Buddhist protection amulet Bodhisattva Samantabhadra
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
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Protector of people born under the sign of the dragon and the snake
Samantabhadra, whose name in Sanskrit means universal dignity, is a bodhisattva of Mahayana, or great vehicle.
Associated with dhyana, meditation, he forms a triad with Siddartha Gautama Buddha and Bodhisattva Manjushri.
Dignitary of the Lotus Sutra, and according to the Avatamsaka Sutra, Samantabhadra made the bodhisattva's ten great vows
1. Pay tribute and respect to all Buddhas.
2. Praise the Thus Came the Tathagata (Buddha)
3. Make abundant offerings.
4. Repent of misdeeds and bad karmas.
5. Rejoice in the merits and virtues of others.
6. Ask the Buddhas to continue teaching.
7. ask the Buddhas to stay in the world.
8. Follow the teachings of the Buddhas at all times.
9. welcome and benefit all living beings.
10. Transfer all merits and virtues for the benefit of all beings.
Known in Chinese Buddhism as Puxian, it is associated with action, while Manjushri is associated with transcendent wisdom or prajna.
Answering the name of Fugen in Japan, Samantabhadra is the subject of an important cult in the Tendai and Shingon currents.
Considered the adhi-Buddha (Primordial Buddha) in the Nyinqma current of Tibetan Buddhism, he is often depicted as Yab-Yum, or indivisible female male union with his wife or paredre Samantabhadri.
Dzongsar Khyentse Rinpoche following the Nyingmapa Dzogchen tradition qualifies the nature and essence of Samantabhadra, the Primordial Buddha, as the originless source of the timeless and unlimited Atiyoga teachings, and honors the contradictory view maintained by some parties arguing that the Dzogchen teachings originated from the Bonpo tradition or the Chinese monk Moheyan:
"Samantabhadra is not subject to time, place or physical condition limits. Samantabhadra is not a colorful two-eyed being. Samantabhadra is the unity of consciousness and emptiness, the unity of appearances and emptiness, the nature of the mind, natural clarity with unceasing compassion – this is Samantabhadra from the beginning."
Unlike its more popular counterpart Mañjuśrī, Samantabhadra is only rarely depicted alone and is usually found in a trinity on the right side of Shakyamuni, mounted on a six-tusked white elephant. In those traditions that accept the Avatamsaka Sutra as its fundamental instruction, Samantabhadra and Manjusri flank the Vairocana Buddha, the central Buddha of this particular sutra.
He is sometimes shown in Chinese art with feminine characteristics, riding an elephant with six pairs of tusks while wearing a lotus leaf 'parasol' (Sanskrit: chatra), wearing a dress and characteristics similar to some female representations of Guanyin. It is in this form that Samantabhadra is revered as the patron bodhisattva of the monasteries associated with Mount Emei in western China in Sichuan Province, an important Buddhist pilgrimage site. Some believe that Samantabhadra's white elephant mount was the same elephant that appeared to Queen Maya, the Buddha's mother, to announce her birth.
The esoteric traditions of Mahayana treat Samantabhada as one of the "Primordial" Buddhas (Sanskrit: Dharmakaya), but the main primordial Buddha is considered Vairocana.
The Sri Lankan people revere Samantabhadra Bodhisattva as Saman (also called Sumana, Samantha, Sumana Saman). The name Saman means "the rising sun of the morning". The god Saman is considered one of the guardian deities of the island as well as a protector of Buddhism. His main shrine is located in Ratnapura, where an annual festival is held in his honor.
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. We will now see step by step the power of this mantra in a more "technical" way.
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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