Jade Buddha pendant.
Vajrayana Buddhism, Esoteric, Tantric, Tibetan, Japanese Shingon
Expert natural jade.
As a gemologist graduated from the National Institute of Gemmology of Paris, all our stones are appraised and certified.
This nephrite type jade (Family of inosilicates, groups of amphiboles, continuous series between amhiboles and tremolites) comes from Yuxu Peak, Mongolian and Tibetan Autonomous Prefecture of Haixi, Qinghai province renowned for the quality of its nephrite jades.
This one could almost be similar to the "ink jade", very dark nephrite, but this piece is not opaque enough to bear this name. This dark green jade therefore bears the name "Ta Qing" unfortunately untranslatable.
Entirely handmade, unique piece.
Dimensions 59mm high by 44mm wide by 11.29mm thick
Weight of 238 carats.
Video available via this link
POWA PRACTICE or transfer of consciousness
Practice specific to Tibetan vajrayana belonging to the techniques of the phase of perfection (tib. rdzogs- rim).
Unlike other techniques of this type, reserved for confirmed tantra practitioners, powa is widely taught to all.
For seven to twenty-one days, the practitioner practices transferring his conscious principle into a pure Buddha field.
Once the signs of success have been obtained, it is assured that upon his death the transfer will be easy.
Powa is present in all traditions of Tibetan Buddhism.
If he most often has as his destination the pure field of the Buddha Amitabha, he can just as well address any other Buddha or deity of election to whom the practitioner dedicates a firm conscience.
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.
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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