Excerpt from a lecture by Master Hằng Trường on the Spiritual Dialogue program – 12/2023
Why is the Mandala a spiritual home?
A Mandala is also known as an "ordination platform," an area consisting of square and circular shapes.
Square Shape
In ancient times, the Buddha established an area (a space) with a square shape for ordaining purpose. Every two to three months, he would ordain monks or gather them to recite the precepts. He simply use four posts at the corners to create the ordination space. Therefore, the square is also called a "mandala" or "ordination platform," representing a specific area designated for this purpose.
Circular Shape
In addition to the square, there are also circular shapes. The circle represents the place of practice (the influence of the teachings). For example, within a circle, monks receive ordination, while those outside the circle are the ones conferring the ordination and are not receiving it. Generally, there are many ways to establish this, and the mandala is the oldest term symbolizing an area of ordination. In essence, establishing a mandala involves both square and circular shapes.
In ancient times, creating a square was easier, but forming a circle was more challenging. Many cultures worldwide use the circle to symbolize completeness. In Vietnam, for example, "bánh chưng" and "bánh dày" symbolize the earth and sky, representing the harmony of yin and yang.
In the incompleteness of individuals (the square), there exists the completeness of the enlightened (the circle). The circle can be small, contained within the square, or vast, boundless, invisible, and formless, encompassing all (existing outside the square).
In ancient times, there was a Zen master who, as he was about to pass away and could no longer speak, drew a circle to pass on to his disciples. From that point on, the circle became famous in the Zen community, symbolizing completeness, fullness, and the nature of emptiness (Suchness) or Buddha-nature. Understanding this emptiness and recognizing one’s true nature leads to enlightenment (realizing one’s nature is becoming a Buddha). Therefore, emptiness, which is also Buddha-nature, is a self-sovereign, unobstructed quality, complete and whole, present everywhere.
Buddha: the complete circle.
Sentient beings: the square, the mundane realm.
The difference between the Japanese Mandala and the Mandala of the Compassionate Service Society
Womb Realm Mandala
In the Japanese Womb Realm Mandala, there are countless circles, and each circle contains various Buddhas. This is a very sacred place, the gathering of Buddhas and Bodhisattvas. At the center is the circle of Dai Nichi Nyorai (Great Sun Tathagata), radiating brilliance, symbolizing completeness and fullness.
The outermost part consists of two squares, indicating that within the incompleteness of the universe we live in, there is the completeness of Buddha-nature. The practice is about how to achieve that completeness.
In the center of the Womb Realm Mandala is one Buddha surrounded by eight Buddhas, resembling the eight petals of a lotus, symbolizing the eight consciousnesses: eye, ear, nose, tongue, body, mind, Manas, and Alaya consciousness. This eight-petal lotus blooms, revealing the Buddha in the center. This Mandala represents the unfolding of Buddha-nature, consisting of a hard square frame on the outside and an opening circle inside. Thus, the Mandala becomes incredibly vibrant.
The Womb Realm also signifies that from the moment a person is in the womb, they already possess all the qualities of a Buddha, but these qualities are hidden and covered. The practice helps the lotus to bloom, uncovering all the good traits that have been concealed.
Diamond Realm Mandala
The Diamond Realm Mandala is more complex and teaches the path of practice. It also consists of squares and many circles (Buddhas). This path moves from the inside out, with each step representing a fulfillment, leading to a spiral shape, which is the model of human development. Everything in the universe develops in a spiral pattern.
Both Mandalas are very vibrant.
Mandala created by the Compassionate Service Society
We combine the philosophies of the two Mandalas above, both unfolding and following the spiral energy, which encompasses all Buddhas. Thus, we say it is the home of the Buddhas, a place that unveils all the good qualities that are already present but hidden within us.
In the Avatamsaka Sutra, there is a chapter called the "Ten Grounds," which is a place for us to rest, a home. Every day after work, we return home. Animals and creatures also return to their dens. Likewise, if a Buddha has a body, then the Buddha also has a place to call home. Therefore, we draw the Mandala, hoping that the Buddha will make the Mandala His home. From Japan to Tibet, Korea, and China, all Mandalas contain the image of the Buddha.
Thus, the Mandala is the home of the Buddha, a reality that has existed for thousands of years. It is not something we invented. In every Mandala, there is always a central Buddha presiding over it.
In the Mandalas organized by the Compassionate Service Association, we invite the Buddha or Kwan Yin Bodhisattva to be the Dharma Master, and all participants enter the mandala and engage in shared practice. The Buddha or Bodhisattva resides at the center (the small circle in the middle), which is the home of all Buddhas.
Surrounding the small circle are five squares, representing the five aggregates of the ordinary being: form, sensation, perception, mental formations, and consciousness, which serve as the temporary home of sentient beings.
The outer circle is yellow, symbolizing the Form Aggregate. Form is the body. Aggregate means temporary residence.
The next circle is blue, symbolizing the Sensation Aggregate, the home of emotions and feelings.
The red circle represents the Perception Aggregate, the home of thoughts and ideas.
The green circle symbolizes the Mental Formation Aggregate, which includes habits and tendencies.
The innermost white circle is the home of the Consciousness Aggregate, representing awareness and recognition.
All five circles with their different colors are temporary residences or hotels for sentient beings. Meanwhile, the small circle in the center is the home of the Buddha, which is eternal, unchanging, and the brightest refuge, the Infinite Light.
Our mission is to transition from the temporary residence to the permanent home. If we prefer beautiful but temporary houses, we will never attain liberation. This is the most important philosophy. We should not live temporarily in hotels but seek refuge in the Buddha's home, the eternal one.
While participating in the Mandala, what helps us understand that we are passing through the five aggregates to see our True Mind?
Ordinary sentient beings may not know, but spirits do. The greatest suffering occurs when sentient beings become trapped in their current state, held back by the five aggregates (temporary residences) without realizing they are in a temporary place or hotel. They want to stay there forever and refuse to leave. Only those who take steps forward understand their journey: If one is temporarily residing somewhere, they know it is just a hotel.
Spirits are luckier; in the mandala, each spirit has its name inscribed on a plaque. We will hold the plaque and guide them through the five temporary residences, not stopping at any one of them, until we reach the place of the Buddha. The plaque of the spirit will be placed at the feet of the Buddha, which is their final resting place. The Buddha’s radiance acts like a beam of light rising high; the spirits will follow that light to ascend and attain liberation.
In the Mandala, the colors transition from yellow to green, to red, to blue, and then to white. What effect does this color transition have on us?
Practice must involve continuous transformation; we should not become attached. Otherwise, we become stuck in this body, in emotions, thoughts, and in various temporary residences. Instead of using the term “aggregates,” it’s easier to understand it as temporary residences, knowing they are not places we can stay forever.
The attachment of sentient beings is incredibly strong; they resist change and do not realize they are in a temporary residence. In the Sutra of the Eight Great Enlightened Beings, the Buddha said, “The body is the source of countless sins,” yet people are unaware. He often stated, “The three realms are like a house on fire,” but we do not realize the house is burning and continue to dwell inside.
Thus, the Mandala serves as an easily understood lesson to awaken us: when we see that the house is burning, we should run; when we recognize we are in a temporary residence, we should quickly settle our dues and check out. In the Mandala, when the light illuminates a particular square, we know we should not linger there any longer but should move on. We should leave all temporary residences to eventually reach the central circle, which is the home of all Buddhas and Bodhisattvas, meaning returning to our true home or becoming a Buddha. We have a program to practice returning home.
The Heart Sutra states, “Seeing that the five aggregates are empty,” which is more challenging to understand. The “five aggregates” correspond to temporary residences, not a true home. “All is empty” means that nothing is real, there is no true existence, and one cannot remain settled; therefore, we need to quickly escape (check out) to return to our true home, the home of the Buddha, the True Mind.
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