Mala, Buddhist rosary, 108 pearls of sacred fig seeds (also called pipal or bodhi) turquoise, agate nan hong, dragon

Mala, Buddhist rosary,
108 pearls of sacred fig seeds (also called pipal or bodhi) originiare of Hainan Island, superior quality, dimensions: 9.5/7mm for each seed
turquoise from Arizona,
agate nan hong (southern red) Yunnan
hand-carved Brazilian olive core dragon finish.

Buddha having attained enlightenment under a sacred fig tree, pipal seeds are the most traditional material for making malas. These seeds patinate and take on a nice shine over time called "porcelain layer". Our seeds come from the island of Hainan known for cultivating and drying the finest quality in the world. Beware many sites and specialty stores name these seeds as Lotus seeds by mistake.

The mala, trengwa, in Tibetan is the rosary of the Buddhist, the object from which the monk (or even the lay practitioner) almost never separates, holding it in his hand or wrapped around the wrist.
The mala is first of all a utilitarian onjet: it serves as a tactile medium for the recitation of mantras, at the same time as it is used to count them if one has set a set to repeat a defined number.
The mala is composed of 108 strung beads, which justifies its name, since it simply means "garland" (beads). The various components each contain a symbolic meaning specify: The big pearl (or Buddha's head) that closes the loop meets the knowledge of emptiness. The small cone that overcomes it is the mark of emptiness itself.

In Buddhism, the Dragon is the vehicle of Vairocana, the white Buddha sitting in the east (or center). Its dragon-backed throne probably derives from the Chinese imperial throne. The Turquoise Dragon is the mount of a large number of protective deities, treasure keepers and rain and storm gods. As guardians of treasures, the Sino-Tibetan Dragons are the counterparts of the Indian nagas. The Tibetan term druk (tib.brug) means both "dragon" and "thunder." Bhutan, a Buddhist kingdom, is called Druk Yul (Land of the Dragon). Its inhabitants, the drukpas, take their name from the spiritual lineage Drukpa kagyu, native to Tibet. This lineage was established by the wise Tsangpa Gyaré who, having once observed nine dragons disappear in the sky near Gyantsé, decided to establish the monastery of Ralung. In Tibetan Buddhism, the rise to heaven of a group of Dragons is an auspicious sign.

Below the dragon, we put a silver gold 925

Vajra, in Tibetan dorje. It is probably the most important symbol of Tibetan Buddhism. The term means "diamond" and refers to the indestructible nature of the mind itself, awakening, which is both imperishable and indivisible. The small scepter originally appears to be the diamond lightning of the god Indra, a mark of royalty and power.

(1) the top five points represent the five wisdoms, five facets of the diamond that is the awakened mind:

mirror-like wisdom, which means that the awake mind, like a perfectly polished mirror, clearly reflects all things, has the ability to know everything, without any confusion.

the wisdom of equality, which recognizes that all the phenomena of samsara (ordinary world) and nirvana (pure fields or paradise of Buddhas) are of an equal nature in that they are of a unique essence: emptiness

the wisdom of distinction, which denotes that the awakened mind perceives not only the emptiness of all phenomena (which is the wisdom of equality) but also, in a simultaneous, unre-confusiond nature, all phenomena as they manifest themselves;

the fulfilling wisdom, which allows the Buddhas to create pure fields and emanations working for the good of beings;

the wisdom of universal space, which indicates that all phenomenes, beyond any concept and duality, remain in pure knowledge of the mind.

(2) At the same time as the five wisdoms, these five upper points symbolize the Five Winners or five main Male Buddhas on a mystical level. The five lower points symbolize the Five Female Buddhas.

(3) The mouths of makara (sea monster) whose tips emerge denote the liberation of the cycle of existences.

(4) The eight upper petals represent the eight male bodhisattvas, i.m. eight large bodhisattvas remaining in celestial domains.

(5) The eight lower petals are the eight female bodhisattvas.

6. The round part in the middle refers to emptiness.


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