People often ask us about the use and significance of the mala (pl. malas) –  also called a rosary, or prayer beads.

The number 108 has symbolic and metaphysical significance, rooted in both ancient Indian cosmology and Buddhist Dharmas.

The mala predates Buddhism and was first used in the Vedic traditions of India. In Hinduism there are 108 Upanishads, key philosophical texts. In addition, the number is considered sacred and cosmic, linked to the solar system (for example, the diameter of the sun is roughly 108 times the diameter of Earth, and 108 sun diameters away from Earth).

Prayer beads were used for counting recitations during japa — the repetitive chanting of mantras or divine names, to aid concentration and keep track of repetitions.  In some traditions, the mala itself was considered sacred and never to be touched by others or allowed to fall to the ground.

Many elements from these traditions were incorporated into Buddhist practice. The mala was used as a tool for mantra recitation, concentration, sensory focus and counting of mantras, offerings and prostrations.

Reciting a mantra 108 times was regarded as a way to purify the 108 defilements, or kleshas.

“There are one hundred and eight types of defilements that cloud the mind, causing beings to wander endlessly in the ocean of existence.”

— Lalitavistara Sutra, Chapter 26

In addition, the 108 beads were a representation of the 6 senses (sight, sound, smell, taste, touch, thought),  each in the past, present, future, with 2 types (internal and external), and each with one of three feelings of pleasant, unpleasant, and neutral, which gives a total of 108 types of experiences, each a potential source of attachment or aversion.

In the Tibetan Buddhist tradition, there are limited scriptural sources referencing the use of a mala. Some texts mention 108 virtues of the Buddha, or 108 names, tying the number to a metaphysical enumeration.

There are occasional mentions in Indian Sanskrit texts that explain the uses of the mala, such as the Samputa Tantra, which is a late 10th-century manuscript, a compendium of Buddhist theory and practice, and which prescribes the number of beads and materials to use with the four classes of activities.

The Mokugenji Sutra, which exists today only in Chinese translation and is preserved in the Chinese Buddhist canon, mentions the use of malas and refers to the Bead Tree (Sapindus mukorossi, Indian soapberry), a plant whose seeds were used for making prayer beads or rosaries. The sutra is primarily about merit accumulation, practice for lay people, and ethical conduct.  It prescribes using beads for mantra recitation, especially for laypeople. It mentions that one should:

“Thread 108 beads and recite the Buddha’s name to eradicate 108 defilements.”

What are mala beads made from?

Buddhist mala beads have traditionally been made from a variety of natural materials, each chosen for its symbolic meaning or association with specific practices or deities. The materials vary by region, school, and intended practice, which could be peaceful, wrathful, subduing, or magnetising.

Traditional Materials Used in Buddhist Malas include:

Bodhi Seeds, from the Ficus religiosa or similar seed-like fruit, which symbolise Enlightenment (Bodhi meaning awakening), since Siddhārtha attained enlightenment under the Bodhi tree. Commonly used in Tibetan Buddhism and Mahāyāna traditions.

Wood, such as Sandalwood, symbolises calming, purifying, and is used for peaceful mantras, and aromatic woods (such as cedar, rosewood), used for general, pacifying or devotional practice. These are popular in India, Nepal, China, and Tibet.

Bone (human or animal). Usually, yak bone or, in the past, human bone from charnel grounds, are used in Tibetan Vajrayāna Buddhism. Symbolises impermanence, death, cutting through ego, and is used for wrathful deity practices.

Crystal (Quartz, etc.) is commonly used in Tibetan and Chinese Mahāyāna. Symbolises clarity and purity, and used for deity practices focused on purification.

Lotus Seeds are a symbol of purity, arising from the mud of defilements. Used in Chinese and Tibetan Mahāyāna for peaceful practices.

Turquoise, Coral, Amber, Lapis Lazuli – semiprecious stones are used in ornamental or symbolic malas, especially in Tibetan Buddhism. They may be associated with the five Buddha families or chakra systems. Examples are turquoise (protection and healing), coral (vitality, life force).

Rudrākṣa Beads are sacred seeds traditionally used in Hinduism, Buddhism, and certain spiritual traditions for prayer, meditation, and healing. The word Rudrākṣa comes from “Rudra” (a form of Lord Shiva) and “akṣa” (eye), and is often translated as “the eye of Rudra” or “tears of Shiva.” The beads come from the seeds of the Elaeocarpus ganitrus tree, native to Asia. Believed to enhance concentration, calm the mind, protect against negative energies, and foster spiritual growth.

The types of beads:

The traditional mala with its 108 matching beads is used to recite mantras, allowing for a full “round” of 108 mantras.

Usually, the mala includes a 109th bead or “head bead” or “guru bead”, which is not counted but marks the start/end of a round of repetition. The head bead usually consists of a stupa shape, a spherical shape, and sometimes with a tassel, and together it is said to represent the dharmadhatu. It is also said that the head bead represents one’s teacher (guru bead), or the Three Jewels (Buddha, Dharma, Sangha), or the goal of enlightenment.

Traditionally, one does not count over the guru bead. Instead, when you reach the guru bead, you turn the mala around and begin counting in the opposite direction.

Sometimes, a mala may also include extra beads, divider beads, which mark when a quarter, half, and three-quarters of the mala are reached.

How to use a mala:

Traditionally, the left hand is used to count on a mala in Tibetan Buddhist practices. Starting with the first bead after the guru bead, move the individual bead towards oneself with the left thumb after reciting one mantra, with the mala string lying across the index or the middle finger.

Proceed around the mala, counting one bead per mantra recitation. When you reach the last bead before the guru bead, turn the mala around and continue the next round in the reverse direction.

One can hold the length of the mala in the right hand or hold the left hand up near the heart centre.

Practices may vary in the details, so the best thing to do is to follow a teacher’s advice.

Tallying mantra recitations:

In Tibetan Buddhist tradition, when one recites 108 mantras using a mala, traditionally, only 100 are tallied. The additional 8 mantras are recited as extra mantras in case of mispronunciation, lack of concentration, or loss of mindfulness during the practice.

Hand malas, or wrist malas, typically have 27 beads, and they follow the same principles as full malas, but in a more compact form. The number 27 is one-quarter of 108, so to complete the traditional 108 mantra count, you would do four mala rounds. Even with 27 beads, when you complete four rounds (108 mantras), you traditionally tally it as 100 (or 25 for one round of repetitions), with remaining mantras counted as a margin of error for lapses in attention or clarity. Malas with 21 beads are also commonly found, and may be used for shorter mantra practices, although they are less commonly used than 27- or 108-bead malas.

There are different methods for tallying how many rounds of the mala one recites. One may use piles of stones or marbles, moving them one by one onto a ‘finished pile’. One can use traditional mala counters (also called counter strings or marker beads), which consist of two strings with 10 small beads each, attached to the main mala. The bell counter (symbolising wisdom) is placed on the left side of the mala, 21 or 27 beads from the Guru bead, and the vajra counter (symbolising method) is placed on the right side, 21or 27 beads from the guru bead.  So, as you complete one full circuit of your 108-bead mala, you move one bead down the string on the bell counter. After 10 full malas (1,000 mantras), you move one bead down on the vajra counter string. In this way, one can count up to 10,000 mantras. An electronic counter could also be used for the full mantra circuits of a mala (or indeed individual mantras), or even pen and paper!

Proper Care and Respect for Malas:

You may request your teacher, guru, or spiritual guide to bless your mala. The teacher will then recite appropriate mantras over it, consecrating the mala by blowing on it, thus transforming it into a sacred object.

Malas should not be worn casually as a necklace or bracelet. When not in use, a mala should be stored in a pouch to protect it from physical damage, dirt, and external energy imprints.

Handle your mala mindfully, using clean hands and a respectful attitude. Avoid placing it directly on the ground or stepping over it; instead, place it on a shrine or a high, clean shelf.

The mala string may become frayed after much use, and then it is best to re-string the mala before it breaks and the beads become lost. Ask a monk or nun for help with restringing your mala.

Because it is understood that malas absorb the energy of their user through repeated practice, it is customary not to lend or borrow them.

May your practice and recitations with your mala flourish.

Sarva Mangalam!