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.
Manjushrî was a disciple of Sakyamuni of whom he is, with Samanta-bhadra, one of the acolytes in the groups of images called in Japan Shaka Sanzon, "the three venerable of Sakyamuni". It is "He whose beauty is charming," the Bodhisattva "of wonderful virtue and sweet majesty."
Important in Mahayana and Vajrayana Buddhisms. It is invoked for, among other things, success in studies. It represents wisdom, intelligence and the power of the mind. "His worship confers divine wisdom, mastery of the Dharma, faithful memory, mental perfection, eloquence. He would have indefinitely delayed his accession to the state of Buddha, moved by an infinite compassion that impelled him to remain in this world until there was not a single being left to bring on the path of supreme enlightenment.
He is the protector of people born under the sign of the lievre / rabbit.
The two main emblems of Manjushri, the bodhisattva of wisdom, are the flaming sword and the sutra of perfection, in his left hand, near the heart. The flaming sword represents Manjushri's penetrating intelligence, which sashes all illusions, revealing the empty nature of everything. The sword represents above all wisdom, discernment that tears the veils of ignorance.
Manjushrî would have been the initiator and master of the Buddhas of past ages. It should also be that of the Buddha of the future, Maitreya. "Manjushrî is the father and mother of the Bodhisattva, and he is their spiritual friend." The Buddha Himself describes Manjushrî and praises him in the Manjushrîparinirvâna-sutra. This Bodhisattva was therefore very often represented, both in India and Tibet, in China and Japan, as well as in Nepal of which he would be, according to tradition, the founder from China. His images appear only late in Central Asia and on some Chinese stelae, associated with Vimalakîrti (jap. Yuima Koji) in the sixth century.
According to Nepalese legend, Majushri opened the Kathmandu valley by carving, with the stroke of his flaming sword, a breach in the mountains encircling the valley. The lake occupying the latter was thus emptied by the chobar gorge, which bear the mark of this blow.
The best known Mañjuśrī Mantra is Om Ah Ra Pa Tcha Na Dhih, The germ syllables Dhih and Mum are associated with Manjushri. To have a good memory or develop one's intelligence one often turns to the bodhisattva of great wisdom, and the recitation of the mantra is widely practiced in China.
Long version: Namah samanta buddhānām. He he Kumāraka vimukti pathasthita smara smara pratijñā svāhā.
His cult in China developed from the Northern and Southern Dynasties (420 – 589) on Mount Wutai (五台山 / 五臺山, wǔtáishān, "Mountain of Five Terraces"). Wutai Shan is one of the four sacred Buddhist mountains in China. It rises to 3,058 m at Yedou Peak. It is located on the territory of the prefecture-level city of Xinzhou, in Shanxi province, just a few dozen kilometers south of one of the five sacred mountains of China: Mount Heng and less than 300 km from Beijing. It was inscribed on the UNESCO World Heritage List on 26 June 2009.
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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