User:He Yunfeng

Offering Hada

The offering of Hada is a universal and sublime practivce among the Tibetan, Mongolian, and other ethnic groups. A pure white hada is not only a symbol of friendship with ethnic communities but also a token of amity between different ethnic groups. With the development of times, in commendation meetings, celebration gatherings, horse racing events, and other activities, besides material rewards, a pure white Hada is also presented to those who have achieved merit and won awards. As an important component of ceremonial culture, Hada is increasingly favored by people.

1.Origin and Legends of Hada

Hada is a silk textile used by Tibetan, Mongolian, and other ethnic groups in ceremonial activities, with origins traceable to ancient times. Regarding the origin of Hada, there exist multiple scholarly investigations and legends,

From a historical perspective, Hada has close connections with the "silk"(bo) in the ancient Han Chinese concept of "jade and silk." The character "bo" consists of "white" and "cloth", meaning "white cloth" or "premium silk scarf." The ancient "bo" shares similarities with modern Tibetan Hada in color, material, and function. Therefore, some scholars believe that Tibetan Hada may have originated from ancient "bo". This viewpoint has received certain archaeological support, as Tibetan history can be traced back to the era of Yu the Great, and Yu the Great, and Yu the Great's birthplace, Wenchuan County in Sichuan, is currently home to many Tibetan residents.

Another theory suggests that Hada originated when Zhang Qian of the Han Dynasty passed through Tibet during his mission to the Western Regions, presenting silk to local tribal leaders. Ancient Han Chinese used silk as tribute, symbolizing pure and flawless friendship. Tibetan tribes regarded this as a ritual expressing friendship and blessing, and because it came from the prosperous central plains, they have continued this practice to this day.

In Tibetan legend, Hada was introduced to Tibet by Kublai Khan during the Yuan Dynasty. In 1247, Sakya Dharma King 'Phags-pa accompanied his uncle Sakya Pandita Kun dga' rgyal mtshan to meet Koden, the second son of Ogedei Khan, in Liangzhou, and lived in the court for several years. In 1260, Yuan Emperor Kublai Khan ascended the throne and appointed 'Phags-pa as Imperial Preceptor, overseeing Buddhism throughout the nation. In 1265, 'Phags-pa as returned to Tibet for the first time to Sakya Monastery and presented Hada to Buddha statues and high monks in various major monasteries. Legend has it that when 'Phags-pa offered Hada to the Bodhisattva statue in Lhasa's Jokhang Temple, a Tara figure in a nearby mural also extended her hand to request a Hada. Thus this Tara became known as "Sgrol ma mtha' ral can ma", meaning "Tara who asks for Hada". The Hada of that time featured patterns of the Great Wall and the words "auspicious and fortunate", reflecting the cultural fusion between Han and Tibetan cultures.

In Mongolian legend, in the mid-16th century, Tibetan Buddhism spread to Mongolian regions, and the Ordos accepted Hada from Tibetan Buddhist monks as an indispensable item in daily ceremonies, passing it down through generations. According to "The Travels of Marco Polo":"On New Year's Day, officials from various provinces and kingdoms under the Great Khan's rule", who possess territories or hold administrative authority, all present valueable gifts of gold, silver, and precious stones to the Great Khan, accompanied by white cloth, meaning to wish His Majesty the Emperor longevity, abundant wealth, and inexhaustible enjoyment." This shows that offering Hada has had auspicious meaning since ancient times.

Hada was originally a precious offering devoutly presented to deities in Tibetan religious ceremonies, and also a gift exchanged among monks or offered to living Buddhas. With social and economic development, it is no longer exclusively a religious offering but has become the most common and widespread gift in the lives of Tibetan and Mongolian peoples, carrying rich symbolic meanings of gratitude, prayer, respect, and blessing, becoming and important vehicle for ethnic cultural identity and inheritance.

2.Types and Characteristics of Hada

Hada comes in five colors: white, blue, red, green, and yellow. White Hada symbolizes white clouds, representing beauty, purity, and trust, commonly used for Buddha worship or honored guests. Blue Hada symbolizes the blue sky, with the meaning of requesting obstacle removal and smooth spiritual practice. Yellow Hada symbolizes wisdom and religion, representing wealth, auspiciousness, wish fulfillment, harvest, and celebration. Green Hada symbolizes the earth, requesting physical health and disaster protection. Red Hada sybolizes guardian deities, requesting protective blessings. The five-colored Hada is called "Dar 'tshal rlung rta", meaning five-colored Hada. According to Buddhist doctrine, five-colored Hada represents Bodhisattva garments, so it is only offered on specific occasions. Five-colored Hada used in weddings sinifies five-colored auspicious clouds descending upon the ceremony, indicating good fortune and celebration.

Hada is typically made from satin, silk, or silk materials. Nowadays, many Hada in people's daily lives are also made from wool materials, though all are woven to be thin and transparent. Hada features patterns the eight auspicious symbols, lotus flowers, ruyi, auspicious clouds, and other designs. Hada varies in length, with shorter ones measuring three to five feet and longer ones one to two zhang. By material quality, Hada is divided into three types:ordinary cotton textiles called"su bzhi", less than one meter long;mid-grade general silk products called "A bzhi", about 2 meters long;and high-grade silk products for high-ranking political and religious figures, the highest grade called "rlung rta", over 3 meters long.

3.Etiquette and Occasions for Offering Hada

The etiquette procedures for offering Hada vary according to different occasions and recipients, but the basic procedures are relatively fixed. These procedures not only reflect the ceremonial norms of Tibetan culture but also reflect the hierarchical concepts and interpersonal relationships in Tibetan society.

First, the Hada offerer should fold the Hada in half, with the fold facing the recipient, holding the Hada respectfully with both hands. When offering to living Buddhas or elders, one must bow 90 degrees, with both hands holding the Hada above the head, presenting it to the recipient's hands or placing it before their seat. Between peers, one generally bows slightly while extending both hands to present the Hada to the recipient's hands or wrists. When giving Hada to juniors or subordinates, one may drape the Hada over the recipient's neck or hand it to their arms.

During the Hada offering process, the standardization of posture and movements is very important. The offerer should maintain a respectful attitude, lean the body slightly forward, hold the Hada steadily with both hands, gaze at the recipient, with natural and sincere expressions. The Hada offering movements should be slow and steady, not hasty or careless, to show respect and reverence for the recipient.

Second, the recipient should also accept the Hada with a respectful attitude. When receiving Hada, one should receive it with both hands to show reciprocal respect. Never use one hand to give or receive. In some regions, such as Shigatse in Tibet, the way of offering Hada differs from other Tibetan areas, where the Hada is draped from front to back, with both ends falling on the back.

When receiving Hada, the recipient should also maintain a respectful attitude, steadily receive the Hada with both hands, gaze at the Hada offerer with natural and grateful expressions. After receiving the Hada, the recipient may drape it over their neck or fold it neatly and set it aside, showing respect and gratitude to Hada offerer.

In different occasions, the specifil procedures for offering Hada also vary. For example, when welcoming distinguished guests, hosts will offer Hada at the entrance to express welcome; when visiting others, guests will offer Hada to show respect; at weddings, the couple will exchange Hada to express loyalty; at funerals, people will offer Hada to the deceased to express mourning.

In welcoming distinguished guests, hosts usually prepare high-quality Hada and stand at the entrance when guests arrive, holding the Hada with both hands and respectfully offering it to express warm welcome and high respect. After receiving the Hada, guests usually drape it over their necks to show acceptance of the host's welcome and respect.

When visiting others, guests usually bring a Hada and, upon meeting the host, hold the Hada with both hands and respectfully offer it to show respect and gratitude to the host. After receiving the Hada, hosts usually drape it over their necks or fold it neatly and set it aside, then invite guests to sit and begin conversation.

At weddings, the bride and groom each prepare a Hada and exchange them during the wedding ceremony to express loyalty and commitment to each other. This ceremony symbolizes that the two people are now united as husband and wife, living together and supporting each other.

At funerals, people offer Hada to the deceased to express mourning and respect. Family members and relatives offer Hada before the deceased's body, praying that the deceased may rest in peace and achieve happiness in the next life. This ceremony reflects Tibetan people's understanding of life and death and their deep affection for relatives.

4.Cultural Significance of Hada

Hada is not only a ceremonial item but also a cultural symbol carrying profound ethnic emotions and cultural connotations. As a traditional ceremonial item of Tibetan, Mongolian, and other ethnic group, Hada is an important symbol of ethnic. Through the ceremony of offering Hada, people express respect for and inheritance of ethnic traditions. With the flourishing of Tibetan Buddhism, Mongolians, Tu people, and others who believe in Tibetan Buddhism quickly absorbed this ceremonial culture. Today, Tibetan compatriots living abroad, whereever they go, bring Hada culture with them, making it a ceremonial culture known worldwide.

Hada has close connections with Tibetan Buddhism and serves as a material carrier of religious faith. In Tibetan Buddhism, Hada is endowed with sacred meaning, becoming one of the ways believers express devotions. Different colored Hada represent different Buddhist meanings, such as Avalokitesvara(pure white), Manjusri(pure yellow), and Vajrapani(deep blue) as the three main colors of Hada.

Hada plays an important bonding role in interpersonal communication, serving as a medium for people to express emotions and enhance friendship. Through offering Hada, people can express respect, blessings, gratitude, apologies, and various other emotions, promoting harmonious development of interpersonal relationships. As an important cultural heritage of Tibetan, Mongolian, and other ethnic groups, Hada in modern society has transcended the category of simple ceremonial items, becoming a cultural symbol and spiritual bond connecting people of different ethnicities and regions, conveying beautiful emotions of purity, friendship, and respect.

Terms and Expressions

Hada Offering Hada Tibetan etiquette A bzhi Hada Su bzhi Hada Intangible cultural heritage

Questions

1.What are the main characteristics of the Hada offering custom? 2.What are the different types of Hada? 3.What are the etiquette considerations for offering Hada? 4.What significance does Hada represent in different occasions? 5.What significance does Hada have for ethnic cultural inheritance?

Answers

1.The Hada offering custom, with its pure and solemn ceremonial characteristics, has become an important way for Tibetan, Mongolian, and other ethnic groups to express respect, friendship, and blessings.

2.Hada is divided into five colors by color:white, blue, red, green, and yellow, each with symbolic meaning; by material, it is divided into three types:cotton "su bzhi", silk "Abzhi", and high-grade silk "rlung rta".

3.Hada offering etiquette emphasizes posture, method, and occasion, including actions such as offering with both hands and bowing, as well as different offering methods according to the recipient's status.

4.Hada represents blessings during festivals, symbolizes happiness at weddings, expresses welcome when receiving guests, implies safety when seeing off, represents mourning at funerals, and signifies reconciliation when mediating conflicts.

5.Hada is an important symbol of ethnic identity. Through the inheritance of Hada offering customs, it promotes the protection and development of ethnic culture, enhances ethnic cohesion, and also serves as a window to showcase China's multicultural diversity to the world.

References

1.China Tibet Net, Origin and Distribution of the Khata, https://www.tibet3.com/wenhua/mfms/2018-12/21/content_300097298.html

2.Play Tibet, A Complete Guide to Tibetan Khata Customs—You May Have Been Accepting Khatas Incorrectly!, https://www.51wzxz.com/143696.html

3.Baidu Encyclopedia, Offering a Khata, https://baike.baidu.com/item/%E7%8C%AE%E5%93%88%E8%BE%BE/1352662

4.World Customs Net, The Grand Mongolian Etiquette of “Offering a Khata”, http://www.sjfsw.cn/yazhoufengsu/3191_3.html

5.Dandan Course Net, Offering a Khata, https://m.dandanzkw.com/article/62193.html

6.Sun Haifang. Patchwork Quilts and Khatas: “Silk-Gift” Identity and Folk Practice within the Consciousness of the Chinese National Community [J]. Journal of Yunnan Minzu University (Philosophy & Social Sciences Edition), 2022, 39 (2): 50-58.

7.Gongjue; Caidan Quzhen. Folklore: The Performance of Culture—Taking Tibetan Khata Ritual as an Example [J]. Folk Research, 2012 (192): 13-16.

8.Xiong Yuhua. Khata: A Sacred Note of Tibetan Culture [N]. Tibet Daily (Chinese edition), 2011-03-31 (006).

9.Wenduer Mule. Mongolian Customs and Habits—Offering the Khata [A]

10.Aoliya. Research on Mongolian Khata Culture [D]. Hohhot: Inner Mongolia Normal University, 2017.

11.Anonymous. Tibetan Etiquette—Offering a Khata [J]. Journal of Political Work, 2010 (3): 78.

献哈达习俗

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献哈达是藏族、蒙古族等民族中一种普遍而崇高的理解。一条洁白的哈达，不仅是民族内部友谊的象征，也是不同民族间友好的信物。随着时代的发展，在表彰会、庆功会、赛马会等活动中，除物质奖励外，还给立功获奖者献一条洁白的哈达。哈达作为礼仪文化中的一个重要组成部分，越来越受到人们的青睐。

1.哈达的起源与传说

哈达是藏族、蒙古族等民族在礼仪活动中使用的丝织品，其起源可追溯至远古时期。关于哈达的起源，存在多种考证与传说。

从历史渊源看，哈达与古代汉族“玉帛”中的“帛”有着密切联系。“帛”字由白和巾构成，意为“白巾”或“顶级丝巾”。远古的“帛”在颜色、材料、功能等方面与现今藏族哈达相同，因此由学者认为藏族哈达的来源可能就是远古的“帛”。这一观点得到了一定的考古学支持，因为藏族的历史可追溯到大禹时代，而大禹出生地四川汶川县，现今就居住着不少藏民。

另一种说法认为哈达源于汉朝张骞出使西域时路过西藏，向当地部落首领献帛，古代汉族以帛为贽，象征纯洁无暇的友谊。藏族部落将其视为表示友好、祝福的礼节，因来自中原兴盛之大邦，便一直沿用至今。

在藏族传说中，哈达是元代忽必烈传入西藏的。1247年，萨迦法王八思巴随叔父萨班·贡噶坚赞在凉州会见元太宗次子阔端，并在宫廷生活数载。1260年，元世祖忽必烈继位，封八思巴为国师，统领全国佛教。1265年八思巴第一次返藏至萨迦寺，并向各大寺庙的佛像和高僧敬献了哈达。据传，当八思巴向拉萨大昭寺的菩萨像敬献哈达时，一旁壁画中的一尊度母也伸出手来，向他讨要一条哈达。这样，此度母就被称为“卓玛塔尔联玛”，即“要哈达的度母”。当时的哈达上有万里长城图案和“吉祥如意”字样，体现了汉藏文化的交融。

在蒙古族传说中，十六世纪中叶，藏传佛教传入蒙古地区，鄂尔多斯接受了藏传佛教僧侣手中的哈达，作为日常礼仪不可缺少的物品，并世代相传。据《马可波罗游记》记载：“在元旦这一天，大汗统治下的各省和各王国中，拥有领地或掌有管辖权的要员，都纷纷给大汗进贡金、银和宝石等贵重礼品，并且要配上白布，意思是祝福皇帝陛下万寿无疆，财源充足、享用不竭。”可见，献哈达自古就有吉祥之意。

哈达最早是藏族宗教礼仪中虔诚地向神灵敬奉的一件珍贵供物，也是僧侣们互赠或向活佛敬献的礼品。随着社会经济的发展，它已不仅仅是宗教界专用的供物，已成为藏族、蒙古族人民生活中最普遍最常见的一种礼物，承载着感恩、祈愿、致敬、祝福等丰富的象征意义，成为民族文化认同与传承的重要载体。

2.哈达的种类与特点

哈达的颜色有白、蓝、红、绿、黄5种。白色哈达象征白云，寓意着美好、纯洁和信任，一般礼佛或贵宾常用白色哈达。蓝色哈达象征蓝天，是请求祛除障碍、修行顺利的含义。黄色哈达象征智慧和宗教。代表富贵吉祥、心想事成、丰收、喜庆。绿色哈达象征大地，是请求身体健康、消灾护法之意。红色哈达象征守护神，是请求保佑加持的寓意。而五种色相配的哈达成为“达崔朗昂”，意为五彩哈达。按照佛教教义解释，五彩哈达是菩萨的服装，所以只在特定时候敬献。结婚时用五彩哈达意为五彩祥云降临婚礼，以示吉祥喜庆。

哈达通常以绫、绸、丝原料制成，现在人们生活中的哈达也有不少事呢绒材料的，不过都纺织得稀薄透明。哈达上面织以八瑞相及莲花、如意、祥云等图案。哈达长短不一，短者三五尺，长者一二丈。按质料来分，哈达分为三种：普通品为棉纺织品，成为“素喜”，不到一米长；中档品为一般丝织品，称为“阿喜”，约有2米长；对政治、宗教界高级人物使用的高级丝绸品，是档次最高的一种，称为“浪翠”，有3米多长。

3.献哈达的礼仪与场合

献哈达的礼仪程序因场合和对象的不同而有所差异，但基本程序是相对固定的。这些程序不仅体现了藏族文化的礼仪规范，也反映了藏族社会的等级观念和人际关系。

首先，献哈达者应将哈达对折，折口处朝向被献者，以双手恭敬地捧着哈达。献给活佛、长辈时，要求躬身90度，双手捧哈达必须过头顶，献到对方手里或放于座前；同辈之间献哈达，一般略躬身平伸双手将哈达捧送到对方手中或腕上；若对晚辈或下属赠哈达，可将哈达搭到对方颈项上或递送到对方手臂上。

在献哈达的过程中，姿势和动作的规范性非常重要。献哈达者应该保持恭敬地态度，身体微微前倾，双手平稳地捧着哈达，眼睛注视着被献者，表情自然而诚恳。献哈达的动作应该缓慢而稳重，不能急躁或草率，以表示对被献者的尊重和敬意。

其次，被献者也应以恭敬地态度接受哈达。接受哈达时，应双手接过，表示回敬。切忌用一只手相送或一只手收礼。在某些地区，如西藏日喀则，献哈达的方式与其他藏区不同，那里是将哈达从前往后搭，两边正好落在背部。

被献者在接受哈达时，也应该保持恭敬地态度，双手平稳地接过哈达，眼睛注视着献哈达者，表情自然而感激。接受哈达后，被献者可以将哈达搭在自己的颈项上，或者折叠好放在一旁，表示对献哈达者的尊重和感谢。

在不同场合，献哈达的具体程序也有所不同。例如，在迎接贵宾时，主人会在门口献上哈达，表示欢迎；在拜访他人时，客人会献上哈达，表示敬意；在婚礼上，新人会互相献哈达，表示忠诚；在葬礼上，人们会向逝者献哈达，表示哀思。

在迎接贵宾的场合，主人通常会准备上等的哈达，在贵宾到达时，主人会站在门口，双手捧着哈达，恭敬地献给贵宾，表示热烈欢迎和崇高敬意。贵宾接受哈达后，通常会将哈达搭在自己的颈项上，表示接受主人的欢迎和敬意。

在拜访他人的场合，客人通常会带上一条哈达，在见到主人时，双手捧着哈达，恭敬地献给主人，表示对主人的敬意和感谢。主人接受哈达后，通常会将哈达搭在自己的颈项上，或者折叠好放在一旁，然后邀请客人入座，开始交谈。

在婚礼上，新浪和新娘各自准备一条哈达，在婚礼仪式上，双方互相献上哈达，表示对彼此的忠诚和承诺。这一仪式象征着两个人从此结为夫妻，共同生活，相互扶持。

在葬礼上，人们会向逝者献哈达，表示对逝者的哀思和敬意。家人和亲友会在逝者的遗体前献上哈达，祈愿逝者能够安息，并在来世获得幸福。这一仪式体现了藏族人民对生死的理解和对亲人的深厚感情。

4.哈达的文化意义

哈达不仅是一种礼仪用品，更是一种文化符号，承载着深厚的民族情感和文化内涵。哈达作为藏族、蒙古族等民族的传统礼仪用品，是民族认同的重要标志之一。通过献哈达这一仪式，人们表达着对民族传统的尊重和传承。随着藏传佛教的盛行，信仰藏传佛教的蒙古族和土族等也很快地吸收了这种礼仪文化。如今散居在国外的藏胞，他们无论做到天南地北，都会把哈达文化带到那里，成为世人皆知的礼仪文化。

哈达与藏传佛教有着密切的联系，是宗教信仰的物质载体。在藏传佛教中，哈达被赋予了神圣的意义，成为信徒表达虔诚的方式之一。不同颜色的哈达代表着不同的佛教含义，如观世音（洁白）、文殊（纯黄）、金刚手（深蓝）三种颜色作为哈达的主要颜色。

哈达在人际交往中起着重要的纽带作用，是人们表达情感、增进友谊的媒介。通过献哈达，人们可以表达敬意、祝福、感谢、歉意等多种情感，促进人际关系的和谐发展。作为藏族、蒙古族等民族的重要文化遗产，哈达在现代社会中已经超过了单纯的礼仪用品的范畴，成为了一种文化符号和精神纽带，连接着不同民族、不同地区的人们，传递着纯洁、友好、尊重的美好情感。

术语与表达

哈达

献哈达

藏族礼仪

阿西哈达

素喜哈达

非物质文化遗产

问题

1.献哈达习俗的主要特点是什么？

2.有哪些不同种类的哈达？

3.献哈达的礼仪有哪些讲究？

4.哈达在不同场合代表什么意义？

5.哈达对民族文化传承有何意义？

回答

1.献哈达习俗以其纯洁、庄重的礼仪特点，成为藏族、蒙古族等民族表达敬意、友好和祝福的重要方式。

2.哈达按颜色分为白、蓝、红、绿、黄五种，各有象征意义；按质料分为棉质“素喜”、丝质“阿喜”和高级丝质“浪翠”三种。

3.献哈达礼仪讲究姿势、方式和场合，包括双手奉献、躬身俯首等动作，以及根据对象身份不同而有的不同献法。

4.哈达在佳节表示祝福，婚礼象征美满，迎宾表示欢迎，欢送寓意平安，丧礼表示哀悼，调解冲突时代表和解。

5.哈达是民族认同的重要标志，通过献哈达习俗的传承，促进了民族文化的保护和发展，增强了民族凝聚力，同时也成为向世界展示中国多元文化的窗口。

参考文献

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