Mala Tibetan Buddhist Rosary 108 Pearls White Nephrite Jade Agates Sacred Tibetan DZI Authentic Amitabha Buddha in Obsidian

Mala Tibetan Buddhist Rosary 108 Pearls White Nephrite Jade Agates Sacred Tibetan DZI Authentic Amitabha Buddha in Obsidian


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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.

As a gemologist graduated from the National Institute of Gemmology of Paris, all our stones are appraised and certified.

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

Mala dimension: 66cm

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Mala Tibetan Buddhist Rosary
108 pearls of white nephrite jade entirely natural and appraised by us.
Originally from Qinghai Province
Diameter of the beads of 8mm

Authentic Tibetan Sacred Agates DZI
The central DZI represents the nectar container: this pattern of pearls invites its meaning. It is the heart above which (or inside of which) is a cross. The heart is the essence of man, it is a warehouse for his mind, his memory, his feelings and his hopes. The cross is the symbol of the sun that sends us light and life all year round. If we consider this model as the Buddhist symbol, it is the vessel with amrita, food for the gods, their milk and honey, which flow like water in the paradise of the pure lands. This dzi pearl brings great luck to its owner, brings wealth and longevity without rigor. It grants prosperity to businessmen, wisdom to those who are concerned about knowledge, enlightenment to those who seek a spiritual path.
Central DZI dimension: 40mm long by 15mm diameter

The side DZI representing as a form of "J" is the DZI of Tara the liberator
Tara, in Tibetan Buddhism, is a Bodhisattva woman in Mahayana Buddhism. She is known as the "mother of liberation", and represents the virtues of success in work and achievements.

The other DZI on the side is also a DZI called "nectar"
Dimensions of these two beads: 15mm long by 12mm in diameter

The Dzi is a Tibetan pearl, of distant origin, bringing many mystical benefits and benefits to its wearer. It is a Tibetan talisman or amulet, the king of good luck charms, sometimes worshipped as a true deity. The success of the Tibetan pearl comes from its multiple eyes, up to 21.

Dzis are supposed to bring good fortune, ward off evil spirits, and protect its wearer from dangers and accidents, and even bring longevity and good health.

The DZI originates from the Central Asian region and is usually found in a region that covers Afghanistan, Iran, Tibet, India, Pakistan, Nepal, Buthan to Burma and Thailand. They are found in many sizes and shapes, with multiple eyes and stripes. Tibetans cherish these pearls and consider them hereditary jewels. The meaning of the Tibetan word "Dzi" translates to "brilliance, clarity, splendor". In Mandarin Chinese, dzi are called "pearl of the sky". Tibetans recognize, without being envious or jealous, the qualities of brilliant people, those people who shine intellectually and attract the attention and admiration of all. For Tibetans, wearing a Dzi pearl can develop in everyone that natural brilliance called Talent.

The Dzis that can be translated as "brilliantly polished", "luminous" are agate pearls of elongated shape having on their surfaces a decoration of various and varied geometric shapes, but each having a very specific meaning. Dzi are considered by Tibetans to be powerful protections. According to legend, these stones are not of earthly origin, but, shaped by the gods and sown on earth so that whoever finds them, has a better Karma.

Our contemporary Dzis are made according to tradition, by Tibetan craftsmen located at the crossroads of Yunnan, Sichuan and Tibet in the Tibetan prefecture of Gyaltran at 4000 meters above sea level.
The stone is agate, and the drawings on its surface are made by the hand of man, but according to a secret technique. A mixture of plant and lead is applied to their surface, the whole thing is cooked (at about 1200 degrees); at the exit and once the mixture is removed the drawings appear. According to some sources, some of the oldest Dzi were colored FROM THE INSIDE using secret techniques lost for a long time...

A lot of counterfeits are circulating, as well as modern DZIs sold as antiques at astronomical prices.

Obsidian Amitabha Buddha finishing just below a ring made of green nephrite jade from Canada, known as "polar jade"
Dimensions of the finishing pendant: 37mm long by 23mm wide by 13mm thick.
Amitābha Buddha, also known as Amida or Amitāyus, is a celestial Buddha according to the scriptures of Mahayana Buddhism.
Amitābha is the main Buddha of Pure Land Buddhism, a branch of East Asian Buddhism. In Vajrayana Buddhism, Amitābha is known for its longevity attribute, magnetizing the Western attributes of, discernment, pure perception and purification of aggregates with a deep awareness of the emptiness of all phenomena. According to these scriptures, Amitābha possesses infinite merit resulting from good deeds over countless past lives as a bodhisattva.named Dharmakāra. Amitābha means "Infinite Light", and Amitāyus means "Infinite Life", so Amitābha is also called "The Buddha of Immeasurable Light and Life".
According to the largest Sutra of immeasurable life, Amitābha was, in very ancient times and perhaps in another universe of our multiverse, a monk named Dharmakāra. In some versions of the sūtra, Dharmakāra is described as an ancient king who, after coming into contact with Buddhist teachings through The Buddha Lokeśvararāja, renounced his throne. He then resolved to become a Buddha and create a buddhakṣetra (literally "Buddha field", often called pure land or Buddha land, a realm existing in the primordial universe outside of ordinary reality, produced by the merit of a Buddha) possessed many perfections. These resolutions were expressed in his forty-eight vows, which defined the type of pure land.
Dharmakāra aspired to create, the conditions in which beings could be born in this world, and what kind of beings they would be when they were reborn there.
In versions of the sutra widely known in China, Vietnam, Korea and Japan, Dharmakāra's eighteenth vow was that any being in a universe desiring to be reborn in the pure land and invoking his name with sincerity, even ten times will have a guaranteed rebirth. His nineteenth vow promises that he, along with his bodhisattvas and other blessed Buddhists, will appear before those who, at the moment of death, will invoke him. This openness and acceptance of all kinds of people has made belief in pure lands one of the major influences of Mahayana Buddhism. Pure Land Buddhism seems to have become popular for the first time in Gandhara, from where it spread to Central Asia and China.
The sutra goes on to explain that Amitābha, after accumulating great merit over countless lifetimes, finally attained Buddhahood and created a pure land called Sukhāvatī. Sukhāvatī is located in the far west, beyond the limits of our own world. By the power of his vows, Amitābha allowed all those who invoke him to be reborn on this earth, to be instructed by him in the dharma and eventually become bodhisattvas and Buddhas in turn (the ultimate goal of Mahayana Buddhism). From there, these same bodhisattvas and Buddhas return to our world to help sentient beings, guiding mles towards Buddhahood.
Amitābha is the Buddha of global love. He lives in the west (represented as a Buddha in meditation, he is one of the 5 dhyani Buddhas) and works for the enlightenment of all beings (represented as a Buddha of blessing). His most important enlightenment technique is the visualization of the surrounding world as a paradise. Those who see the world as a paradise awaken their energy of enlightenment. The world can be seen as a paradise by corresponding positive thinking (enlightenment thought) or by sending light to all beings (wishing that all beings are happy). After the Amitābha doctrine, one can come to heaven (in the Pure Land of Amitābha), if they visualize at their death Amitābha in the sky (sun) above their head (western horizon), think of its name as a mantra and leave the body as a soul through the crown chakra (what Tibetans call the transfer of consciousness or "Powa")
Amitābha is also known in Tibet, Mongolia and other regions where Tibetan Buddhism is practiced. In the Supreme Yogatantra of Tibetan Buddhism, Amitābha is considered one of the five Dhyāni Buddhas (along with Akṣobhya, Amoghasiddhi, Ratnasambhava and Vairocana), who is associated with the Western leadership and skandha of his ofjñā, the aggregate of distinction (recognition) and the deep awareness of individualities. His wife is Pāṇḍaravāsinī. His two main disciples (the same number as Gautama Buddha) are the bodhisattvas Vajrapani and Avalokiteśvara, the first to his left and the second to his right. In Tibetan Buddhism, there are a number of famous prayers to be reborn in Sukhāvatī (Dewachen). One of them was written by Je Tsongkhapa at the request of Manjushri
The Panchen Lamas and Shamarpas are considered emanations of Amitābha.
In Shingon Buddhism, the Japanese vajrayana, heir to Chinese esoteric Buddhism the tangmi, Amitābha is considered one of the thirteen Buddhas to whom practitioners can pay homage. Shingon, like Tibetan Buddhism, also uses special devotional mantras for Amitābha, although the mantras used differ. Amitābha is also one of the Buddhas presented in the mandala of the kingdom of the womb used in Shingon practices, and lies to the west, where the Pure Land of Amitābha is believed to dwell.
Amitābha is the center of a number of mantras in vajrayana practices. The Sanskrite form of Amitābha's mantra is oṃ amitābha hrīḥ ), which is pronounced in its Tibetan version as Om ami dewa hri
His mantra in Shingon Buddhism is On amirita teizei kara un
which represents the underlying Indian form oṃ amṛta-teje hara hūṃ.
In addition to using the mantras listed above, many Buddhist schools invoke the name Amitābha in a practice known as nianfo in Chinese and nembutsu in Japanese.

The whole is enhanced with 925 silver and 24k gold-plated copper

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