Downpour of Virtue and Goodness

7/28/2019 Downpour of Virtue and Goodness

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Downpour ofVirtue and C,oodnessThe Consecration Ritual based on the Dgt-legs Char-'bebs

composed by the First Panchen Lamaby Yael Bentor

T is by means ofa consecration ritual that an imageor a stupa is transformed into the nature a{ aBuddha. As the regent of the Fifth Dalai Lama,Sde-srid Sangs-rgyas-rgya-mtsho explained, the ac-tual Buddha (dharmakaya) pervades everything, downto each ofthe countless particles which together makeup the phenomenal world. One image commonlyemployed to illustrate this nature ofthe actual Buddhais the sesame seed and its oil: although the seasame seedrrray not seem to contain any fluid, plentiful oil isobtained once. the hard seeds are pressed. Anotherpopular image for the existence of the actual Buddhais space, which is everywhere. The actual Buddha issaid to be naturally consecrated or naturally establishedeverywhere. However, ordinary people may not al-ways comprehend this, and thus the tantras teach theconsecration ofimages, stupas, thangkas, books and soforth. These holy objects serve to locahze the presenceof the actual Buddha in certain identifiable places,thereby making it available for worship and theaccumulation ofmerit. Consecrated images and stupasserve to create faith and devotion in those who seethem and induce them to generate the mind ofenlightenment. They are a source of blessing andauspiciousness. They aid in spreading the teachings of

the Buddha. By their power, calamities such aseases, famines, and conflicts diminish.The objects to be consecrated are considerebases or receptacles of the Buddha's body, speechmind. Images and thangkas are receptacles ofthe bbooks, dharants andmantras are receptacles of spewhile stupas and tsha-tshas (often small clay tablethis case in the shape of stupas) are receptacles oBuddha's mind. Buddhist temples and shrines uscontain all three fypes of receptacles.A consecration is almost invariably perficrmedafter completion of a sacred receptacle. In the caa major image, a stupa or a temple, a high laminvited to perficrm the ritual. Smaller receptacles,as images or thangkas owned by individual hoholders or monastics, are usually brought to a motery for consecration by its abbot, or by an incarlama (a rinpoch.). The larger monasteries usperficrm an elaborate consecration onc e ayear in oto renew the consecration of their temples and saobjects. Nearby householden and monastics often btheir receptacles for consecration or reconsecratiothis occasion.The expected results of the consecration aresolely dependent on the ritual proceedings, since


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consists of the followirg steps: visuahzation of thepractitioners' dissolution into emptiness, visuali zationof themselves as the chosen Buddha, invitation of theEnlightened Beings and their absorption into thevisualized Buddha, and finally, firmly sealing thismerger by means of initiation. The process is verysimilar to the consecration itself and, in fact, serves asits model.

In order to assist in their visuahzations durirg theinitiaton, the practitioners put on the clothing of thechosen Buddha in its Glorious Form (sambhogakaya).These clothes include a brocade stole standing for theupper garment, a piece of brocade which covers thelap representing the lower garmertt, a wig of hair tiedinto a triple top-knot, and a crown with the fiveTathagatas of the mandala. Spectators at the ritual willalso observe that the performers place a red blindfoldabove their eyes, symbohzrngtheir ignorance prior totheir transformation into the chosen Buddha. Theblindfold serves also to block ordinary appearances inpreparation for the extraordinary perception of theworld as a mandala.Not only the participants, but also the ritual sub-stances and implements require transformation. Firstto be transformed are the vases standing in front of theritual master (this ritual action takes place prior to theinitiation). The water of the Victorious Vase (uijayakalaia)-the one without the beaked spout - will alsobe transformed into the chosen Buddha. The waterwill be used in the initiation of both the perficrmersand the receptacle as well as during the ritual sequencesof the 'supreme bathirg' of the receptacle. Spectatorswill see that on top of the Victorious Vase a smallconch shell containing scented water is placed. On ropof the conch is a very small uajra, around which a five-coloured thread is coiled. The ritual master holds theother end of this thread next to his own heart. Themantras he recites are conceived ofas coiling along thethread, thereby transmitting his powers into the water.The water is only then transformed into the chosenBuddha. The Victorious Vase is a vase externally butinternally it becomes a divine palace, the mandala ofVajrabhairava. The ritual master pours the water fromthe conch into the vase. Finally, the chosen Buddhawithin the vase dissolves and becomes 'one taste' withthe water.

Generally, it is after the morning rea-break that other ritual substances and implements undergo thtransformation. These items include the eight bathvases, the bathing substances, the grain which wilscattered over the image, gugul (incense used formigation ) and white mustard. The last two substanare meant to be used for purification. All these iteare placed on the bathing nlandala

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structure surrounded by offerings. These transformtions as well are effected with the help of the ficoloured thread extendirg from the ritual masteeach item, one after the other. Each item becomendowed with the capacnty of effecting its ripurpose.

Announcing the consecrationThis is a lUghly dramatic moment in the ritualwhich all the monks, wearing their ceremonial robstand on their seats in order to announce the consection (samkalpo). The announcement is accompanby the offering of the grain, which was used in Tito represent flowers.Cenerating the mind of enlightenmentThe performers then kneel down to generate the mof enlightenment. They take the bodhisattua vowachieve enlightenment not just for themselves bulead all sentient beings to enlightenment as well. Tprovides the performers and patrons with the proreligious and moral attitude. It reminds everyone tthe purpose of such actions as consecrations isattainment of enlightment by all sentient beings.The showing in the mirrorOne more action must yet be completed beforetransformation of the image may begin. Two moput on their ceremonial yellow hats and ritual-offerclothing. One holds a ritual bronze mirror andother an offering ofincense. They invite the reflectofthe image to allow itselfto be captured in the mirrLikewise, reflections of all the other objects toconsecrated are captured in the mirror, which is thplaced at the centre of the large bathing mandala. T

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depart to their abodes, but to return on the following d^y .Concluding ritualsRituals to assure protection for the image until thefollowirg d*y are perficrmeci. 'fhe mirror -with itsreflections is then covered by a yellow cloth. Thanks-giving ceremonies are held to express gratitude to theBuddhas for consenting to participate in the rituals. Asin the conclusions of most other Tibeten rituals, anaspiration for oneself and all sentient beings to attainenlightenment is recited. The merit accumulatedthrough the ritual perficrmance is dedicated towardsthis end. Then the Buddhas are requested to forbearsuch faults as might have occurred during the perficr-mance. The first d^y is completed with the recitationof verses of auspiciousness.

The Second Doy the Main PartPreliminariesAs on the first day, the main dry of the ritual beginswith the transformation of the performers into thechosen Buddha, then the self-initiation takes place, tobe followed by the transformation ofthe various ritualitems. The image is agarn visuali zed as the chosenBuddh a, and the purifications and bathing sequencesare repeated. The performers next announce theconsecration and generate the mind ofenlightenment.All this is done as it was on the first d^y.Main partSince on the main d^y the Enlightened Beings will bedissolved into the image visuali zed as the chosenBuddha, the body, speech and mind as well as the sixsenses of the visualizedBuddhas are blessed. Thereby,the visuali zedBuddha becomes a suitable vessel for theEnlightened Beings. All the monks, holdirg the uajra,bell, and incense then invite the Enlightened Beings.Various offerings are made to them and they arerequested to perform the consecration. The Enlight-ened Beings dissolve into the visuali zed ones and thetwo become indistinguishable, nondual,'one taste'.This fusion is sealed by means of the initiatior, which

includes the Five Tathagaras' initiated together wthe Vajrac arya initiation, secret initiatioo, wisdoknowledge initiatior, and the fourth initiation. Tcompletes the transformation of the image intonature of the actual Buddha.Ancillary ritualsA fire-o{fering ritual (horna) is performed outdoorpromote 'increase'. This ritual ofVedic origin haspurpose of increasing life, wealth, strength, mwisdom, the study and practice of religion, anforth. The specific aim of the consecrarion isincrease the effects ofthe consecration itself, Thatsa1l, the fire offering augments the effects ofpresence of a Buddha emanation in the particlocaliry. Although other recipients are not excludthe main recipients ofthe offerings made to the firein the present case, the Buddhas abidirg in the concrated image.Then the eyes ofthe image are opened, using a sgold spoon and an ointment of honey and butterthat the Buddhas abidirg ther:e will look with compsion upon sentient beings. This is followed byopening of the other sensory faculties: the ears, noteeth and mouth. Then a feast (gary"acakra) is celebratThe feast offering and milk-and-rice porridgeeaten as remainders @rasad) of the Buddhas. Tguardians are next bound to an oath to protectimage.

Transformation of the imageThe actual Buddhas who abide in the image are ntransformed into the appearance ofthe original imaPraises and common and specific offerings'are madthem.Enthronement ffiringsOne of the purposes of the consecration ritual iscreation of sacred objects worthy of offerings,thereby serving as a basis for the accumulationmerit. The enthronement orFerings, the first offerinmade before the image when the consecrationrendered it as a worthy receptacle for offerings, is

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virtuous activities. Then, in appreciation of theirsponsorship, the eight auspicious substances (each ofthese was once offered to the Buddha Sakyr-uni),which are considered to be capable of removing allmisfortune and bestowirg all perfections according toone's wishes, are given to the patrons. Finally, thepatrons offer their gifts to the ritual rnaster and otherperformers.

Like the precedirg days, the dry is concluded withthanksgivings, aspiration prayers, dedication of merit,praises to the protectors, and verses of auspiciousness.Final remarksThe practice of consecration and the use of images in

Buddhism as well as the other religions of Indiaoften been brushed aside as something unworthBuddhism's deep philosophy and its actu ahzationthe highest human potentialities. .We hope thatshowing how thoroughly the Tibetan Buddhist csecration ritual is imbued with those same elementdeep philosophy and sublime human strivirg, somthe objections to image worship will be reduceddone away with. Somewhere in the midst ofinterplay of memory and aspiration, we humans pduce an image of that which we might possbecome, given the energy and opportuniry. Tworship of this sort of mental image is natural whlinked to a physical support by someone whoreahzed what it is all about.

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Downpour of Virtue and Goodness

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