Rosary Buddhist 108. Rosary. A storehouse of energy and an indispensable assistant in practice. Japa Mala or how to read the mantra on the rosary

What does the number 108 mean?

108 beads:

108 steps of secret meaning

108 steps to enlightenment,

108 levels of knowledge,

108 Samadhi.

Most often, rosaries from 108 beads. This amount, according to Buddhism, symbolizes three states of contemplation and liberation from 108 passions and irritations.

It is believed that freed from them, the body and soul will be able to achieve a state of nirvana.

These passions affect a person "6 indriyas"   or 6 senses: sense of smell, touch, hearing, vision, taste, and sixth sense (consciousness).

At the same time, the sensations themselves can be pleasant, unpleasant and neutral, thus 18 sensations are obtained, which in turn can lead a person to a state of bliss, or, conversely, move him away from him.

All these   36 sensationsexist in the past, present and future,   so we get   108 "passions and influences."

  Otherwise 108 beadscan be interpreted as   108 degrees of Contemplation (Samadhi),which passes   Boddhisattva (person embarking on the path of Buddha)on the way to enlightenment.

1. First beadsymbolizes the entrance itself Bodhisattvas   into the state of Contemplation and ecstasy (samadhi), which gives him perseverance and heroic courage.

According to Buddhism, when a person is in a similar state, the demons of fatal errors and doubts are not able to break his spirit and deprive him of peace (Skt. S / u ^ ram! -Gama);

2. Second bead   symbolizes the step at which Bodhisattva   begins to learn one of the three main treasures of Buddhism - dharma. Dharma is considered a set of established norms and rules, the observance of which is necessary to maintain the cosmic order.

Also under " Dharma"Buddhists mean" indivisible units of being "," moral principles "," religious duty "," universal law of being ", etc.

The other two jewels of Buddhism are considered Buddha and Sangha   (community) (Skt. ratna-mudra);

3. Third bead   symbolizes the step, which is called " Lion game". During the hunt, the lion easily, confidently and playfully beats the deer with its paw. His confidence in his own strength is unshakable, so he sees in the game a game and fun. Buddhists believe that a person should relate to the outside world easily and playfully (Skt. Sim! Ha -vikri ^ d! Ita).

4. Fourth bead   denotes the stage at which Bodhisattva renounces all wrong views and emotionsBuddhists call them “michcha ditti” and attribute to them anger, ignorance, fear, rudeness, etc. Turning away from all negative emotions, a person is like a clear moon illuminating the dark night sky (Skt. Su -candra).

5. Fifth bead   symbolizes absolute faith   at dharma   (teaching). When a person accepts all the canons of dharma, he gains an unshakable confidence that his path is right. This bead personifies confidently following the path of Buddha, just as the army firmly believes and follows the military leader who carries the banner (Skt. candra-dhvaja-ketu).

6. Sixth bead   symbolizes spiritual growth   during Contemplation and Meditation. Just as grasses and trees grow better after rain, so a person who enters the path of enlightenment will begin to grow spiritually, and in each new rebirth he will be better than in the previous one (Skt. Sarva-dharmodgata).

7. Seventh bead   symbolizes " vipashyanyu" or the ability to see. This is a practice of meditation of insight and higher vision.
In a State of Contemplation   (samadhi) in a person for real the gift of vision opens   - this is the ability to see not only with the eyes, but also with the mind; this is the ability to notice hidden phenomena. Buddhists compare this to a man who lives on top of a mountain, from where he can view everything around, and Bodhisattvawho knows how to see, is able to notice all living things around (Skt. Vilokita-mu ^ rdha).
8. Eighth bead   symbolizes " focus on the Dharma". One who has just begun the path to enlightenment initially needs to completely abandon his feelings and listen only to his mind, to act only in accordance with dharma (Buddhist teachings). At this stage, the Bodhisattva receives
a force that will enable him to comprehend the essence of dharma (teaching). Thanks to this power, he gains firmness of spirit, and nothing can disturb his balance (Skt. Dharma-dha ^ tu-niyata).

9. Ninth bead   symbolizes " acceptance and compliance". At this stage, he fully accepts all the canons of Dharma (teaching) and from now on lives only in harmony with them, he observes all the vows given to him. (Sanx. niyata-dhvaja-ketu)

10. The tenth bead   means " gaining vajra". This concept denotes ritual and mythological weapons in Hinduism, Buddhism and other Vedic religions; translated means “lightning” and “diamond”; used in Buddhist terms as a symbol of strength and protection of faith, it is a diamond scepter. Finding a diamond scepter makes a bodhisattva as hard and strong as a diamond vajra (Skt. Vajra).


11. The eleventh bead   means " seal of faith". Buddhists call the seal wise, wise   - This is a symbolic, ritual arrangement of hands. With the right hands, the Boddhisattva will discover the true image of the Dharma (Skt. Sarva-dharma-praves / a-mudra).

12. The Twelfth Bead   denotes emperor calm and confidence. Just as the emperor, who has summoned all his subjects, keeps himself confidently and calmly in front of them, so the Boddhisattva, who has entered the twelfth stage to enlightenment, must also keep himself. This state of peace gives a person a sense of stability, inner harmony and the belief that he is on the right path (Skt. Sama ^ dhi -ra ^ ja ^ -supratis! T! Hita)

13. The Thirteenth Bead   symbolizes skill « give off rays».

At this stage, the wisdom of the Boddhisattva reaches an even higher level, the light of his wisdom helps him to go to enlightenment and to learn more and more deeply the essence and nature of the Dharma (Skt. Ras / mi-pramukta).

14. The Fourteenth Bead   symbolizes " paramita zeal". This means relentless zeal in self-improvement and correction of one's mistakes, as well as in the performance of virtue. At this stage, the Bodhisattva receives supernatural insight, that is, spiritual vision, supernatural abilities that allow him to better “see and hear” everything around him (Skt. Bala -vyu ^ ha).

15. The Fifteenth Bead   symbolizes " desire for liberation».

The main task of the Bodhisattva on the path to enlightenment is liberation, he seeks to break out of samsara (the circle of rebirths). In order to break out of the circle of births, the Boddhisattva tries to perform as many good deeds as possible (Skt. Samudgata).

16. The sixteenth bead   symbolizes " desire for eloquence».

Ascending the sixteenth step, the Boddhisattva learns to concentrate on the ability to speak beautifully, to express any thoughts in words, to understand the languages \u200b\u200bof all living beings, so that there is not a word left in the world that he could not understand (Skt. Nirukti -niyata-praves / a) .

17.   Value seventeenth beads   just like the previous one, it is connected with eloquence, but at the seventeenth stage the Boddhisattva also acquires skill« interpret dharma", State Buddhist teachings. He gains the ability to convey the essence of the doctrine and its canons to any living being, understands himself and allows others to understand all the laws of life defined by dharma (Skt. Adhivacana-praves / a).

18. The eighteenth bead   symbolizes improving vipashyana practice   or " side look". At the eighteenth step, the Boddhisattva learns to look around itself, in all ten directions (as the Buddhists called the eight main compass points, zenith and nadir). This practice allows the bodhisattva to free herself from the burden of vain existence (Skt. Dig -vilokita).

19. The nineteenth bead   symbolizes " mudra dharani». Dharani   is the skill " conjure good and speak evil", That is, read mantras and prayers. In order to master the mantra, for the beginning, the bodhisattva needed to learn how to properly position its hands to read one or another mantra. It was at the nineteenth level that he learned mudras, that is, gestures for (Skt. A ^ dha ^ ran! A-mudra).


20. The Twentieth Bead   symbolizes desire for « getting rid of misconceptions". At this stage, the Bodhisattva learns not to generate thirst (as Buddhists call any desires), anger and other “michcha ditti” (as Buddhists call wrong attitudes, the second category of vision, that is, emotions that can darken the spirit and thoughts of one who goes along the path of enlightenment). Having abandoned these emotions, a person also gets rid of delusions (Skt. Asam! Pramos! A).

21. The twenty-first bead   symbolizes " mudra ocean dharm". Having folded his hands according to this mudra, the Boddhisattva gains the ability to fully master the dharma and acquire a state of “sea reflection”. This is a special form of ultimate concentration, the trance (samadhi), in which Buddha Sakyamuni was after awakening. According to the Tiantai Zong school, in this state, the Buddha’s consciousness, like a sea surface during calm, reflected all objects, and Buddha saw the whole world as an absolute unity of the infinite Mind (Skt. Sarva-dharma-samavasaran! A-sa ^ gara-mudra).

22. Twenty-second bead   symbolizes " awareness of emptiness". At this stage, the Bodhisattva realizes that everything in the world is limitless emptiness, nothing. And sounds, and voices, and rays of light, everything is emptiness (Skt. A ^ ka ^ s / a-spharan! A).

23. The Twenty-Third Bead   symbolizes manufacturing « vajra mandala». Vajra - this is a diamond scepter, a mandala is one of the main sacred symbols in Buddhism. The mandala is the outer circle, into which a square is inscribed, which includes the second circle - the inner one. The square is oriented to the cardinal points. In the middle of each side are the gates that extend beyond it, and in the center of the inner circle the main sacred symbol is depicted. The mandala is depicted on canvas, on the floor, on sacrificial dishes, reproduced picturesquely and made from all kinds of materials. The Boddhisattva cuts the mandala at the entry points along diagonal lines with the help of the vajra (diamond scepter).


When the Boddhisattva makes this symbol, all barriers are powerless in front of him (Skt. Vajra -man! D! Ala).

24. The Twenty-Fourth Bead   symbolizes " clipping", That is, the Boddhisattva cuts off all the dirt from the obscuration of the world of passions. Thus, his mind is cleansed, and the one who walks along the path of the Buddha acquires chastity and clarity of mind (Skt. Ran! Am! -Jaha).

25. Twenty-fifth bead   symbolizes " glow vairokan». BuddhaVairokana   - A cosmic Buddha who spreads the light of Buddhist Truth in all directions, a Buddha who embodies the wisdom of the Law of the Universe. At this stage, the Bodhisattva learns to spread the light like a Vairokana, as if the sun coming out from behind the mountains illuminates everything around with its light and warmth. (Skt. vairocana).

26. Twenty-sixth bead   symbolizes " failure to". At this stage, the Bodhisattva learns to cut off all desires (thirst) in order to leave the first category of development of conscious beings. According to Buddhists, all conscious beings are able to develop in three stages: the first is the possession of desires (Kamadhatu), the second is the possession of sensuality (Rupadhatu) and the third is deliverance from sensuality (Arupadhatu). At this stage, the Bodhisattva realizes that true bliss lies in the complete absence of desires, he longs to ask nothing more from the universe.

This step is also called " non-blinking", Because, according to legend, when the Buddha walked this path, at the twenty-sixth step he stopped blinking his eyes (Skt. Anim! Is! A).

27. Twenty-seventh bead   symbolizes " lack of disposition". At the twenty-seventh stage, the existence of the Boddhisattva seeks to become “unstable,” he realizes that the realization of his stay and the place in which he resides is a delusion. Non-attachment to the place, this is what this step symbolizes (Skt. Aniketa-sthita).

28. The twenty-eighth bead   symbolizes " resisting temptations". At this stage, the Bodhisattva learns to resist temptation. Refusing to do work, at first one way or another temptations appear on the path, the main task at this stage is to overcome these temptations (Skt. Nis / cinta).

29. The twenty-ninth bead   symbolizes " light pradeepy». Vimala   - This is a state of purity, free from all contamination. Pradeepa   - This is the Buddha, famous for his golden glow. At the twenty-ninth stage, the Boddhisattva lights the lamps to continue the light of Pradipa and aspires to this light himself (Skt. Vimala-pradi ^ pa).

30. Thirtieth bead   symbolizes " limitless glow" or " ananta prabha". Prabha in ancient Indian mythology means personified light (radiance) in the form of the wife of the sun.At this stage, the light of the wisdom of the Bodhisattva, like the light of Prabha, reaches new heights, illuminates all life around, on all ten sides (eight main compass points, zenith and nadir). At the thirtieth step, one who follows the path of enlightenment gains the infinite light of wisdom, which allows him to fully understand and realize the Dharma (teaching) (Skt. Ananta-prabha).

31. The thirty-first bead   symbolizes " glow of Shiva Prabhakara».

According to one of the ancient Indian legends, Shiva Prabhakara   founded Buddhism. He was famous for his bright glow. In the thirty-first stage, the Boddhisattva learns to “shine” like Prabhakara. Like a lamp illuminating a dark cave, the Boddhisattva at this stage is able to illuminate the space (Skt. Prabha ^ -kara).

32. Thirty-second bead   symbolizes " light spreading all around", This is another step at which the inner light of the Bodhisattva is improved and enhanced. At this stage, his light becomes as bright as it brightly illuminated everything around Chakravarti (Buddh. King of the law spinning the wheel).

33. Thirty-third bead   symbolizes " suddha sattva" or " pure existence". At this stage, the purity of the Boddhisattva does not allow demons to lead him astray, does not allow passions and vices to blind him, nothing evil can influence him (Skt. S / uddha -sa ^ ra).

34. Thirty-fourth bead   symbolizes " Vimalaprabha". Vimalaprabha means " clear light". This is the name of the Buddhist tantra that gives light. At this stage, the Bodhisattva light studies this tantra (Sax. Vimala-prabha).

35. Thirty-fifth bead   symbolizes joy. At the thirty-fifth stage, the Boddhisattva is able to break any obstacles with her joy and joy. But it’s worth understanding that this fun is not external, but rather internal, it’s fun of the mindimplying constant feeling of inner happiness   (Skt. rati-kara).

36. Thirty-sixth bead   symbolizes " lightning bolt". At the thirty-sixth step towards enlightenment, the Bodhisattva gains the ability to lead others, to point her students on the right path, like lightning, which illuminates the sky with its bright light and allows all lost travelers to find the right path (Skt. Vidyut -pradi ^ pa).

37. Thirty-seventh bead   symbolizes the state of " inexhaustible". At the thirty-seventh stage, the Boddhisattva feels inexhaustible: his mind is inexhaustible, compassion for all life is inexhaustible, the universe is inexhaustible (sanks. Aks! Aya).

38. Thirty-eighth bead   symbolizes " great virtue».

At this stage, the Bodhisattva seeks to do good deeds in order to get out of samsara (Skt. Tejovati ^).

39. Thirty-ninth bead   symbolizes " depletion and decreasee. " At the thirty-ninth stage, the Boddhisattva realizes that the inexhaustible is exhaustion, and the exhaustion is inexhaustible, one is the other, because everything around is an emptiness (Skt. Ks! Aya ^ pagata).

40. Forty bead   symbolizes " immobility". Stillness is one of the conditions that opens the way to suffering, and suffering in turn leads to enlightenment. This is an important component of nirvana. And at the fortieth stage, the Bodhisattva learns to be motionless (Skt. Anin ~ jya).

41. The Forty-First Bead   symbolizes " non-return". On the path to enlightenment, it is very difficult to eradicate the conditioned in yourself in order to get out of the circle of rebirth (samsara). But when the Boddhisattva is quite distant from the world of passions, there comes a turning point in which the attraction to enlightenment becomes stronger than the attraction to the world of passions. This can be called a point of no return, beyond it spiritual progress will be ensured, there will be no danger of returning to the past. It is at the forty-first step that the Bodhisattva reaches this point (Skt. Avivarta).

42. Forty-second bead   symbolizes " sunlight Surya Pradipa».

Buddha Chandra-Surya-Pradipa taught how to practice Dhyana on the mind consciousness and enter Samadhi. Nothing exists apart from the mind; 3 worlds of existence - worlds of desires, forms and out-forms - come ONLY FROM MIND, everything is created only by consciousness. This practice implied the complete exclusion of the former mind, based on earthly vanity. She allowed to strengthen the light of wisdom coming to enlightenment. Thanks to this practice, like the sun at sunrise, which comes out from behind the mountains and illuminates the whole world, and like the lamp that is lit in a dark room, the bodhisattva wisdom at this stage illuminates everything around (sanks. Su ^ rya-pradi ^ pa).

43. Forty-third bead   symbolizes " clear moon". At the forty-third level, the Boddhisattva continues to perform good deeds for living beings, thereby becoming more pure in his wisdom and fighting the darkness of ignorance. (Skt. candra-vimala).

44. Forty-fourth bead   symbolizes " prabhasa light». Prabhasa   - one of eight Indian light deities Vasupersonifying dawn of the morning dawn. At the forty-fourth step, the Boddhisattva recites the Prabhasa sutra in order to receive its light, which will help him to escape from ignorance and achieve enlightenment (Skt. S / uddha-prabha ^ sa).

45. The Forty-fifth Bead   symbolizes " hand of light", i.e ability to create light. At this stage of the bodhisattva, prajna, the great wisdom of knowledge (Skt. A ^ loka-kara), is revealed.

46. \u200b\u200bForty-sixth bead   symbolizes " gates of great prajna". At this stage, the Boddhisattva is aware of the meaning of all the passed stages, all Samadhi, and this awareness enables him to move further along the path of enlightenment (Skt. Ka ^ ra ^ ka ^ ra).

47. Forty-seventh bead   symbolizes divine wisdom « jnana". At this stage, the Bodhisattva is able to gain divine knowledge and wisdom, which Buddhists call jnana. It is believed that it can be achieved only in the process of deep meditation (Skt. Jn ~ a ^ na -ketu).

48. Forty-eighth bead   symbolizes " vajrap-like samadhi", i.e   knowledge at the end of the stream. This is the stage at which the Boddhisattva is already achieving a certain enlightenment (Skt. Vajropama).

49. Forty-ninth bead   symbolizes " mental stability". Sustainability is a state of mind deprived of its usual functions, and therefore “calmly flowing”. it the highest form of existence of the psyche.

At the forty-ninth stage, the Boddhisattva attains this state (Skt. Citta-sthiti).

50. Fiftieth bead   symbolizes " universal light”, At this stage the Bodhisattva gains supernatural power, he is able to illuminate the world of all living beings in order to lead them along (Skt. Samanta ^ loka).

51. Fifty-first bead   symbolizes " setting". At this stage, all good deeds done by a bodhisattva in the past give him stamina and invulnerability. It acquires external and internal immobility and becomes like a rock (Skt. Supratis! T! Hita).

52. Fifty-second bead   symbolizes " accumulation of treasures", In this case, the Buddhists call treasures not material wealth, but invaluable knowledge and wisdom. At this stage, thanks to the accumulated knowledge, the Boddhisattva is able to surpass any learned world, and the value of this knowledge exceeds all seven jewels, the so-called gold, silver, lapis lazuli, tridacna shell, agate, coral, pearls (Skt. Ratna -kot! I).

53. Fifty-third bead   symbolizes " the mudra of supreme law", At this stage the Boddhisattva masters mudra Vara Dharma. He attains the highest virtue of Buddhas and Boddhisattvas (Skt. Vara-dharma-mudra).

54. Fifty-fourth bead   symbolizes " indistinguishability of dharma».

At this stage, the Boddhisattva realizes that all dharmas, teachings are equal, there are no faithful, no infidels, everyone has a place to be, and from all at the same time one needs to move away to achieve enlightenment (Skt. Sarva-dharma-samata ^).

55. Fifty-fifth bead   symbolizes " the cessation of joy". At this stage, the Bodhisattva seeks to distance herself not only from bad, but also from good emotions, as they are able to cloud consciousness. He must observe the world of living beings and not experience any emotions at the same time (Skt. Rati-jaha).

56. Fifty-sixth bead   symbolizes " top of the Dharmodgata teachings».

Great Boddhisattva Dharmodgata   possessed a skillful ability to maintain his moral purity, despite the fact that he lived in the palace and was connected with worldly life. He knew the doctrine (dharma) very well, and this helped him to resist the temptations. At this stage, the wisdom of the Boddhisattva accumulated in the teaching reaches the level of the Dharmodgata, as if knowledge is a mountain, and the Boddhisattva ascends to its peak (Skt. Dharmodgata).

57. Fifty-seventh bead   symbolizes " dispersion”, At this stage the Boddhisattva seeks to dispel all the knowledge he has gained before. Buddhists associate this “dispersion” with the transformation of all knowledge gained into powder. This process symbolizes the renunciation of the rational, since it is under this condition that a further path to enlightenment is possible (Skt. Vikiram! A).

58. Fifty-eighth bead   symbolizes " discernment of the flow of dharm”, At this stage the Boddhisattva learns to differentiate the canons of doctrine, thereby gaining even more wisdom (prajna) (Skt. Sarva-dharma-pada-prabheda).

59. Fifty-ninth bead   symbolizes " word equality”, At this stage the Boddhisattva ceases to have emotions for words, for him there are no bad or good words. Words for him are just an instrument for reciting mantras (Skt. Sama ^ ks! Ara ^ vaka ^ ra).

60. Sixtieth beadand symbolizes " renunciation of words and names", At this stage, the Bodhisattva realizes that words really do not matter, since he seeks to feel and hear the world without words," name and appearance "only prevent it (Skt. Aks! Ara ^ pagata).

61. Sixty-first bead   symbolizes " clipping reasons". By reason, Buddhists understand any influences and influences. At this stage, both negative and positive influences and emotions cease to impede bodhisattva, they disappear from his path to enlightenment (Skt. A ^ ramban! A -cchedana).

62. Sixty-second bead   symbolizes " avikaru", i.e freedom from degenerationimmutability. Invariable Buddhists call deities. Thus, at the sixty-second stage, the Bodhisattva acquires the divine character - immutability (Skt. Avika ^ ra).

63. Sixty-third bead   symbolizes " indistinguishability by species". This means that the Boddhisattva strives not to draw a line between things and phenomena and to subdivide them into any classes; he sees only equality between everything (Skt. apraka ^ ra).

64. Sixty-fourth bead   symbolizes " lack of sensory support". Buddhists secrete six sensual supports: vision, hearing, smell, touch, taste and awareness. At this stage, the Bodhisattva understands that these pillars as well as three poisons   (as Buddhists call greed, anger and stupidity) they do not allow the bodhisattva to continue the path to enlightenment, therefore he seeks to get rid of them (Skt. aniketa -ca ^ rin).

65. Sixty-fifth bead   symbolizes " getting rid of the dark". In darkness and ignorance, fear grows, which prevents one from moving towards enlightenment. At this stage, the Bodhisattva completely gets rid of any manifestation of the dark and ignorant in himself (Skt. Timira ^ pagata).

66. Sixty-sixth bead   symbolizes " non-liquefaction". At this stage, the Boddhisattva ceases to notice the movement around him, he realizes that the world is constant, and everything in it is constant (Skt. Timira ^ pagata).

67. Sixty-seventh bead   symbolizes " steadfastness and immutability". At this stage, the Bodhisattva continues to recognize the constancy and immutability of the universe (Skt. Acala).

68. Sixty-eighth bead   symbolizes " abandonment of the objective world”, At this stage the Bodhisattva gains complete invulnerability to the“ six filths. ” They are also called " Six unclean", "six gunas". Word" guna"implies something," polluting"consciousness and thus increasing the number of births and deaths. Six types of" pollution "include type, sound, smell, taste, tactile sensations, representations, that is, the sphere of perception and awareness of the objective world (Skt. vis! aya -tirn ! a).

69. Sixty-ninth bead   symbolizes " accumulation good deeds". At this stage, the Boddhisattva accumulates all good deeds, he works for the good of day and night as tirelessly as the moon and the sun revolve around the Earth (Skt. Sarva-gun! A-sam! Caya-gata).

70. Seventieth bead   symbolizes " invulnerability to temptations"To which the heart reaches. At this stage, the Boddhisattva does not listen to her heart, which is only capable of plunging it back into the world of passions, but listens to her mind, follows the path of wisdom, thereby further estranging herself from any temptations (Skt. Sthita -nis / citta).

71. Seventy-first bead   symbolizes " wonderful flowers falling from the sky". At this stage, the Boddhisattva "blossoms" the flowers of her virtue, he gets rid of any doubts and errors, and decorates himself with these flowers, like a tree on which spring flowers bloom (Skt. S / ubha-pus! Pita-s / uddhi).

72. Seventy-second bead   symbolizes " divine dream". At this stage, the Boddhisattva is completely ready to tear out the roots of obscuration by worldly vanity, he plunges into a dream and even closer to the state of Buddha (Skt. Bodhy -an% gavati ^).

73. Seventy-third bead   symbolizes " liveliness of speech and bursts of ideas". At this stage, the gift of eloquence of the Bodhisattva is so great that his speech has no end and no limit, it is rich and diverse, it has an unknown power of influence (Skt. Ananta -pratibha ^ na).

74. Seventy-fourth bead   symbolizes " lack of categories". At this stage, the Boddhisattva looks at all living beings and sees no differences in them from Buddha, he delves into all the canons and teachings of the world and does not see the difference between them and Dharma, the Buddhist teaching. Thus, he understands that prajnaparamita   (beyond wisdom) has no categories and classes (Skt. asama -sama).

75. Seventy-fifth bead   symbolizes " excess teaching"When the Boddhisattva enters the gate" three exemptions"(Liberation from one's own" I ", from desires, from rebirths), goes beyond three categories   (three stages of development of living things) and directs all other living things to true path of three chariots   (Skt. sarva-dharma ^ tikraman! a).

76. Seventy-sixth bead   symbolizes " demarcation”, At this stage the Bodhisattva is again able to see the differences in any teaching between bad and good, suffering and joy, action and inaction (Sanskrit pariccheda-dara).

77. Seventy-seventh bead   symbolizes " removal from doubt ”. When the Boddhisattva fully accepts the dharma, casting aside all doubts about the canons of doctrine, he is able to know the true nature of dharma (Skt. Vimati -vikiran! A).

78. Seventy-eighth bead   symbolizes " rational". At this stage, the Boddhisattva again seeks to tear the roots of the mind out of him, since in order to continue his journey he no longer needs knowledge and intelligence (Skt. Niradhis! T! Ha ^ na).

79. Seventy-ninth bead   symbolizes " image integrity". Being at this stage, the Boddhisattva realizes that all beings in this world, all phenomena, all bad and good, all deeds and non-actions are in one way or another a single whole, they are inseparable from one another (Skt. Eka -vyu ^ ha).

80. Eightieth bead   symbolizes " birth row”, In which the Boddhisattva takes on various forms from time to time, passes from one manifestation to another, and realizes that all these rebirths are just a void on the way to Buddha (Skt. A ^ ka ^ ra ^ bhi ^ nirha ^ ra).

81. The eighty-first bead   symbolizes " one karma" or " karma of one manifestation”, This means that a person who has embarked on the path of becoming a Buddha will be born several times in the same manifestation until his behavior in this manifestation reaches the standard (Skt. Eka ^ ka ^ ra).

82. Eighty-second bead   symbolizes " way out of one karma"When the Boddhisattva has achieved reference behavior and performed many good deeds in one manifestation, he leaves this manifestation (Skt. A ^ ka ^ ra ^ navaka ^ ra).

83. The eighty-third bead   symbolizes " wonderful karmic retribution". At this stage, for all the good deeds committed during the rebirths, the Boddhisattva receives retribution, all his benefits are rewarded (Skt. Su -ca ^ rin).

84. Eighty-fourth bead   symbolizes " the destruction of the three bhavas". At this stage, having torn out the roots of obscuration by worldly vanity, the Boddhisattva attains the wisdom that allows him to get out of samsara (the circle of rebirths) of the three bhavas. Buddhists call three stages of development of conscious beings as three Bhavas: possession of desires, possession of sensuality, not knowledge of sensuality. It is after having undergone rebirths in all these three categories and having destroyed his desires and attachments, the Boddhisattva enters the eighty-fourth stage (Skt. Nairvedhika -sarva-bhava-talopagata).

85. Eighty-fifth bead   symbolizes " single language”, At this stage the Boddhisattva learns the names and titles of all living beings, all phenomena of the world, all canons and teachings. He knows all the languages \u200b\u200bof the world and there is not a single language or word in the world that he could not understand (Skt. Sam! Keta-ruta-praves / a).

86. Eighty-sixth bead   symbolizes " renunciation of language and writing". This is such a stage of nirvana in which the Boddhisattva ceases to use voice and writing. He no longer needs to be told to be heard, and no need to write to be understood. He is able to know the Dharma without the use of sounds and writing (Skt. Nirghos! A ^ ksara -vimukta).

87. Eighty-seventh bead   symbolizes " lighted torch". At this stage, the Bodhisattva “lights up” the torch of her wisdom, which illuminates his entire future path of samadhi to enlightenment. This is similar to how a burning torch helps a traveler not to go astray and not fall into an abyss in the dark (Skt. Jvalanolka).

88. Eighty-eighth bead   symbolizes " pure manifestation", At this stage the Bodhisattva comes into a state of purification and acquires thirty two bodily attributes of Buddha(1.   Hands and feet are marked with a thousand spokes. 2.   The feet are like turtles: soft, flat and full. 3.   The fingers and toes are connected by membranes, which reached the level of half the fingers. The arms and legs look like duck legs. 4.   The flesh of the hands and feet of the Buddha was soft and young. 5.   The body of the Buddha had seven bulges and five grooves. Two depressions were located at the ankles, two at the shoulders and one at the back of the head. 6.   The fingers and toes are very long. 7.   Buddha's heels are wide (1/4 feet). 8. The body of the Buddha was large and slender. It was measured in seven cubes and was not curved. 9.   There was no rise on the feet of the Buddha. 10.   Each hair of Buddha's body grew up. 11.   The calves of the feet of the Buddha were like that of an antelope - smooth and straight. 12.   Buddha's hands were long and beautiful, they reached his knees. 13.   Buddha’s male organ was hidden like a horse’s. He could not be seen. 14. Buddha's skin had a golden hue. It was named gold not because of the color, but because it was completely pure. 15.   Buddha's skin was thin and smooth. 16.   Each part of the body of the Buddha had only one hair growing to the right. 17.   Buddha's forehead was decorated with curly hair, which had 6 features: smooth, white, obedient, able to stretch for 3 kyubitsa, curled from right to left and turned ends up. They seemed silvery, the hairstyle was reminiscent of an ambala fruit. 18.   The upper body of the Buddha was like a lion. 19.   The upper part of Buddha's shoulders was round and dense. 20.   The chest of Buddha was wide. Between the shoulders the chest was flat. 21.   Buddha could taste better because his tongue was not affected by three diseases: wind, mucus and bile ... Once the benefactor offered Buddha a piece of horse meat that was unpleasant in taste. Buddha put this piece on his tongue and then gave it to the benefactor. The meat tasted like the most delicious food. 22.   The body of the Buddha resembled a Tadrota tree, whose roots, trunk and branches are the same size. 23.   Buddha had a circular eminence on his head, which resembled a clockwise curl. 24.   Buddha had a long and beautiful tongue with which he could reach the hairline and ears. The tongue was red, like a Utpala flower. 25.   Buddha's speech had five virtues: everyone could understand it; all his words had one intonation; the speech was deep and useful to all; the speech was pleasant and deeply attractive; the words were spoken in the correct order, cleanly and without errors. 26.   Buddha's cheeks were round and full. Their outline was similar to a ritual mirror. 27.   Buddha's teeth were very white. 28. The length of the teeth of the Buddha was the same. 29.   Buddha had no gaps between his teeth. 30.   Buddha had 40 teeth. 31.   Buddha's eyes were deep blue like sapphires. 32.   Buddha's eyelashes were straight and clean, like a "thirsty cow."
89. Eighty-ninth bead   symbolizes " trait destruction". At this stage, the Bodhisattva is already moving away from thoughts of external signs, he ceases to see the external difference of everything that exists, since the external distracts from the internal (Skt. Anabhilaks! Ita).

90. The ninety bead   symbolizes " wonderful concentration". At this stage, the concentration of the Bodhisattva on the path to enlightenment reaches its peak, his whole body and all his thoughts are immersed in a state of deep concentration, he perfectly sees the goal he is striving for (Skt. Sarva ^ ka ^ ra-varopeta).

91. Ninety-first bead   symbolizes " suffering from joys and troubles". At this stage, the Bodhisattva, observing the world of passions, sees grief in it, and understands that grief is suffering; he also sees joy, but understands that joy in the world of passions is suffering, everything is suffering. This suffering, like an arrow, can pierce the body (Skt. Sarva-sukha-duh! Kha-nirabhinandi ^).

92. Ninety-second bead   symbolizes " inexhaustibility". At this stage, the Boddhisattva realizes that samsara, the circle of rebirths, may not end at all, but his wisdom has already reached the point where infinity does not frighten him, he is ready to accept it (Skt. Aks! Aya -karan! D! A).

93. Ninety-third bead   symbolizes " dharani". This is what Buddhists call mantras or sacred prayers. Reading mantras is the ability to conjure good and speak evil. At this stage, the Bodhisattva knows all the mantras and prayers that can help in any situation (sankrs. Dha ^ ran! I ^ mat).

94. Ninety-fourth bead   symbolizes " reconciliation with good and evil". At this stage, the Bodhisattva accepts the structure of the world as it is. There is good in the world, and this is its constant feature, but in the world there is evil, and this is also its permanent feature. When the Boddhisattva learns to accept the good and evil of this world and not draw a line between them, his wisdom will become even more perfect (Skt. Samyaktva -mithya ^ tva-sarva-sam! Grahan! A).

95. Ninety-fifth bead   symbolizes " impartiality". At this stage, the Bodhisattva renounces all attachments. He ceases to feel love for that which is worthy of love, but he ceases to feel disgust, to that which would seem to be worthy of disgust (Skt. Anurodha ^ pratirodha).

96. Ninety-sixth bead   symbolizes " reverse rotation", At this stage the Boddhisattva once again carries out everything he has completed before, and most importantly - completely separated from the world of passions and obscurations   (Skt. sarva -rodha-virodha-sam! pras / amana).

97. Ninety-seventh bead   symbolizes " subtle self". At this stage, the Bodhisattva cognizes " Kalachakra Vimala Prabha"And gains a clear light, that state in which he loses his earthly Self (Skt. Vimala-prabha).

98. Ninety-eighth bead   symbolizes " indestructibility". At this stage the Bodhisattva gains absolute strength and indestructibility, nothing can destroy its path, just as nothing can destroy the void (Skt. Sa ^ ravat).

99. Ninety-ninth bead   symbolizes " clear light of the full moon". At this stage, the light of the Bodhisattva reaches an even higher level. His virtue and mercy are able to quench and cool the anger and surge of any other emotions, not only in himself, but in all other living beings. The light of his wisdom can illuminate the darkness (Skt. Paripu ^ rn! A -candra-vimala-prabha).

100. Hundredth bead   symbolizes " great vestment". At this stage, the Boddhisattva sees absolutely everything, he is able to contemplate all ten sides (eight main compass points, zenith and nadir), beautiful flowers adorn his body and it exudes wonderful aromas. His virtue is great, and his heartbeat is already imperceptible (Skt. Maha ^ -vyu ^ ha).

101. One hundred and first bead   symbolizes " ability to illuminate the world of passions". At this stage, a Bodhisattva can illuminate the world of passions with the light of her wisdom, this light will show the way to all students, adepts, who are embarking on the path of salvation (Skt. Sarva ^ ka ^ ra-prabha ^ -kara).

102. One hundred and second bead   symbolizes " equality". He looks at everything that exists and does not attach importance, deeply or shallowly, high or low, for him everything is one and all the same, he sees only the cause and effect that generates and promotes, he knows that the blessings he accomplishes will bring reward (Skt. sama ^ dhi -samata ^).

103. One hundred and third bead   symbolizes " disobedience". At this stage, the Bodhisattva is freed from any grades, he is favorable to all living beings. Regardless of which path they choose, he will not criticize, condemn them, thereby freeing himself from the burden of vain existence and worldly living (Skt. Aran! A -saran! A-sarva-samavasaran! A).

104. One hundred and fourth bead   symbolizes " habitat impartiality". At this stage, the Bodhisattva realizes that living in a world of passions does not bring joy, but also living outside the world of passions also does not bring joy, living in a void also does not bring joy, no place can bring joy, you need to be passionless about any place ( Skt. anilambha -niketa-nirata).

105. One hundred and fifth bead   symbolizes " true reality". At this stage, the Bodhisattva comprehends the world as it really is, learns the true reality of the universe. From the level of unclouded consciousness, all things are seen as they are in reality, and not as they are perceived by clouded consciousness, that is, in the world of passions we all see the way we want to see, our desires and passions distort the picture of reality, but when we follow the path of enlightenment, we get rid of desires and addictions, and therefore we can see true peace, true reality (Skt. tathata ^ -sthita-nis / cita).

106. One hundred and sixth bead   symbolizes " removal from the body". At this stage, the Bodhisattva is completely estranged from everything connected with the body: sensations, desires, addictions, since everything bodily only limits wisdom and consciousness (Skt. Ka ^ ya -kali-sam! Pramathana).

107. One hundred and seventh bead   symbolizes " empty speech". At this stage, the Bodhisattva refuses to use speech to the detriment of, for example, profanity, boasting, etc. For the Boddhisattva, emptiness and silence is much more valuable than an absurd word (Skt. Va ^ k -kali-vidhvam! Sana-gagana-kalpa).

108. One hundred and eighth bead   symbolizes " enlightenment and emptiness". At this stage, the Bodhisattva reaches the pinnacle of knowledge of prajna-paramita and enters into a state of absolute nirvana, in which he arrives endlessly, being neither alive nor dead. He finally reaches absolute emptiness and becomes a Buddha (Skt. A ^ ka ^ s / a ^ san% ga -vimukti-nirupalepa).

In the same way as in many other religious directions, the beads in Buddhism play an important role. They are used to count the number of spoken prayers and mantras, performed bows and various rituals. In addition, they encoded important information that carries the message to all followers of philosophical doctrine. So, how many beads are in the Buddhist rosary, and what is the significance of this? Let's consider further.

Buddhist rosary and their religious significance

Buddhist prayer beads in Tibetan are pronounced "prewa", in Sanskrit - "mala". Being cult affiliation, they can perform several functions simultaneously:

1. A reminder of a religious ritual, prayer. In some cases, the rosary helps to read the words of prayer in a certain sequence.
2. Account fixture. By reading a prayer or performing a certain religious action, bead laying is performed. This makes it possible not to get confused in the number of performed rituals.
3. Using a rosary as a symbol. It is known that beads are made from a specific material and have a certain number of beads. It makes a special sense. Depending on the traditions of the school and the desire to achieve a goal, a choice is made in favor of certain beads.
4. Rosary as a distinctive sign. This function follows smoothly from the previous paragraph. By appearance   and the features of this attribute, we can conclude that the owner belongs to a particular school of Buddhism and the degree of its preparation.
5. Rhythm counting. Some rituals, mantras and prayers require maintaining rhythm, which helps to cope with beads of beads.
6. Maintaining concentration, fighting sleep. It is believed that sorting out each bead of the rosary returns attention and focus on prayer or performing ritual actions.
7. Healing properties . It is believed that the rosary of certain materials can cure various bodily ailments.

For example, Buddhist tattoos and their meaning are unusually deep. Sometimes you can see images of palms on the body, folded in prayer and with beads on the wrist. Also, a tattoo can be represented in the form of a monk or Buddha himself, staying in a lotus position and a state of prayer, while holding in his hand this integral accessory of a follower of philosophical doctrine. And this is no accident: being an important cult attribute of the Buddhist religion, the rosary is considered to be a companion of not only faithful followers of Buddhism, but also ordinary fans of his ideas.

It is also worth noting that some religious buildings of Buddhism can become a repository of sacred relics of various meanings. For example, it is not uncommon when the beads belonging to the Lamas are walled up in foundations or in, or placed on the altar.

Buddhist prayer beads

Why are there often 108 beads in Buddhist rosary and how can this be explained? The fact is that this figure in Buddhism is considered sacred, since it was established by the Buddha himself. Rosary with so many beads according to canonical traditions, the teachings are made up of 9 grains 12 times. It is interpreted as follows:

• each lama (Buddhist monk), going on a journey, can take with him no more than 9 items;
• number 12 includes seven and five;
• seven represents seven days of the week, seven stars of the Ursa Major, seven colors of the rainbow, seven notes;
• the five symbolizes the primary elements of nature.

There are other interpretations of the numbers 9 and 12. For example, nine is the number of months that should last from conception to the birth of a person . In this case, the nine is repeated 12 times, that is, such a number of cycles (the so-called "zodiacs" or "branches" in eastern cultures) take place.

In addition, there are beads with a different number of beads: 19, 21, 27, 33, 41, 50, 98, 143, 159. In one way or another, all the beads are the personification of the multidimensionality of the world.

What is the meaning of color and the material is clear

It is not for nothing that special significance is given to the material and color of the beads that make up the rosary. Buddhists believe that certain material of the rosary is able to carry a special energy and emotional message.:

• rock crystal (quartz) - helps to cleanse the mind and body;
• white sandalwood - the most "pure" material that personifies appeasement, the "cold" of the mind;
• red sandalwood - energy concentration, activity, warming (used in tantric practices);
• rudraksha (dried fruit of a tree) - awakens powerful energy, strength, the ability to subordinate the will of living beings according to good goals;
• seeds of a bodhi tree - such rosaries are especially sacred, as they personify the stage of the Enlightenment of the Buddha, which took place under the bodhi tree;
• him tree - has healing properties;
• juniper - protects against evil spirits, attracts positive energy;
• bones - reassessment of life, receiving joy from every moment;
• lotus seeds - rosary from this material is used mainly for worshiping the deity Lakshmi and the deities of the lotus family;
• pearl - carries female energy, cools the mind, eliminates doubts, cleanses all seven chakras;
• jade - eliminates negativity, pacifies, awakens love.

Every school of Buddhism has special preferences regarding the material of the rosary. For example, in tantrism and Shaivism, bone (beads in the form of human skulls) or Rudraksha is more often chosen; vaisnavism - nim, tulasi; shaktism - metal, crystal, rudraksha. You can also read more

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Each person makes 15 breaths per minute, if he does not run, trying to bring his death closer, or does not do pranayama to alienate it. It turns out 15 * 60 \u003d 900 breaths per hour and, accordingly, 900 * 12 \u003d 10,800 in 12 hours, in other words, in a day, a person’s nominal wakefulness makes 10,800 breaths, i.e. 108 × 100. One of the values \u200b\u200bof 108 beads on the rosary means that the mantra needs to be repeated ... how much? 16 laps? No, the mantra must be repeated constantly, with each breath. The mantra should be the breath of our lives. Of course, it is very difficult and impractical, but we must try to repeat the mantra constantly. A rosary of 109 beads is also a manifestation of the universe (108 beads) and Meru (the main bead through which you cannot jump) is the axis around which the universe rotates. There is an astrological explanation 108 - these are 9 planets for 12 constellations or 27 nakshatras for 4 pads or parts (each nakshatra is divided into 4 parts). In other words, the rosary is the whole universe. The main rosary is the personification of Mount Meru. In “Hari Bhakti Vilas,” it says that if someone jumps over the central bead (you need to start from the central bead and clockwise to pull the rosary toward you, and when you reach the central bead, the rosary should be turned over and again towards you, in the other direction) then he will not get any result from chanting the mantra. The circle, as a symbol, represents the wheel of samsara. And what should we do to avoid this circle? We must break it, which we do when we reach 109 beads - we turn in the opposite direction. (based on the seminar of Bhakti Vigyana Goswami Maharaja "The Meaning of the Rosary, Mantra and Number 108")

For starters, I would like to dwell on the number 108.   Somehow before, I had not felt too strongly the sacredness of this number - I read about it, knew, but did not personally feel for myself. The first time I made a bead of 108 beads just for reasons of "why not, a good number." I wanted long beads and I did not know how many beads to take - that was how it started.

And then the amazing thing happened - I really felt their protective power, much larger than it would be from the same stones, but in a different quantity (I wore a lot of beads before that, I know for sure). You put them on, and within ten minutes you begin to feel peace and security. surprisingly, it works the same way every time - with all the stones. The properties of the stones are different, but this "protective" background is the same.

And from those first beads my research journey and experiments began! And everything was incredibly successful.

True they say that 108 is the number of learning experience . 108, it seems, it really strengthens the integration - be it sensations of the properties of the stone, its protective power or impact on health. It is great that now I know about it and can use it.

"108 is a mystical number from Vedic numerology, more precisely from Vedic culture. Vedic Number   108 in the Vedas - considered the magic number of perfection and success.

Having made 108 attempts in any kind of activity: training, repetition, etc., a person reaches a certain level of perfection. This is due to the fact that human memory consists of two parts: temporary and permanent. Temporary memory is intended for short-term storage of information in the period while the action is performed, permanent memory stores information throughout our life. Repeating a long number, such as your phone number 108 times   - Information about him is forever placed in the internal memory. For this reason, classical beads consist of 108 beads, so the prayer repeated on them 108 times becomes part of the permanent memory "from here

I conceived a series of articles in which I will talk about different combinations, and we will start with the beads that I made in the fall for one of my very beloved students, Asya Baranova, Reiki’s master and a wonderful healer, whom I heartily recommend to you Asina beads from red jasper and carnelian. At first glance, this is an unusual combination, and I would hardly have thought of combining them with my head. But by intuition it turned out fine - the beads are very warm, warming, "winter".

From them comes an amazing warmth inherent Red jasper, - the stone that connects us with the earth, with the race, with bodily energies and with instincts. Jasper has very strong, but sometimes quite crude energy. It does not seem to pour, but lies in boulders and layers. And here came to our aid Cornelianwhich with made Jasper airy, filled it with light and gave it inner dynamics. Heavy and dense heat sets in motion and envelops, creating inner comfort and stability.

I immediately feel that I am a child of nature, and Mother Earth cares for me.   It is enough to touch her, and there is a feeling that I am at home. Look carefully at these beads and immediately understand everything.

And I also shot a short video, which I spread with the gracious Asya permission - about her personal impressions. She told me so soulfully that I couldn’t help filming

If you want (or think) to order for yourself the same beads, or others, for your tasks, then write in the comments - I will pick up stones for you! In addition, I will charge them and activate - these beads will be your living, strong and loving friend. Here, for example, I picked up absolutely brilliant stones for the development of intuition and harmonization of femininity at the same time - I will try to write about it. There are still wonderful beads for taking care of yourself - with rhodonite, ruby \u200b\u200band onyx. Incredibly beautiful :))

Forwarding by mail to any country   (it won’t do any harm - I figured out how to protect them). And - hooray, we got Paypal

Also, I am always happy with your questions and stories about your personal experience!

And here are some pictures   - I can’t tear myself away from them, I don’t know what to wear ..

i have already accumulated a lot of them, but not all are still captured.

For several thousand years, beads have been considered one of the symbols of Buddhism and some other Indo-Chinese religions. They are an indispensable attribute of every believing Buddhist, a symbol, almost like a cross in Christianity.

From North India, Buddhist rosaries moved to the Middle East, from there they got to Europe and spread throughout the world, including among representatives of many other religions, including Christianity and Islam. But, unlike other religions, Buddhism puts its own meaning in the rosary. For a follower of Buddha, this is not just a religious attribute - there are 108 beads in the original Buddhist rosary, and this number corresponds to the number of mantras that a Buddhist should read during meditation.

In addition to Buddhism, beads are used by followers of Shiva, Krishna, supporters of various movements in Hinduism, and the composition of the followers of Buddha themselves is far from homogeneous. We will get acquainted with the sacred meaning of the rosary, their application, and learn how to make Buddhist prayer beads with your own hands.

The number of beads in a classic rosary, and what they mean

In fact, the question of how many beads are in the Buddhist rosary is ambiguous. It all depends on the religious tradition that a particular person follows. In traditional Buddhist prayer beads, the number of beads is 108 or a multiple of this number - 54, 36, 27, 9. The number 108 is sacred, it consists of 12 and 9 times multiplied between each other. According to legend, the Buddha himself called this number sacred, and it means multidimensionality of the world.

There are several explanations for why there are 108 beads in the Buddhist rosary (actually 109, but the 109th bead is the bead of God, it holds the rosary together and is considered “zero”). According to the main one, the Vedic astrological school includes 9 planets and 12 houses - in Europe they are used to calling them zodiac signs. In addition, in Buddhism:

• god has 108 main Names;
• there are exactly 108 Upanishads - the main religious books;
• there are 108 tanha - the sinful desires of man, the indulgence of which burdens karma.

9 is the number of months of pregnancy - from conception to birth. And 12 is interpreted as a composite number, including 5 and 7. Seven means 7 colors of the rainbow, 7 main notes, 7 days of the week, 7 stars in Ursa Major, and 5 - the number of basic elements in the Vedic school - fire, water, air, earth and the fifth is ether.

In some other traditions, there are beads with a different number of beads - depending on the numerical values \u200b\u200bcharacteristic of these schools.

Materials from which Buddhist prayer beads are made

Buddhist prayer beads are made from almost any material - stone, bone, metal, wood. As beads, large lotus seeds or rudraksha can be used. In the Tibetan Vajrayana tradition, the rosary is considered the most valuable, the beads of which are carved from the frontal bones of 108 human skulls. The business involves the skulls of people who died their deaths, whose bodies were buried in Tibetan - given up to vulture.

Jade rosaries are very common in China. The characteristic jade color is believed to be soothing.

Key Values:

• buddhist jade prayer beads symbolize appeasement and moderation;
• rosaries made of iron are worn by warrior monks;
• bones, including human - rethinking of life;
• light rosaries (from rock crystal or white sandalwood) mean cold mind;
• dark brown or reddish rosary (red sandalwood, rudraksha seeds) mean energy concentration, strength and fire.

There are a lot of varieties of this sacred symbol. Each type of rosary, depending on the material of manufacture, has its own purpose. It matters even the knot by which the ends connected through the "zero" large bead are connected - some have a rosary, others do not. The final knot on the Buddhist rosary coming out of the bead of God, depending on the shape and length, can mean a vow taken by a person, it can determine the status - a layman, a novice, a dedicated monk, etc.

Using

How to use Buddhist rosary? They are sorted out by reading mantras or prayers. One mantra read - one bead missed in the fingers. Mantras in Vedic practices are read a strictly defined number of times, it depends on the current situation, the teachings of a particular school and other things, but usually a multiple of 108 for the above reasons.

It is necessary to discard the number of mantras in the “accounts” at hand in order not to be distracted while reading, not to keep in mind a number that distracts from meditation.

Manufacture

How to make Buddhist rosary yourself? First, decide what traditions they should correspond to and what to symbolize. Do not do beads with your own hands from the first materials that come across - do not forget that you need to follow a certain canon.

First, make the number of identical beads you need from the selected material - 108 or a multiple of 108. Separately, make a bead of God (or a bead of Guru) - it is usually larger in size or has a different shape (cylinder, drop, etc.), which makes it possible to distinguish it by touch. After that, tie the first knot onto the kapron or nylon thread, string the bead so that the knot serves as a limiter, tie the next one. So gradually, alternating with the nodes, you need to string all the beads.

When making the rosary with your own hands, remember that the distance should be clearly felt between them. Fasten them with a large bead, and release from it a “tail” of the desired shape and size.