Buddhism - holidays, traditions, customs. Major Buddhist holidays. Buddhist rituals

Bituminous materials 19.11.2023

Bituminous materials

The culture and philosophy of the East have long occupied the minds of Europeans with their special attitude towards life, living beings and the world as a whole, but Buddhism was especially alluring: this religion became the third most popular, after Christianity and Islam. Buddhist holidays and rituals have always been distinguished by their colorfulness, pomp and special, specific rituals, rooted in ancient times. They are based on the teachings of the great saint Buddha Gotama (Gautama).

Briefly about Buddhism

The founder of this religious teaching was Buddha Shakyamuni (Siddhartha Gautama), a real person who achieved Enlightenment on the 49th day of meditation. It is worth noting that Buddha is not a name, but rather a designation for a specific state of consciousness: literally it means “enlightened, awakened.”

It was Siddhartha who became the founder of one of the most powerful and influential religions on earth, although in fact Buddhism is more of a science than a belief in the divine. Buddha formulated four truths, on the basis of which the teaching grew - “Four Diamond (Noble) Truths”:

Life is suffering.
The cause of suffering is desires.
Deliverance from suffering is in Nirvana.
Nirvana can be achieved by following the Eightfold Path.

Buddhism is divided into several main and many small schools, between which there are minor, but still differences in views on their teaching:

Mahayana is one of the leading schools of Buddhism. One of its main ideas is compassion for all living beings and non-harm to all things.
Vajrayana - some also call it tantric Buddhism. The essence of the teaching and its techniques involve the use of mystical practices that can significantly influence a person’s subconscious, leading him to enlightenment. Some researchers argue that the Vajrayana school is a branch of the first teaching, Mahayana.
Theravada is the earliest branch of Buddhism. Supporters of this school claim that their teaching most accurately conveys the words and instructions of Buddha Shakyamuni as set out in the Pali Canon - the oldest teaching that was transmitted orally for quite a long time and was recorded relatively recently, although with some distortions, as experts say. Theravada monks firmly believe that only the most zealous and diligent follower of the teaching can achieve enlightenment; this is confirmed by stories about 28 enlightened masters (there have been so many in the entire history of Buddhism).

Chinese Buddhism and Zen are also considered offshoots of Buddhism, but they emphasize the achievements of the later masters rather than Gotama Buddha himself.

What is special about Buddhist holidays?

The Eastern mentality is significantly different from the European one, and the religious one is even more so: “a holiday means we relax and go for a walk” - this is not about Buddhists. On the contrary, on these days they zealously observe various restrictions, austerities and vows, perform various rituals, because they know that the energy of holidays is special and can strengthen the effect of actions hundreds of times: both positive and negative.

Another feature is that the Buddhist chronology follows the lunar calendar, and since the lunar month is shorter than the solar month, almost all holiday dates are moving, that is, sliding according to numbers (Christian Easter is also a moving holiday). Also, many dates begin counting from a certain event, the birthday of Buddha, for example. Therefore, astrologers are constantly busy calculating future celebrations, memorable events and important events.

The most important holidays in Buddhism

Regardless of belonging to different movements of Buddhism, most of the holidays are common, which means they are celebrated simultaneously in all regions and schools. The following list of holidays in Buddhism includes events that are important to all adherents of this movement.

Gautama Buddha's Birthday: Usually falls at the end of May or beginning of June according to the European calendar.
The day when Buddha revealed his teaching to the first disciples is the beginning of the period of seclusion for bhikhus, Buddhist monks. Occurs during the full moon in July.
The Kalachakra festival falls in April - May and is celebrated for three days, but the most solemn event occurs on the 15th lunar day of the third month according to the Buddhist calendar.
The rotation of Maitreya (Maidari Khural) is one of the revered events that attracts a crowd of thousands. A huge statue of Maitreya Buddha is taken out of the temple on a chariot and circles the temple grounds, moving in the direction of the sun. Believers follow the chariot, forming a living wheel (justifying the name), chant mantras and read prayers. The procession moves slowly, stopping often, so the action drags on until late in the evening.
The Feast of a Thousand Lamps (Zula Khural) is the day of the passing into nirvana of Bogdo Tsongkhava, the bohdisattva who founded the Gelug school in Tibet, which is currently considered the main one throughout the world. The celebration falls on the 25th day of the moon of the first month and lasts for three whole days, during which oil lamps and candles are continuously lit in memory of the great Teacher.
The Descent of Buddha from Heaven to Earth (Lhabab Duisen) - on the 22nd day of the 9th lunar month, the great Buddha descended to Earth for his last rebirth in the human body (Siddhartha Gotama).
Abhidhamma Day - the ascension of Buddha to Tushita heaven, is celebrated in April according to the Gregorian calendar, on the full moon of the seventh lunar month - according to the Buddhist calendar.
Songkran is celebrated in different years between the end of January and the second ten days of March.

In addition to the main ones, the birthday of the Dalai Lama is celebrated - the only fixed holiday, as well as many less pompous, but also important events for Buddhist communities.

Vesak

One of the main Buddhist holidays has several names that designate this day in different schools of Buddhism - birthday, day of passing into Paranirvana and day of achieving Enlightenment. Almost all schools of this teaching are confident that these three most important events in the life of the Buddha occurred on the same day, only in different years. Vesak, Donchod-Khural, Saga Deva, Visakha Puja - all these names mean the same thing. For a whole week, followers of the Buddha celebrate Vesak, telling the world about the life of their guru, lighting lanterns made of paper in his honor, which are a symbol of the enlightenment to which the Teacher leads.

In monasteries and temples, solemn prayer services, processions and all-night prayers are read, mantras are chanted and thousands of candles are lit around the sacred stupas. The monks tell everyone interesting stories from the life of Buddha Shakyamuni and his faithful disciples, and guests can take part in general meditation or make an offering to the monastery, showing their commitment to the Dhamma.

Asalha, Dhamma day

The most important holiday in Buddhism is Asalha (Asala, Asalha Puja, Chokhor Duchen), the day when the Buddha first delivered his sermon on the Noble Truths to his first five disciples, with whom he later founded the first community for monks (Sangha). In honor of such an outstanding holiday in Buddhism, every year on this day the monks read “Dharma Chakra Pravartana” - one of the sutras, and also give instructions on how to correctly follow the teachings of the Buddha. Many spend this Buddhist religious holiday in meditation, hoping to achieve Enlightenment on such a significant date, as happened with Kaundinya (one of Gautama’s first disciples).

Asola Perahara

This is what Buddhists call the “Buddha Tooth Festival,” which is especially revered in Sri Lanka, although it is not religious in nature. The origins of this celebration lie in the legend that after the cremation of Buddha Gautama, one of his disciples noticed the Buddha’s tooth in the ashes, miraculously preserved. This relic was placed in a Buddhist temple in India, but in the 4th century it was transported to the island of Sri Lanka in order to preserve the valuable artifact for subsequent generations. A special temple was built in which the Buddha’s tooth is kept to this day.

The celebration lasts two weeks. Colorful processions go through the streets: dressed up elephants and dancing people in the best outfits; on one of the elephants there is a casket with a relic, which is carried through all the streets. Buddhists sing songs and set off fireworks to glorify their great guru.

Elephant Festival

In India, this holiday is also called the Elephant Procession, and it has more secular and social significance than religious. The underlying story is about how the Buddha once compared a wild, untrained elephant and a domesticated one tamed by people: in order for the wild elephant to understand where it should go, it is harnessed to the same harness as the trained one. So it is with a person: in order to comprehend the Teaching of the Eightfold Path, one should tie oneself to someone who has already been trained, that is, who has achieved Enlightenment.

How is the Buddhist festival of elephants held, reminding followers of the teachings of this sermon of Gautama? A massive procession of decorated elephants moves through the streets of the city to the sounds of musical instruments, ritual chants and enthusiastic greetings from residents: more than 100 animals of all ages take part in this action, even babies two weeks old.

Rituals in Buddhism

Many religious rituals are distinguished by specific beliefs and convictions (as for a European person), sometimes a little strange, but at the same time having a mystical background to everything that happens on Earth. That is why Buddhists try in every possible way with their good deeds to influence karma, not only their own, but that of all humanity.

1. Mengyn Zasal: once every nine years, Buddhists perform this ritual to get rid of the “unpleasant consequences of the ninth year,” which, according to legend, falls on the 18th, 27th, 36th, etc. year of a person’s life. During these years, a person is especially vulnerable, which is why the Mengyn ritual is performed: a person collects nine “special” stones and gives them to the lama, who reads special prayers over them, blows his beneficial breath and tells the person to throw them out in a special way in different directions. Buddhists believe that in this way a person is protected from misfortunes for nine whole years, so they try to spend it in the first month of the New Year.

2. Tchaptuy: Ritual bathing for those prone to illness or misfortune. It is believed that if this happens to a person, his vital energy is too polluted, and it needs to be cleansed with a special ritual. In a closed room over a special vessel, the mantra is read in a huge number of repetitions (from 100,000 to 1,000,000 times). Buddhists believe that then a deity descends into the water in the vessel and gives it healing powers, which removes negativity from a person.

3. Mandal Shiva, or Four-part offering of the mandala to Tara - the goddess who removes any obstacles on the path. Often used at the birth of a child, marriage or an important start of a new business, building a house, for example. During the ritual, the goddess Green Tara is offered fragrant water, flowers, beneficial food and incense, as well as lamps. Then a special mandala of 37 elements is presented and the corresponding mantras are chanted.

4. Chasum (Gyabshi ritual) - this is the name of the pagan offering to various subtle entities (devas, nagas, asuras, pretas) that negatively affect human life and the planet as a whole. Moreover, these creatures are so grumpy and capricious that the time of offerings must be carefully selected so as not to incur even greater anger on the person. It is especially important to carry out this ritual for those whose work involves mining metals or cutting down forests - any intervention in nature puts the pest at risk, so they try in every possible way to appease higher beings. Turning to the Buddha, the supplicants read prayers and offer lamps, food and lud-tormas - these are human figures made of dough, as well as tsatsa - relief images of Buddhist stupas, the Buddha himself, made of plaster or clay. Each variant of the offering should be equal to 100 units, the total is 400 - that’s why the Gyabshi ritual is called “four hundred”.

Buddhist New Year: Saagalgan

This holiday in Buddhism symbolizes the beginning of the New Year, which in the Buddhist tradition falls in spring. An interesting fact is that in different countries professing Buddhism, the New Year holiday may fall on different dates, because they live according to the lunar calendar, which does not coincide with the solar one, so astrologers calculate all holidays and important dates in advance, notifying the people.

Three days before the onset of Saagalgan, monks in temples hold a special prayer service - Dharmapalam, which is dedicated to ten deities guarding the teachings of Buddha, lamps are lit, and the bells are struck 108 times. Particularly revered is the goddess Sri Devi, who, according to popular belief, travels around all possessions three times on New Year's Eve, checking whether people are ready, whether their houses are clean enough, whether their pets are in need, and whether their children are happy. Buddhists firmly believe that if you stay up until six in the morning that night and chant mantras and prayers dedicated to the goddess, then luck will be on their side in the coming year. It is very important that on New Year's Eve there is milk, sour cream, cottage cheese, and butter on the table. It was also recommended to spend the first day of Saalagalgan with family.

There is an interesting tradition of launching the “Wind Horse of Luck” - this is an image on fabric, symbolizing the well-being of a person or family. This symbol must be consecrated in the temple and then tied to a house or a nearby tree so that it sways in the wind. It is believed that the “Wind Luck Horse” is a powerful amulet for the family against failures, illnesses and sorrows of any kind.

In some provinces of the south, adherents of Theravada schools put new monastic robes on Buddha statues, which they then give to the monks for use: it is believed that such actions increase a person’s good karma. In Laos, on this day, people try to buy live fish and release them into the wild, thus also improving karma through compassion for a living creature.

Kathin-Dana

Bun Kathin is another festival in Buddhism that motivates lay people to do good deeds and thus “accumulate” good karma. “Kathina” is the name given to a special pattern used to cut out clothes for monks. The holiday involves giving bhikkhus (monks) new clothes; for this, the donor or his family invites the monk to the house for a festive dinner, before which a special prayer is read. After the meal, they go to the temple to present gifts. They are accompanied by lay people with songs, dances and playing local musical instruments. Before entering the temple, the entire procession walks around it three times, always counterclockwise, and only then everyone goes inside and sits down for the ceremony: the elders in front, and the young ones behind.

An important point: the robe for the monk must be made 24 hours before the holiday, that is, the person must have time to make threads from cotton, weave the fabric on a loom, cut out the robe and then paint it in the traditional orange color, which means not sleeping or eating during these days, paying tribute to the members of the Sangha (monastic community) with such an act. It is interesting that at the moment of donation, the abbot of the holy place asks all those gathered whether (the name of the monk is called) the gift is worthy, and if all those present confirm three times with the word “sadhu,” only then the bhikhu receives his gift, blessing the manufacturer. This blessing is considered very valuable, so hundreds of people try to make a gift for bhikkhus on the eve of the Buddhist holiday of Kathin.

For religious and ritual practice, there are Buddhist ritual practices and texts that cover human life in its entirety. There are rituals of honoring the spirits of localities, spirits living in the water element, rituals of protection from diseases, a ritual associated with the birth of a child, a ritual of giving a name, a wedding ritual, a ritual of protecting life from premature death, protection from troubles in personal life, a ritual of invoking life force , the ritual of hanging ritual flags khiy-morin (air horse), funeral rites, etc. In each specific case, a Buddhist believer turns to the lama for advice and help.

About Tahilga

Oboo is a cult sanctuary located in one or another remarkable natural place, such as a mountain peak, mountain pass, water hazard, cliff, etc. It is believed that oboo is the residence of the owner of the area ( ezen, bur.). With the penetration of Buddhism into the regions of Tibet, Mongolia and further north, local cult deities and spirits were introduced into the Buddhist pantheon as local worldly deities. Buddhism has retained from pre-Buddhist beliefs the rite of veneration, but not the worship of these deities.

Each family, clan, tribe among traditional Buddhists has its own cult ancestral obo, the veneration of the owner of which is carried out on one of the auspicious days of the first summer month. Local residents, with the help of astrologer lamas, choose a day for the “Oboo takhilga” ritual. On this day, on oboo, they bring with them treats of dairy and sweet dishes, wine, etc. Lamas from a nearby datsan are invited to perform the ceremony. Believers, with the help of lamas, turn to their owners ( sabdak, Tib.) with a request for rainfall, elimination of fires and other disasters, as well as for the well-being and prosperity of the native land. If the owner is favorable, then favorable signs appear: light drizzle, rainbows, good dreams, etc. It is believed that the owner himself can take the place of the obo, turning into a bird or an animal. During the prayer service, the main texts from the Buddhist canon about the sending of prosperity and happiness are read. In general, the prayer service is held in accordance with the structural taxonomy of the khurals read in the datsans themselves, but with the addition of a special appeal to the owners of the area, with an offering and a request for their favor.

After the oboo ritual, folk games are traditionally held: horse racing, wrestling, archery. In some places, stupas are erected on oboos so that people have the opportunity to accumulate virtues by circumambulating and prostrating in front of them. In some Buddhist areas, altars are installed on mountain passes, valleys and other places, and stones are stacked in a special way. Driving past the above-mentioned places, they usually make offerings of food (deezhe, bur.), coins, matches, pieces of cloth (sumelge), etc., while reciting the mantra “Om-A-Hum”. It is not recommended to make offerings of alcohol, otherwise there is a risk of accumulating non-virtue.

Lusad Tahiha - a ritual of honoring the “masters of water”

The rite of honoring the spirits of water is one of the rites intended to achieve some temporary goals, be it sending rain for abundant harvests, eliminating problems, asking for happiness and peace for the inhabitants of a particular area. They are performed on the so-called “days of lus” ( lusyn buudal, bur.). These days are the most favorable time to honor them. Buddhist treatises speak of a great variety of unusual beings classified as “8 classes of worldly gods and demons,” one of which is the class of water spirits ( naked, Skt.). It is believed that water spirits do not tolerate pollution in their habitat, i.e. rivers, lakes, springs, etc. People’s unreasonable actions in relation to nature affect the state of spirits, which is why they suffer damage and, when angry, can harm people. In particular, it is believed that a person receives harm from nagas in the form of various diseases when he pollutes water bodies, rivers, and air.

To carry out the ritual, the lamas prepare various substances called “three whites” - milk, butter, yogurt, “three sweets” - sugar, honey, molasses, as well as various jewelry - gold, silver, copper, turquoise, coral, pearls, crystal . During the ritual, the lamas, through meditative practice, mentally transform all these offerings into jewelry and medicine for the water spirits, after which, accompanied by the sounds of ritual instruments, they respectfully throw the offerings into the water.

Ritual of hanging the ritual flags of Hii-Morin

According to Buddhist astrology, hii-morin symbolizes human psychic energy. When this energy is in a bad state, a person experiences a loss of spirit and is haunted by failures. To correct this situation, there is a ritual of hanging the hii-morin flag. Each person has his own hiy-morin, corresponding to the year of his birth. It is distinguished by the color of the flag. On the flag in the middle there is a horse, and in its four corners there is a tiger, a lion, a dragon and the king of birds, Garuda. These animals symbolize the possession of great strength and energy. Sacred mantras are written on this flag and there is a special place where you need to write the person’s name. Typically, the ceremony of hanging hii-morin is carried out by believers after the onset of the Buddhist New Year. On this day (as well as on subsequent days of the first month of the New Year) you can come to the datsan, choose a flag according to your year of birth and ask the lama to consecrate it. Next, you should go to the indicated place for hanging the hi-morin and place it on a tree, reciting the following mantra:

“KUNDU SARVA DUDU HO

BAZAAR AYUKHY SUUKHA”

The hiy-morin ritual requires the fulfillment of three basic conditions:

choosing the color of the flag and the day of hanging in accordance with the following rules, note: the horse must “run” in a certain direction of the world. The Lama will give appropriate instructions;

illumination (“revival of the horse”) of the flag with rituals a) “luntasan” (purification) and b) “rabnay” (illumination);

hanging the hiy-morin in some sacred place, although nowadays some city dwellers hang it on the balcony.

This ritual is one of the most widespread Buddhist rituals among traditional Buddhists in Russia.

Rite “Mengyn Zasal” - eliminating the adverse effects of the 9-year cycle

According to Buddhist astrology, the “mengyn zasal” ritual is traditionally performed every 9 years, that is, on the 9th, 18th, 27th, 36th year of a person’s life. During these years, a person may face various misfortunes. There is the following legend associated with the origin of this ritual. In India, once upon a time there lived a king named Nagbo, who had five sons and one daughter. When the king turned 27 years old, troubles befell his palace and family, who had previously been in happiness and splendor. One day the king had a dream in which he heard a voice saying to him:

“Troubles are falling on you because you have fallen under the nine annual evil eyes and the nine cow evil eyes. To the east of you lives the Lord Guijie. Give him gifts and ask him to burn all your misfortunes.”

Waking up, the king invited Guitszeya to perform a ritual, after which Guitszeya told the king that all his misfortunes were due to the evil eye, and bequeathed to repeat the ritual of cleansing from misfortunes every nine years.

In Buddhist astrology, the “menge golloho” system (literally “putting the birthmark in the center”) is of great importance. The word “menge” here means both an ordinary birthmark and the happy fate symbolically contained in it.

If the “menge” matches, you need to ask the lama to read the book “Nogoon Dara Ekhe” exactly as many times as he turns one year old, as well as the book “Sagaan Shukherte”. Also, to carry out the ritual, you need to collect nine small stones, the lama will read prayers and special mantras and blow on these stones, after which he will throw them in a certain direction or place.

The purpose of performing this ritual is to protect a person from unfortunate circumstances in the next nine years. Usually you should contact the lama and perform this ritual in the first month of the New Year according to the lunar calendar.

Ritual “Zhelei Zasal” - eliminating the adverse effects of the 12-year cycle

In general, the ritual is similar in meaning to the “mengyn zasal” ritual. Every 12 years, people repeat their year of birth. This also creates the possibility of difficulties and illnesses, so the following is recommended:

upon reaching 12 years of age, one should order the reading of the sutra “Naiman Gageen” in datsans, perform rituals of taming a harmful spirit (amin zolig gargakha, Bur.) and “Usan balin tabiha”;

upon reaching 36 years of age - order the sutras “Yum” and “Niti”, “Dogsun”, perform the ritual “Lusad tahiha”;

upon reaching 48 years of age - “Yum”, “Altan Gerel”;

60 years – “Khii Morinoi San”, “Dashi Zegbe”, “Naiman Gageen”, “Sagaan Dari Ekhe”;

72 years old – “Tsedab”;

84 years old – “Dogsun”, “Banzaragsha”, “Tsedo”.

Depending on the year of birth, the lamas recommend that believers on the first day of the New Year leave the room in one direction or another, and also, after reading a certain mantra, perform a symbolic action aimed at eliminating the possible unfavorable influences of the coming year.

Ritual associated with the birth of a child

While expecting the birth of a child, parents can perform the ritual “Nilsakhyn dallaga” - invoking grace for the birth of a child. In this case, they invite a lama to the house to read the “Secret Drops” sutra. Then, when a child is born, the lama is invited again, who sets up a sign of the prohibition “horyuul”, attaching a pine or spruce branch to the right side of the door frame, which indicates a newborn in the house. Entry to the house by outsiders is prohibited for a month. This ban is intended to protect the newborn from infection with various diseases.

The lama who establishes the sign of the prohibition becomes the “naizhi” of the newborn, that is, his patron and confessor for life. In the old days, there were frequent cases when a lama was asked to become a “naiji” for an unborn child. Naiji Lama, three days after the birth, comes to the newborn’s house and reads the ritual text “Banzaragsha”, washes the child with arshan, conducts a ritual for choosing a name and presents an amulet with the image of a patron - protector. This is a very important moment in the life of a little person. It is believed that the correct given name influences his entire future life. During the year, the Naiji Lama periodically visits his ward and reads the corresponding ritual text. Parents, for their part, respect their child’s patron and diligently follow all his recommendations and advice. Then, when the child turns one year old, the ceremony of cutting his first hair is performed. On this occasion, a holiday comes to which relatives and friends are invited.

Wedding ceremony

When starting a family, parents of both parties turn to the astrologer lama. They find out whether the newlyweds are suitable for each other, find out the auspicious day for bringing the daughter-in-law to the house, the day for the wedding. All astrological forecasts are of great importance for the future young family. Currently, Buddhist religious traditions are being revived again, according to which newlyweds come to the datsan on their wedding day to conduct the wedding ceremony. The newlyweds, together with relatives and friends, make a respectful walk around the stupas and temples, rotate prayer wheels, pray to the deities, entering the temples, and place lamps in front of the altar for the well-being of the new family. Performing all these rituals is considered necessary for the married couple to live in peace and harmony in the future. During the ritual, the lama reads well wishes for the well-being of the new family, presents them with the necessary images of deities and ritual objects, and also presents a special letter with the seal of the datsan and the names of those marrying.

Ritual of summoning life force

In some cases, when a person experiences a loss of strength, gets sick, stops arguing, or loses interest in life, the astrologer lama may recommend that the believer perform a ritual of invoking life force. For this occasion there is a special prayer, which is read by the lama in the presence of the believer. It is called “lagug”, which translated means “invoking la - life force”.

During the prayer, the lama turns to the deity of longevity, Buddha Amitayus (Ayusha Burkhan, Bur.) and reads a special prayer with offerings, makes a request for a long life, and then calls on the human life force. There are several options for performing this ritual, according to one of them you should prepare: yellow and white hadak, a small piece of white cloth, kefir (if not, then you can use sour cream or yogurt), ghee and butter, milk, zamba - barley flour, some apples (required), boil fruits without mixing, separately a little cereal (rice, pearl barley, etc.), boil the right leg of a ram, the favorite food of the one for whom the ritual is being performed, a pack of tea, freshly brewed tea, honey, if possible , fine sand of gold, coral, pearls, turquoise, copper.

Funeral rite

One of the most important Buddhist rituals is the ritual for the departed. The purpose of the ritual is to direct the consciousness of a deceased person to one of the good worlds in order to achieve a better rebirth or liberation from the cycle of further births. Death in Buddhism is considered a key moment, making it possible to clear a person’s consciousness of negative karma and realize his positive potentials.

One of the main goals of a practicing Buddhist is to prepare for death, which he perceives as the most important transitional stage for achieving a good fate or the state of Awakening. Therefore, it is very important for a Buddhist practitioner to approach death in a conscious state, which allows him to control the dying process. The most advanced Buddhist masters pass away in a state of meditation, gradually contemplating the cessation of the vital functions of the body and directing their purifying consciousness to higher spheres.

day and hour of removal of the body;

in which direction to carry out the body;

who can touch the body;

who should not touch the body and be present at the burial;

Before digging a grave, a ritual is performed to ask for land in the place where the burial will take place (gazar abakha, Bur.). Relatives and friends are recommended to recite prayers and mantras known to them, light lamps and incense, devoting these virtues to achieving the good rebirth of the deceased person. If required, the lama reads the text “Great Liberation through Listening” (Sonosood ehete tonilgoogsho, Bur.)

Only men participate in the burial. Upon returning from the cemetery, they are obligatorily fumigated with incense, their hands are washed with arshan, and only after that they enter the house. The lama who participated in the funeral conducts a ritual of good wishes and invoking happiness. After this, relatives and friends sit down at the table and remember the departed.

It is believed that after death a person’s consciousness can remain in the intermediate state of “bardo” for up to 49 days until the next incarnation is achieved. Every seven days, his subtle body again undergoes “secondary death,” therefore, on these days, joint prayers are read by relatives and friends, and in the house of the deceased, lamps are lit in front of the Burkhans for 49 days, the light of which illuminates the path to a good birth for the deceased.

On the seventh week after death, the final rite “taraal” is performed with the participation of lamas. Relatives and friends come to the datsan with offerings, which are presented to the lamas with a request to recite good wishes for the sake of the person who has passed away.

Ritual “Dallaga” - invoking happiness and prosperity

During the “dallag” ritual, believers sit in a certain direction, which depends on the lunar month. Before the lamas begin to read the text, believers must unbutton the top button, put on a headdress and take into their hands the symbols of giving and receiving “dallag” in the form of sweets, sweets, pastries, etc. beautifully arranged on a pyramid-shaped platter. The ritual of invoking well-being and happiness is necessarily accompanied by circular movements. When the lama exclaims “A-hurai,” the believers follow him in a circular rotation of the dishes with offerings. After the lama finishes reading the text, he says the following words, and after him the believers exclaim:

" - Has happiness and prosperity descended?!- Yes, it has come down!

- Were the conceived thoughts fulfilled according to the Teaching?!- Yes, we have fulfilled it!

- A-khurai!- May it be good!"

After this, the dedication to virtue is read.

Buddhist rites and ceremonies In Buddhist datsans, the prayer service is called khural, which can be translated as “meeting.” They are read every day, mainly in the Tibetan language. Khurals are small and large. Usually in most datsans small khurals begin: morning at 9.00 and afternoon at 15.00. Duration – 1-2 hours. At the same time, the 8th, 15th and 30th lunar day are considered the most favorable for increasing virtue. Khurals have great power to influence a person’s life and resolve their problems. When lamas read prayers, the Buddhist deities to whom the prayer service is dedicated are invisibly present at these moments in the datsan. A person’s internal appeal to them through prayer and request has a positive effect. During Khural, the datsan is filled with powerful divine energy, purifying everything around and everyone present. People of different nationalities and faiths can visit khurals. How to order a khural Usually, when you come to a khural, before it starts, you need to write down the names of your loved ones, your name on a special piece of paper that is on the cash register, then indicate the amount of the donation. The donation amount can be any. Usually they offer 50, 100, 200 rubles. A form with names and money for donation is given to the cashier. The cashier hands them over to the lamas during the khural, who read the names of the believers aloud or silently. Or you can put them yourself on the table standing near the exit. You need to ask the cashier about this. You can also enter your names for the khurals on the following days in advance. At the lama's reception, it is also customary to leave a small monetary offering, which is usually not given in the hands, but placed on his table. How to make an offering of food Often people who come to a prayer service bring candy, cookies, milk (mostly packaged), and tea. They place them in a place specially designated for offerings. Packages of food and milk should be left open. Then be sure to say the three prayer syllables “OM AH HUNG” three times, which makes the offering pure. Daalga Often, towards the end of the khural, the lama can announce the ritual “Daalga” - a rite of calling good luck and happiness. Believers get up from the benches and take all or part of what they brought as an offering into their hands and sit back down with it. It is mandatory to sit during this ceremony. If there are a lot of people and there are no seats, it is better to spread something for yourself and sit on the floor. Squatting is highly undesirable. At a certain moment, the lama gives a sign for people to put on hats or be sure to cover their heads with something. When the lama leading the khural begins to pronounce the ancient cry of calling good luck: “A khuree! “, everyone present loudly repeats after him (it is advisable to say it loudly so that luck hears your voice) and clockwise make a circle in the air with their hands, holding offerings. If there is no offering, you can hold money in your hands: bills or coins. At the end of the ritual, the lama says good wishes in Buryat, everyone must repeat the last word of each sentence after him. After the Khural, even if Daalga is not held, believers take their consecrated offerings home, leaving “deezhe” - the best part - on the altar, usually taking a small portion of sweets or cookies on top. After the Daalga ritual, nothing should be given to anyone from home for three days. So that the energy of luck has time to remain in the house. Hii-morin The sacred flag is hii-morin, the horse of luck, a symbol of human psychic energy. You can illuminate Khii-Morin at the Khii-Morin San Khural, which is read at the beginning of the new year according to the lunar calendar, or at a reception with the Lama. After the consecration, he will tell you in which direction you should place the flag. After which the flag is hung on a tree on the territory of the datsan. Prayers are written on the flag; when it flutters in the wind, prayers are read for the person whose name is indicated on the flag. You can write your name with a pen in a special place for this purpose, which is often underlined _________. The installation of consecrated chii-morin helps throughout the year. You can buy khii-morin at the datsan. In this case, the color of the hii-morina should correspond to your year. You can clarify this on the spot. Sarzhem A popular religious ritual in Buryatia, which helps to find success in business. It is often carried out before starting new big things, business, before entering college, or going on the road. To do this, you need to bring tea or milk to the reception with the lama; they often bring vodka with them. And ask him to perform this ritual. The lama, reading prayers, transforms these products into blessed water - arshan and offers them to the deities. Rules of conduct Datsan has three doors. You need to enter through the left door, the right door serves as the exit. The central door is used by clergy only during large religious ceremonies. When entering the datsan, women, according to custom, must let men pass first. You must also remove your hat upon entry. Mobile phones must be turned off. If you want to photograph or film something inside the temple, you need to ask permission from the clergyman. Often in some datsans any photography or video shooting is prohibited. Believers walk around stupas, temples, statues and images of Buddhist deities inside the temple in a clockwise circle, and not vice versa. Moreover, in the temple, in order to move away from the altar, you need to take three steps back and only then can you turn your back. If you decide to stay at the prayer service, you cannot sit with your legs crossed or stretch your legs towards the altar or the clergyman. At the exit there is a container with consecrated water - arshan, it cleanses from filth. You can pour it yourself. Carefully pour a little arshan into your left palm, without spilling it on the floor, and drink in three sips. The remainder can be used to wash your face and head. You should not talk loudly, laugh, behave noisily, keep your hands in your pocket, or litter. The meaning of the khurals: (sign * marks prayers for the departed) Altan Gerel - for increasing virtues, happiness in the family Altan Gereley dallag - for staying in prosperity * Abidyn chogo - for the departed Arban Khangal - khural dedicated to all 10 sahyusans - defenders of the Buddhist faith for protection and salvation from all misfortunes Aryun san - cleansing of any defilement Bazarsada - correction of the unfavorable consequences of the 9-year cycle of "menge" (Vajrasattva in Buryat "Bazarsada" is a deity who gives the believer cleansing from sins and karma) Balgan donoin sergem - from thieves Banzaragsha - for a newborn, as well as in difficult life situations Barchad lamsel - to remove obstacles * Bardo soldab - for the departed Burkhan ravnailah or ramnai (read as ramnee) - consecration of a new statue of the deity Ganshiguud - an offering to the Defenders of the Teaching Gombo Sakhyuusan - salvation and protection from misfortunes. Gombo or Mahakala in Sanskrit, the main defender of Buddhism. Has wrathful aspects to eliminate evil forces. Gongor - for multiplying virtues Dara Ekhyn dallag - for success in business Dara Ekhyn mandal shiva - offering a mandala to the Great Green Tara. The deity Green Tara helps in extreme situations. And also in creating a family, family well-being, having a child, for success in business. Her mantra is: OM TARE TUTARE TURI SOHA. Usually held every Sunday, starting at 9.00. Dashi Dondub - for long journeys, covering the damage from theft Dashi Zeveg - dedicated in the name of good rebirths Dashi Charbeb san - for cleansing everything around * Divaazhanay chogo - a ritual of good wishes for the rebirth of all living beings in the Pure Land Sukhavati Dodigalsan - from illnesses and suffering Dorzho derem - cleansing the filth of the “black and white tongue” Dorzho Zhodbo - from bad dreams, for the accumulation of virtues in this and subsequent lives Dorzho Namjom - cleanses all filth Zugdor Namzhilma - for a long life, from premature death Tunshag - a repentant prayer that cleanses non-virtue and falls Devsan - cleanses all kinds of filth Davzhid sergem - removes obstacles, damage Demberel dodba - used to restore “hiy-morin”, as well as to multiply virtues Zhadamba - for virtues in this and subsequent lives, to implement plans, multiply virtues Zhamsaran - salvation from all misfortunes Zhamsaranai sergem – salvation from all misfortunes Zhanag gagdog – correction (of an unfavorable astrological combination) “harsh zhel” and menge, cutting off the “black tongue” Zhigzhed (Yamandaga Burkhan) – salvation from all misfortunes Ekhe Otosho – for health Lamaadan – for a sharp mind, gaining wisdom Lhamo - from any obstacles * Lhogo namshe - for the departed * Maaniin yurol - for accumulating virtues for the departed Naidan - for accumulating virtues in this and the next life Naidan chogo - for establishing virtues and happiness in the home, staying without losses Naiman Gageen - for happy rebirths , helps to calm down quarrels and conflicts in the family Namdag san - calming the Lus - the owners of the earth, cleansing filth Namsarai - to increase the virtue of giving, acquiring benefits Namsarayn dallag - for material well-being, increasing virtues Namkhai Ningbo - a book read during the ritual "suudal haalgaha" Nogoon Dara ehe - for accomplishing things, aversion to everything bad Otosho - for health, cleansing from diseases Saa Yum - book of "corrections" Sagaan shukherte - aversion (negative influence) of the "white" language "praise, flattery, etc. » Sanduin Zhud - for virtues in this and subsequent lives, aversion to all misfortunes Sanzhid Monlam - for virtues in this and subsequent lives Sundui - in honor of all rebirths Sur - offering to the owners of the waters and land of Sandema - aversion to the influence of bad gossip Taban haryuulga - to eliminate consequences , bad dreams, from evil tongues, bad thoughts, for the quick implementation of plans * Tarva chenbo - salvation from rebirth in an unhappy fate Tvy vrgehe - offering to the deities all the best Khamchu nagvo - for accomplishing deeds, circumcision of the “white” and “black” tongues Khiy morinai san - a sacred flag is illuminated on the khural - khii-morin, the horse of luck. Chasym - calming (the anger) of the Lus - the lords of the land Chogzhy Mvnsel - for those who are on the way, to remove obstacles on the road Choyzhal - salvation from misfortunes Shibdag torma - calming the Lus and the owners of the land Shalshi - aversion to misfortunes Shirnin - cleanses any non-virtues, removes obstacles

June 26th, 2016

Author - Tatyana_Zelenchenko. This is a quote from this post

Continuing my research on the symbolism of the body, I can say that Buddhism is entirely built on a person’s relationship to his body as a case for the spirit. It seems to me problematic to identify any clear symbols of Buddhism associated only with the body. We have already observed many things inherent in Buddhism in Hinduism and Brahmanism: mudras, yoga practice. Meanwhile, there are rites, rituals, and symbols characteristic only of Buddhism. They will be discussed in the following posts.
In the meantime, general information:
BUDDHISM is the oldest of the world's religions, which received its name from the name, and
more precisely from the honorary title, its founder Buddha, which means
“Enlightened One.” Buddha Shakyamuni (Sage from the Shakya tribe) lived in India in V-
IV centuries BC e. The cornerstone of Buddhism is the belief in reincarnation, the teaching of the path of liberation and the achievement of Nirvana, the highest spiritual state of illumination with true knowledge. If the Brahmins claimed that through rituals, sacrifices and spells that were different for each class (“varna”), one could achieve “good rebirths,” that is, become a Raja, a Brahman, a rich merchant, a king, etc., then Buddhism declared all sorts of things. reincarnation, all types of existence are inevitable misfortune and evil. Therefore, the highest goal of a Buddhist should be the complete cessation of rebirth and the achievement of nirvana, that is, non-existence.
Sri Lanka. "Buddha in Nirvana." Statue of the Galwihara temple complex in Polonnaruwa. 12th century Stone.
His followers consider the most significant thing in the teachings of the Buddha to be that he cognized the cause and essence of existence - suffering, revealed them to people, as well as the path that leads to the cessation of suffering, to salvation, to non-existence.
Buddhists recognize the “four noble truths” proclaimed by the Buddha. The first of them states that all existence is suffering.
The second is that the cause of suffering lies in the person himself: this is his thirst for life, pleasure, power, wealth, this is attachment to life in any of its forms.
The third truth declares that it is possible to end suffering: for this it is necessary to free oneself from the thirst for life, to achieve a state in which every strong feeling is absent, every desire is suppressed.
Finally, the “fourth noble truth” is to indicate the so-called “noble middle eightfold path” consisting of “right view, right aspiration, right speech, right conduct, right living, right teaching, right contemplation, right self-absorption,” commonly called meditation .
The doctrine of the "four noble truths" sets out the essence of Buddhism. All religions contrast real earthly life with immaterial, heavenly life, which supposedly begins beyond the grave. At the same time, the first is always painted with gloomy colors, declared sinful, preventing union with God, the second is declared the goal of a person’s aspirations, a reward for patiently enduring earthly torment. Buddhism in this respect is no different in principle from other religions, but it takes to its logical conclusion a critical assessment of the world in which we live. Having equated existence and suffering, Buddhism paints a particularly gloomy picture of a world in which not only everything is doomed to torment and destruction, but even any joy, strengthening the attachment of a living being to this existence, is fraught with the terrible danger of new endless rebirths filled with less terrible evil.
Man himself creates his own destiny, the form of each of his new rebirths, Buddhism teaches.
The force that determines the specific characteristics of a new rebirth is called KARMA.
Buddhism's karma is the sum of all the actions and thoughts of a being in all its previous rebirths. The doctrine of karma also existed in Brahmanism. The Brahmans also taught that karma - the law of retribution - is the driving force behind the transmigration of souls. By performing or not performing the sacrifices prescribed for a given varna, by honoring or not honoring the Brahmins, by violating or not violating numerous prohibitions, a person creates a new form of transmigration of his soul - starting from the most vile and disgusting animals and ending with kings and gods.
Buddhism accepted the “law of retribution” (karma), but gave it new content. Although everything in a person’s given life is determined by his karma, he has a certain freedom of choice in his actions, thoughts, words, actions. In this partial freedom of will lies, according to Buddhism, the path to salvation. Moreover, the point is not at all in sacrifices, rituals and prohibitions, but in the behavior of the person himself. It is his actions and thoughts in this life that determine his further karma, the form of his new “reincarnation", i.e. new suffering.
But this is not enough. Buddhism, especially in the teachings of a number of its schools and directions, declared that the sensory world itself does not exist at all. He is only our illusion, the result of the activity of our sick, lost consciousness. It is this consciousness that paints us a tragic picture of the sensory world full of suffering. This consciousness consists of many smallest particles - dharmas, i.e. elements of consciousness, which, developing under the influence of karma into a certain complex, create the individual consciousness of a given rebirth and, as its function, the sensory world around us. Until the dharmas are pacified, a new rebirth of this individual consciousness after the death of a given being is inevitable, the wheel of existence continues its rotation.
Buddha decisively opposed the Divine to the world and unwittingly devalued any human activity, and therefore morality. If the Universe is a kind of disease of being, which is subject to complete disappearance for the sake of the silence of Nirvana, why do we need work, creativity, ethics?..
The fate of Buddhism in India is connected with the very philosophy of Buddha, his attitude towards the world. This is what prompted the Indians to later return to the old pre-Buddhist beliefs, which manifested itself primarily in the revival of Brahmanism.
Brahmanism differed favorably from the doctrine of the Buddha in one point: it did not consider the world a disgusting flicker of dharmas, but saw in it a manifestation of the Divine. Dissolution in the Universe, merging with it—this is the ideal of pantheism, according to which God permeates the world with its good and evil, for everything in it is equally divine.
Already in the first centuries of its existence, the single teaching of the Buddha was divided into 18 schools.
At the beginning of the 1st century. Two main branches of Buddhism are formed: Hinayana ("small vehicle") and Mahayana ("great vehicle").
MAHAYANA is a branch of Buddhism, sometimes called “Northern Buddhism.” The highest religious ideal in the Mahayana is the bodhisattva - the universal, but embodied in the individual, cosmic principle of connectedness through mutual compassion and mutual assistance of all beings striving for liberation from the shackles of worldly existence. If, from the Hinayana point of view, liberation (nirvana) is available only to members of the Buddhist community, i.e. monks, and is achievable only through their own efforts, then Mahayana claims that salvation is possible for everyone, and promises a person the help of Buddhas and bodhisattvas.
The Mahayana has its own pantheon, but not of gods who create the world and control the elements, but of creatures whose main goal is to tirelessly help man.
It was this version of Buddhist teaching that spread to China, Tibet, Mongolia, Korea and Japan. Supporters of this school advocated a “large community,” i.e. for free access to the sangha of the laity and a softening of the harsh discipline and asceticism that discourages ordinary people from it, who are not capable of such heroic efforts. The Sangha of early Buddhism was an association of people who voluntarily broke with all earthly concerns and attachments.
Mahayana contains a great wealth of methods for achieving nirvana. These methods even include Tantric Buddhism, according to which liberation can be achieved through the repetition of sacred formulas and words, special types of yoga, including the yoga of sexual love performed with a shakti, or spiritual wife.
If HINAYANA is a harsh and cold monastic religion, designed for tireless work on oneself and complete loneliness on the path to the highest goal, then Mahayana takes into account the interests of the laity, promising them support and love, and shows much more leniency towards human weaknesses.
Already in India, Mahayana experienced a noticeable influence from Brahmanism and Hinduism. Faced with the conditions and cults of the northern countries, Mahayana gave rise to various movements intertwined with Taoism in China, Shintoism in Japan, local naturalistic beliefs in Tibet, etc. In its internal development, splitting into a number of sects, northern Buddhism formed, in particular, the Zen sect. In the 5th century A special direction of Buddhism appears - Vajrayana, parallel to Hindu Tantrism, under the influence of which a new direction of Buddhism arose - Lamaism.
Being exceptionally susceptible to various ideological complexes, Buddhism, however, kept its central provisions unchanged, turning borrowings into components of its teaching, cult and mythology.
VAJRAYANA
From VI to IX centuries. in India, a new direction took hold, which had several names: Vajrayana (“diamond chariot”), Buddhist Tantarism, esoteric Buddhism, Tibetan Buddhism, etc. The gradual learning and accumulation of merit characteristic of Mahayana was contrasted with the instantaneous, lightning-like realization of Buddha nature.
Varjayana associated Buddhist education with an initiation ritual that took place under the strict supervision of an experienced mentor. Since there is a transfer of knowledge “from initiate to initiate,” Varjayana is also called esoteric Buddhism, and Europeans, back in the 19th century. Those who paid attention to the enormous role of mentors (lamas) in the practice of Tibetan Buddhists began to call this religion Lamaism.
Vajra (“lightning”, “diamond”) is a symbol of hardness, indestructibility, and the truth of the Buddha’s teachings.
If in other directions of Buddhism the body was considered a symbol of the passions that hold a person in samsara (SANSARA - rebirth, cycle, wandering, passing through something - one of the basic concepts of Indian religion and philosophy, denoting the process of countless rebirths of the personality and soul, bringing them suffering; designation of the worldly existence associated with the chain of births and the transition from one existence to another, a), then Tantrism places the body at the center of its religious practice, believing that it contains the highest spirituality. During a special ritual, the presence of Buddha nature in a person is revealed. By performing ritual gestures (mudras), the follower of the Vajrayana realizes the Buddha nature in his own body; by pronouncing sacred incantations (mantras), he realizes the Buddha nature in speech; and by contemplating the deity depicted in the sacred diagram or diagram of the universe, he realizes the Buddha nature in his own mind and, as it were, becomes a Buddha in the flesh. Thus the ritual transforms the human personality into a Buddha, and everything human becomes sacred.
LAMAISM - Tibetan Buddhism is a regional school of Buddhism, characteristic of Tibet and the adjacent regions of the Himalayas. Tibetan Buddhism is a complex of teachings and meditation techniques.
Unique to Tibetan Buddhism is the tradition that began in the 13th century of transmitting both teachings and spiritual and temporal authority within the rebirth lines (tulkus) of prominent Buddhist figures. This sharply distinguishes Tibetan civilization from others, where such methods of electing leaders as hereditary and elective predominate. In its development, this idea led to the unification of spiritual and secular power in the line of the Dalai Lamas.
TULKU is a lama, an authoritative spiritual leader of Tibetan Buddhism, who is constantly reborn in order to continue his spiritual work. Each Dalai Lama, shortly before his death, leaves a message - where to look for his new incarnation. Before looking for the new head of Tibet, the highest lamas turn to astrologers, and they name the place and timing of the next incarnation of Avalokiteshvara. A child is recognized by many signs: unusual events at birth, strange behavior in infancy, etc. The chain of searches ends with a kind of exam - the child must choose “his” from a large number of things, i.e. those that belonged to the previous Dalai Lama. As a rule, before his death, the hierarch himself indicated the possible place of his future birth. Sometimes the state oracle of Tibet, a person with clearly shamanic functions and shamanic origin, prophesied: entering a trance, he spoke on behalf of the deity who had entered him. So, after the death of the 13th Dalai Lama, the oracle saw the birthplace of the new Tibetan theocrat in a reflection in the lake. Then (usually two or three years after the death of the hierarch) a special commission of high-ranking lamas went to the proposed location and, based on special signs, selected candidates from among boys of the appropriate age. Then (in the case of the search for the Dalai Lama), the candidates were taken to Lhasa, where they underwent additional tests. For example, various beautiful and shiny things were placed in front of the children, and among them one nondescript thing of the deceased. If a boy was drawn to this thing, it was an important argument in his favor. The final selection took place, as a rule, by drawing lots, accompanied by a certain ritual.
Here is how the events of the biography of the modern Dalai Lama are described:
“In 1909 E.S. The 13th Dalai Lama, on a pilgrimage to holy places, visited the village of Taktser. He noted the beauty of this place and said that he would like to return here again.
When E.S. died in 1933. Dalai Lama XIII, his body, according to tradition, was embalmed and placed on the throne. After some time, the head of the deceased turned to the northeast - to where the monks were supposed to look for his reincarnation. Soon the regent-ruler, looking into the sacred lake Lhamoi, saw a reflection: a three-story monastery with a turquoise roof and next to it a peasant house under a juniper roof. “This was my parents’ home,” says H.H. Dalai Lama XIV. “It took a long time to find our house.” It was only in 1937 that a special group of lamas arrived in the village of Taktser, searching for a new incarnation of the Dalai Lama. The incarnation of the Dalai Lama was recognized in two-year-old Lhamo Dhondrup, “the lamas from the search party came to us and laid out things in front of me, two years old, among which were several that belonged to the late Dalai Lama. I immediately selected them from the pile and said: “This is mine.” "So it was determined that it was me who was inhabited by the soul of the deceased, and I was recognized as the next incarnation of the Buddha." After appropriate tests, Lhamo Dhondrup was recognized as the reincarnation of His Holiness the 13th Dalai Lama. The enthronement of the XIV Dalai Lama took place on February 22, 1940 in the capital of Tibet, Lhasa.
Young Dalai Lama.

Young Dalai Lama with a search party.

Since its spread as a spiritual tradition, Buddhism has penetrated into all spheres of life of the peoples who traditionally profess this religion. Buddhism was able to absorb and assimilate numerous cults and rituals of the pre-Buddhist era. This is one of the factors that had a significant impact on the formation of the national character and worldview of the peoples of Asia. Buddhist teachings were introduced into the life and consciousness of peoples through religious and everyday rituals. The life of an Asian nomad, from birth to death, was inextricably linked with Buddhist monasteries and their ministers.

LLC TAHILGA

Oboo is a cult sanctuary located in one or another remarkable natural place, such as a mountain peak, mountain pass, water hazard, cliff, etc. It is believed that oboo is the residence of the owner of the area (ezen, bur.). With the penetration of Buddhism into the regions of Tibet, Mongolia and further north, local cult deities and spirits were introduced into the Buddhist pantheon as local worldly deities. Buddhism has retained from pre-Buddhist beliefs the rite of veneration, but not the worship of these deities.

Each family, clan, tribe among traditional Buddhists has its own cult ancestral obo, the veneration of the owner of which is carried out on one of the auspicious days of the first summer month. Local residents, with the help of astrologer lamas, choose a day for the “Oboo takhilga” ritual. On this day, on oboo, they bring with them treats of dairy and sweet dishes, wine, etc. Lamas from a nearby datsan are invited to perform the ceremony. Believers, with the help of lamas, turn to the owners (sabdak, Tib.) with a request for rainfall, elimination of fires and other disasters, as well as for the well-being and prosperity of their native land. If the owner is favorable, then blog-friendly signs appear: light drizzle, rainbows, good dreams, etc. It is believed that the owner himself can take the place of the obo, turning into a bird or an animal. During the prayer service, the main texts from the Buddhist canon about the sending of prosperity and happiness are read. In general, the prayer service is held in accordance with the structural taxonomy of the khurals read in the datsans themselves, but with the addition of a special appeal to the owners of the area with an offering and a request for their favor.

After the oboo ritual, folk games are traditionally held: horse racing, wrestling, archery. In some places, stupas are erected on oboos so that people have the opportunity to accumulate virtue by circumambulating and prostrating before it. In some Buddhist areas, altars are installed on mountain passes, valleys and other places, and stones are stacked in a special way. Driving past the above-mentioned places, they usually make offerings of food (deezhe, Bur.), coins, matches, pieces of cloth (sumelge), etc., while reciting the mantra “OM-A-HUM”. We do not recommend making an offering with alcohol, otherwise you risk accumulating non-virtue.

LUSAD TAHIHA – A RITE OF REVERENCE TO THE “MASTERS OF WATER”

The rite of honoring the spirits of water is one of the rites intended to achieve any temporary goals, be it sending rain for abundant harvests, eliminating problems, asking for happiness and peace for the inhabitants of a particular area. They are performed on the so-called “days of lus” (lusyn buudal, Bur.). These days are the most favorable time to honor them. Buddhist treatises speak of a great variety of unusual creatures classified as “8 classes of worldly gods and demons,” one of which is the class of water spirits (nagas - Skt.). It is believed that water spirits do not tolerate pollution in their habitat, i.e. rivers, lakes, springs, etc. Unreasonable actions of people in relation to nature are reflected in the state of spirits, from which they suffer damage and, when angry, can harm people. In particular, it is believed that a person receives harm from nagas in the form of various diseases when he pollutes water bodies, rivers, and air.

To carry out the ritual, the lamas prepare various substances, called “three whites” - milk, butter, yogurt, “three sweets” - sugar, honey, molasses, as well as various jewelry - gold, silver, copper, turquoise, corals, pearls, crystal. During the ritual, the lamas, through meditative practice, mentally transform all these offerings into jewelry and medicine for the water spirits, after which, accompanied by the sounds of ritual instruments, they respectfully throw the offerings into the water.

RITE OF HANGING RITUAL FLAGS KHII-MORIN

According to Buddhist astrology, hii-morin symbolizes human psychic energy. When this energy is in a bad state, a person experiences a loss of spirit and is haunted by failures. To correct this situation, there is a ritual of hanging the hii-morin flag. Each person has his own hiy-morin, corresponding to the year of his birth. It is distinguished by the color of the flag. On the flag in the middle there is a horse, and in its four corners: a tiger, a lion, a dragon and the king of birds, Garuda. These animals symbolize the possession of great strength and energy. Sacred mantras are written on this flag and there is a special place where you need to write the person’s name. Typically, the ceremony of hanging hii-morin is carried out by believers after the onset of the Buddhist New Year. On this day (as well as on subsequent days of the first month of the New Year) you can come to the datsan, choose a flag according to your year of birth and ask the lama to consecrate it. Next, you should go to the indicated place for hanging the khiya-morin and place it on the tree, reciting the following mantra:

“KUNDU SARVA DUDU HO
BAZAAR AYUKHY SUUKHA"

The hiy-morin ritual requires the fulfillment of three basic conditions:

1. choosing the color of the flag and the day of hanging in accordance with the following rules, note: the horse must “run” in a certain direction of the world. The lama will give you the appropriate instructions
2. illumination (“revitalizing the horse”) of the flag with rituals a) “luntasan” (purification) and b) “rabnay” (illumination)
3. hanging the hiy-morin in some sacred place, although nowadays some city residents hang it on the balcony.

This ritual is one of the most widespread Buddhist rituals among traditional Buddhists in Russia.

RITE “MENGYN SASAL” - ELIMINATION OF UNFAVORABLE
INFLUENCES OF THE 9-YEAR CYCLE

According to Buddhist astrology, the “mengyn zasal” ritual is traditionally performed every nine years, that is, on the 9th, 18th, 27th, 36th year of a person’s life. During these years, a person may face various misfortunes. There is the following legend associated with the origin of this ritual. In India, once upon a time there lived a king named Nagbo, who had five sons and one daughter. When the king turned 27 years old, troubles befell his palace and family, who had previously been in happiness and splendor. One day the king had a dream in which he heard a voice telling him: “Troubles are falling on you because you have fallen under the nine annual evil eyes and the nine cow evil eyes. To the east of you lives the Lord Guijie. Give him gifts and ask him to burn all your misfortunes.” Waking up, the king invited Guitszeya to perform a ritual, after which Guitszeya told the king that all his misfortunes were due to the evil eye, and bequeathed to repeat the ritual of cleansing from misfortunes every nine years.

In Buddhist astrology, the system of “menge golloho” (literally “putting the birthmark in the center”) is of great importance. The word “menge” here means both an ordinary birthmark and the good fortune symbolically contained in it.

If the “menge” matches, you need to ask the lama to read the book “Nogoon Dara Ekhe” exactly as many times as he turns one year old, as well as the book “Sagaan Shukherte”. Also, to carry out the ritual, you must collect nine small stones, the lama will read prayers and special mantras and blow on these stones, after which he will give you to throw them in a certain direction or place.

RITE “ZHELEI ZASAL” - ELIMINATION OF UNFAVORABLE
INFLUENCES OF THE 12-YEAR CYCLE

In general, the ritual is similar in meaning to the “mengyn zasal” ritual. Every twelve years, people repeat their year of birth. This also creates the possibility of difficulties and illnesses, so the following is recommended:

upon reaching 12 years of age, one should order the reading of the sutra “Naiman Gageen” in datsans, perform rituals of taming a harmful spirit (amin zolig gargaha, Bur.) and “Usan balin tabiha”;
upon reaching 24 years of age, one should read the sutras “Dogsun”, “Bazarsada”, “Tsedo”;
upon reaching 36 years of age - order the sutras “Yum” and “Niti”, “Dogsun”, perform the ritual “Lusad tahiha”;
upon reaching 48 years of age - “Yum”, “Altan Gerel”;
60 years – “Khii Morinoi San”, “Dashi Zegbe”, “Naiman Gageen”, “Sagaan Dari Ekhe”;
72 years old – “Tsedab”;
84 years old – “Dogsun”, “Banzaragsha”, “Tsedo”.

RITUAL RITUAL ASSOCIATED WITH THE BIRTH OF A CHILD

While expecting the birth of a child, parents can perform the “Nilsakhyn Dallaga” ritual - invoking grace for the birth of a child. In this case, they invite a lama to the house to read the “Secret Drops” sutra. Then, when a child is born, the lama is invited again and he installs a sign of the prohibition “horyuul”, attaching a pine or spruce branch to the right side of the door frame, which indicates a newborn in the house. Entry to the house by outsiders is prohibited for a month. This ban is intended to protect the newborn from infection with various diseases.

The lama who establishes the sign of the prohibition becomes the “nayzhi” of the newborn, that is, his patron and confessor for life. In the old days, there were frequent cases when a lama was asked to become a “naiji” for an unborn child. Naiji Lama, three days after the birth, comes to the newborn’s house and reads the ritual text “Banzaragsha”, washes the child with arshan, conducts a ritual for choosing a name and presents an amulet with the image of a patron – protector. This is a very important moment in the life of a little person. It is believed that the correct given name influences his entire future life. During the year, the Naiji Lama periodically visits his ward and reads the corresponding ritual text. Parents, for their part, respect their child’s patron and diligently follow all his recommendations and advice. Then, when the child turns one year old, the ceremony of cutting his first hair is performed. On this occasion, a holiday comes to which relatives and friends are invited.

WEDDING RITE

RITE OF CALLING LIFE FORCE

During the prayer, the lama turns to the deity of longevity, Buddha Amitayus (Ayusha Burkhan, Bur.) and reads a special prayer with offerings, makes a request for a long life, and then calls on the human life force. There are several options for performing this ritual, according to one of them you should prepare: yellow and white hadak, a small piece of white cloth, kefir (if not, then you can use sour cream or yogurt), ghee and butter, milk, zamba - barley flour, some apples (required), fruit, boil, without mixing separately, a little grain (rice, pearl barley, etc.), boil the right leg of a ram, the favorite food of the one for whom the ritual is being performed, a pack of tea, freshly brewed tea, honey, if possible, small sand of gold, coral, pearls, turquoise, copper.

HOW IS A FUNERAL RITE PERFORMED?

For a believer, the main thing at the time of death is the need to remember the Buddhist creed - Refuge, as well as the Buddhist practices known to him. The traditions of funeral rites among residents of different regions of Buryatia are very different. Relatives of a person who has passed away ask the lama “Altan Sav tataha”, that is, to look at the astrological book “Altan Sav”. It is used to calculate: 1) the day and hour of removal of the body; 2) in which direction to move the body; 3) who can touch the body; 4) who should not touch the body and be present at the burial; 5) what books (sutras) should be read after the funeral, etc. Before digging a grave, a ritual is performed to ask for land in the place where the burial will take place (gazar abakha, Bur.). Relatives and friends are recommended to recite prayers and mantras known to them, light lamps and incense, devoting these virtues to achieving the good rebirth of the deceased person. If required, the lama reads the text “Great Liberation through Listening” (Sonosood ehete tonilgoogsho, Bur.)

It is believed that after death a person’s consciousness can remain in the intermediate state of “bardo” for up to forty-nine days until the next incarnation is achieved. Every seven days, his subtle body again undergoes a “secondary death”, so on these days joint prayers are read by relatives and friends, and in the house of the deceased, lamps are lit in front of the Burkhans for forty-nine days, the light of which illuminates the path to a good birth for the deceased.

RITE OF "DALLAG" - CALLING
HAPPINESS AND WELL-BEING

During the dallag ritual, believers sit in a certain direction, which depends on the lunar month. Before the lamas begin to read the text, believers must unbutton the top button, put on a headdress and take into their hands the symbols of giving and receiving “dallag” in the form of sweets, sweets, pastries, etc. beautifully folded on a pyramid-shaped platter. The ritual of invoking well-being and happiness is necessarily accompanied by circular movements. When the lama exclaims “A-hurai,” the believers follow them in a circular rotation of the dishes with offerings. After the lama finishes reading the text, he says the following words, and after him the believers exclaim:

- Has happiness and prosperity descended?! - Yes, it has come down!
- Were the conceived thoughts fulfilled according to the Teaching?! - Yes, they are fulfilled!
- A-khurai! - May it be good!

After this, the dedication to virtue is read.

Buddhism is currently experiencing a revival. More and more people come to datsans for support, advice, help and receive it. Although rites and rituals are no longer so significant in the life of modern society, it is still worth noting that the traditional rituals of Buddhism have retained their effectiveness and carry a deeply positive moral meaning for the believer. The key factor in realizing the good intentions and desires of a believer is his pure and sincere faith in the priestly lamas who carry the continuous tradition of the Teaching.