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In his time, the Buddha opposed
the performance of rites and rituals merely for
their own sake-a practice that we increasingly
gaining ground in the prevalent Brahmanism- and, in
fact, considered them an obstacle to the attainment
of enlightenment. While the Tantric viewpoint
disapproves of utilizing rites and rituals for
narrow material ends, it upholds their validity and
value to genuine seekers of heightened inner
consciousness. At the same time, however, it in no
way deems them essential, recognizing that sadhanas
can be effectively carried out in a bare cave, with
mantras and mudras as the only aids.
Most sadhanas commence with the throwing of rice
grains into the air-an act that is accompanied by
the metaphysical visualization of the universe in
miniature emanating from one’s hands, scattering in
myriad speaks of brilliant light, and then merging
with the void. The rite is symbolic both of one’s
own altruistic concern for the whole universe and
the Buddhist truth that the entire universe is the
void creation of one’s own mind. Similarly, other
rites serve as reminders of other core tenets of the
Buddha Dharma.
Rites and rituals in form or another are part and
parcel of every religion, and Buddhism, even of the
austere Theravadin and Zen variety is no exception.
Without them, Buddhism would simply be a system of
ethics and psychology. The practice of meditation
without accompanying rites and rituals often has the
tendency of promoting the very ego-consciousness
that it seeks to overcome, inducing vanity in the
wake of achievement. It is in this context that
rites and rituals effect the necessary balance of
self-reliance and humility, for while in meditation
one essentially seeks the Buddha within, through
rites and rituals one pays obeisance to the outward
symbol of the Buddha’s as represented in statues and
sacred pictures. Nevertheless, in its truest sense,
the immanent and external Buddha is one and the
same: Truth is all pervading.
Though ascetics inhabiting secluded caves may do
without material adjuncts altogether, the common
Bhutanese do find them helpful in leading pious
lives, and elaborate shrines in temples and in
private homes form an indispensable feature of
Bhutanese national life. A high table or cabinet
containing sacred symbols standing behind a lower
table for offerings and implements and backed by
hanging scrolls constitutes the typical Bhutanese
Buddhist household shrine. Morning devotions consist
of offering water (yon-chab) and the incense (sangs)
of sweet- smelling trees and scrubs like birch,
rhododendron and juniper to the images of the gods,
before which a lamp (marme) is kept continually
burning. Sangs connotes a different category of
liturgical act from Choga, which can be performed
only by an initiated monk in accordance with fixed
liturgical prescriptions. Failure to comply with
this stipulation is believed to lead to harmful
consequences.
Tantric shrines feature the Buddha in the center, a
maroon or yellow cloth raped sacred text on the
left, and a miniature reliquary tower on the right.
These alternatively represent the Buddha, the
Dharma, and the Sangha, or the triple faculty of
Body, Speech, and Mind. Pictures of the Buddha’s,
Bodhisattvas, and other deities provide a backdrop.
The adopt sits cross-legged on a square cushion
before the shrine.
The seven essential symbolic offerings include two
bowls of water (representing purity of mind and
body), one of rice with an inlaid flower (beauty),
one of rice holding an unlit incense taper (the
Dharma’s all-pervasiveness), one of oil with a
lighted wick (illumination), one of scented water
(devotion), and one of rice with a fruit upon it
(gratitude). While there may also be other
offerings, one particular kind peculiar to the
Himalayan region consists of the Torma: a small
butter and dough figure to which a red pigment is
sometimes applied. A mixture of flour and butter, or
even pure butter alone, is also used to model
intricately patterned deities, birds and animals.
The main ritual implements of the Bhutanese
Buddhists include the Vajra-scepter (dorje), the
Vajra bell (drilbu) and the clapper-drum with
sounding pellets attached to it by leather thongs
(dam am). Their use is strictly limited to the
priests. These instruments engender elemental sound
combinations that at one and the same time, help the
mediator arrive at deeper levels of consciousness
and bring about a mood of heightened urgency toward
breaking free of the Samsaric cycle of repeated
births, deaths and suffering.
Daily devotions, which serve as a background to the
adept’s main sadhanas, include Calling Upon the Lama
to Arouse Him or a similar rite directed to the
Guru; Taking Refuge; Invocation of the Yidam
(tutelary deity); The Generation of Bodhicitta; a
brief Vajrasattva meditation upon the Ten Evils and
en Virtues accompanied by confession; Meditation
upon the Void ness of the Ego and Non-Duality; and
Entering Samadhi.
Special rites and rituals also mark specific days of
the Bhutanese calendar dedicated to Guru Rinpoche,
Zhabdrung Tara (the mother of all Buddha’s) an
individual’s personal Bodhisattva, and the guardian
deities of his sect. Other rites relate to such
activities as healing the sick or securing the good
fortune of a household or community.
The supernatural powers that exercise such a great
hold on Bhutanese Buddhist beliefs, and that
constitute the subjects of its rites and rituals,
may be divided into two groups of white and good
(phyogs dkar) and black and evil (~hyogs nag). While
the good powers are propitiated, the inimical ones
are repelled. The purpose of rites and rituals may
vary from bringing about prosperity, health, good
fortune, riches and victory to invoking rain,
banishing hail and halting epidemics.
The worship of every Buddhist divinity in Bhutan
involves seven stages. First is the invocation
calling to the feast of sacrifice. Next, the deity
is invited to be seated. Offerings are then
presented: sacred cake, rice, water, flowers,
incense, lamps, music and occasionally a mandala or
magic circle in accordance with the stipulations of
a special manual. Hymns of praise, repetition of the
special spell or mantra, prayers for present and
future benefits, and a benediction follow. |
