ups and downs in their life. They will gain property from others.

Male: He is quick witted, handsome, good looking and well educated.
Female: She will live a long life span and have a good husband and friends.

Friday
A person born on Friday will have a fair complexion and will be loved by their teacher. They involve in business and hot and bile disorders are likely to come into their life. White color of beverages, foods cloths are suitable for them.

Male: He will live a long lifespan and is highly intelligent.
Female: She may often face illness, but she will have prosperity.



Friday, July 26, 2019

Mandala Offering

Mandala offering (མཎྡལ་འབུལ་བ) is preliminary practice for accumulating merit, in which one symbolically offers the entire universe to the field of merit.

The mandala offering, a symbolic representation of the purified world system is offered to the lama. It is made formally and ceremonially when disciples request a lama to teach or to live long.

In informal daily practice a practitioner offers a mandala of the purified universe to acquire merit and attain realizations. Representing all the bountiful riches of the universe, it is considered the most meritorious object that can be offered.

Making such an offering is thus a powerful aid to the practitioner on the path to Buddhahood. When making the mandala offering, visualising ourselves as the lama’s best disciple, we offer ourselves to him in order to serve all sentient beings.

The Thirty-seven Point Mandala Offering composed by Chögyal Pakpa is a famous practice of mandala offering. The thirty-seven points are:


2-5) The four continents
14) The jewel mountain
15) The wish-fulfilling tree
16) The wish-fulfilling cow
17) The harvest, which needs no sowing
25) The vase of great treasure
34) The sun
35) The moon
36) The precious umbrella
37) The royal banner victorious in all directions
༄༅། །མཎྜལ་སོ་བདུན་མ་བཞུགས་སོ།།
The 37 Point Mandala Offering

by Chögyal Pakpa Lodrö Gyaltsen


ཨོཾ་བཛྲ་བྷུ་མི་ཨཱཿཧཱུྃ།།
om benza bhumi ah hung
oṃ vajrabhūmi āḥ hūṃ

གཞི་ཡོངས་སུ་དག་པ་དབང་ཆེན་གསེར་གྱི་ས་གཞི།།
shyi yongsu dakpa wangchen ser gyi sa shyi
The earth is the golden ground, completely pure, full of beauty and power.

ཨོཾ་བཛྲ་རེ་ཁེ་ཨཱཿཧཱུྃ།།
om benza rekhé ah hung
oṃ vajrarekhe āḥ hūṃ

ཕྱི་ལྕགས་རི་ཁོར་ཡུག་གིས་བསྐོར་བའི་དབུས་སུ་ཧཱུྃ།།
chi chakri khoryuk gi korwé ü su hung
The circular iron mountain wall completely surrounds it; in the centre is the letter hūṃ—

རིའི་རྒྱལ་པོ་རི་རབ།།
ri gyalpo rirab
Meru, the king of mountains;

ཤར་ལུས་འཕགས་པོ།། ལྷོ་འཛམ་བུ་གླིང༌།།
shar lüpakpo lho dzambuling
In the East is Pūrva Videha, in the South is Jambudvīpa,

ནུབ་བ་ལང་སྤྱོད།། བྱང་སྒྲ་མི་སྙན།།
nub balangchö jang draminyen
In the West is Aparagodaniya, in the North is Uttarakuru.

ལུས་དང་ལུས་འཕགས།། རྔ་ཡབ་དང་རྔ་ཡབ་གཞན།།
lü dang lüpak ngayab dang ngayab shyen
Beside them are Deha and Videha, Cāmara and Aparacāmara,

གཡོ་ལྡན་དང་ལམ་མཆོག་འགྲོ།།
yoden dang lamchok dro
Śāthā and Uttaramantriṇa,

སྒྲ་མི་སྙན་དང་སྒྲ་མི་སྙན་གྱི་ཟླ།།
draminyen dang draminyen gyi da
Kurava and Kaurava.

རིན་པོ་ཆེའི་རི་བོ།། དཔག་བསམ་གྱི་ཤིང༌།།
rinpoche riwo paksam gyi shing
The jewel mountain, the wish-fulfilling trees,

འདོད་འཇོའི་བ།། མ་རྨོས་པའི་ལོ་ཏོག།
döjöba mamöpé lotok
The wish-fulfilling cows, the harvest which needs no sowing,

འཁོར་ལོ་རིན་པོ་ཆེ།། ནོར་བུ་རིན་པོ་ཆེ།།
khorlo rinpoche norbu rinpoche
The precious wheel, the precious gem,

བཙུན་མོ་རིན་པོ་ཆེ།། བློན་པོ་རིན་པོ་ཆེ།།
tsünmo rinpoche lönpo rinpoche
The precious queen, the precious minister,

གླང་པོ་རིན་པོ་ཆེ།། རྟ་མཆོག་རིན་པོ་ཆེ།།
langpo rinpoche tachok rinpoche
The precious elephant, the precious horse,

དམག་དཔོན་རིན་པོ་ཆེ།། གཏེར་ཆེན་པོའི་བུམ་པ།།
makpön rinpoche ter chenpö bumpa
The precious general, the Vase of Great Treasure,

སྒེག་པ་མ།། ཕྲེང་བ་མ།།
gekpama trengwama
The goddess of beauty, the goddess of garlands,

གླུ་མ།། གར་མ།།
luma garma
The goddess of song, the goddess of dance,

མེ་ཏོག་མ།། བདུག་སྤོས་མ།།
metokma dukpöma
The goddess of flowers, the goddess of incense,

སྣང་གསལ་མ།། དྲི་ཆབ་མ།།
nangsalma drichabma
The goddess of light, the goddess of perfume,

ཉི་མ།། ཟླ་བ།། རིན་པོ་ཆེའི་གདུགས།།
nyima dawa rinpoche duk
The sun, the moon, the precious umbrella,

ཕྱོགས་ལས་རྣམ་པར་རྒྱལ་བའི་རྒྱལ་མཚན།།
chok lé nampar gyalwé gyaltsen
The royal banner victorious in all directions:

ལྷ་དང་མིའི་དཔལ་འབྱོར་ཕུན་སུམ་ཚོགས་པ་མ་ཚང་བ་མེད་པ་
lha dang mi paljor pünsum tsokpa matsangwa mepa
There is all the bountiful wealth of gods and men, complete and flawless—

འདི་ཉིད་
di nyi
All this:

རྩ་བ་དང་བརྒྱུད་པར་བཅས་པའི་དཔལ་ལྡན་བླ་མ་དམ་པ་རྣམས་དང་ཡི་དམ་དཀྱིལ་འཁོར་གྱི་ལྷ་ཚོགས་སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའི་ཚོགས་དང་བཅས་པ་རྣམས་ལ་འབུལ་བར་བགྱིའོ།།
tsawa dang gyüpar chepé palden lama dampa nam dang yidam kyilkhor gyi lhatsok sangye dang changchub sempé tsok dang chepa nam la
To the root lama in all his compassion, to the glorious, sacred lineage lamas, to the victorious yidam deities and all the deities of their mandalas, to the buddhas and all the bodhisattvas I offer.

ཐུགས་རྗེས་འགྲོ་བའི་དོན་དུ་བཞེས་སུ་གསོལ།།
tukjé drowé döndu shyé su sol
Please accept it, with compassion, for the benefit of beings

བཞེས་ནས་བྱིན་གྱིས་བརླབ་ཏུ་གསོལ།།
shyé né jingyi lab tu sol
Having accepted it, please grant your blessing!
Top of Form
Bottom of Form


ས་གཞི་སྤོས་ཆུས་བྱུགས་ཤིང་མེ་ཏོག་བཀྲམ། 
sa shyi pö chü juk shing métok tram
The ground is purified with scented water and strewn with flowers.

རི་རབ་གླིང་བཞི་ཉི་ཟླས་བརྒྱན་པ་འདི། 
rirap ling shyi nyi dé gyenpa di
It is adorned with Sumeru, the king of mountains, the four quarters of the universe, and the sun and the moon;

སངས་རྒྱས་ཞིང་དུ་དམིགས་ཏེ་ཕུལ་བ་ཡིས། 
sangyé shying du mik té pulwa yi
Thinking of it as the blessed buddha-fields, I offer it.

འགྲོ་ཀུན་རྣམ་དག་ཞིང་ལ་སྤྱོད་པར་ཤོག 
dro kun namdak shying la chöpar shok
By virtue of this offering, may all beings here and now attain the happiness of that pure land!

།ཨི་དཾ་རཏྣ་མཎྜལ་ལ་ཀཾ་ནིརྻ་ཏ་ཡཱ་མི།།
idam ratna mendala kam nirya tayami

Objects Offered in the Mandala of 37 Heaps

1. Mt. Meru: Place a heap of grain in the center of the base to represent Mt. Meru, which has four faces, each of a different precious substance:
o   The eastern face is made of radiant, silvery crystal.
o   The southern face is of bright blue lapis lazuli.
o   The western face is of ruby.
o   The northern face is of gold.
Each jeweled face of Mt. Meru radiates dazzlingly, and its reflection accounts for the color of the sea, sky and world on its respective side.
The top of Mt. Meru is flat and square, like a plateau. Here are found the four guardian kings, and the palace of the worldly gods, who have incredible enjoyments.
The shape of the mountain resembles an inverted pyramid with the apex buried beneath its lower levels. There are eight lower levels, which are like eight steps all around the bottom of the mountain. Only four of these are above the ocean, visible to the eye, while the other four are beneath the ocean. The asura realm is located where the water meets Mt. Meru. The sura realms are located on the upper four levels or steps. Here they have enjoyments a hundred times greater than those found in America! Above the fourth level is the god realm, Tushita.
2. The Eastern World: It is white and semi-circular like a half-moon. The people who live there are tall and very beautiful with half-moon-shaped faces. They have subdued minds and limitless possessions. They always enjoy a high status and live for three hundred years. They eat rice and vegetables. They are a quiet, peaceful people who never fight, but they have no religion.
3. The Southern World (this is our world): It is blue and trapezoidal (similar to the canopy of an Indian rickshaw). The inhabitants' faces are the same shape as their world, as is true of all the worlds. Here, many people have high realizations.
4. The Western World: It is red and circular. The people here have round faces, live for five hundred years and have infinite enjoyments.
5. The Northern World: It is yellow and square. The people here have square faces and beautiful bodies made of light. They live for a thousand years. The standard of life is god-like: there is no fighting, food grows in abundance; the moment one is born one receives everything one needs. Because there is very little suffering there is no desire for religion and the people are unaware of death. But seven days before they die, they hear a voice whispering, telling them where they will be reborn and what sufferings they will experience.
There are not many examples of suffering in the western, northern and eastern worlds, so it is very difficult for those people to practice Dharma.
6-13. Each world has two smaller, similarly shaped and colored worlds on either side of it. These are the next eight heaps of grain on the base. First put a heap to the left of the main world, then one to the right (i.e. for the eastern world, put the first heap in the south-east and the second in the north-east, then move on to the southern world.)
The next four objects are called the four "precious things." They are the particular enjoyments of each of the four worlds; things that the inhabitants of each world enjoy the most. We should visualize them in the aspect of offerings, but think that in essence they are realizations of the Dharma. They are to be visualized floating in the sky above their respective world.
14. The Precious Mountain (east): This is a huge mountain made of the seven precious gems: gold, silver, lapis, coral, diamonds, pearls and emeralds.
15. The Wish-Granting Tree (south): It is huge and made of the seven precious gems: its roots are gold, trunk is silver, branches are lapis lazuli, leaves are emeralds, with sapphire buds, pearl flowers and diamond fruit. Thinking of whatever you wish for and praying to the tree, your needs pour down from it like rain. This is by the power of the object. When its leaves rustle, they make the sound of Dharma. The people of the southern world like fruit, so this tree is their particular enjoyment.
16. The Wish-Fulfilling Cow (west): This cow is also made of jewels: with diamond horns, sapphire hooves and a tail like the wish-granting tree. Its body is golden-orange colored, healthy and very beautiful. Its excrement is gold. Whatever one desires springs forth from its pores. It also gives unceasing milk.
17. The Uncultivated Harvest (north): These are crops that grow unceasingly, without needing to be cultivated. Its fruit is perfect: skinless and clean, easy to pick (just falls off in one's hand), beautiful and delicious, satisfying all desires.
(If using four rings, place the second ring at this point. If using three rings, the second ring is placed later.) 
The next seven objects are the seven possessions of a chakravartin (wheel-turning) or universal monarch; offering them creates the cause to become such a monarch. The qualities of these objects are explained in the Heruka Lama Chöpa.6
18. The Precious Wheel (east): This is a vehicle for the universal monarch, actualized by and propelled by his great stock of merit. It travels very fast—it can cover the four worlds and the god realms in a day—and can carry the monarch and his entire retinue to any part of the universe he wishes to go to.
Made of gold, with a thousand spokes, it's very bright, like the sun. The wheel is symbolic, when offering it, dedicate: "By offering this precious wheel, may I and all sentient beings achieve complete control over Dharma activities (like Guru Shakyamuni Buddha and His Holiness the Dalai Lama). By understanding the different levels and so on of sentient beings and teaching them accordingly, may I lead all of them to enlightenment."
Guru Shakyamuni Buddha, by understanding different beings' capabilities, intelligence, merit, etc., can show various methods without error, and not only through his speech but also in various manifestations. He possesses all realizations of the words and their meanings. So by offering the precious wheel we pray to be able to do the same. This is the benefit of offering this wheel.
19. The Precious Jewel (south): This is an eight-sided wish-fulfilling jewel made of lapis lazuli. It is as bright as the sun, can make night like day-time, and emits light rays of five colors that can be seen for thousands of miles. These rays bring all success and whatever is needed by sentient beings. When we're tormented by heat they make us feel cool; when it's cold they provide warmth. They bring all happiness and prevent illness and untimely death to all those within their range. They also fulfill whatever Dharma wishes sentient beings have.
Dedicate: "By offering this precious jewel, may all sentient beings have their Dharma wishes fulfilled perfectly."
20. The Precious Queen (west): She is extremely beautiful, charming, has a camphor-scented body and sweet-smelling upali-flowered breath. Perfectly dressed, she has a calm, subdued mind and gives good vibrations. She is free of the five faults of women: greed or miserliness with men and other objects, jealousy, anger and pride; and possesses the eight qualities of a perfect lady: harmonious mind, bearing only sons, of noble birth, of high caste, free of jealousy towards other women, does not gossip or hold wrong views, and remains unaffected by objects of the senses. She bestows bliss and freedom from hunger and thirst on any being who touches her. Her mind is endowed with love and compassion; she grants all success and guides all beings from physical and mental suffering.
Dedicate: "By offering this precious queen, may all sentient beings enjoy the non-contaminated, non-deluded great bliss of aryas."
21. The Precious Minister (north): He has renounced all non-Dharma actions, so all his projects are Dharma-related and for the benefit of others. He is never treacherous or harmful, but always acts with love. He never gets upset about or tired of working for others. He spontaneously carries out the wishes of the universal monarch without having to be asked (he is able to read the monarch's mind). He is extremely wise and skillful in all situations and in directing the activities of the entourage and the army.
Dedicate: "By offering this precious minister may all sentient beings fulfill exactly all the wishes of the buddhas."
22. The Precious Elephant (south-east): He is as large and as white as a snow mountain and as strong as a thousand ordinary elephants. He is so wise, skillful and alert that he doesn't need to be led by a rope; a fine thread is enough. He is decorated like a ceremonial elephant. He has a large penis, and his trunk, tail and testicles touch the ground. He carries the universal monarch wherever he wants to go without needing to be ordered—he can read his master's mind. He can travel around the universe three times in a day, without shaking or disturbing the rider's body. He is peaceful, never violent or harmful to others; perfectly obedient, incredibly wise and able to conquer all opposing forces.
Dedicate: "By offering this precious elephant may all sentient beings ride the supreme great vehicle to enlightenment."
23. The Precious and Excellent Horse (south-west): Is white, of perfect shape, size and color, is decorated with the jeweled crown of the devas, a jeweled saddle and various jeweled ornaments. He can travel around the universe three times in one day, and never gets tired or sick. He is very wise and subdued and can be led by a thread; a bridle is not necessary. He is magnificent-looking, and protects his rider from harm.
Dedicate: "By offering this precious, excellent horse, may all sentient beings attain mundane and supra-mundane psychic powers." (Offering the precious horse creates the cause to achieve clairvoyance.)
24. The Precious General (north-west): He never harms others as he has totally abandoned all non-Dharma actions. However he can never be defeated in battle. He intuitively knows the wishes of his ruler, and never tires in his service. He leads large armies of horses, elephants, chariots and foot soldiers. In times of struggle and hardship visualizing the precious general prevents you from being harmed by others (the would-be harmers are subdued) and protects you from poverty.
Dedicate: "By offering the precious general may all sentient beings become holders of the entire collection of teachings."
According to Lama Tsongkhapa, the precious householder is offered at this time, instead of the precious general, who is included with the precious minister. The precious householder has many possessions and jewels: all sentient beings are pleased to see him.
25. The Great Treasure Vase (north-east): It is made of gold, and decorated with jewels. It has a flat base, large belly and long neck, like a Greek urn. The neck is decorated with cloth from the deva realms, and the vase has a beautiful tree as a stopper. The vase contains various treasures and grants all wishes.
(If using four rings, place the third one at this point. If using three rings, place the second.)
26. The Goddess Of Beauty (east): She is white, she stands in an S-shaped dancing posture with hands on her hips, holding a vajra in each hand. She exhibits her beauty through dancing and moving her body.
27. The Goddess Of Garlands (south): She is yellow-colored and very beautiful. She holds a rosary made of precious vajras with both hands at her breasts; with this she grants initiations to whomever comes before her.
28. The Goddess Of Song (west): She is pink-colored; she plays a lute and sings, offering the music to all beings.
29. The Goddess Of Dance (north): She is multi-colored: her face and feet are white, neck and breasts are pink, hands and hips are blue and her thighs are light yellow. She holds a vajra in each hand, with her right hand on her head and left hand on her left hip.
30. The Goddess Of Flowers (south-east): She is bright yellow; in her left hand she holds a vase containing a vajra and flowers. She scatters the flowers in the air with her right hand.
31. The Goddess Of Incense (south-west): She is white; in her right hand she holds an incense burner at the level of her shoulder. The incense totally satisfies whoever it's offered to. Her left hand is in the threatening gesture at her left shoulder.
32. The Goddess Of Light (north-west): She is pink and holds a beautiful lamp on her left shoulder with her right hand held over her head. Her left hand is at her heart.
33. The Goddess Of Perfume (north-east): She is rainbow-colored. In her left hand at her heart she holds a conch shell containing a vajra and beautifully scented sandal water. With her right hand she sprinkles this perfume in all directions.
These eight goddesses, visualized in space above the first level of Mt. Meru,7 are the emanations of your own transcendental wisdom of non-dual bliss and emptiness. They should be visualized as young and very beautiful. They have slender waists, enchanting faces with fine blue eyes and red lips. Their bodies are fragrant; they have soft, smooth skin which, when touched energizes great bliss. Any sounds they make are lovely to hear. Visualizing the goddesses as exquisitely beautiful in all respects is for the purpose of transforming desire into the path. Imagine that all space is filled with these goddesses.
(If using four rings, place the fourth at this point. If using three, place the third.) 
34. The Sun (south): It's in the southern sky above the level of Mt. Meru. It's like a gigantic magnifying glass dispelling darkness (the darkness of sentient beings' gross and subtle delusions); like a clear lens through which hot rays are focused, and it emits brilliant rays of light. Its shape is that of a disc, with a golden fence around its edge. At its centre, stairs lead to a palace in which the children of the gods are dancing and singing.
Think about the function of the sun; for instance, how it causes crops to ripen.
The sun signifies all wisdoms, all paths: Hinayana, Mahayana and Vajrayana. It signifies the clear light, which results in the dharmakaya. The sun is absolute bodhicitta; it dispels the darkness of ignorance grasping at true existence, the root of samsara.
35. The Moon (north): The moon, in the northern sky, is the same size as the sun and is equal to the sun in brightness. Usually, the sun's light obscures the moon but in the mandala the light of both pervade the world. The moon is also disc-shaped, with a fence around its edge and a palace at its centre where the children of the gods are singing and dancing. The moon causes samsara to cease; its two edges are the two extremes which it eliminates. The light of the moon has the power to dispel sentient beings' gross obscurations.
The moon symbolizes method, the methods of the three vehicles; also conventional bodhicitta, whose root is compassion. Its light extinguishes the darkness of the self-cherishing attitude, so that we naturally come to cherish others. The light also prevents us from falling into the blissful state of self-liberation.
The moon and the sun are visualized together because method and wisdom, bodhicitta and emptiness, should be practiced together, simultaneously. From the tantric viewpoint the sun represents the clear light of wisdom and the moon represents the illusory body. Visualize that the light of the sun and moon dispels the darkness of the obscurations and ignorance of all sentient beings. By visualizing like this you create the cause to achieve the entire path, both the method and wisdom aspects, that result in attaining the rupakaya and dharmakaya. The sun and moon are also offerings of light.
36. The Precious Parasol (east): Its handle is of lapis lazuli encrusted with jewels and gold. Its thousand spokes are of gold, and it is crowned with an eight-sided sapphire. The canopy is white and has a fringe hanging all around; the ends of the fringe are richly decorated with various jewels, some of which are like magnifying glasses and emit powerful light. There are also strands of pearls hanging from the edge; from the jewels and pearls come a flow of nectar that eliminates the true sufferings and true causes of suffering of all sentient beings. There are small glass vases hanging from the fringe from which nectar pours as an offering to the buddhas. This nectar also quenches the thirst and alleviates the suffering of those beings who suffer from thirst. There are also small bells making very sweet Dharma sounds in praise of the Buddha and teaching sentient beings according to their level.
This parasol is similar to the one that the naga king, Maitri, offered to Lord Buddha. Its essence is all the qualities of the cessations, the abandonment of the two obscurations. The parasol can provide extensive protection from suffering and offering it creates the cause for oneself to become an object of refuge, able to save sentient beings from the heat of samsara.
37. The Banner Of Victory Throughout All Directions (west): It has a jeweled shaft with three pieces of cloth hanging from it. There are innumerable small bells hanging from the banner making pleasant tinkling sounds. The banner is illustrated with different symbols, such as an eight-legged lion and a special kind of fish. Its top is crowned with a half-moon and an eight-sided sapphire.
The essence of the banner is all qualities of all realizations. It symbolizes total victory; by offering it we create the cause to be victorious over the four maras. We also create the cause to be able to benefit others perfectly by leading them according to their level, and to liberate them from the fears and sufferings of samsara. It brings about the auspicious conditions for us to realize the Dharma and thus become a holder of the banner of the teachings, like Vajradhara.
In times of trouble, banners were placed on the roofs of monasteries to overcome negative forces. By putting the banner in the front of the mandala, we create the cause to have perfect listening, reflecting and meditation, and to become a holder of all Dharma teachings.
Now place three heaps in the center, symbolizing the realizations of the body, speech and mind of the merit field; by offering these we create the cause to be able to attain them. Then place the mandala top. With a small amount of grain in both hands, hold up the mandala.
"...u.su lha.dang mi..." —"at the center are all possessions precious to gods and humans..." Visualize clouds of offerings floating in space above the center of the mandala. These include: your body, wealth and all your merits of the three times as well as all the various enjoyments of gods and humans.
As you recite the prayer, mentally offer all that brings pleasure to the five senses. Imagine that you are offering everything, not leaving anything out: all the possessions of gods and humans as well as all the wonderful things that exist throughout the ten directions and are not possessed by anyone.

Reference:
·       Lama Yeshe Wisdom Archive, Objects Offered in the Mandala of 37 heaps.
·       Rigpa Shedra, Thirty-Seven Point Mandala Offering
·       Mandala Offering, Lotsawa House

·       The importance of Offerings, Jampaling.org