The Sacred Tibetan Cultural Art Pageant

Experience Ancient Tibetan Cultural Rituals of Dance, Chanting, Prayers and Debate. Pictures tell it all. Costumes are hand made at the Monastery. Authentic Tibetan Traditions come to life as follows.

The TASHI SHOLPA

(Good Luck Dance)

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Tashi Shoelpa is the oldest opera company in Tibet. This dance originally appeared in a dream of the Great Fifth Dalai Lama in 1645 and was performed during the enthronement ceremony of Fifth Dalai Lama. The performer wearing the white-beard mask represents Saint Thantong Gyalpo, the founder of Lhamo/Tibetan opera, who reputedly lived for 140 years and also symbolizes long life and good health. Lhamo/opera conveys the teachings of Lord Buddha through historical reenactment. The purpose of this very dance is to bring good luck and good omens especially to inaugurate special occasions such as construction or opening of a monastery or big official gatherings. Duration: 8 minutes

CHANTING OF JAM CHENMA

(Madyamikavatara)

This is translated as ‘Praise of the great Maitreya’ (the future Buddha) but is in fact verse of Praise composed by the 19^th Abbot of Drepung Gomang monastery, Tsondue Gyatso, in honor of 18^th Abbot, Jampa Lhundup. After hearing the amazing teachings of Jampa Lhundup, Tsondue Gyatso saw him as an embodiment of Maitreya Buddha, and was inspired to compose these verses. This is a very important regular chants of the monks of Drepung Gomang Monastery for the peace and harmony of the world. They will chant in their unique and special chanting style. Duration: 6 minutes

The DANCE OF SHANAK

(Black Hat dance)

In the 9^th Century, the last king in the Tibetan royal lineage, King Lang Darma was a greedy, power hungry ruler who attempted to drain Tibet of Buddhism, he destroyed hundred of stupas, monasteries and forced hundreds of monks and nuns to disrobe. Tibet and its people were miserable under the shadow of King Lang Darma. To determine to subdue the evil king, a devoted Buddhist practitioner Lha Lung Pal Dorjee went to Lhasa wearing a black hat and long cloak in which he concealed a bow and arrow. There he danced in front of the King in an attempt to portray the suffering of the people under his rule. Lhasa was feeling great compassion toward the King, who was going to suffer immensely as a consequence of his sins.

The evil King did not notice him retrieving a bow and arrow from his long sleeves, as he shot an arrow at the heart and killed the king and escaped on horseback. Peace and harmony was restored in Tibet. This dance is intended to abolish obstacles and restore faith in the dharma for those who witness the dance. It is also believed that the faithful who observe the dance will be cleared of both inner and outer obstacles.

DEBATE DEMONSTRATION

Ignorance is the root cause of suffering, and wisdom is the antidote to ignorance. Through learning, one eventually becomes established in wisdom. Just as a lamp illumines a house so that one can see colors and shapes, so learning and wisdom enable one to see the nature of phenomena.

The practice of debate is the most important way to learn Buddhist Philosophy in the monasteries. The main purpose of monastic debates is to defeat misconceptions in order to establish a correct view and to clear away any objections to that view. An actual session of debate involves two parties, a defender who sits and gives answers to the challengers who stands up and asks question. There is a whole separate vocabulary for debate, each word with a complex meaning that is difficult to translate, but here are a few words you can listen for:

Kor-sum! You are wrong!

Cher…cher… cher…! Hurry up and answer!

Oh… tsa! You have contradicted yourself!

Dhi……! This is a syllable associated with Jamphelyang (Manjushri) the god of wisdom. By calling this syllable, the questioner calls upon the deity to assist him.

Chee-Cher? What is your reason?

Dho! Yes, I agree!

Dhag-ma-Thub I disagree with your reason

Each movement of the debate is also highly symbolic. In brief, the upraised arm represents Jamphelyang’s sword of knowledge, cutting through ignorance. The left hand represents wisdom-the actual antidote to cyclic existence. The right hand represents method-the altruistic intention to become enlightened, motivated by great love and compassion for all sentient beings. The clap represents a union of method and wisdom. In dependence on the union of method and wisdom, one is able to attain Buddahood.

Duration:10 minutes

(Break of 15 minutes)

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SNOW LION DANCE

The Snow Lion is the mythological animal that represents Tibet, the "Snowy Country." In Tibet the Snow Lion symbolizes the fearless and elegant quality of the enlightened mind. It has a beauty and dignity resulting from a body and mind that are synchronized. The Snow Lion has a youthful, vibrant energy of goodness and a natural sense of delight. Its image can be found in the Tibetan National Flag as well as on the throne of a Buddha to represent the 8 main Bodhisattva-disciples of Buddha Shakyamuni.

DEER DANCE

Deer are considered in Tibet to be animals that uniquely symbolize non-violence and peace. Beautiful and quiet, deer harmlessly roam the woodlands of Tibet in perfect harmony with their environment. This Deer dance is performed to inspire practitioners to generate love and compassion for all sentient beings.

CHANTING OF MIKTSEMA

(optional)

A special prayer, paying homage to Je Tsong Khapa. The founder of Yellow sect (Gelug Sect) of Tibetan Buddhism. Je Tsong Khapa is seen as an emanation of Avalokiteshvara, Manjushri and Vajrapani. Monks will chant verses from Lama Tsong Khapa Guru Yoga.

Translated version: “Je Tsong Khapa, crown jewel of the holy masters of the Land of Snows, you are Avalokiteshvara, great treasurer of inconceivable compassion untainted by ego’s delusion. You are Manjushri, powerful master with stainless wisdom. You are Vajrapani, destroyer of forces of demons. At your feet, famed Lobsang Drakpa, I humbly bow and earnestly request that all sentient beings achieve enlightenment”.

Duration: 4 minutes

YAK DANCE

Tibetan yaks are native to the Himalayan Mountains of Nepal, India and Tibet. They were domesticated in Tibet nearly 5,000 years ago.  They can survive in rocky, alpine terrain with meadows for grazing.  They are highly adaptable to a variety of habitats. They are intelligent and fairly easy to train.

These yaks are capable of climbing to altitudes of 20,000 feet and can carry a 220-pound load up terrain too rugged for horses. Yaks are an important source of meat, milk, fiber, hide, butter, transportation and dung for fuel.

Yaks are also important in Tibetan mythology as messengers of the gods living in high places. This unique animal is symbolic of the Tibetan spirit of rugged strength and playfulness. Here in this dance, we show the peaceful co-existence of human being with the animal kingdom. Duration 6 minutes

CHANTING OF CHÖD

(tantric tradition)

Chod, literally means ‘to cut off’ and refers to a practice that is designed to cut off all ego involvement and defilement. This was introduced by Guru Padma sambava, the great Indian scholar who visited Tibet five times. On his third visit, he gave the chod teachings in Tsang Region first to Sonam Lama and Marla Tsenbo. Sonam Lama transmitted the teachings to a woman disciple Machig Labdron (1055-1153), so this chod teachings were spread by this great woman teacher. It is a prayer for loving kindness, compassion and the minds of enlightenment and the wisdom of emptiness. This chanting is used when one meditates on selflessness and removes self-cherishing and ego clinging by visualizing the sacrifice of one’s body for the benefit of others. Ultimately the purpose of this chant and practice is to realize ‘emptiness’, which is not ‘nothingness’, but rather the emptiness of many of our assumptions about our separateness, leading to a deep state of non-duality in which everything is experienced as totally connected. Duration: 8 minutes

11. CHANTING OF NYURZEMA

CHANTING OF SHEJO

(optional if time is available)

A short prayer for the well being, good health and happiness of the audience. May this prayer bring you all good health, prosperity, long life and peace in this world.

TSEMEYONTEN PRAYER

(optional if time is available)

A special prayer for the remembrance of all the sacrifice of the people of Tibet, for the success and achievement of Tibet’s struggle, well being and happiness of all the audience here, well being and prosperity of all sentient beings, peace and happiness in this world. May this prayer bring you all good health, prosperity and long life.

PRAISE OF THE SIX ARM DHARMA

PROTECTOR MAHAKALA

A special prayer, paying homage to six armed Mahakala (Gonpo), the great black one. Though fierce in his trampling upon the evil spirits of delusion and greed, he is actually considered to be the agent of Avalokiteshvara or Chenrezig, the angelic Bodhisattva of great compassion. Mahakala is frightening in appearance because his responsibility is to protect all beings from evil. The verse was composed by a great Indian yogi Drubchen Shawari who had a vision of Mahakala while meditating, and was inspired to compose these verses of praise during a vision of Mahakala that appeared to him gradually from the feet upwards. This prayer requests Mahakala to protect the Dharma and to remove all obstacles of all sentient beings. Duration: 5 minutes

Optional: if time is available.

Translated version:

(Nyur zema)

Quick-acting Avalokita, homage to you
Wearing anklets, you trample Ganesa.
Mahakala, you wear a tiger-skin loincloth.
Fully adorned with snake-ornaments on your six arms,
The first right holds a triku, the middle a mala,
The last plays violently a damaru
The left holds a skull-cup, and a three-pronged lance,
And likewise a noose, which serves for tying up.
Your wrathful mouth completely bares its fangs
Your three eyes are fierce. The hair of your head blazes upward.
Your forehead is properly anointed with red lead.
On your crown, Aksobhya's royal presence is fixed.
You wear a great necklace of fifty men? heads, dripping blood.
On your crown, you are adorned with five dry, jewelled skulls.
You come from your tree and accept our torma offering,
Glorious Six-Armed - homage and praise to you!
Sternly protect the Doctrine of the Buddha!
Sternly praise the height of power of the jewels!
For us - teachers, disciples and entourage -
Please quell all bad conditions and obstructions,
And grant us quickly whatever siddhis we wish

ROOT VERSES OF THE MIDDLE WAY

(Madhyamika: Mulamadhyamakakarika)

(optional if time is available)

Uma Jugpa.

In the teachings of the Mahayana tradition of Buddhism, there is an account of the Buddha, before he passed into Nirvana, issuing a prophecy that some years following his passing into Nirvana there would appear an extraordinary teacher who would bear the name of the Nagas in his name, and who would re-vivify the teachings of the Prajnaparamita, establish the unsurpassable view of the Perfection of Wisdom, and thus establish circumstances for enormous benefit to the teachings and to beings. This is widely held to be a prophecy of the coming of Nagarjuna, the great Buddhist master who did so much to further spread the teachings of the Prajnaparamita

When Nagarjuna brought this text back to the human realm from Naga Land, he realized that the volume of the material was so great that people would not be able to absorb all of it because they had short lives, little merit, and very little time to study. So he composed his famous commentaries which are more concise and were based upon the Prajnaparamita. Perhaps the most famous of these is the Mulamadhyamakakarika, "Root Verses on the Middle Way Philosophy", which is one of six major commentaries written by Nagarjuna, each of which was famous for its concise presentation of the view of the Madyamika or "Middle Way" philosophy that emptiness is the true nature of reality.