The Two Accumulations – Merit and wisdom

Merit is to be accumulated.

Evil is to be abandoned.

Merit and wisdom in Sanskrit are known as “Punya and “Jnana” . 

In Tibetan  known as “Sonam” and  “Yeshi”.  

In Chinese is “功德” and “智慧”

1 ) Merit

Is a concept considered fundamental to Buddhist ethics. It is a beneficial and protective force which accumulates as a result of good deeds, acts, or thoughts. Merit-making is important in Buddhist practice: merit brings good and agreeable results, determines the quality of the next life and contributes to a person's growth towards enlightenment. In addition, merit is also shared with a deceased loved one, in order to help the deceased in their new existence. 

Merit is a force that results from good deeds done; it is capable of attracting good circumstances in a person's life, as well as improving the person's mind and inner well-being. Moreover, it affects the next lives to come, as well as the destination a person is reborn.

Merit can be gained in a number of ways, such as giving, virtue and mental development. There are many forms of merit-making described in ancient Buddhist texts. The most fruitful form of merit-making is those good deeds done with regard to the Triple Gem, that is, the Buddha, his teachings, the Dhamma and the Sangha. 

Merit has become part of rituals, daily and weekly practice, and festivals. In addition, there is a widespread custom of transferring merit to one's deceased relatives. Merit is a "beneficial and protective force which extends over a long period of time and is the effect of Karma done through physical action, words, or thought.

The way meritorious works, is that acts of merit bring good and agreeable results, whereas demeritorious acts bring bad and disagreeable results. A mixture of the two generates mixed results in a person's life. This explains why people are different and lead different lives in many ways.

Karma is self-regulatory and is the cause and effects of positive and negative actions. In today's world we called it the Law of the Universe: it operates without divine intervention and human intention is fundamental to it.

Internally, merit makes the mind happy and virtuous. Externally, present good circumstances, such as a long life, health and wealth, as well as the character and abilities someone is born with, arise from merits done in the past and vice versa, with demerits.

The merits and demerits a person has done may take a while to bear fruit. This is how most often people arguing that ones had done many good deeds, yet still facing many harsh ship or unpleasant incidents or bad things happens to them. Likewise, those who has done bad karma , yet he or she is still having a very happy and luxurious life.

Merit or demerit may cause a good or bad future respectively, including in the next lives to come. A bad destination after rebirth may be caused by demerit, but merely a lack of merit may also lead a person to be born in an unhappy destination.

When someone is reborn in a happy destination, however, one can only stay there as long as merits last. Thus, it is stated in the Buddhist scriptures that people cannot take anything with them when they die, except for whatever merit and demerit they have done, which will affect their future. 

Merit can be accumulated in different quantities, and stored up, but also has an impermanent character: it can run out. 

How to generate merits?

Merit is not only a concept, but also a way of living. Three bases of merit :-

1) Generosity or giving 

2) Virtue - The defined by the three factors of the Eightfold Path:-
Right Speech,  Right Action ,  Right Livelihood.

3) Mental development / Samadhi – Meditation

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful. Would you consider making a donation for our Buddhist research and development? We need you to help secure the future of scholarly interaction with Buddhism.

Please consider showing your support .Your generosity will certainly help us improve our works and to achieve for a better and brighter prospect to come.

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 the picture(s).
Picture(s) courtesy and credit to the rightful distributors and or studios.
Picture(s) is/are intended for editorial use only.

Samantabhadra Bodhisattva's The Ten Great Vows

Samantabhadra Bodhisattva's The Ten Great Vows

Samantabhadra is a Sanskrit language and literally means "The Universal Worthy". Samantabhadra is a Bodhisattva in Mahayana Buddhism associated with practice and meditation. Together with Gautama Buddha and his fellow Bodhisattva Mañjuśrī, he forms the Shakyamuni trinity in Buddhism. 

In the Tibetan or Vajrayana Buddhism, Samantabhadra is also the name of the Adi-Buddha – in indivisible Yab-Yum position with his consort, Samantabhadri. In the Tibetan Buddhist tradition, particularly the Nyingmapa school, Dharmakaya Samantabhadra (not the Bodhisattva of the Mahayana) is considered the most primordial Buddha, akin in status to Vajradhara for the Sarma traditions. Samantabhadra appears in the Vajrayana tantric text the Kunjed Gyalpo Tantra, as the Primordial Buddha. 

Therefore, in the Nyingmapa tradition, or 'Oldest Translation' school in Tibetan Buddhism, the Sakya tradition and the Bon schools view Samantabhadra as the Primordial Buddha. In the Nyingma school of Tibetan Buddhist Vajrayana, Samantabhadra is considered a primordial Buddha in indivisible yab-yum union with his consort Samantabhadri. However, the Kagyu and Gelug schools use Vajradhara to represent the Primordial Buddha.

In the Avataṃsaka-sutra, the Shakyamuni Buddha states that Samantabhadra Bodhisattva made Ten Great Vows in his path to full Buddhahood. The Great vows as follows:-

Samantabhadra 's The Ten Great Vows 普賢菩薩十種廣大之行願

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1-To pay homage and respect to all Buddhas.

2-To praise the Thus Come One-Tathagata.

3-To make abundant offerings. (i.e. give generously)

4-To repent misdeeds and evil karmas.

5-To rejoice in others' merits and virtues.

6-To request the Buddhas to continue teaching.

7-To request the Buddhas to remain in the world.

8-To follow the teachings of the Buddhas at all times.

9-To accommodate and benefit all living beings.

10-To transfer all merits and virtues to benefit all beings.

The Samantabhadra's Ten Great Vows have become a common practice in East Asian Buddhism, particularly the tenth vow, with many Buddhists traditionally dedicating their merit and good works to all beings during Buddhist liturgies.

普賢菩薩十種廣大之行願

1：禮敬諸佛、2：稱讚如來

3：廣修供養、4：懺悔業障

5：隨喜功德、6：請轉法輪

7：請佛住世、8：常隨佛學

9：恆順眾生、10：普皆迴向

經中一一述此十大願，明其功德無量，臨命終時，得此願王引導，往生阿彌陀佛極樂世界。然此十大願為一切菩薩行願之標幟，故亦稱普賢之願海。以此菩薩之廣大行願，一般稱為大行普賢菩薩。

普賢菩薩儀軌

聖祝儀規：

(香贊）戒定真香，焚起衝天上，弟子虔誠，熱在金爐上，頃刻紛紜，即遍滿十方，昔日耶輸，免難消災障。南無香雲蓋菩薩摩訶薩（三稱）

(稱聖號）南無大行普賢菩薩（三稱）

如意寶輪王陀羅尼.......

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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 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 the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

Ksitigarbha Bodhisattva 南無大願地藏王菩薩

“If the Hell is not empty, I shall not attain Buddhahood”

The Great Vow of Ksitigarbha Bodhisattva

Ksitigarbha Bodhisattva is known for his vow to take responsibility for the instruction of all beings in the six worlds between the enlightenment of Shakyamuni Buddha and the incoming of Maitreya the next future Buddha,

Ksitigarbha Bodhisattva in Tibetan word is "Sa Yi Nyingpo". In Sanskrit name is "Ksitigarbha". In Chinese name is "地藏王菩薩" with his great vow- “If the Hell is not empty, I shall not attain Buddhahood”. Having vowed not to achieve Buddhahood until all hells are emptied, his activity focuses more particularly on helping those who suffer in the hell realms.

Ksitigarbha Bodhisattva has received great respect and trust from all since long ago. Not only did he point out to us a road to achieving Buddhahood, but he also lighted up for us a hope in Dharma. For these reasons, Ksitigarbha Bodhisattva is known as “The King of Great Vows”. 

Ksitigarbha Bodhisattva is one of the most wonderful dimensions of the Mahayana Tradition of Buddhist practice and teaching are the different manifestations of Buddha’s Qualities of compassion and wisdom. These emanate as different Buddha deities. The form, appearance, costumes, mudras, implements and jewellery of Ksitigarbha Bodhisattva differ quite considerably under Mahayana & Tibetan Buddhism. 

Manifestation in Mahayana Buddhism 

Ksitigarbha Bodhisattva is typically depicted with a shaven head, dressed in a monk's simple robes (unlike most other bodhisattvas, who are dressed like Indian royalty). In his left hand, Ksitigarbha holds a cintamani; in his right hand, he holds a staff "錫杖" , which is used to alert insects and small animals of his approach, so that he will not accidentally harm them. He is often depicted as white in color, holding a staff in his right hand and a jewel that symbolizes wisdom in his left hand.

Manifestation in Tibetan Buddhism

Ksitigarbha is shown wearing a crown depicting the Five Dhyani Buddhas as worn by Tibetan and in Tantric rituals.

Ksitigarbha Bodhisattva is revered as the protector of stillborn, miscarried and aborted babies. He is the protective deity of travelers and guardian of pregnant women. He protects against earthquakes; he prolongs life and is a guardian of children.

The practice and prayers 

His mantra in Mahayana is “南無大願地藏王菩薩”

His mantra in Sanskrit is “oṃ ha ha ha vismaye svāhā”

I prostate, go for Refuge, make offerings, please grant blessings. The Bodhisattva Ksitigarbha, who has unbearable compassion for me and all sentient beings (whose minds are obscure and who are suffering), who has qualities like the sky and liberates sentient beings from all the sufferings and gives all the happiness. (Recite three times.)

Five Reasons for Being Born into Poverty according to the Sutra of Ksitigarbha Bodhisattva:-

1. The first of these is arrogance, particularly toward one’s parents.
2. The second is obstinacy, that is, refusing to listen to teachers and elders.
3. The third is lack of diligence in honoring the Triple Gem.
4. The fourth is thievery.
5. The fifth reason for being born into poverty is accumulation of unpaid debts. Although money is false and empty, it cannot be used casually and wasted. To borrow money and not repay it, thinking that you have no obligation because money is of no true importance, will lead to rebirth as a servile and poor person.

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 Tibetan Wealth Treasure Vase

The Tibetan wealth treasure vase, metaphorically, is the vase of inexhaustible treasures, which represents health, longevity, wealth and wisdom, and emphasizes the symbolic meaning of wealth and abundance. In Tibetan Buddhist paintings, the treasure vase is portrayed as a fat vase with a short, but slim neck.

The treasure vase In Tibetan word is "gter gyi bum pa" and in Sankirt is "nidhana kumbha". The Wealth Treasure Vase was introduced by a great Indian master, Guru Rinpoche Padmasambhava  to Tibet. He gave specific instructions on how to create and what sacred items need to be put inside them. 

According to the text, the blessings, pacification and improved environment created by the Vases extends for 15 miles outward from the Vases location. By the sacred contents and rituals employed during its creation, the Treasure Vase has the power to magnetize wealth and abundance, improve health and healing, pacify anger , conflict, and increase wisdom and compassion. 

The Tibetan wealth treasure Vase is a fat bellied vessel with a short, slim neck. On top, at the opening, there is a large jewel indicating that it is a treasure vase. The tradition of the treasure vase is a very ancient one. The vases were very well known in Tibet for centuries, and many families had them. 

The Wealth Treasure Vase brings blessings to its possessor. The powers of the vase is concentrated in the building where it is placed, serving to increase the spiritual and material wealth of the residents.

Traditionally, the vase was considered to protect from the negative influences of both human and non-human beings. It protected from fears of life and death. It strengthened karmic connections so that the obstacles to material gain and prosperity were eliminated. It also improved the spiritual environment so worldly and transcendental accomplishment was more easily obtained. 

The Tibetan wealth treasure vase, provided material wealth and spiritual wealth; if one increased, the other did too. It is an axiom of Tibetan Buddhism that it’s good to fulfill your desires as long as you do not harm anyone else. Obtaining what you want brings a great deal of self knowledge. The Wealth Treasure Vase evokes the inexhaustible wealth within us all.

The Tibetan wealth treasure vases, sealed with precious and sacred substances, are commonly placed upon altars and on mountain passes, or buried at water springs, where their presence is believed to attract wealth and bring harmony to the environment. In relation to Buddhism it specifically means the spiritual abundance of the Buddha, a treasure that did not diminish, however much of it he gave away.

The Tibetan wealth treasure vases have been carefully prepared, sealed and consecrated through prayers and empowerment rituals to invoke the blessings of all the manifestations of the Buddhas and Yidam deities and the vitality of the elements. Consecrated treasure vases bring balance, healing and abundance to the outer world and the inner world.

The inner world refers to (flesh, blood, heat, breath and mind). The outer world is refers to (earth, water, fire, air, space) that are imbalanced, disturbed or depleted by environmental pollutants. Within the areas surrounding the vase, direct experiences of well being will occur.

Traditionally, Tibetan wealth treasure vases are given on auspicious occasions such as births, weddings, housewarmings or new ventures in business premises, consecrated vases can be placed in homes or business to help balance the energy, bring good fortune, bless the residents through spiritual and physical well-being (health and long life) by removing negative energy and obstacles for prosperity and spiritual attainment (improving spiritual practice & virtuous activities), and contribute to the positive energy of the world.

Benefits of Offering the Tibetan wealth treasure vase

1) For yourself – You will have the ability to make regular offerings and donations and grow your secular wealth. You will progress smoothly in your career, your fortune will improve and your virtuous karma will ripen earlier. (Place the wealth vase on the altar or at a high and clean place.)

2) For your family – Your family will enjoy good health, long life, harmony and increasing wealth. Evil and obstructing spirits will be removed, and burglary, illnesses and sufferings averted. Your family will enjoy peace and happiness. (Place the wealth vase on the shrine or in a safe.)

3) For landlords/farmers – The essence of the earth will increase and the crops will grow in abundance. (Place the wealth vase, two feet under the ground within the farmland.)

4) For the environment – Increase the essence of heaven and earth, obtain the protection of the mountain and earth deities, prevent natural disasters, avert attacks of rare diseases and diminish the chances of traffic accidents, thereby bringing peace and tranquility to the area. (Place the wealth vase, two feet under the ground.)

5) For places without the Buddha-Dharma – Minds will naturally become virtuous; merits will be diligently accumulated, and evil forces and demons will be subdued. (Place the wealth vase in a clean and secluded place.)

For donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 13 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

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 the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

What is Tibetan Tormas?

Torma in Sanskrit word is called " Balingta"  and Tormas are offering cakes and symbolize the food offering to the Buddhas, Deities.  Originally made of dough, in Tibet, it roasted barley flour is used, and also sculpted from butter, they have evolved into elaborately decorated objects.  

Since making them is time-consuming, people have begun to use clay, wood and more recently, synthetic substances. Tormas are used not only in Vajrayana, but also during the Buddha Shakyamuni times. 

Legend has it, in the past in India, one day Ananda was in the forest in Kapilavastu. As he was contemplating the Dharma, before him low down in the sky appeared a *Preta with fire blazing from its mouth, terrifying to look at. It said to Ananda, " In seven days time you will die," Upon hearing this, Ananda was filled with fear and then told the Buddha what had happened. 

*Footnote
Preta is the Sanskrit name for a hungry ghost being described in Hinduism, Buddhism as undergoing suffering greater than that of humans, particularly an extreme level of hunger and thirst.

Buddha Shakyamuni then taught a majestic Dharani mantra and immeasurable Torma offering and by offering that Torma, Ananda was freed from the terror of untimely death and attained many excellent qualities.

The Essence of Tormas

Tormas are in essence the identity of indivisible basic space and wisdom

The Etymology of Tormas

Guru Rinpoche once said:-

Since they do not hold, but cast away, they are called "Tor" and since they pervade everything, they are called "Ma"

In that way, because they are given free of grasping and attachment they are described as "Tor" which means to scatter and disperse, and because they appear in front of all guests as they are described as "Ma".

The Different Types of Guests

How many types of guests, or recipients of Tormas are there? The different types of guests can be condensed into the objects of homage and objects of generosity. To be more detailed, there are four types of guests:-

1. The guests of honor, the objects of refuge
2. The guests of qualities, the glorious protectors
3. The guests of compassion, beings of the six classes
4. The guests of karmic debts, negative spirits

1-Tormas are dedicated to the guests of honor in the way that you would pay your taxes to the King.In that way, one gathers vast accumulations and protected by their compassion.

2-Tormas are dedicated to the guests of qualities in the way that you would give a present to a friend or equal standing.In that way, beneficial activities are accomplished and obstacles are prevented.

3-Tormas are dedicated to the guests of compassion as a feast or banquet.In that way, one accomplishes the benefit of others and thereby becomes a follower of the great vehicle.

4-Tormas are dedicated to the guests of karmic debts, negative spirits like paying back a debt. In that way, grudges are purified and future negative and harm is averted.

Tormas have different uses. Some are created and placed on shrines for ceremonies or to represent deities. Others are used in feast practice and consumed by practitioners during the practice. Others are made to appease spirits, accumulate merit, or remove obstacles. The Tormas are mostly made of barley flour and butter, but traditionally other ingredients such as egg, milk, sugar, honey, and even meat may be included depending upon the purpose of the Torma.

There Are 6 Different Types of Tormas
1) Deity Tormas are kept in the shrine, and represent a particular tantra deity. These Tormas vary in complexity from a very simple cone painted white for peaceful deities like Buddha, Tara and Avalokiteshvara, to very complex designs for semi-wrathful deities like Vajrayogini.

2) Food Tormas are used in feast practices and are consumed partially by practitioners during the feast, with leftovers offered to lower beings after being blessed. In some traditions, food Tormas are now made with more contemporary ingredients, whereas others stay faithful to the barley flour tradition.

3) Offering Tormas may be made for and offered to deities and Dharma Protectors, to obstruct spirits, or to other lower beings. Torma for obstructing spirits are called "Gektor".

4) Medicine Tormas may be used in Tibetan medicine to extract an illness from a patient as a cure. The torma is then cast away.

5) Captured Tormas may be used to speed completion of activities, by planning to offer the torma at the completion of the activity thereby encouraging successful activity.

6) Inner and secret Tormas are for practicing meditation with deity visualization is considered a form of Torma offering, though no physical Torma is created and then offered. Similarly, offering one's internal emotional and mental experiences and experiences of non-physical forms of Torma offerings.

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 10 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

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 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.

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