Amulet Buddhist protective pendant Bodhisattva Akashagarbha .
Two models are available
Large model dimension of 38.5mm for a weight of 39.80 grams
Small model dimension of 32.5mm for a weight of 30.50 grams
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Jade known as "polar jade" of Canada, Pelly River deposit in the Yukon in Canada
The so-called Polar jade is a jade of the nephrite type, hydroxyd silicate of claciul magnesium and iron, subclass of inosilicates, super group of amphiboles, variety of the actinote-tremolite series. Russia and Canada for its deposits.
Exceptional piece both by the sculpture entirely handmade and by the absence of treatment, dyeing or other impregnation of resin, it is a jade called grade A.
Arizona turquoise "sleeping beauty"
Agate nan hong (southern red) of Yunnan, site of Baoshan, this agate owes its color to the presence of cinnabar.
As a gemologist graduated from the National Institute of Gemmology (ING), Paris, France. All our materials are appraised and certified by us.
Mantra of compassion "om mani padme hum" turning on the back thanks to a ball bearing system
high precision developed in Germany
Comes with an adjustable cord with 925 silver beads
Delivered in a custom wooden box.
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 Tantric Shingon 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 the ether and belongs on the mandalas to the family of the ratna (jewel). According to the Akashagarbha Sutra, it is prayed to the east while waiting for 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 its name may 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 Bodhisattva Sutra Ākāśagarbha that was introduced to Japan during the Nara period (645-794). Even today, many 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 thirteenth 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, the Mantra of Kokûzô also has a spiritual effect. It is recited to develop wisdom. Kukai, founder of Shingon Buddhism, did several times his particular asceticism, "the Goumanji" ritual of 100 days consisting of repeating the mantra a million times in isolation. At the end of the 10th century, it is said that the star of dawn, symbolized by the bodhisattva, descended to blend into him, bringing him enlightenment.
Last on the list of the Thirteen Buddhas of the Shingon current, 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), a 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 Kokûzô appear before him and then change into an old monk who gave him a pearl of wisdom.
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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