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Видео на тему: Мастера возможностей - видео

Raksha Mangcham | Tshechu | Cham or Mask Dance | Wangdue Tshechu Raksha Mangcham was introduced by Terton Karma Lingpa in the 4th century. When the beings die, it is believed that they wander in transitional state (bardo-between death and rebirth) waiting to be liberated. So the Buddhas appear assuming both serene and wrathful appearances, to liberate these souls. But the beings that did not have faith in Buddhism in their lifetime are not able to see these Buddhas as their redeemer but as terrifying enemies and run away from them and they end up being in transitional state for a long time. However, Buddhas through their various manifestations do not stay indifferent and perform good deeds for the beings until the cycle of rebirth is complete. Raksha Lango (Ox-headed) symbolizes the Justice; Phag Gochen (wild hog-headed) keeps account of the goods and evil deeds of all the beings. Chung Gochen (garuda-headed) holds a hammer in one hand, symbolizing the obliteration of the evil and in another hand he holds a curved sword. Seng Gyei Gochen (Lion-headed) holds an iron chain in one hand and noose in other hand, symbolizing the bond of love and mercy respectively. To illustrate the need to eradicate selfishness and the importance of merging Method with wisdom Domgyi Gochen (Bear-headed) carries a sword in one hand and a gut noose in other hand. Images of all sinful and righteous deeds are reflected in the mirror of fate held by Drulgyi Gochen (snake-headed). Trel Gochen holds scales to weigh sins and virtues. In this cham one can see the judgement being made against Digchen Nyalwabum, a sinner and Khimdag Palkyed, an honest man. This cham in general depicts how virtuous people get liberated and sinners punished for their evil-doings. Onlookers can easily comprehend that the righteous and religious people will be liberated to better realms after death. And while in bardo they can identify that the terrifying apparitions are actually the saviors. The whole scene of judgment of the dead is enacted through this cham. In this dramatized performance of mask dances, all the ethics of a fair trial is shown in accordance with the principles of natural justice. Principles such as bringing of the accused before a judge, right to a legal counsel, incessant hearing, making the charges known, and producing evidences, prosecution of crimes based on facts and evidences. Perhaps Bhutanese Criminal Laws has its source and origin in this Cham. In this cham the trial begins with the production of the accused, by the name of Nyalbum in front of Raksha Lango. Nyalbum is given a hearing in the presence of all the Gochens, and this depicts a fair and public trial. In this trial Lha Karpo is the Defence Counsel and Due Nagpo, the Prosecutor. Due Nagpo, the prosecutor submits the report of crimes committed by Nyalbum. He is accused of crimes against people, animals, property and environment, deception and libel. Due Nagpo requests the Lord to punish Nyalbum by sending him to hell for all his wrong doings and not to show him any compassion as it would override the views of the public. The presence of Lha Karpo as the defence counsel for Nyalbum affirms the right to fair trail in the court of the Lord of Purgatory. Lha Karpo submits his views, justifying the crimes committed by Nyalbum. The crimes having been committed in ignorance and out of mitigating necessity, on Nyalbum’s behalf Lha Karpo pleads to liberate Nyalbum through compassion. The lord of purgatory having heard both Lha Karpo and Due Nagpo and the trial conducted in the open and in presence of all the Gochens, gives articulate judgment based on the facts and evidences. He pronounces the accused guilty of the crime and holds Nyalbum responsible for the consequences of his own wrong doings, tells him he has to suffer for it. 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