Ghau, Tibetan Buddhist pendant amulet, protective Buddha according to his zodiac sign, choice, buffalo, horse, rooster or dog

Ghau, Tibetan Buddhist pendant amulet, protective Buddha according to his zodiac sign, choice, buffalo, horse, rooster or dog


Shipping to United States: Free

Ghau, Tibetan Buddhist pendant amulet,
Protective Buddha according to his zodiac sign, choice buffalo, horse, rooster or dog on this page

Rat, dragon or snake available here via this link

sheep or monkey available here via this link

Lievre available here via this link

It is traditional culture to give a protective Buddha according to his Chinese zodiac sign.

Real traditional Tangka Regong
The tangka is painted at Longwu Temple, also called Wutun. Tibetan Lamaserie located in Rebkong Tibetan Prefecture, Amdo Province, called Huangnan in Qinghai Province in China and is 186 km from Xining.
Renowned center of Tibetan thangka painting. Regong arts were inscribed in 2009 on the Representative List of the Intangible Cultural Heritage of Humanity.
The colors of this tangka are composed of pure gold and crushed minerals.

The case closing the tangka is composed of silver 925 and bronze
The back depicts the mantra of compassion "om mani padme hum" rotating thanks to a ball bearing system developed in Germany.

Size of the pendant
57mm high by 38mm wide weight of 33 grams
Comes with a Tibetan braided handmade cord about 34cm long

The protective windows are made of leuco sapphire like high-end watches.

Delivered in a high-end box as shown in the video also available on our youtube channel via this link

To discover our entire collection "Buddhist protections", please click on this link§ion_id=23827698

Our entire shop, via this link

Akashagarbha is the protector of people born under the sign of buffalo and tiger.

He is one of the eight great boddhisattva of the vajrayana. and one of the thirteen Buddhas of the Japanese Shingon tantric school. Its name is formed from ākāśa, "unlimited space", and garbha, "matrix". invoked to develop wisdom.
His cult was maintained mainly in Japan.

Ākāśagarbha represents the essence of ether and belongs on mandalas to the ratna (jewel) family. According to the Akashagarbha Sutra, it is prayed to the east while waiting for the dawn (aruņa) which is its manifestation. It is also said that the moon, the sun and the stars are its manifestations. Given that part of his name can have the meaning of "sky", some have proposed to see a celestial or stellar deity at the origin of the bodhisattva.

This bodhisattva is associated with a memory-enhancing ritual described in the Sutra of the bodhisattva Ākāśagarbha which was introduced to Japan during the Nara period (645-794). Even today, many people recite his mantra in the hope of revitalizing a failing memory. On the island of Honshu, children used to pay tribute to Kokuzo on their thirteen birthday to solicit the improvement of their intellectual abilities. Ākāśagarbha is also prayed for manual skill; He is considered the patron saint of craftsmen.

Apart from its utilitarian aspects, Kokuzō's mantra also has a spiritual effect. He is recited to develop wisdom. Kukai, founder of Shingon Buddhism, did several times his particular asceticism, "Goumanji" ritual of 100 days consisting of repeating the mantra a million times in isolation. At the end of the 10th, it is said that the star of dawn, symbolized by the bodhisattva, descended to merge into him, bringing him enlightenment.

Last on the list of Thirteen Buddhas of the Shingon stream, Ākāśagarbha also closes the cycle of funeral rituals by presiding over the last commemorative ceremony 32 years after the death.

Ākāśagarbha also has some importance in Nichiren Buddhism. The Seicho-ji (Kiyosumi-dera), the temple where the founder of the current studied, was built around a statue of this bodhisattva. According to the Gosho, a collection of his writings, Nichiren saw one day Kokuzō appear before him and then change into an old monk who gave him a pearl of wisdom.

Mahāsthāmaprāpta is a Mahasattva bodhisattva who represents the power of wisdom. Its name literally means "the arrival of the great force".
Mahāsthāmaprāpta is one of the eight great bodhisattvas of Mahayana Buddhism, along with Mañjuśrī, Samantabhadra, Avalokiteśvara, Ākāśagarbha, Kṣitigarbha, Maitreya and Sarvanivarana-Vishkambhin.
In Chinese Buddhism, he is usually portrayed as a woman, with a similar resemblance to Avalokiteśvara. He is also one of the thirteen Buddhas of the Japanese school of Shingon Buddhism. In Tibetan Buddhism, Mahāsthāmaprāpta is equated with Vajrapani, who is one of his incarnations and was known as the protector of Gautama Buddha.
Mahāsthāmaprāpta is one of the oldest bodhisattvas and is considered powerful, especially in the Pure Land school, where he plays an important role in the great Infinity-Life Sutra.
In the Śūraṅgama Sūtra, Mahāsthāmaprāpta relates how he gained enlightenment through the practice of nianfo, or the pure and continuous attention of Amitābha, to obtain samādhi. In the Amitayurdhyana Sutra, Mahāsthāmaprāpta is symbolized by the moon while Avalokiteśvara is represented by the sun.
In the introductory chapter of the Lotus Sutra, Mahāsthāmaprāpta is present among the 80,000 Mahasattvas bodhisattva who gather on Mount Gṛdhrakūṭa to hear the Buddha's preaching on the wonderful Dharma of the Lotus Flower Sutra. The Buddha also addresses Mahāsthāmaprāpta in chapter 20 of the Lotus Sutra to recount the Buddha's past life as Bodhisattva Sadāparibhūta ("Never despise"), a monk who was abused and insulted by arrogant monks, nuns, lay people and lay people when he paid homage to them by saying that they would all become Buddhas. The Buddha explains to Mahāsthāmaprāpta how these arrogant people were punished, but are now bodhisattvas present in the assembly on the path to enlightenment. The Buddha then praises the great strength of the Lotus Sutra thus: "O Mahāsthāmaprāpta, know that this Lotus Sutra will greatly benefit the Mahasattvas bodhisattva and lead them to the highest and complete enlightenment. For this reason, after the parinirvāṇa of the Tathāgata, the bodhisattva mahāsattvas should always keep, recilate, explain and copy this sutra.

Acala, leader of the Vidyaraja, the 5 kings of Buddhist knowledge and magical sciences.

Acala, Acalanātha, Achala, Fudō-Myōō in Japanese, Búdòng míngwáng in Chinese (不动明王), Tibetan Miyowa.

Acala the Immutable or "Acalanātha" the Immutable Master, is a Buddhist deity of mikkyo, Japanese term meaning "esoteric teaching", refers to Japanese tantric Buddhism. It is practiced in the Shingon school and in some branches of the Tendai school.

Also revered in Tibetan, Mongolian and Chinese Tantrism, the late "Tangmi" current for the latter, supplanted by Lamaism from the Mongol Yuan dynasty.

he is one of the five Vidyaraja, kings of knowledge and knowledge, lords of magical sciences, wrathful gods incarnated by Buddhas and bodhisattvas

Dharma protectors, fighting demons, and frightening suffering and stubborn beings, with false or nihilistic beliefs.

Protectors of the 5 Dhyani Buddha, or Buddha of Wisdom, also called Meditation Buddha.

Acala, the leader of the Vidyaraja, is associated with fire and anger. Mostly represented in Japan,

Acala, from his mystical name Jôjû Kongô, "the eternal and immutable diamond", is the destroyer of passions. In esotericism, he is considered as a body of metamorphosis (Nirmânakâya) of Vairocana of which he personifies the firmness of mind and the will to destroy evil.

Its symbol is a sword held vertically and around which surrounds a dragon surrounded by flames. Its halo of flames supposed to consume passions. It is described in many sutras including the Mahavairochana-sutra.

He would assume, "against obstacles, the energy of the adept himself", thus showing the power of compassion of Vairocana. His sword is used to fight the "three poisons": avarice, anger and ignorance. With his left hand he holds a rope (passha) to catch and bind evil forces and prevent them from harming. Acala having vowed to prolong the lives of his followers for six months and to give them an unwavering resolve to overcome the forces of evil, he is sometimes, as such, invoked as "extender of life".

In Tibet, Acala is called Achala-Vajrapani and is a Dharmapala (guardians of the teachings). He is depicted with 4 heads, four arms and four legs, trampling demons. He holds the sword, the rope, a vajra and a skull cap.

His face expresses extreme anger, frowning eyebrows, left eye squinting or looking askance, lower teeth biting the upper lip. He has the physique of a corpulent child (with a round belly).

Its canines are prominent, the right pointing upwards, symbolizing heaven and spirit, the left downwards, earth and matter.

An aura of fire completely surrounds it (peaceful deities have a sea-like aura at rest). He sits on a large rock symbolizing his steadfastness and unwavering determination. It represents immutability.

Acala is said to be a powerful deity who protects the faithful by burning all obstacles (antaraya) (障難, Shonan) and (Klesa defilements) (雜染, zōzen), thus helping them to enlightenment.

Originally the Mahayana deity Acalanātha, whose name means "immovable protector", Acala was incorporated into vajrayana as a servant of the Buddha. In Tangmi (Chinese Vajrayana of the Tang era), his name was translated as Budong "motionless" (chin: 不動; Búdòng ).

Then, the deity was imported to Japan as 不動 (Fudō) by Kukai (July 31, 774 - April 22, 835) scholar and official at the Japanese imperial court (early Heian period), holy founder of the esoteric Shingon Buddhist school, during his trip to China in 804, in order to initiate the tantric form of Buddhism. There he met the eminent Buddhist scholar Pranja from the Gandhara region, the cradle of Mahayana or Great Vehicle, a region located in the northwest of present-day Pakistan. Kukai studied in China as a member of the kentoshi mission.

Scholars such as Miyeko Murase claim that the origins of this Buddhist deity lie in the Hindu deity Shiva, from whom he borrows many traits, especially his attributes of destruction and reincarnation.

The deity was popular during the Middle Ages and in modern times in Nepal, Tibet and Japan where sculptural and pictorial representations of him are most often found. Much of the iconography comes from Japan.

In Tibetan Buddhism and art, Akshobya Buddha, whose name also means "the immutable", presides over the clan of deities to which Ācala belongs. Other sources refer to Acala and Caṇḍaroṣaṇa as an "emanation" of Akshobhya, suggesting further assimilation.

Acala evolves into a deity invoked in Buddhist rituals to "frighten gods, titans, men and destroy the strength of demons", and he kills all ghosts and evil spirits.

In some Buddhist texts such as the Sādhanamālā, the Hindu Vishnu gods, Shiva, Brahma and Kandarpa, are said to be "evil" because they cause endless rebirth, and these gods are terrified of Acala because he carries a rope to tie them.

In Nepalese and Tibetan Buddhist traditions, Visvajri became Acala's companion.

In Shingon Buddhist temples dedicated to Ācala, priests perform Fudō-hō (不動法), or ritual service to obtain the purifying power of the deity for the benefit of the faithful. This rite systematically involves the use of the Homa ritual (護摩, goma) as a purification tool. Ritual in which any religious offering is transformed into fire.

In the mystic Shugendo, an esoteric Buddhist current Japanese, lay people or monks in yamabushi dress undergoing rigorous outdoor training in the mountains often pray small Acala statues or portable talismans that serve as their honzon.

Ācala also tops the list of 13 Buddhas (十三仏, jūsan butsu). Thus, Shingon followers in times of mourning assign Acala to the first seven days of mortuary service.

The first week is an important observation, but perhaps not as much as the observation of "seven times seven days" (or 49 days) meaning the end of the "intermediate state" (bardo).

In Japan, Acala became a center of worship in its own right, and was installed as an honzon (本尊) or main deity in outdoor temples and shrines. A famous example is the Narita Fudō-dō, a Shingon subsect temple in Narita San.

The mantra recited in honor of Fudō Myō-ō is in Sanskrit

"Namaḥ samantavajrāṇāṃ, caṇḍamahāroṣaṇa sphoṭaya hūṃ traka hāṃ māṃ".

In Japanese " Nōmaku samanda bazaradan sendamakaroshada sohataya hun tarata kan man "

Amitābha is considered to be the Buddha creator of the Western Pure Land of Bliss (Sukhāvatī) described in the Sutra of Contemplations of Infinite Life; the two great bodhisattvas Avalokiteśvara and Mahasthamaprapta were his two assistants.
They help him to welcome all those of all the directorates who have fulfilled the conditions to achieve it. This is why they are called "the three saints of the West."

In the monasteries of the Pure Land or on the effigies, they are presented together with Amitābha in the middle, Avalokiteśvara on his right (i.e. on our left) and Mahāsthāmaprāpta on his left (i.e. on our right). In folk Buddhism and Chinese religion, Amitābha (Amituofo) and Avalokiteśvara (Guanyin) often have the same function: they both promised not to enter nirvana until all beings were there. Having faith in it, wanting it and constantly reciting their names are the three necessary conditions for entering this realm of infinite happiness.

Amitābha Buddha, also known as Amida or Amitāyus, is a celestial Buddha according to the Mahayana Buddhist scriptures.
Amitābha is the main Buddha of Pure Land Buddhism, a branch of East Asian Buddhism. In Vajrayana Buddhism, Amitābha is known for his attribute of longevity, 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. Amitābha means "Infinite Light", and Amitāyus means "Infinite Life", so Amitābha is also called "The Buddha of Immeasurable Light and Life".

According to the greatest 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 sutra, Dharmakāra is described as an ancient king who, after coming into contact with Buddhist teachings through Lokeśvararāja Buddha, 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 into this world, and what kind of beings they would be when they were reborn in it.

In the 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 its name with sincerity, even ten times over, will have a guaranteed rebirth. His nineteenth vow promises that he, together 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 first become popular 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 has enabled all who invoke him to be reborn on this earth, to be instructed by him in the dharma and finally to become bodhisattvas and Buddhas in turn (the ultimate goal of Mahāyāna Buddhism). From there, these same bodhisattvas and Buddhas return to our world to help sentient beings, guiding them to 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 dhyanis 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 enlightenment energy. The world can be seen as a paradise by corresponding positive thinking (enlightenment thinking) or by sending light to all beings (wishing that all beings would be 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 his 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), which is associated with the Western direction and skandha of his ofjñā, the aggregate of distinction (recognition) and the deep awareness of individualities. His wife was 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 Manjushri's request.

The Panchen Lamas and Shamarpas are considered emanations of Amitābha.
In Shingon Buddhism, Japanese Vajrayana, heir to Chinese esoteric Buddhism Tangmi, Amitābha is considered one of the thirteen Buddhas to whom practitioners can pay tribute. Shingon, like Tibetan Buddhism, also uses special devotional mantras for Amitābha, although the mantras used differ. Amitābha is also one of the Buddhas featured in the womb kingdom mandala 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.

According to Tibetan Buddhism, reciting the mantra of Chenrezig Om Mani Padme Hum, out loud or inwardly, is an invocation to the benevolent and powerful attention of Chenrezig, 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, 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 spin with one hand, and there are others that are so big and heavy that it takes several people to spin them. According to Tibetan Buddhist monks, the mantra Om Mani Padme Hum (Hung) alone brings together all of the Buddha's teachings. We will now see step by step the power of this mantra in a more "technical" way.

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 of 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 spirit. 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 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 body, speech, spirit, virtue and all the achievements of the Buddhas.

Each syllable corresponds to one of six transcendental paradigms or perfects:

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 cleanses 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: Fulfilling wisdom NI: wisdom emanates from oneself PAD: Kissing wisdom (dharma) ME: discriminating wisdom HUNG: mirror-like wisdom.

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