Prayer Wheel (mani lag 'khor)
Nepal, 20th century
Brass and copper, with a wooden handle
12 1/2 x 3 in. (31.8 x 7.6 cm.)
(On loan from Tenzin Wangyal Rinpoche and the Ligmincha Institute

Tibetan Buddhists believe that through rotating the metal canister of the prayer wheel (which is filled with a paper roll of printed prayers and mantras), they will accumulate merit and virtuous karma which will in turn assure them of rebirth in one of the three higher realms of cyclic existence (samsara, 'khor ba), i.e., the realms of the gods, demi-gods, and human beings. Prayer wheels are usually used by lay Buddhists in conjunction with other popular lay-practices such as mantra recitation and circumambulation of pilgrimage sites. Lay people, lacking the time and expertise, probably favor such practices over the more rigorous and technically demanding practices employed by religious specialists. Each rotation of the wheel is thought be equivalent to reciting however many mantras are inside the canister, allowing the practitioner to rapidly amass the merit necessary to avoid unwanted suffering in future lives. The rotation of the canister is maintained by deft movements of the wrist, aided by a weight which is attached to the canister by a short length of wire chain.

Ritual Scepter and Bell (vajra-ghanta, rdo rje dril bu)
India, 20th century
Metal alloys
Bell: 8 5/8 x 4 1/2 in.(22 x 11.5 cm.) Scepter: 6 1/2 in. (16.6 cm.)
(On loan from Bryan J. Cuevas)

The ritual scepter (vajra, rdo rje) and bell (ghanta, dril bu) are the most important ritual elements in Vajrayana Buddhism. The vajra, from which Vajrayana Buddhism takes its name, symbolizes the active male aspect of enlightenment often equated with skillful means, compassion, or bliss. The vajra evolved from the thunderbolt-scepter wielded by the Vedic god Indra. When used in ritual, the vajra is paired with the bell which represents the feminine principle of wisdom. These twin principles of compassion and wisdom are indispensable to the attainment of enlightenment. Although the use of the vajra and bell varies from ritual to ritual, they are used primarily in tandem with ritual gestures (mudra, phyag rgya) to evoke the Buddhas and Bodhi-sattvas, or to make musical offerings to various deities.

Crystal Rosary (shel gyi 'phreng ba)
Nepal (?), 20th century
crystal, string
21 in. (53.3 cm.)
(On loan from Nawang Thokmay)

This rosary (mala, 'phreng ba) consists of 108 crystal beads. Rosaries are very important religious objects for all Tibetan Buddhists, whether lay or clergy. They are most commonly used for calculating the number of mantras one has accumulated over a period of time. The mala or rosary may be used to compute the number of mantras one recites in a formal session of meditation, or informally as one engages in other daily activities. Malas made from crystal or seeds are said to be appropriate for practices that focus on serene Buddhas and deities, and crystal malas are also used by lamas to perform divinations. Bone malas are most appropriate for meditation on fierce deities.

Offering Mandala
Nepal, 20th century
Hammered copper
Base: 6 1/2 x 4 1/2 in. (16.5 x 11.5 cm.)
(On loan from Gregory and Maricel Hillis)

In ceremonial use the mandala offering plate is piled with rice or other cereal grains mixed with beads, semi-precious stones, coins, etc., using three successively smaller rings to create a small round stepped tower upon which a wheel ornament, symbolizing Buddhist doctrine, is placed. This model is a ritual representation of the entire universe as it is described in Buddhist cosmological texts. The practitioner first meditates upon the 'empty' (shunya, stong pa) nature of all phenomena and then imagines that from within this state he or she is creating the cosmos from the ground up by carefully placing mounds of rice in the cardinal and intermediate directions to represent its important features: the mountain at the center of the world, the various continents, goddesses, auspicious symbols, the sun and moon, etc. Once the practitioner has completed the ritual construction of the world in this way, he or she then presents the model to an object of devotion, whether a teacher, image, or visualized Buddha, thereby attaining the merit required to achieve a happy rebirth (bde 'gro) and ultimately nirvana or enlightenment.

Ritual Scepter and Bell (vajra-ghanta, rdo rje dril bu)
India, 20th century
Metal alloys
Bell: 8 5/8 x 4 1/2 in.(22 x 11.5 cm.) Scepter: 6 1/2 in. (16.6 cm.)
(On loan from Gregory and Maricel Hillis)

This ritual scepter (vajra, rdo rje) and bell (ghanta, dril bu) are similar to, but slightly smaller than, those displayed elsewhere in the exhibit.

Offering Bowls (ting)
Nepal, 20th century
White metal
(On loan from Nawang Thokmey)

The seven offering bowls (ting), often referred to as the 'seven magnificences' (bdun mtshar), together with illumination in the form of a butter lamp or candle (or an electric light today), represent the eight traditional Tibetan offerings. These derive from the Indian custom, still practiced today, of offering eight hospitalities to a guest at one's home: water for drinking, water for washing one's feet, flowers, incense, illumination, scented unguent, fruit, and music. Alternatively, water can be offered in all seven bowls. The bowls are filled with cool, clear, clean water (yön chap) every morning and are emptied each evening. Offering bowls range in quality according to one's means and may be exquisitely crafted from precious metals and jewels.