Mala, Buddhist rosary
108 gem-quality rock crystal beads from Brazil. Dimensions of each 6mm pearl
Representation of the Buddha's rock crystal medicine also from Brazil. 57/37mm pendant dimensions
Amazonite of Lake Baikal
Traditional silver counter 925 with dorje (vajra) and drillou (bell) finish.
Mala assembled on traditional cord, braid of 5 threads representing the 5 colors of the 5 meditation Buddhas.
Made to order, completion time after order of about ten days
As a gemologist who graduated from the National Institute of Gemmology in Paris, all our stones are expert and certified.
As Malakara, we make all our malas ourselves, scrupulously respecting tradition.
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.
On a practical level, a rock crystal mala according to Buddhist tradition and spiritually, removes harmful influences, protects from evil, purifies the soul, helps develop the gift and paves the way to achieve the goal one sets for itself.
It is a first-rate receiver, very effective for meditation, mediumness, vision, which can serve as a protective shield.
The rock crystal gives energy to the body, keeps the chakras on the energy level, aligns the subtle bodies, and also helps to lift some blockages.
The career of bodhisattva of Bhaishajyaguru, the Medicine Buddha is described in the Bhai-ajyaguru-sutra, He made twelve vows, two of which specifically express his desire to heal and save. He became a Buddha in a world called Vaidyanirbhsa or "Similar to Lapis lazuli."
located to the east, where it is accompanied by the bodhisattvas S.Aryaprabha (Solar Clarity), to its left and Candraprabha (Lunar Clarity) to its right. In China, we refer to the version of the sutra translated by Xuanzang: Bhai-ajya guru Vaid-rya Prabhàsa Praharva praedh-ana vieea vistara (Yàosh-li-lgu-ng re-nyungungdé jung 《藥師琉璃光來願功經》).
Like Akshobhya, Bhai-ajyaguru is the master of an "eastern paradise" and can form a pair with Amitabha, master of the "Western Paradise" Sukh-vat. The paradise of Amitabha is also mentioned in the Bhaiajyaguru sutra.
According to the Sapta tath-agata-Perva pra-idh-na vieea vistara (Vow of the Vow of the Seven Tath-tagatas), Bha-ajyaguru has seven emanations representing seven different modalities of healing or protection.
In Tibet its image can serve as a medium of meditation to overcome attachment and negative feelings.
the Buddha of Medicine or Sangyé Menla (in Tibetan) is a tantric deity of Tibetan Buddhism.
Sangyé Menla's tantric meditation was introduced to Tibet in the 18th century by Shantarakshita. This meditation was synthesized in the 19th century by Jamgon Kongtrul Lodrà Thayé. His mantra is considered to have great strength against physical diseases or to purify negative karma.
In Japan, Yakushi Nyorai has been the subject of an important cult in Japan since the 17th century when he supplanted Akobhya (Ashuku). Located to the east it represents rather the rising sun, life, while Amida which is to the west is connected to the setting sun and the world of the dead.
Patronized by the Tendai School, which maintained close relations with the imperial family, this Buddha master of the East was associated with the emperor. He was sometimes identified with Jizo. It is the 7th of the thirteen Buddhas in the tradition of Shingon Buddhism, and as such is associated with the funeral rites that take place after the 49 days after death.
In the representations, and the particular mandalas dedicated to him, he is assisted by Nikko the boddhisattva of sunlight and gakko of lunar light. It is also protected and served by 12 celestial generals, yakshas that can have several meanings, such as hours, months, directions, etc. However, it does not appear on the taiz-kai and Kong-kai mandalas because its cult is not of Tantric origin. Of the many temples dedicated to it, the most famous is the Yakushi-ji of Nara. In the same city, the Hery-ji and the T-ji are also home to a statue of the Buddha of medicine, that of the mid-17th century, the H-ry-ji.
In China, he is revered for his virtues as a healer and protector against calamities.
The most common rite is to read his vow 49 times, light 49 votive lamps and extend the paper Prayer Flags 49 days in a row.
There are very few temples dedicated exclusively to it. The group of eight medical Buddhas, its seven emanations accompanied by Shukyamuni, can be replaced by another group including Manjushri, Maitreya, Avalokite-vara, Mamasth-amar-pta, Akayamati, Ratnacandanapu-pa, Bhai-ajyar-aja, and Bhai-ajyasamudgata, (殊師利; 彌勒; 觀音; 勢至; '盡; 寶檀; 藥; 藥).
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.
The bell, in Tibetan drilbou. It symbolizes, in general, emptiness (emptiness does not mean that nothing exists, but that phenomena do not exist as we perceive them because of the veil of ignorance that covers our mind).
(1) Its hollow part represents emptiness and its beating the "sound" of emptiness (i.e. its dynamics potentially containing the manifestation)
(2) The eight-petal lotus symbolizes the eight female bodhisattvas, associated with the idea of emptiness like all female deities.
(3) The vase contains the nectar of accomplishment.
(4) The face on the handle is that of the female deity Prajnaparamitam symbol of the knowledge of emptiness.
(5) The vajra contains its own symbolism as seen above.
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