27th Kagyu Monlam Special Report -- The Tormas

December 24, 2009, Mahabodhi Temple, Bodhgaya, report by Michele Martin, photos taken by Karma Lekcho, Karma norbu

 

The Tormas for the Monlam altar under the Bodhi Tree

Tormas are sculpted offerings that play an important part in the rituals of Tibet.  gTor means “to throw” or “to scatter” and during or after a ceremony, they are offered outside to symbolize the impermanence of all things and to develop the practice of generosity as well. Every year, His Holiness designs new tormas for the Kagyu Monlam Chenmo. Through his creative input, he has transformed the tormas into elaborate and exquisite sculptures. Speaking of his own experience, His Holiness said, “As a child in Tibet, I was aware that the torma tradition in the Karma Kagyu monasteries in India needed to flourish. I had a vision of new and beautiful tormas of Buddhas and Bodhisattvas. This experience has inspired me to revive the older traditions and create a new one.”

As in previous years, this year the artists, who are monks and nuns, came weeks early to begin their work of creating the eight tormas. They are placed on the top level of an alter that flanks His Holiness’s throne and runs the length of the enclosure surrounding the Bodhi Tree. The background color of the tormas is a soft green that blends with the color of the leaves on the Bodhi Tree. The tops of the tormas almost touch its lower trunks that form a canopy, reaching far out over the sangha in their yellow and maroon robes.

The eight Medicine Buddhas are the main focus of the tormas this year, and the Monlam itself started on the 8^th day of the Tibetan month, which is the day dedicated to the practice of the Medicine Buddha. In one of this talks, His Holiness explained that there were many new illnesses in the world, which were predicted in the medicine tantras, and in general, many people are suffering from sickness, so to benefit everyone and to help pacify these new diseases, each of the six-foot high tormas are dedicated to one of the Medicine Buddhas. 

Beneath every one of the eight Medicine Buddhas, one of the Eight Great Chariots of the Practice Lineages in Tibet is depicted. These are important lineages of Buddhist practice that have been passed down through the centuries.  Guru Rinpoche represents the Nyingma lineage; Je Tsongkhapa, the Kadampa (basic to the Gelugpa tradition); Sachen Kunga Nyingpo, the Lam dre (the path and fruition teachings of the Sakyapa); and Marpa Lotsawa, the Marpa Kagyu. These are four major lineages that have come down to us this day. The next four figures represent traditions that have been important at various times in Tibetan history or have been incorporated into the practices of other lineages. Khyung po Naljor represents the Shangpa Kagyu; Padampa Sangye, the Shije (or Cod); Dolpopa Sherab Gyaltsen, the Jordruk (from the Kalachakra tradition); and Drubthop Orgyenpa, the Orgyen Nyengrub.

Below these figures and occupying the central place in the tormas were the eight deeds of the buddha, a condensed form of the usual twelve. From the traditional Praise of the Twelve Deeds, these eight were selected:

1. You benefitted gods [teaching in Tushita] and then knowing it was time

2. To tame humans, you came down from the celestial realm as an elephant.

You looked at her caste and then entered the womb

Of the goddess Mahamaya [a white elephant and Queen Maya dreaming]: I prostrate to this deed.

3. When ten months had finished, you, son of the Shakyas,

Were born in the auspicious grove of Lumbini.

Both Brahma and Indra praised you with your great marks

Of the family of enlightenment: I prostrate to this deed. [With one hand raised, a child standing on a lotus]

4. You saw the affairs of samsara are pointless

And left your household, going off in the sky.

Near the Stupa of Great Purity, you by yourself

Became fully renounced: I prostrate to this deed. [Images of the stupa and the prince cutting his long hair]

5. and 6. As you efforts from beginningless time had a purpose,

In Magadha under the Tree of Enlightenment

Unmoving you sat [meditating as demons attack] and manifestly awakened

To perfect enlightenment: I prostrate to this deed. [Hands in meditation mudra, the Buddha sitting under the Bodhi Tree]

7. You soon with compassion regarded all wanderers

And in Varanarsi and other great places

You turned the Wheel of Dharma, thus bringing your disciples

Into the three vehicles: I prostrate to this deed. [Hands in the teaching mudra, the Buddha sitting on a throne.]

8. In order to encourage all who are lazy

To the Dharma, on Kushinagar’s good, clean ground

You departed the deathless, vajra-like body

And passed into nirvana: I prostrate to this deed. [The Buddha lying between two sal trees]

The next level depicts two each of the sixteen arhants; in between them are clouds of offerings, including luscious fruits, gleaming gems, and musical instruments.  Finally, in a large and spacious circle are lovely dancing goddesses who offer the eight auspicious symbols: the parasol, two fishes, vase, lotus, right-turning conch shell, the glorious knot, the supreme victory banner, and precious wheel.  On the outer edges of the main images are flowers with hundreds of delicate petals in hues of pink and blue. Linking the arhants to the clouds of offerings are garlands of pearls and multicolored jewels. Finally, in long rows below the tormas are traditional offerings of abundant fruits, grains, seeds, legumes, and nuts, all beautifully arranged.

As evident in the descriptions above, each of these eight tormas represents many weeks of long hours that skilled artists have spent in attentive and detailed work. All during the Monlam these tormas have provided the visual backdrop to every ceremony and event.  At the beginning and end of the day as well as during breaks, many people come to see the tormas close up and enjoy the exquisite details of the work. Next to each torma is a diagram in three languages explaining all the figures, so the experience is educational as well as aesthetic.

Almost anywhere else, such special works of art would be carefully preserved, but in the Vajrayana tradition, to remind us of impermanence and the practice of generosity, on the day after the Monlam finishes, the tormas are taken down and the images broken apart; the substances of the tormas are then distributed to the many faithful who have come to receive them.  In this way, a part of the Monlam altar is carried away into the wider world by those who have come from afar and who will spread its blessings.

For more information on tormas, please go to: www.tormafilm.com .