The Tibetan Sacred Lama Dance

In Tibet, the first instance of ritual dance occurred when the King Trisong Deutsen invited Guru Rinpoche, Padmasambhava and Abbot Shantarakshita from India and they built the glorious temple Samye Migyur Lhungyidrubpe Tsuklhag Khang  and translated many secret mantra tantras in Tibet. 

During Guru Rinpoche was consecrating the glorious temple Samye, he performed the majestic vajra stance as described in the tantras. This was the very first the ritual dance (cham dances) was created by Guru Rinpoche in the 8th century in Tibet. The original purpose was to remove or destroy the obstacles to the development of Buddhism.

The face masks in Tibetan word is "zhal bag" literally means "likeness of a face" are made in the likeness of the individual deities and worn by the dancers on their faces.

One's outlook when performing a ritual Cham dance, it is taught that when performing ritual dance, you should discard all notions of your ordinary self and assume the divine pride of the deity whose dance you are performing. 

Different Type of Ritual Cham Dance

The majority can be subsumed within three categories. it is peaceful, wrathful, and semi-peaceful semi-wrathful.

Musical Instruments Accompanying The Dance
The main instruments played to accompany the dances are the cymbals and drum, the long horn, the gyaling (Tibetan oboe), kangling (short horn), the white conch, the hand drum, bell, the silnyen (another type of of cymbal) and the damaru, amongst others. Dancing is rather slow, performed to the accompaniment of drums and cymbals, and sometimes they are joined by trumpet and singing of the Lama.

The Colors of the costumes

The colors vary according to the color of the deity being danced or performed. For example, they may be white, yellow, red, blue,and so on corresponding to the color of the deity and whether the deities are peaceful, magnetizing, wrathful. 

The Benefits of Ritual Cham Dance explained in the Tantra
The dance postures, ritual dances, and their many poses.
Should be performed in accord with one's practice and following the texts.
Thereby, the blessings will descend, the mamos and Dakinis will be gathered and influence, wealth, and prosperity. health will increase. 

There are many countless benefits to watch the ritual dances.When such ritual dances are being performed at monasteries on special days and occasions,we should go to watch them not for entertainment or fun, but with sincere faith,devotion and right motivation and pure perception. By doing so, it is taught that your temporary and ultimate illnesses, negative influences, and obstacles will be appeased, and you will have a good health, long life, and fulfillment of your wishes and aims. 

In the dance the Protectors cut through any obstacles in the coming year, which means clearing away of all the negativities and obstructive forces accumulated over the passing year setting the tone for the coming year to begin a new - with purity, auspiciousness and joy. 

A Lama Dance exhibits a mandala of Guru Rinpoche with the blessings from the lineage, it is also called a approach of "See and Enlightened". 

Tibetan Buddhist religious dance, performed by masked dancers enacting various religious dramas depicting subjects such as the subjugation of demons. The performance takes a few hours and consists of four parts: pacification and neutralization, subjugating and destruction:-

1) Pacification is the effectuations of the obstacles into one’s presence. 

2) Neutralization is the process of offering to the obstacles so that they have a substitute for their aggression. 

3) Subjugating is threatening the obstacles with destruction should they not obey, represented in the dancing by displaying a series of weapons. 

4) Destruction culminates in shooting an arrow of fire into a large torma that contains all obstacles. 

Dancing is rather slow, performed to the accompaniment of drums and cymbals, and sometimes they are joined by trumpet and singing of the Lama.

All dancers are in bright costumes and masks that represent different deities and animals. Costumes for ritual dances are usually sewn from brocade and silk. Wide sleeves of the dresses are shaped like a quiver which symbolizes that the gods concealed a bow and arrows inside the sleeves and at any time will be able to hit enemies.

Today, Lama Dance still has the same purpose. The Lama Dances usually are performed once a year on the 28th & 29th of the last month of the year, before Losar - the Kalachakra Calendar new year, (according to Tibetan lunar calendar). 

There are two days of dancing, the first in elaborate robes, the second in full mask and ornate costume and there is another special Lama dance of Guru Rinpoche which is performed on the June 10 of Tibetan lunar calendar.

Tibetan calendar is available, please click here 
Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta
For those in whom the precious Bodhichitta has not arisen
May it arise and not decrease
But increase further and further.

Dedication of Merit
By this merit may we obtain omniscience then.
Having defeated the enemies wrong-doings.
May we liberate migratory from the ocean of existence.
With its stormy waves of birth, old age, sickness and death.

*Note
I do not own or infringe any copyright of these pictures.
Pictures courtesy and credit to the rightful distributors and or studios.
Pictures are intended for editorial use only.

The golden wheel and a pair of deer

Dharma wheel or "kore-low" in the Tibetan word. The golden wheel or Dharma wheel symbolizes the auspiciousness of the turning of the precious wheel of Buddha's doctrine, both in its teachings and realizations, in all realms and at all times, enabling beings to experience the joy of wholesome deeds and liberation.

This golden wheel is also called the Dharma chakra or the Dhamma chakka and is often used to represent Buddha himself. It has also universally become the symbol for Buddhism. The Dharma wheel has eight spokes, which represent Buddha’s Eightfold Path. 

The Golden Dharma Wheel With A Pair of Deer

As Buddhists, when visiting a monastery, the first thing we see is a pair of male and female deer at either side of an eight-spokes Dharma wheel at then highest point of the monastery root.

Regarding the essential meaning of the Dharma wheel, from a historical perspective it is said to have been offered in the form of a thousand-spoke wheel to Buddha Shakyamuni by heavenly god Brahma when requesting Buddha to teach the sacred Dharma. 

At that moment, from the forest came a pair of male and female deer, the deer is also commonly known as the "krishnasara antelope" of compassion. With unblinking gaze, the pair of deer looked at the wheel with joy and delight and subsequently, Shakyamuni Buddha related the noble eightfold path with the wheel.

Likewise, the Buddha related the male and female beings whose mind streams are touched by the path with the pair of deer. Ever since then, the golden Dharma wheel flanked by a pair of deer has been a special symbol for Buddhists.

The symbolism of the deer

The male (on the right) and female (on the left) deer represent both male and female disciples who one-pointedly enjoy and take pleasure in listening to the teachings of the sacred Dharma. The pair of deer represent skillful means and wisdom, Buddha hood can be attained.

The symbolism of the Dharma wheel

The eight-spokes wheel represents the first turning of the Dharma wheel by the Buddha Shakyamuni.The interior eight-spokes Dharma wheel represent the moral conduct of discipline from among the Three Trainings. The intermediate eight-spokes represent the training in wisdom and the noble eightfold path.

The outer eight-spokes Dharma wheel represent the training in samadhi or meditative concentration stage. The entirely of the Buddha's teachings are contained within the Three Trainings and noble eightfold path.

In brief, just as all the world's different religions and countries have their own symbols and insignia, the Dharma wheel with the pair of deer is the sign of Buddhism. Furthermore, this symbol was also the seal of the glorious Buddhist University of Nalanda in India long ago.

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of these pictures.

Pictures courtesy and credit to the rightful distributors and or studios.

Pictures are intended for editorial use only.

Nurturing compassion - Releasing and saving lives

Actually, you are the Buddha. Not such an effective Buddha, perhaps, but... a Buddha, a small Buddha... We need to nurture our inner Buddha, our child Buddha.” 

Nurturing Compassion Book - His Holiness The 17th Karmapa, Ogyen Trinley Dorje

It is said that in the past in India, there lived a king named Trichen, who enjoyed eating meat so fresh that the blood was still warm, and he has killed ten thousand animals for his craved.  Through the karmic ripening of these actions, the king Trichen was reborn in Vajra Hell, one of the eighteen hell realms, where the extent of his sufferings such that the King died a hundred times and each time he fell back into hell as he revived.

The venerable Ananda saw the sufferings of him and asked the Buddha about it. The Buddha replied, This is the karmic ripening of a man who enjoyed killing and eating fresh meat and who enjoyed killing animals. Ananda asked the Buddha Shakyamuni , is there any way to liberate the "king" ? Buddha replied, "if you want to liberate this man from hell, save the lives  of animals in the worldly realms and he will be freed, so, Ananda saved many lives for the king's benefit, and the king was liberated from Vajra Hell. 

What is lives releasing ?
Generally, there is no difference in the size or species of any animals to be saved. However, buying and liberating animals that were certainly destined to be killed by butchers in a slaughterhouse naturally brings the greatest benefits.

Life release is a Buddhist tradition of saving lives of animals that are destined to be killed. Although every life is precious, the fact of being alive inevitably causes taking lives of other beings. We cannot completely prevent this situation because as long as we walk, breath, eat, and so forth, we cause the deaths of many creatures. However,  we can cultivate mindfulness, and try to reduce taking lives to the best of our ability. We can also offer a gift of life and protection through the practice of life release.

No matter what our lifestyle, we can do this practice. It benefits those who offer the gift of life as well as those who receive it. Regardless of what religion, we practice, its result will be strengthened if the practice is concluded with an aspiration that all beings without exception enjoy happiness and a life free from any harm.

If we are Buddhists, we dedicate the merit from the practice of life release for the benefit of all beings, to the long life of Buddhist teachers and to His Holiness the 14th Dalai Lama and His Holiness 17th Gyalwa Karmapa, Ogyen Trinley Dorje in particular, we dedicate the practice to His Holiness long life, and to the flourishing of his activity in the world.

His Holiness the 17th Gyalwa Karmapa, Ogyen Trinley Dorje said that the meaning of life release is broad, that the practice can be done in a variety of ways, and that we should use our intelligence in deciding what way is most suitable in our particular circumstance. His Holiness has also encouraged His students to engage in saving lives through abstaining (at least periodically) from eating meat and in his address about protecting the environment, His Holiness the 17th Gyalwa Karmapa encouraged the Sangha to engage in planting trees as a form of activity that accords with the spirit of life release.

How to do the practice? The practice has two aspects:-
1. The act of saving lives, 
2. The blessing of the prayers that accompany life release. 

When releasing animals such as animals, fish, bait fish, insects, earthworms, please make sure that the species you are releasing the native to your locations. Invasive species are plants or animals that do not belong where humans have intentionally or accidentally brought them and the effects are immense, insidious, irreversible.

IUCN, the World Conservation Union, states that the impacts of alien invasive species are immense, insidious, and usually irreversible. They may be as damaging to native species and ecosystems on a global scale as the loss and degradation of habitats. Hundreds of extinctions have been caused by invasive alien species. The ecological cost is the irretrievable loss of native species and ecosystems.

At the time of saving a life, Lamas or Rinpoches and so forth will cleanse the animals by wafting the smoke of burning incense over them and burning juniper, throw charmed mustard seeds and so on in order to expel obstructing spirits, and perform ablution rituals. The Lamas will then recite the ritual chant such as the Long Life Amitayus Buddha's sutra or Dharani and aspire that the animals may enjoy long lives. They will then remove the halters from their heads, the saddles from their back and so on, and vow never again to make use of these animals, and then send them off.

When is the right time to save "lives" ?
Every day should be a good and meaningful day for practising and saving lives. If according to the Tibetan traditions,  the main days of the Tibetan lunar calendar for releasing animals are (-)

1. 8th  ( Medicine Buddha and Arya Taras day ) 
2. 10th ( Guru Rinpoche day )
3. 15th ( Amitabha Buddha and full moon day )
4. 25th ( Dakini day )
5. 29th ( Dharmapala day )
6. 30th and 1st ( Shakyamuni day )
7. The Four Great Miracle Buddha's Days 
8. Any Buddhist festivals

This is because if one free animals on these days, the resulting virtue is hundred, thousand, ten millions times greater  than other days. If one who is unable to attend for releasing lives on such auspicious days, it is advised that you should have observed or practised for  a full vegetarian diet - including no onion, garlic, egg

His Holiness The 17th Gyalwang Karmapa, Ogyen Trinley Dorje himself a pure vegetarian, then turned to his own life as an example. “When I spoke about this, I was primarily thinking about the way I lead my own life. I can’t really do anything about how other people lead their lives, but in terms of thinking about myself there are some reasons for this.” 

He then explained two key reasons that he personally does not eat meat. The first reason is the intense suffering that the animals who are killed go through. Every single day millions of animals are killed to feed us, and many are subjected to terrible conditions to provide us with food. Just a few days previously the Gyalwang Karmapa had shared a story of how, as a child in Tibet, when animals were killed for his family’s food he felt unbearable, pure compassion for them.

The second reason he doesn’t eat meat, the Gyalwang Karmapa continued, is because of his Mahayana training in seeing all sentient beings as his mothers. “We say I am going to do everything I can free sentient beings from suffering. We say I am going to do this. We make the commitment. We take the vow. Once we have taken this vow, if then, without thinking anything about it, we just go ahead and eat meat, then that is not right It is something that we need to think about very carefully.” 

Benefits of Releasing Lives.
The benefits obtained by releasing the lives of animals are similar to the benefits obtained by holding full monastic vows. By freeing a single life, a single rebirth in the lower realms is purified. Even if one has committed the harmful actions in this world, the act of saving lives  can purify  those harmful actions and obscurations.

If one releases life on behalf of someone, whose life is coming to an end, their life will be extended. At the same time, in the sutras, it is said that killing  a single liberated animal ( i.e , an animal that has been released ) is equal to killing  one hundred animals, and that such an action brings countless other negative karmic consequences. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta
For those in whom the precious Bodhichitta has not arisen
May it arise and not decrease
But increase further and further.

Dedication of Merit
By this merit may we obtain omniscience then.
Having defeated the enemies wrong-doings.
May we liberate migrators from the ocean of existence.
With its stormy waves of birth, old age, sickness and death.

*Note
I do not own or infringe any copyright of these pictures.
Pictures courtesy and credit to the rightful distributors and or studios.
Pictures are intended for editorial use only.

The Flowers offerings

I pray to the Buddha with these flowers;

May this virtue be helpful for my emancipation;

Just as these flowers fade,

Our body will undergo decay.

In Buddhism, symbolic offerings are made to the Triple Gem, giving rise to contemplative gratitude and inspiration. The type of material offerings involve simple objects such as a lit candle or oil lamp, burning incense, flowers, food, fruit, water. 

Why we give offerings to the Enlightened ones -The Buddhas?

The  Buddhas and the Enlightened beings they do not requiring these kind of offerings. We make these offerings is for accumulation of merits and wisdoms, enlightenment, Buddha hood, is achieved through these great qualities - accumulation and purification. As we knew the Buddhas had limitless of qualities which were attained through these two mentioned qualities.

From the traditional of Buddhist framework of karma and rebirth, offerings also lead us to a better rebirth in the cycle of birth and death and progress towards release from suffering. We are offering the best of something or something affordable to the enlightened ones,  so that we can one day, aspire to attain liberation like the Buddhas, Bodhisattvas.

The act of offering is an act of Dana. An act of generosity to the:-

1. Buddha himself – the Perfectly Enlightened One. 
2. To the Dharma – the Truth. 
3. To the Noble Enlightened Ones-the Great Compassion of Bodhisattvas.

In the Vajrayana and Mahayana traditions, flower offerings might be imbued with the following indications:-

Flowers are the most beautiful things in the world, we are offering the most beautiful things in the world to the Buddhas. When they fade, it is also a reminder those things of the world also fade,   it has reminded us of the teaching that “Whatever is of the nature to arise is also of the nature to cease”.  

Flowers represents the aspiration to achieve the body of the Buddha with the thirty-two marks of the Buddha as well as the teaching of impermanence.

From the sutra Distinguishing the Aspects of Karma (Lanam Je): There are ten benefits of offering flowers to the Buddhas, statues, stupas, scriptures, holy places and monastery. 

1. One becomes like a flower in the world. (You will be very beautiful; everyone will be attracted and amazed to look at you and will remember seeing you.)
2. The sense of smell will never degenerate. (Some people have sicknesses in the nose so that the sense of smell doesn’t function.)
3. One will never have bad body odor. (This will be completely purified.)
4. A smell of scented nectar will come from the body.
5. The smell of the morality of the person will spread in all directions and corners.
6. One will be a leader of the world. (One will be a leader of people, of the world, of holy beings.)
7. One will achieve beautiful attractive things.
8. One will have great wealth.
9. One will be reborn in a higher rebirth.
10. One will quickly achieve the sorrow less state and achieve enlightenment, the great liberation.

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of these pictures.

Pictures courtesy and credit to the rightful distributors and or studios.

Pictures are intended for editorial use only.

The Sacred Universe of The Buddhas - Mandala

Mandalas in Tibet, within the tradition of Tantric Buddhism, are sacred geometric figures that represent the Universe according to the Vajrayana Buddhism. Mandalas have complex geometrical shapes and it has become a generic term for any diagram, chart or geometric pattern that represents the cosmos metaphysically. 

The Mandala is also a part of Hindu Tantrism and in other traditions like North American Indians, but this article will only focus on the Buddhist Mandala. 

Mandala comes from Sanskrit meaning "circle." Even though it may be dominated by squares or triangles, a Mandala has a concentric structure. Mandalas are far more than geometrical figures, however. For Tantric Buddhists, they are rich with symbolism and sacred meaning. In fact, the etymology of the word "Mandala" suggests not just a circle, but a "container of essence."

A Mandala becomes a sacred area that serves for deities and a collection point of universal forces. By mentally entering a Mandala and proceeding to its center, a person is symbolically guided through the cosmos to the essence of reality.

In Tibetan Buddhism, contemplation of sacred images is central to religious ritual, and a Mandala is one of the most important of these sacred images. A Tibetan Mandala is usually made with careful placement of colored sand, and accordingly is known in Tibetan as "dul-tson-kyil-khor", or Mandala of the colored powders. 

The symbolism of the Mandala  in the tradition of Vajrayana Buddhism, Mandalas are rich with symbolism that evokes various aspects of Buddhist teaching. This is part of what makes the creation of a Mandala a sacred act, for as they work, the monks are imparting the Buddha's teachings. In the Tibetan Buddhism, Mandalas have been developed into a sand painting. They are also a key part of * Anuttarayoga Tantra meditation practice. 

* Anuttarayoga Tantra or Highest Yoga Tantra is a term used in Tibetan Buddhism.  In accordance with the three lineages of Kagyu, Sakya and Gelug of Tibetan Buddhism, Anuttarayoga Tantra is the highest of four classes and is associated with the route to enlightenment.  

Nyingma tradition and the teachings of Dzongchen or the Great perfection is the Highest Tantra. Nyingma lineage is the oldest of the four major schools of Tibetan Buddhism, and founded by the great Indian master of Guru Rinpoche, Padmasambhava who came to Tibet in the eighth century C.E.

Footnote

The practice of Anuttarayoga Tantra in the Vajrayana tradition of Buddhism is characterized by the requirement of empowerment from a qualified Guru, Lama, use of ritual techniques, and the practice of various meditative and subtle body yogas, to effect personal transformation and to attain enlightenment through the realization of the mind stream as a Meditational Deity, or a Yidam. Mandalas have complex geometrical shapes and are often used for meditation. 
For more teachings of the Tantra, please visit and click here

Construction of the sacred Mandala

The basic form of most Mandala is a square with four gates containing a circle with a center point. Each gate is in the general shape of a "T".  The process of constructing a Mandala is a sacred ritual. It is a meditative, painstaking process that can take days or even weeks to complete. Before a monk may participate in the construction of a Mandala, he must undergo a lengthy period of artistic and philosophical study. 

Commonly , there are four monks are working together to construct a Mandala. The mandala is divided into quadrants with one monk assigned to each. Midway through the process, each monk receives an assistant who helps fill in the colors while the primary monk continues to work on detailed outlines.

Mandalas are constructed from the center outward, beginning with a dot in the center. With the placement of the center dot, the mandala is consecrated to a particular Buddha or Deity. This Buddha or Deity will usually be depicted in an image over the center dot, although some Mandalas are purely geometric.

The symbolizes of the sacred Mandala
Lines are then drawn through the center dot to the four corners, creating triangular geometric patterns. These lines are then used to construct a square "palace" with four gates. The monks usually keep to their own quadrant at this point.

From the inner square, the monks move outward in a series of concentric circles. Here the monks work in tandem, moving all around the mandala. They wait until each section is entirely completed before moving outward together. This ensures that balance is always maintained.

Outside the square temple is several concentric circles. The outermost circle is usually decorated with stylized scroll work resembling a ring of fire. This ring of fire symbolizes the process of transformation humans must undergo before being able to enter the sacred territory within. It both bars the uninitiated and symbolizes the burning of ignorance.

The next circle inward is a ring of thunderbolt or diamond scepters, which stands for indestructibility and illumination. This is followed by a circle of eight graveyards, representing the eight aspects of human consciousness that bind a person to the cycle of rebirth. Finally, the innermost ring is made of lotus leaves, signifying religious rebirth.

The Five Dhyani Buddhas Mandala

The square structure in the middle of a mandala is a palace for the resident deities and a temple containing the essence of the Buddha. The square temple's four elaborate gates symbolize a variety of ideas, including:
- The four boundless thoughts: loving-kindness, compassion, sympathy and equanimity

- The four directions: south, north, east and west

Within the square palace or temple are images of deities, which are usually the * Five Dhyani Buddhas (the Great Buddhas of Wisdom). The iconography of these Buddhas are rich in symbolism in itself. Each of the Five Dyani Buddhas represents a direction (center, south, north, east and west), cosmic element (like form and consciousness), earthly element (ether, air, water, earth and fire), and a particular type of wisdom. 

Each Buddha is empowered to overcome a particular evil, such as ignorance, envy or hatred. The Five Dyani Buddhas are generally identical in appearance, but are each represented iconography with a particular color, mudra (hand gesture), and animal. See the article on the Five Dyani Buddhas for more information.


In the center of the mandala is an image of the chief Buddha or Deity, who is placed over the center dot described above. Because it has no dimensions, the center dot represents the seed or the center of the universe. 

*For more detailed of the Five Dhyani Buddhas, please visit our article as follows:-
http://max-tibetanbuddhism.blogspot.my/search?q=Dhyani+Buddhas+

The Destruction of The San Mandala

Although some Mandalas are painted and serve as an enduring object of contemplation, the traditional Tibetan sand Mandala, when completed, is deliberately destroyed. The destruction of a sand mandala is also highly ceremonial. Even the Deity syllables are removed in a specific order along with the rest of the geometry until at last the mandala has been dismantled. 

The sand is collected in a jar which is then wrapped in silk and transported to a river (or any place with moving water), where it is released back into nature. This symbolizes the ephemerality of life and the world.

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Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta
For those in whom the precious Bodhichitta has not arisen
May it arise and not decrease
But increase further and further.

Dedication of Merit
By this merit may we obtain omniscience then.
Having defeated the enemies wrong-doings.
May we liberate migrators from the ocean of existence.
With its stormy waves of birth, old age, sickness and death.

*Note
I do not own or infringe any copyright of the picture(s).
Picture(s) courtesy and credit to the rightful distributors and or studios.
Picture(s) is/are intended for editorial use only.

Auspicious and inauspicious numbers in the Tibetan Culture

Numbers have different meanings in different cultures, especially the Chinese, the number of 3, 6, 8, 9 are always the most favorable numbers and the Chinese had embraced it, adopted it and even applying in their daily lives. The Chinese believed these numbers have the auspicious meanings that can bring favorable results for success, prosperity, wealth and good health.

What about the Tibetan culture and belief? Is there any auspicious or inauspicious numbers that had massively influenced the Tibetan ways of life, culture and religions? Of course, they are. For instance, 13 is a lucky and holy number for Tibetan people.

In Tibetan culture, the odd numbers are always regarded as an auspicious number by local Tibetans. "6" may well be considered as a lucky number as number that multiple of "3". Tibetans would always deal with some important matters or travel to some place far from home on odd days, while even numbers are taboo. All these instances show that the principle of adoring odd numbers and regarding even numbers as taboo is always adhered to during any activities in Tibet.

As for the Tibetan people view odd numbers as lucky ones, herdsmen will choose a date with odd numbers in the first half of every month to assemble, set off on their journeys, and hold all other important events with the hope of safety.  Horse racing and archery have been popular for over a thousand years in Tibet. In the Tibetan horse racing, only thirteen runners in the front will can get a prize.

Losar is the Tibetan new year,  it is customary or commonly practiced by the local would present gifts for their love ones, and in the monasteries, would present gifts to the Rinpoches, Tulkus and lamas. According to the Tibetan culture, If anyone is buying or presenting gifts to the Tibetan people, the gifts will or should not be in an even number, but instead it should be the odd numbers.

Odd Numbers Symbolizes In The Tibetan Culture

Tibetan No. 3   - Symbolize the sun, moon and star. 

            - The universe is divided into the celestial realm, the Human realm and the Hell                            realm. 

            -  Connecting to the three Longevity Amitayus Buddha, Ushnisha Vijaya and White                      Tara.

            -  Body, speech and mind in Tibetan Buddhism.

Local Tibetans would always connect the nice things with "3", such as the 3 Buddhas, 3 monasteries, 3 tribes and 3 sages. They also use "3" to express auspicious or some other lucky symbols. Especially in Tibetan Buddhism culture, a lot of nouns use "3" as their affix. For example, "3" was used to symbolize the sun, moon and star. In Tibetan Buddhism, the universe is divided into 3 parts, the sky, ground and underground. The 3 Buddhas of Longevity refers to Amitayus Buddha, Ushnisha Vijaya and White Tara.

Tibetan No. 9   - Literally means everlasting or endless.

             - Is customary of the Tibetan people would always clink their glasses and drink 9                        glasses of wine once a clinking is proposed. 

                 - Only the silver bowls or dragon bowls can be used as drinking vessels in Tibet. In                     addition, ghee must be dipped on three spots in the bowls for good luck.

The odd number "9" means everything for local Tibetans. "9 rivers" means the place of all the rivers collected together. "9 people" means all living creatures. "9 needs" means all the needs and "9 wishes" means all the wishes. In a word, "9" is always used to express "much" in Tibetan. Actually, the use of "9" in Tibetan is quite similar to the use of "9" among the ancient Han people. In ancient times, Han people would also use "9" to express the meaning of uncertain, much or endless.

We can also find interesting numbers in Tibetan culture from the drinking customs of Tibet. The Tibetan people would always clink their glasses for three times, three glasses of wine should be drunk after each clinking. Hence, they would always drink 9 glasses of wine once a clinking is proposed.

Tibetan No.13  - Is an auspicious and holy number for the Tibetan culture. 

             -13 desireless celestial realms or pure lands to be reborn according to the Gelupa                      lineage of Vajrayana Buddhism. 

            -  Prigrims will perform kola or walk 13 clockwise rounds the Sacred Mountains of                      Tibet for purification and removing of negativity and obstacles.

There is another interesting thing about the Tibetan number culture. In the West, the number 13 is regarded as an unlucky number, but in Tibetan culture 13 is an auspicious number, a holy number. In the ancient Tibetan fairy tales, the heaven is composed of 13 layers. The 13th layer of the heaven is said to be the desireless pure land described by Master Tsongkhapa.

Hence, "13" is really a sacred and lucky number in Tibet. Besides, the devout pilgrims would always make Kora around Mt. Kailash for 13 rounds so as to pray for happiness and clean the guilty.

According to King Gesar, the world's longest epic, when Gesar was born, he held 13 flowers in his hands, walked 13 steps and vowed to become a Buddha at 13. Indeed, when he was 13, he was victorious in a horse race, married and became king of the state of Ling. Also, according to King Gesar, Gesar had 13 concubines and 13 Buddhist guardians, and in the state of Ling under his rule there were 13 snowy mountains, 13 mountain ridges, and 13 lakes.  

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Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migrators from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

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