Buddhist ring, Buddha Amitabha. Silver 925 punched. Heart Sutra inside and outside the ring. Adjustable open ring

Buddhist ring,
Amitabha Buddha.
Silver 925 punched.

As a gemologist graduated from the National Institute of Gemmology of Paris, all our subjects are appraised and certified.

Heart Sutra inside and outside the ring.
Open ring adjustable to all finger sizes.

The whole of our collection "silver ring" is to be discovered via this link
https://www.etsy.com/fr/shop/DongmeietJeremyZG?ref=seller-platform-mcnav§ion_id=23983839

Ring dimensions: 11mm wide for a weight of 9 grams.

AMITABHA BUDDHA
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.

HEART SUTRA
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!