Exceptional natural rock crystal of gem quality expertized by us from Brazil.
Pendant cut by Master Buddhist Craftsman entirely by hand
As a gemologist graduated from the National Institute of Gemmology (ING PARIS), all our stones are appraised and natural guarantees.
Mounted on braided pearl necklace in rock crystal and adjustable thanks to a sliding clasp system.
A silver bead on which is inscribed the mantra of compassion "om mani padme hum" embellishes the work
Pendant: 54mm high by 43mm.de wide by 11mm thick
Weight of 187.5 carats
Necklace minimum size 22cm maximum: 35cm
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Amitābha is considered the creator Buddha of the Pure Western Land of Beatitude (Sukhāvatī) described in the Sutra of contemplations of Infinite Life; the two great bodhisattvas Avalokiteśvara and Mahasthamaprapta are his two assistants.
they help it to welcome all those from all directions who have fulfilled the conditions to achieve this. This is why they are called "the three Saints of the West."
In the monasteries of the Pure Land or on the effigies, they are presented together with Amitābha in the middle, Avalokiteśvara on his right (i.e. on our left) and Mahāsthāmaprāpta on his left (i.e. on our right). In popular Buddhism and Chinese religion, Amitābha (Amituofo) and Avalokiteśvara (Guanyin) often have the same function: they both promised not to enter nirvana until all beings were there. Having faith, will and constantly reciting their name are the three necessary conditions to enter this realm of infinite happiness.
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 Sanskrit 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.
MANTRA OM MANI PADME HUM
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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