bodhisattva Guan Yin/ Chenrezi.
Silver 925 punched.
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Heart Sutra inside and outside the ring.
Open ring adjustable to all finger sizes.
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Ring dimensions: 11mm wide for a weight of 9 grams.
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.
Heart Sutra translated from Xuanzang, master of the law of the triple basket in the Tang Dynasty
When the bodhisattva Master-in-contemplation practices the deep prajñâ pâramitâ, he sees that the five aggregates are all empty and frees himself from all sufferings.
Shâriputra, the forms are no different from the void, the void is no different from the forms, the forms are the void, the void is the forms. The same is true of sensations, perceptions, mental constructions and consciousnesses.
Shâriputra, all these elements having the appearance of emptiness, they do not appear or disappear, they are neither soiled nor pure, they do not grow or decrease. Thus, in a vacuum, there is no form or sensation, perception, mental construction and consciousness.
There is no eye, ear, nose, tongue, body or mind. There is no form, sound, smell, flavor, tangible or element. There is no realm of the visual and so on there is no realm of mental awareness.
There is no ignorance and no more cessation of ignorance and so on there is no old age or death and no more cessation of old age and death. There is no suffering, origin, extinction or path. There is no knowledge and no more obtaining since there is nothing to obtain.
As the bodhisattva relies on prajñâ pâramitâ, his mind no longer knows any impediment and as he no longer knows impediment, he is devoid of fear. Freed from misunderstandings and illusory thoughts, he accesses nirvana. As the Buddhas of the three times rely on the prajñâ pâramitâ, they realize the anuttarâ samyak sambodhi.
Know, therefore, that prajñâ pâramitâ is the great magic formula, the great formula of knowledge, the supreme formula, the unparalleled formula that makes it possible to remove all sufferings, it is true and not vain. That is why I teach the formula of prajñâ pâramitâ. I teach the formula: Gate, gate, pâragate, pârasamgate, bodhi, svâhâ!
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