Wearing amulets

If you decide based on the zodiac sign according to the question you asked

The zodiac sign is chicken, avoid rabbit, and the zodiac sign is dog, avoid dragon.

The following is about amulets. , quite detailed, you slowly think about what to choose

The amulet is a special item that relies on its power to protect a person's body and life. There are many similar items in Tibetan society, and some of them are difficult to be summarized by the word "talisman", but they are similar in meaning.

A Gemstones

A traditional concept in Tibetan society is that (especially in agricultural or pastoral areas where Tibetans live) some rare gemstones have a variety of special effects, among which This includes protecting yourself from evil spirits, that is, wearing such gemstones to prevent the invasion of monsters and monsters, and to prevent the harm caused by the worship of monsters, such as some more peculiar diseases. A kind of gem called "Si" is favored by people, and mysterious legends about it are spread among the people. To this day, the importance "Si" receives in society, its high price, and its role in mysticism are amazing! Counterfeiting is rampant. The "Tibetan-Chinese Dictionary" explains "Si" as: "Agate, cat's eye stone. A kind of gemstone, commonly known as nine-eyed beads. There are three types of gem textures: 'no eyes', 'long strips' and 'eyes'. It is used as medicine. "Can cure cerebral hemorrhage." At this time, the Chinese explanation is slightly different from the Tibetan explanation: "#" Checking the Chinese "Cihai", there is no entry for agate, only "agate" (not written as agate), and agate. It is not the same type as Cat's Eye Stone. It is different from the "cat's eye stone" that we usually see made into hand jewelry (green and shiny like a cat's eye). Therefore, there is still a lack of scientific identification and classification of "Si". The types of "Si" are said to include red, white, yellow, flower, and gray. Among them, "red" is particularly rare and a rare treasure. Most of them are black and white.

Tibetan medicine believes that "Si" can be used as medicine to treat cerebral hemorrhage, and cerebral hemorrhage is believed by Tibetan people to be a disease spread by the evil star Rahula. The evil rays of Rahula can naturally be classified as "demons" that should be avoided, and wearing "S" also has the meaning of warding off evil spirits and preventing diseases.

In addition, agate, jade, turquoise, gold, silver, ruby ​​and sapphire are all endowed with the function of warding off evil spirits.

This concept that rare treasures can ward off evil spirits has been around for a long time. Humans in primitive times (such as the Neolithic Age) had similar concepts and put them into practice, and they have been classified as "Spiritual worship". These treasures have two functions. One is as a decoration for the human body and is processed into various ornaments according to their own aesthetic views and concepts. The other is that the treasures themselves are considered to have magical effects and have a protective effect on the human body and can prevent those... Violation of mysterious forces. For people in primitive times, these two functions were combined into one, and it is difficult to say that there is a clear division. Tibetan society also has similar views on human body ornaments. Yu Shiyu said in "The Current Situation, Origin and Various Symbols of Labrang Red Sect Lamas": "The bracelets, rings, earrings and the like on their bodies, they believe, Any place where these things are worn is a person's life point, and evil and impurity can enter here and harm the body. If you wear these things, you can block the path of life, so that evil cannot enter and life cannot escape." (See "New Northwest" (Volume 5, 1942)) As far as contemporary Tibetan society is concerned, the decorative value and aesthetic view of gemstones in secular society are far higher than the originally thought warding off evil effects. In other words, people have forgotten a lot about this, or they have just left it. In the memory of the elderly.

B Thunder Stone

Tibetan is called "bracket", which is translated as heavenly iron or thunder stone. Tibetan traditional interpretation is that it is an iron block that falls down during thunder and is buried underground for a long time. Stainless steel comes in various shapes and colors. If people find such objects, they can be used as amulets to ward off evil spirits. Tibetan medicine also uses it as medicine, and it is said that it can cure diseases such as stroke. Contemporary scholars believe that most of these so-called thunderbolt irons are relics of early humans, including arrowheads, small pieces of copper and iron in various shapes, and fossils of marine life. But judging from the name of Thunderbolt Iron, some of it may be meteorite fragments.

The famous Italian scholar Tucci collected many brackets in "The Archeology of Tibet", most of which were metal ornaments of the ancestors. These ornaments were used by the ancient plateau nomads and include triangles, circles, crosses and other geometric shapes, as well as animal figures. The shapes of brackets vary from place to place, but they have similar styles and are considered craft decorations. It can be inferred that when the ancient nomads used these metal ornaments, in addition to being practical and beautiful, they also had a religious meaning, that is, wearing these objects also had the effect of protecting themselves.

This is in line with the functions given by early humans to human body decorations, and was passed down to later generations of Tibetan society. For the Tibetan society of later generations, these ornaments came from the ground, were ingenious in shape, and extremely rare. Naturally, they were cherished by people and deified. They may be said to have fallen during thunder, or they may have been left behind during battles between gods. Fallen into the world. The existence of "bracket" caters to the simple psychological needs. To be taken seriously as a "sacred thing." It is difficult for people to regard it as a specific decorative item. It is more of a mysterious thinking and the idea that things are rare and valuable.

C Painting

Many ethnic groups and tribes in ancient times had the custom of colorful painting, which was especially popular among American Indians and Australian aborigines. The contents of the paintings vary, and each has its own function and purpose, but self-defense is its main purpose. The early residents on the Qinghai-Tibet Plateau also had similar habits. "Northern History" (Volume 97) records that in the Women's Kingdom, "Both men and women painted their faces with colors, and they changed them several times a day." And in the East Women's Kingdom, "they painted their faces with green colors." "Painted noodles" ("New Book of Tang·Biography of Dongnu Guo"), Tubo considered "coated noodles with ocher as the best" ("New Book of Tang Dynasty·Biography of Tubo"), "When one's parents are in mourning,...brown noodles...". (Ibid.) Tibetan historical works often refer to the “red-faced people” of this nation and their hometown as “the place of red-faced people”, both of which originate from the custom of ocher noodles. The habit of colorful face painting has continued in Tibetan society for a long time, and even today, this habit is still used in some remote places.

It is common in Tibetan society today that when taking infants and young children out (especially at night), they use ashes from the bottom of a pot or kitchen stove to paint a black line on their noses. It is believed that this can ward off evil spirits and protect the infants. Young children are not harmed by monsters and monsters. Why can drawing a black line ward off evil spirits? This custom from early Tibetan society, before Buddhism became the main belief, is similar to the custom of Tibetan people painting their faces with "dai" (blue-black paint) during mourning. It is a disguise to prevent evil forces from recognizing their true identity. Black itself is interpreted in Tibetan society as an ominous, sad or sometimes evil color, and is often used in rituals to suppress demons. The reason why it is applied to infants and young children is because their vitality is not strong enough and they are most vulnerable to harm. Therefore, in Tibetan society, it is a common phenomenon for children to wear amulets.

D Amulet

The so-called amulet here is called "#" in Tibetan, which means "protection wheel". The "Tibetan-Chinese Dictionary" explains: "Buddhist Tantra uses medicine , spells, visualization, etc. form a protective circle that can prevent disasters. "The protective wheel here is the mysterious pattern composed of "spells" and so on - the real "talisman". This is also the most common amulet. The composition and symbolic meaning of its pattern are quite complex, reflecting the integration of Buddhist Tantric culture and the Central Plains Zhouyi culture, and it has a strong mysterious cultural color.

The drawing of a talisman

According to the Tibetan document "The Secret-stealing Mirror indispensable for Manjusri Bodhisattva to eliminate all faults" (free translation of the title), its specific The drawing method is as follows. First, draw the center and seven circles on a clean cloth or white paper. The central pattern is drawn as nine squares. In the middle square of the nine squares, write "#" below and around this character. Inside the square are the numbers of the Nine Palaces. Then fill in the mantra "#" in the first outer circle, and the wish of the person wearing the amulet (that is, the main purpose of wearing the amulet). An eight-petaled lotus is drawn in the second circle, and a Bagua figure is drawn starting from the south. If you are not familiar with the Bagua figure, fill in the name of the Bagua. The twelve zodiac signs are drawn in the third circle, namely horse and snake in the south, sheep in the southwest, monkey and chicken in the west, dog in the northwest, pig and rat in the north, cow in the northeast, tiger and rabbit in the east, dragon in the southeast, or write The names of the twelve zodiac animals can also be used. On the eight-petaled lotus in the fourth circle, write "#" on the east side, "#" on the south side, "#" on the west side, and "#" on the north side. Write "#" on the alternating places on the four sides. In the fifth circle, write the incantations of stars, obsidian, earth gods, etc. Also fill in the spell in the sixth circle. In the seventh circle, write the same mantra as the prayer in the first circle. On the outside of the seventh circle is a supine turtle with its head facing south, a volcano on top, trees on the east, a world or sickle shape on the west, water patterns on the tail of the turtle, text-shaped patterns on the limbs, and "#" inside. "Character.

The arrangement of the Bagua is different from the innate Bagua (i.e. the Fuxi Bagua) and the acquired Bagua (i.e. the Wenwang Bagua). The current arrangement is as follows for comparison:

* In the amulet If the eight trigrams are viewed from the outside to the inside, the west is Xun, the east is Dui, the northeast is Zhen, and the southwest is Gen. The remaining four hexagrams are all the same from the inside to the outside.

Therefore, the order of the eight trigrams in the amulet is different from the famous order of heaven and earth, whether viewed from the inside or outside. Relatively speaking, it is slightly closer to the so-called position of the eight trigrams of King Wen. The main difference with the position of King Wen's Bagua is Kun Gua, Xun Gua and Zhen Gua. In the amulet, Xun Gua is placed to the east, which seems to be related to the matching of the five elements in the picture, because Xun Gua symbolizes wind and wood, and in the amulet, it is painted in the east. trees. In addition, the arrangement of the Bagua in the amulet is characterized by two opposite hexagrams corresponding to each other, namely Li and Kan, Xun and Dui, Zhen and Gen, Qian and Kun. From this point of view, the order of the Bagua in the amulet has its own meaning, rather than being randomly arranged.

The amulet is painted with volcanoes, trees, knives and water patterns on the four sides, symbolizing the four types of fire, wood, metal and water respectively, with earth in the center. The orientation of the five elements is consistent with the orientation of the traditional Chinese five elements. The theory of the Five Elements was first seen in "Shang Shu·Hong Fan" (there are different opinions on the author and era of the book), and is considered one of the cores of traditional Chinese culture. The theory of the Five Elements has also had a great influence on Tibetan culture, especially in traditional Tibetan calendar calculations, medicine, divination and other aspects. It is still widely used today.

No numbers are filled in the Nine Palaces diagram in the printed amulet, leaving it to be filled in during further production. Generally, the numbers in the Tibetan Nine Palaces Chart are exactly the same as those in the Mainland Nine Palaces Chart, that is:

4 9 2

3 5 7

8 1 6

The origin of Jiugong is quite complicated, and is often associated with the so-called "Hetu Luoshu", that is, the origin of Jiugong and "Hetu Luoshu". "Yi Zhuan" says: "The river produces pictures, Luo produces books, and the sages follow them." However, the specific content of the river pictures and Luo books has never been finalized and is highly controversial. During the Song Dynasty, it was divided into two families, namely Cai Yuanding's Hetu and Luoshu, and Liu Mu's Hetu and Luoshu. What Liu Mu advocates is exactly the opposite of Cai Yuanding, that is, Cai Yuanding's River Map is Liu Mu's Luoshu, and Cai Yuanding's Luoshu is Liu Mu's River Map. The Nine Palaces Map in the Tibetan area is the same as Cai Yuanding's Luoshu and Liu Mu's River Map. The number is "wearing nine shoes, one on the left, three on the left and seven on the right, two and four are shoulders, six and eight are feet, five is the heart, and the vertical and horizontal lines are written vertically and horizontally." , both fifteen. "According to ancient legends, in Fuxi's time, a magical dragon and horse came out of the Yellow River, carrying the "Hetu" on their backs, and a magical turtle came out of Luoshui, with Luo Shu on its back. Fuxi drew the Bagua based on the yin and yang points on the River Map and the Luo Book. The Tibetan amulet is painted on the back of a turtle, which must be based on the theory of "Luo Shu on the Back of the Turtle". In Tibetan and Han calendar writings, there is a saying that everything in the world was formed from a turtle. The theory that Fuxi created the Bagua according to the Hetuluo calligraphy has been mostly abandoned by contemporary scholars, but Tibetan tradition still adheres to this theory. Therefore, the "Nine Bagua Palaces" in Tibetan culture are inseparable and often appear as a whole in calendars, divination, Among the literature on sacrifices and so on. Tuguan Lobsang Choekyi Nyima's "Mirror History of Religious Schools" has records of the legends of Hetu and Luoshu, but Luoshu's version is different from the story we mentioned above, saying that it was obtained by Xia Yu. Of course, this is not the author's own creation, but was told to him by others when he was in the Central Plains. Therefore, during the Qing Dynasty, Tibetan scholars also had some understanding of the controversies in the Central Plains academic circle regarding Hetu, Luoshu, Bagua and Zhouyi. However, when the Bagua Nine Palaces are used in calculations, medicine, religious rituals, etc., they only focus on their practicality and symbolism, and rarely take into account academic insights such as their origins.

As mentioned before, in Tibetan areas, the "Nine Eight Diagrams Palaces" are regarded as gods. They are listed alongside other gods and Buddhas in sacrificial documents and are the objects of worship, giving them a more magical aspect. Some eminent monks of Tibetan Buddhism even believe that the ideas of "The Book of Changes" are similar to the Supreme Part of Tantric Buddhism. "Mirror History of Religious Sources and Schools" records: "Our virtuous master, All Wisdom Game Vajra, once said, 'The secrets of the Book of Changes can be said to be consistent with the Supreme Tantric Buddhism.' This is what his disciples said." (Translated by Liu Liqian) The All-Wisdom Game King Kong is the author's guru, Zhangjia Ruobi Dorje, the great master of the Qing Dynasty. He is proficient in four languages: Tibetan, Chinese, Manchu and Mongolian, and has his own understanding and research of Chinese traditional culture. His weighty words indicate that he made a comparison between the Supreme Yoga, the highest level of tantric Buddhism, and the most profound Chinese classic, the Book of Changes, and it is not a rash assertion. This also shows that the Bagua culture represented by the "Book of Changes" has always been valued by the Tibetan Buddhist community and has become an integral part of Tibetan traditional culture. The turtle, five elements, twelve zodiac signs (earthly branches), Bagua, and Nine Palaces in the amulet symbolize everything in the universe, the origin of life and its operating rules, and are used to avoid disasters and seek blessings, which have deep cultural connotations. In addition, the Nine Palaces is a typical magic square mathematics, and ancient humans were extremely superstitious about similar magic square mathematics, believing that it had various magical effects and could protect human life.

Indians also have the habit of using magic squares as talismans, and the Arab world also attaches great importance to the role of magic squares (see Xia Nai's "Archaeology and History of Science and Technology"). Therefore, using the magic square as a talisman is not unique to Tibetans.

bThe blessing and consecration method of the amulet

After the amulet is drawn, the consecration ritual must be performed to bless the amulet. If there is no blessing process, it will be the same as ordinary drawings and have no effect. This is a universal law of Tibetan Buddhism. The consecration method of amulets also emphasizes basic contents such as self-purification, visualization, and chanting mantras. First visualize yourself as Wondrous Sound Manjushri or another deity. And visualize the five elements accumulation wheel emerging from emptiness. There is a yellow eight-petal lotus flower. From the center of it, there is a golden body of Manjushri. He holds a sword high in his left hand and holds a Wudong Polo flower in his right hand. On the flower is a Prajna Sutra letter. Wear it. Decorated with treasures, wearing a silk coat (cassock), sitting cross-legged. To the east, from #, comes the goddess of light and green mother-in-law, green in color, holding a branch in her right hand and a jade rosary in her left hand. To the south, the fire goddess from "#" can burn the mother. She is red in color. She holds a lamp that can illuminate the three realms in her right hand and a coral rosary in her left hand. To the west, the Golden Goddess from "#" can break the mother. She is white in color. She holds an iron hook in her right hand and a white crystal rosary in her left hand. To the north, the goddess of water coming out of "#" is blue in color. She holds a nectar bottle in her right hand and a silver rosary in her left hand. Alternating between the four sides, coming out of the fourth #, starting from the southeast, holding the Miao Gaoshan to the right, and holding the golden rosary in the left hand. Visualize the eight goddesses as the headdress of Manjushri, and imagine that each heart is the seed of the origin (#), from which light emanates, and the light is like an iron hook welcoming the wisdom deity to integrate into itself. Then make offerings, recite the mantra # a thousand times, and the secret mantra in the fourth circle, and scatter flowers. Visualize the light emanating from the wheel, deity (heaven), etc., to eliminate any harm to the person seeking the amulet and to eliminate all sins. The light returns, the love vessel melts into the chakra deity, and the eight-day goddess enters the main deity's heart. Imagine again that this wheel (the amulet) has the ability to realize desires. Then fold the amulet, wrap it with five-color threads into a cross shape, wrap it with cloth, and imagine that the amulet will turn into light and merge into the system. Body, wish come true.

The above is a brief description of the consecration and blessing method of amulets based on literature. The method belongs to the Buddhist Tantric method, or is established based on the Tantric method. The symbolism of the deity Manjusri and the Eight Heavenly Maidens in his visualization shows the background of cultural exchanges in the hospital. As mentioned above, the Tibetan area has always regarded the original transmitter of medicine, calendar, feng shui, divination, etc. in the Central Plains as Manjushri Bodhisattva, so the main god in the relevant sect is none other than Manjushri. Lobsang Chokyi Nyima, a Tu Guan in the Qing Dynasty, criticized this. He said: "The origin of the study of calendar in Han is only as mentioned above. However, the elders in Tibet may say that it was Manjusri in Wutai Mountain in Han at the beginning of Han calendar. It may have come from the head of the Supreme Goddess, or it may have been said by Acharya Padmasambhava, who made such false statements..." (Translated by Liu Liqian in "The Mirror of Religious Origins"). However, most people still act according to the previous legends, or it can be said that this kind of legend was produced to adapt to the entire Tantric cultural system, so that it can be boldly and widely absorbed. The eight heavenly girls visualized represent the five elements. Among them, the four heavenly ladies are used to symbolize earth, and the other four heavenly ladies represent the four elements of wood, fire, metal, and water respectively. This also seems to imply the law of yin and yang, that is, the five elements are yin, and the main deity is yang. It is also the same as the matching characteristics of the main deity and the concubine in the Supreme Yoga Department, that is, yin and yang are one. We can say that after the Central Plains culture was introduced to the plateau, it was continuously absorbed, integrated and given new interpretations by Tibetan Buddhism, making people feel that typical traditional Chinese culture such as Yin Yang, Five Elements, Bagua and Nine Palaces included in the Tantric cultural system does not appear to be isolated. , abrupt, or not unbelievable or difficult to understand. The two cultures blend together to form an organic system. Obviously, this blend shows that the two cultures have certain similarities in connotation. Just like the words of Master Zhang Jia quoted earlier, the two cultures are not mutually exclusive or antagonistic. In addition, the mysterious connotations and incredible origins of "Bagua" can also arouse the outcry of Tantra believers with strong mysticism, and try to add Bagua culture to Tibetan Buddhism. This absorption and integration has achieved amazing success and has been promoted and applied. There is almost no scholar who does not know the meaning of gossip, and there is no believer who does not believe in the mysterious effect of gossip.

cThe purpose of the amulet

According to the literature, this amulet has many uses, mainly the following:

Protect life

< p>Protect the body

Increase power

Increase luck

Increase soul life

Remove disasters

Four taboos disasters (among the twelve earthly branches, the fourth branch before and after each branch is the "four taboos")

Eliminate annual disasters,

Eliminate tribulations,

Eliminate Bad omen,

eliminate the ghost of premature death and protect children.

Propagate for future generations

Eliminate the disasters suffered by livestock

Eliminate the disasters of the stars

Eliminate the misfortune and < /p>

The damage caused by women due to the failure of female luck,

Eliminate the ruined demonic obstacles,

Eliminate the damage caused by female ghosts

Eliminate The damage caused by the "Jiabo" ghost

Eliminate the damage caused by the "Gangbo" ghost

Eliminate leprosy

Eliminate the damage caused by the land god

< p>Eliminate disasters of consecutive deaths

Eliminate disasters when going to the stern land god

Eliminate major infectious diseases

Prevent fires

Eliminate all unlucky things etc.

Amulets have a wide range of uses. In short, they are believed to be able to eliminate all disasters and bad luck. Especially the disasters that are destined in the year, month, day, and hour. According to the literature, when you need to wear an amulet for a special purpose, you should write relevant wishes in the first circle and the seventh circle of the amulet, such as "eliminate the disaster caused by so-and-so". In the central grid of the Nine Palaces diagram, numbers of different colors must be filled in according to the five elements, and then the amulet is wrapped with different threads and items and carried on the body. Some items are also added to the amulet and worn together. Items mentioned in the literature for making threads, wrapping, and adding to amulets are listed below:

Paper, paper silk, green silk, black silk, gourd seeds or grapes, gold thread, nine Earth from the arrow stand, water from the Nine-Eyed Spring, iron, heavenly iron (thunder stone), gold, silver, flint, fire crystals, fire sickle, charcoal, thirteen bluestones from the Thirteen-Eyed Spring, tiger meat, Badger hair, rabbit, right ear, clothing of a woman who has given birth to nine children, goat navel, baby umbilical cord, mouse hair, pig hair, chicken hair, monkey hair, rabbit hair, yellow dog hair, five treasures, relics, camel hair, Bat feathers, ox hair, monkey meat, blacksmith's hair, white dog heart skin, rabbit skin, snake skin, mad dog teeth, peacock feathers, frog heads, scorpion horns, pieces of magic spellcaster's boots, pig tusks Teeth, horse skin, marmot skin, soil from the great lama's throne, soil from the rich man's treasure house, sandalwood, calamus, aconite, musk, etc.

The items listed above include animals, plants or minerals, and there are many types. According to different purposes, different items are used and worn together with the amulets. This place is full of the legacy of primitive religion and the style of primitive witchcraft. From this point of view, this kind of amulet embodies multi-culture. At least we can say that it contains the culture of the Central Plains, the culture of Indian farmers and herdsmen, and the native culture of the plateau.

In addition, it is worth mentioning that this amulet is not only used for individuals, but also for collective use. If a plague is prevalent in a certain place, an amulet made in this way can be hung on the central roof or pagoda of the place, which is believed to be able to eliminate the plague.

This kind of amulet is quite popular in Tibetan areas. Its mysterious connotation, symbolic meaning, close relationship between people and weather and geographical location, as well as its beautiful symbolic shape have left a deep impression on people. impression. In addition, there are a variety of amulets purely belonging to Buddhist Tantric Buddhism, such as the Mahamighty Virtue Amulet, the Hayagriva Amulet, the White Umbrella Canopy Amulet, etc. Most of their patterns are composed of multiple circles, in which the mantras about the deity are filled in, and the hands of the deity are painted. Objects held, such amulets are also highly regarded by people.

E Protective knot

Protective knot is to tie a knot on silk thread or cloth and tie it around the neck. Generally, yellow or red is used, and other colors are rarely used. The protective knot is blessed by living Buddha monks reciting mantras and blowing air. People believe that ordinary silk threads or strips of cloth become extraordinary and become spiritual objects with miraculous effects that can protect the body and eliminate disasters.

Whenever a Living Buddha lectures on sutras and preaches Dharma, people ask for the Living Buddha’s blessings and protective knots, which shows the believers’ admiration and belief in the tantric rituals and the blessing ability of the Living Buddha. .

Compared with the previous amulets, the amulet itself lacks mystery or symbolism, and has no complicated content. It is more of a psychological feeling, an inner belief, and the belief becomes a kind of energy to help achieve self-realization. desire. From the perspective of a believer, integrity is the key. Only by believing in the magic power of Tantra and the deeds of living Buddhas can we believe in the role of the protective knot. The protective knot itself does not mean anything. It is just a "knot" that exists in the believer's heart - the inner belief. The protective knot belongs to Tantric Buddhism and is a protective spiritual object that looks simple but has deep connotations.

FOthers

Gaw, meaning small box, is also the most common ornament worn in Tibetan areas, and it is also a protective spiritual object. Gawu is made of gold, silver, copper and other metals. Its appearance is exquisitely carved and beautiful. It contains small Buddha statues or living Buddha statues and other protective objects. Gawu has dual functions, namely decoration and protection against disasters. As a decoration, Gawu shows exquisite craftsmanship and aesthetic taste, as well as a kind of luxury and wealth. The combination of the two functions reflects the combination and essential consistency between good wishes and beautiful shapes.

In addition, wearing badges of masters (including badges of great men), commemorative medals, rosary beads, etc. are also considered to have a protective effect and can be regarded as special amulets. There is also a kind of "protective bronze mirror". The pattern on it is similar to the "talisman" mentioned above. Except for the different texture, it is actually the same type.