mala, Buddhist rosary in natural nephrite jade white and green Chenrezi Amulet Symbols of Vajrayana Buddhism. gold, silver and copper

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 represents the knowledge of emptiness. The small cone that surmounts it is the mark of emptiness itself.

Our article explaining in detail the mala and the creation process available via this link
https://www.dongmeietjeremyzg.com/post/1037950288233/mala-histoires-et-explications-du

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

To discover our entire shop, please click on this link
https://www.etsy.com/fr/shop/DongmeietJeremyZG?ref=seller-platform-mcnav

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 consisting of 108 all-natural white nephrite jade pearls from Qinghai Province
Diameter of each pearl of 8mm in diameter
Total mala length of 60 cm
Total weight of 210 grams

Green nephrite jade counterperles called polar jade of Canada.

Buddhist protection amulet Bodhisattva Chenrezi in its "thousand arms" form.
Pendant dimension 61mm high by 35mm wide by 8mm thick
Weight of 53 grams
Silver 925 gold plated 18K.
natural and expertized turquoise, "sleeping Beauty" from Arizona and Yunnan agate called "Nan Hong" (southern red). This unusual volcanic agate has its natural color due to its cinnabar content.
As a gemologist graduated from the National Institute of Gemmology of Paris, all our stones are appraised and certified.
Mantra of compassion.

Pendant rotating on a vertical axis as shown in the video also available on our youtube channel via this link
https://youtu.be/12iOUtrHUKA

Pendant only available via this link to our Etsy store
https://www.etsy.com/fr/listing/1121586676/amulette-de-protection-bouddha-chenrezi?ref=listings_manager_grid

The bodhisattva Avalokiteshvara (Hindi अवलोकितेश्वर Avalokiteśvara "lord who observes from above", Chinese 觀世音 Guānshìyīn or 觀音 Guānyīn, Shanghainese Kueu(sy)'in, Korean Gwanseeum 관세음, Japanese 観音 Kan'non, Tibetan Chenrezig, Vietnamese Quán Thế Âm, Indonesian Kwan Im, Khmer លោកេស្វរ Lokesvara), is arguably the most revered and popular great bodhisattva among the Buddhists of the Great Vehicle. It is also used as a yidam (tutelary deity) in tantric meditations.

Protean and syncretic Bodhisattva (it can represent all other bodhisattva), embodying the ultimate compassion, it can be feminine in China, Korea, Japan and Vietnam, in the form of Guan Yin.

He is considered the protector of Tibet where King Songtsen Gampo and later the Dalai Lamas are seen as his emanations. This is also the case for other tulkou such as the karmapa. Also called Padmapāṇi or Maṇipadmā, it is invoked by the famous mantra Om̐ Maṇipadme hūm (ॐ मणिपद्मेहूम्).
Chenrézi is the bodhisattva of love and compassion. The poudja of Chenrézi aims to develop friendship full of love and compassion for all living beings without distinction. Chenrézi manifests itself in different forms: the Chenrézi with 10 heads and 1000 arms of compassion is the best known: he promised his spiritual father, the Buddha Amitabha, to spend all his energy to liberate all living beings and not to rest until all living beings were delivered from their suffering. If he were ever to doubt his mission, 'may my head fragment into ten and my body into 1000'. When, after meditating deeply and constantly reciting the Mantra of the Mani, he saw that the ocean of suffering had still not emptied, so he fell into deep despair and broke his head in 10 and his body in 1000. The six-syllable mantra OM MANI PEME HOENG is the best-known mantra in Tibetan Buddhism.

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.

We have also incorporated on this mala 4 important symbols of Esoteric Vajrayana Buddhism, namely the vajra, the bell, the phurba and the kartika

DORJE/ VAJRA
Vajra, in Tibetan dorje. It is arguably the most important symbol of Tibetan Buddhism. The term means "diamond" and refers to the indestructible nature of the mind in itself, awakening, which is both imperishable and indivisible. The small scepter seems to be, originally, the diamond lightning of the god Indra, it is a mark of royalty and power.

(1) the five upper points represent the five wisdoms, five facets of the diamond that is the awakened mind:

mirror-like wisdom, which means that the awakened mind, just like a perfectly polished mirror, clearly reflects all things, possesses the ability to know everything, without any confusion.

the wisdom of equality, which recognizes that all the phenomena of samsara (my ordinary world) and nirvana (the pure fields or paradise of the Buddhas) are of an equal nature in that they are of a unique essence: emptiness

the wisdom of distinction, which denotes that the awakened mind perceives not only the emptiness of all phenomena (which is what the wisdom of equality operates) but also, in an uncontroduction simultaneity, all phenomena as they manifest themselves;

the fulfilling wisdom, which allows the Buddhas to create pure fields and emanations working for the good of beings;

the wisdom of universal space, which indicates that all phenomenes, beyond all concept and duality, dwell in the pure knowledge of the spirit.


2° At the same time as the five wisdoms, these five upper points symbolize the Five Conquerors or five main Male Buddhas on a mystical level. The five lower points symbolize the Five Female Buddhas.

3° The mouths of makara (sea monster) from which emerge the tips denote the liberation of the cycle of existences.

4° The eight upper petals represent the eight male bodhisattvas, in other words eight large bodhisattvas dwelling in celestial domains.

5° The eight lower petals are the eight female bodhisattvas.

6 ° The round part in the middle designates emptiness.

BELL
The bell, in Tibetan drilbou. It symbolizes, in a general way, emptiness (emptiness does not mean that nothing exists, but that phenomena do not exist as we perceive them because of the veil of ignorance that covers our mind).

1° Its hollow part represents emptiness and its beat the "sound" of emptiness (i.e. its dynamics potentially containing the manifestation)

2° The lotus with eight petals symbolizes the eight female bodhisattvas, associated with the idea of emptiness like all female deities.

3 ° The vase contains the nectar of the accomplishments.

4° The face on the handle is that of the female deity Prajnaparamitam symbol of the knowledge of emptiness.

5 ° The vajra contains its prope symbolism as seen above.

PHURBA
The Phurba is a dagger to defeat demons. It was introduced into Tibetan Buddhism by Phadmasambhava and is a symbol of transmutation of negative forces.

Often made of stones, bones, or iron, Phurba daggers from Tibetan Buddhist temples are easily recognizable by their triple-sided blade. Used in rituals to drive away unwanted spirits, Phurba acts spiritually to immobilize demonic spirits and sometimes kill them in the hope that they will reincarnate in better places.

Each component of Phurba has its own meaning. The blade of the dagger represents the method, with each of the three sides representing the three-spirited worlds. The tip reconciling all three to form a harmonious global axis. The triple-blade design is also intended to simultaneously transform the world's three poisons into positive energies. These poisons are ignorance, greed and aggression. Enemies of Buddhism who may require a lifetime to overcome in the quest for enlightenment. The blade is often seen as indestructible and lit with a fire to burn above the hate.

The Handle of the Phurba represents wisdom and is often modeled as an eight-sided bulb with symmetrical nodes at each end. There are various interpretations to the presence of these nodes. From the belief that Nirvana is locked inside, to the belief that the different sections of the knots contain the paradises of several gods. By going as far as the desire for a formless form, representing the fact of being shapeless in the kingdom of the Buddhas.

The top of the handle often displays a vajra or dorje in Tibetan, lightning destroying ignorance

In many illustrations, the Phurba dagger is depicted in a simple form, due to its small size. However, in its three-dimensional form, this tiny blade is most often depicted with many Buddhist symbols and demonstrates its focus on purging evil.

KARTIKA
A kartika or kartrika is a small ritual skinning knife in the shape of a crescent used in the. Tantric ceremonies of Vajrayana Buddhism. Kartari is said to be "one of the attributes par excellence of wrathful tantric deities". It is commonly referred to as the "knife of the dakinis". Its shape is similar to that of the Inuitsulu or women's knife, which is used for many things, including skin cleansing.

While the kartari is normally held in the right hand of a dakini in the iconography and spiritual practice of vajrayana, it can sometimes be seen held by esoteric male deities, such as some forms of Yamantaka. It is also frequently found in the iconography of Chöd's Tibetan Buddhist spiritual practice.

In the same way that the bell and the vajra are usually paired ritual elements in the spiritual practice and iconography of the vajrayana (one is held in the right hand and the other simultaneously held in the left), the kartika usually appears as a pair with the kapala or "skull-Cup".

The shape of the kartika, or trigug, with its crescent shape and hook at the end, is derived from the shape of a traditional form of the Indian butcher's knife.

Representations of Vajrayogini usually contain kartika as one of its attributes. In the iconography of enlightened dakinis and tantric female yidams, it is common to find the hooked kartika knife in his right hand and the skull cup in his left, representing "the inseparable union of wisdom and skillful means."