Silver 925 hallmarked.
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Heart Sutra inside and outside the ring.
Open ring adjustable to all finger sizes.
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Dimensions of the ring: 11mm wide for a weight of 9 grams.
Protector of people born under the sign of the dragon and the snake
Samantabhadra, whose Sanskrit name 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 ten great vows of the bodhisattva
1. To pay homage and respect to all Buddhas.
2. Rent 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 enjoy all living beings.
10. Transfer all merits and virtues to 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.
Named Fugen in Japan, Samantabhadra is the object of an important cult in the Tendai and Shingon currents.
Considered the adhi-Buddha (Primordial Buddha) in the Nyinqma stream of Tibetan Buddhism, he is often represented in Yab-Yum, or indivisible female male union with his wife or paredre Samantabhadri.
Dzongsar Khyentse Rinpoche following the Nyingmapa tradition Dzogchen qualifies the nature and essence of Samantabhadra, the Primordial Buddhadra, as the sourceless source of timeless and unlimited Atiyoga teachings, and honors the contradictory view held by some parties that the Dzogchen teachings originated from the Bonpo tradition or the Chinese monk Moheyan:
"Samantabhadra is not subject to limitations of time, place or physical conditions. Samantabhadra is not a colorful being with two eyes. Samantabhadra is the unity of consciousness and emptiness, the unity of appearances and emptiness, the nature of mind, natural clarity with unceasing compassion – this has been Samantabhadra from the beginning."
Unlike his 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 white elephant with six tusks. In those traditions that accept the Avatamsaka Sutra as its fundamental instruction, Samantabhadra and Manjusri flank Vairocana Buddha, the central Buddha of this particular sutra.
It is sometimes shown in Chinese art with feminine characteristics, riding an elephant with six pairs of tusks while carrying a lotus leaf 'parasol' (Sanskrit: chatra), wearing a dress and features similar to some female depictions 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 his 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 worship Samantabhadra Bodhisattva as Saman (also called Sumana, Samantha, Sumana Saman). The name Saman means "the morning rising sun". The god Saman is considered one of the guardian deities of the island as well as a protector of Buddhism. Its main shrine is located in Ratnapura, where an annual festival is held in its honor.
Heart Sutra translated from Xuanzang, master of the triple basket law 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 suffering.
Shariputra, forms are no different from emptiness, emptiness is no different from forms, forms are emptiness, emptiness is forms. The same applies to sensations, perceptions, mental constructs and consciousnesses.
Shariputra, all these elements having the appearance of emptiness, they do not appear or disappear, they are neither defiled 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 neither is there a cessation of ignorance and so on there is no old age or death and neither is there a cessation of old age and death. There is no suffering, no origin, no extinction and no path. There is no knowledge and no more obtaining since there is nothing to get.
As the bodhisattva relies on prajñâ pâramitâ, his mind no longer knows any impediment and since he no longer knows any impediment, he is devoid of fear. Freed from misunderstandings and illusory thoughts, he accedes to nirvana. As the Buddhas of the three times rely on prajñâ pâramitâ, they perform 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 eliminate all suffering, 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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