mala, Tibetan Buddhist rosary. 108 buffalo horn beads. amulet, tantric representation of Manjushri. Traditional assembly

mala, Tibetan Buddhist rosary.
108 buffalo horn beads of 8mm diameter each
amulet, tantric representation of the bodhisattva Manjushri in bronze. Ancient Amulet
Traditional assembly.
Copper beads on which is engraved the mantra of compassion "om mani padme hum"

Traditional counter on the bronze sides with the bell and vajra of Tantric Buddhism in finish.

Total room size 58 cm
Weight of 120 grams

Video available via this youtube link
https://youtu.be/z4HfGFo__Xs

Our entire collection of mala is visible and accessible by clicking on this link
https://www.etsy.com/fr/shop/DongmeietJeremyZG?ref=seller-platform-mcnav§ion_id=21900681

As a gemologist graduated from the National Institute of Gemmology in Paris, all our subjects are expertized and certified.

As a Malakara, we make all our malas ourselves while scrupulously respecting tradition.

Sliding knot in finish like all our malas, object of practice, as shown in this video as an example.
https://www.facebook.com/103104533147394/videos/446304419720374

The mala, trengwa, in Tibetan is the buddhist's rosary, the object from which the monk (or even the lay practitioner) almost never separates, holding it in his hand or wrapped around the wrist.
The mala is first of all a utilitarian onjet: it serves as a tactile support for the recitation of mantras, at the same time as it is used to count them if one has set to repeat a defined number.
The mala is composed of 108 strung pearls, which justifies its name, since it simply means "garland" (of pearls). The different components each contain a symbolic meaning specify: The large pearl (or Buddha's head) that closes the loop repeats the knowledge of emptiness. The small cone that surmounts it is the mark of emptiness itself. The cord on which the beads are strung must, theoretically, be a braid of several threads:
three sons symbolize the "three Bodies" of a Buddha (Absolute Body, Body of Glory and Body of Emanation);
five sons symbolize the "five wisdoms" or "five families" of Buddhas (Buddha family, vajra family, jewel family, lotus family, activity family)
nine sons symbolize the primordial Buddha Vajradhara and the eight great bodhisattvas.

Manjushri is the protector of people born under the sign of lievre.

Manjushrî was a disciple of Shâkyamuni of whom he is, with Samanta-bhadra, one of the acolytes in the groups of images called in Japan Shaka Sanzon, "the three venerable of Shâkyamuni". He is "the one whose beauty is charming", the Bodhisattva "of wonderful virtue and sweet majesty".
Important in Mahayana and Vajrayāna Buddhisms. It is invoked for, among other things, success in studies. It represents wisdom, intelligence and the power of the mind. "His worship confers divine Wisdom, Dharma mastery, faithful memory, mental perfection, eloquence. He would have indefinitely delayed his accession to the state of Buddha, moved by an infinite compassion that drove him to remain in this world until there was no longer a single being left to bring on the path of supreme enlightenment.
He is the protector of people born under the sign of lievre/ rabbit.
The two main emblems of Manjushri, the bodhisattva of wisdom, are the fiery sword and the sutra of perfection, in his left hand, near the heart. The fiery sword represents manjushri's penetrating intelligence, which slices all illusions, revealing the empty nature of everything. The sword represents above all wisdom, the discernment that tears the veils of ignorance.
Manjushrî would have been the initiator and master of the Buddha of past ages. It should also be that of the Buddha of the future, Maitreya. "Manjushrî is the father and mother of the Bodhisattva, and he is their spiritual friend." The Buddha Himself describes Manjushrî and praises him in the Manjushrîparinirvâna-sûtra. This Bodhisattva was therefore very often represented, both in India and tibet, in China and Japan, as well as in Nepal of which he would be, according to tradition, the founder from China. His images appear only late in Central Asia and on some Chinese stelae, associated with Vimalakîrti (jap. Yuima Koji) in the sixth century.
According to Nepalese legend, Majushri opened the Kathmandu Valley by cutting a breach in the mountains surrounding the valley with his flaming sword. The lake occupying the latter was thus emptied by the chobar gorges, which bear the mark of this blow.
The best known Mantra of Mañjuśrī is Om Ah Ra Pa Tcha Na Dhih, The syllables-germs Dhih and Mum are associated with Manjushri. To have a good memory or develop one's intelligence one often turns to the bodhisattva of great wisdom, and the recitation of the mantra is widely practiced in China.
Long version: Namah samanta buddhānām. He he Kumāraka vimukti pathasthita smara smara pratijñā svāhā.
His cult in China developed from the Northern and Southern Dynasties (420 — 589) on Mount Wutai (五台山 / 五臺山, wǔtáishān, "Mountain of the Five Terraces"). Wutai Shan is one of the four sacred Buddhist mountains of China. It rises to 3,058 m at Yedou Peak. It is located on the territory of the prefecture-level city of Xinzhou, in Shanxi Province, just a few dozen kilometers south of one of the five sacred mountains of China: Mount Heng and less than 300 km from Beijing. It was inscribed on the UNESCO World Heritage List on 26 June 2009.

According to Tibetan Buddhism, reciting Chenrezi Om Mani Padme Hum's mantra, aloud or inwardly, is an invocation to Chenrezig's benevolent and powerful attention, the expression of the Buddha's compassion. Seeing the written mantra can have the same effect, which is why it is found in clearly visible places, or even engraved in stone. It can also be invoked using prayer wheels on which the mantra is inscribed, sometimes thousands of times. There are different formats of prayer wheels: there are those that you can carry with you and rotate with one hand, and there are others that are so large and heavy that it takes several people to turn them. According to Tibetan Buddhist monks, the mantra Om Mani Padme Hum (Hung) alone brings together all the teachings of the Buddha.

Each syllable closes a door of reincarnation:

OM: Close the door to the world of the Devas (gods). MA: Close the door to the world of asuras (demigods). NI: Close the door to the human world. PAD: Close the door to the animal world. ME: Close the door to the world of pretas ("greedy spirits"). HUNG: Close the gate to hell.

Each syllable purifies a veil:

OM: purifies the veil of the body. MA: Purifies the veil of speech. NI: purifies the veil of the mind. PAD: purifies the veil of contradictory emotions. ME: purifies the veil of substantial existence. HUNG: purifies the veil that covers knowledge.

Each syllable is a mantra in itself:

OM: for the body of the Buddhas. MA: for the word of the Buddhas. NI: for the spirit of the Buddhas. PAD: for the virtues of the Buddhas. ME: for the achievements of the Buddhas. HUNG: for the grace of the body, the word, the spirit, the virtue and all the accomplishments of the Buddhas.

Each syllable corresponds to one of six transcendental paradigms or refinements:

OM: generosity. MA: Ethics. NI: tolerance. PAD: perseverance. ME: concentration. HUNG: discernment.

Each syllable is also connected to a Buddha:

OM: Ratnasambhava. MA: Amaoghasiddi. NI: Vajradhara PAD: Vairocana. ME: Amitabha. HUNG: Akshobya.

Each syllable of the mantra purifies us of a defect:

OM: Pride. MA: the desire/desire to be entertained. NI: passionate desire. PAD: stupidity / prejudice. ME: poverty/possessiveness. HUNG: aggressiveness/hatred.

Finally, each syllable corresponds to one of the six wisdoms:

OM: the wisdom of stability. MA: the all-fulfilling wisdom NI: wisdom emanates from oneself PAD: the all-embracing wisdom (dharma) ME: the discriminating wisdom HUNG: the mirror-like wisdom.

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