Portable Buddhist altar pendant, Ghau.
Triptych Buddha Amitabha bodhisattvas Avalokite-vara (Guan Yin/ Chenrezi) and Mahasthamaprapta.
Silver 925, copper
Size of pendant
Closed: 53/ 24mm
Open: 53/ 52mm
Weight of 47 grams.
Possible option to add a 925 silver chain of 11 grams.
Video of the piece available via this link
The ghau is a kind of transportable altar in which the image of the possessor's elective deity is kept, wrapped in silk clothing. The vast majority of Tibetans use ghau at home and transport it on their travels. They keep it on a real altar at home. When traveling, it is attached to the back belt. It serves as a protective symbol during travel and also allows its possessor to prove his devotion to his deity.
Amitabha is considered to be the creator Buddha of the Pure Western Land of Beatitude (Sukh-vat) described in the Sutra of Infinite Life Contemplations; the two great bodhisattvas Avalokite-vaa and Mahasthamaprapta are his two assistants.
they help it to welcome all those from all directions who have met the conditions to achieve it. That is why they are called "the Three Saints of the West."
In the monasteries of the Pure Earth or on the effigies, they are presented together with Amitabha in the middle, Avalokite-vara on his right (i.e. to our left) and Mahasth-amar-pta to his left (i.e. to our right). In popular Buddhism and the Chinese religion, Amitabha (Amituofo) and Avalokite-vara (Guanyin) often have the same function: they both promised not to enter nirvana until all beings were there. There is faith, will and constantly reciting their name are the three conditions necessary to enter this field of infinite happiness.
The Ammitbha Buddha, also known as Amida or Amityus, is a celestial Buddha according to the scriptures of Mahayana Buddhism.
Amitabha is the main Buddha of Pure Land Buddhism, a branch of East Asian Buddhism. In Vajrayana Buddhism, Amit-bha is known for its longevity attribute, magnetizing Western attributes of, discernment, pure perception and purification of aggregates with a deep awareness of the emptiness of all phenomena.
According to these scriptures, Amitabha possesses infinite merit resulting from good deeds over countless lives spent as a bodhisattva, named Dharmakara. Amit-bha means "Infinite Light," and Amityus means "Infinite Life," so Amit-bha is also called "The Buddha of Unmeasurable Light and Life."
According to the greatest sutra of immeasurable life, Amitabha was, in very ancient times and perhaps in another universe of our multiverse, a monk named Dharmakara. In some versions of the sutra, Dharmaka is described as an ancient king who, after being in contact with Buddhist teachings through the Buddha Loke-vararja , has renounced his throne. He then resolved to become a Buddha and create a buddhak-etra (literally "Buddha field", often called pure land or Buddha's land, a kingdom existing in the primordial universe outside of ordinary reality, produced by the merit of a Buddha) possessed of many perfections. These resolutions were expressed in his forty-eight vows, which defined the type of pure land.
Dharmaka aspired to create the conditions under which beings could be born in this world, and what kind of beings they would be when they were reborn there.
In the widely known versions of the sutra in China, Vietnam, Korea and Japan, the eighteenth wish of Dharmaka was that every being in a universe wishing to be reborn in the pure land and invoking its name with sincerity, even ten times will have a guaranteed rebirth. His nineteenth vow promises that he, along with his bodhisattvas and other blessed Buddhists, will appear before those who, at the time 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 Mahayuna Buddhism. Pure Earth Buddhism seems to have become popular for the first time in Gandhara, from where it spread to Central Asia and China.
The sutra goes on to explain that Amitabha, after accumulating great merit over countless lives, has finally attained Buddhahood and created a pure land called Sukhvat. It is located in the far west, beyond the limits of our own world. Through the power of his vows, Amit-bha has allowed all who invoke him to be reborn on this earth, to be taught there by him in the dharma and to finally become bodhisattvas and Buddhas in turn (the ultimate goal of Mahayana Buddhism). From there, these same bodhisattvas and Buddhas return to our world to help sentient beings, mles guiding to Buddhahood
Amimabha is the Buddha of global love. He lives in the west (represented as a Buddha in meditation, he is part of the 5 Buddha dhyanis) and works for the enlightenment of all beings (represented as a Buddha of blessing). His most important illumination technique is the visualization of the surrounding world as a paradise. Those who see the world as a paradise awaken their energy of enlightenment. The world can be seen as a paradise by a corresponding positive thought (thought of enlightenment) or by sending light to all beings (wish that all beings are happy). After the Amitabha doctrine, one can come to paradise (in the Pure Land of Amitabha), if they visualize at their death Amit-bha 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 chakra of the crown (what tibetans call the transfer of consciousness or "Powa"
Is also known in Tibet , Mongolia and other regions where Tibetan Buddhism is practiced. In the Supreme Yogatantra of Tibetan Buddhism, Amitabha is considered one of the five Buddhas dhyuni (along with Akobhya , Amoghasiddhi , Ratnasambhava and Vairocana ), which is associated with the Western direction and the skandha of his ofjo, the aggregate of distinction (recognition) and the deep awareness of individualities. His wife is P.A.A. His two main disciples (the same number as Gautama Buddha) are the bodhisattvas Vajrapani and Avalokite-vara , 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 Sukh-vat (Dewachen). One of them was written by Je Tsongkhapa at Manjushri's request
The Panchen Lamas and Shamarpas are considered emanations of Amitbha.
In Shingon Buddhism, japanese vajrayana, heir to Chinese esoteric Buddhism the tangmi, Ismitbha is considered one of the thirteen Buddhas to which practitioners can pay tribute. Shingon, like Tibetan Buddhism, also uses special devotional mantras for Amitbha, although the mantras used differ. Amitabha is also one of the Buddhas presented in the mandala of the kingdom of the womb used in Shingon's practices, and lies to the west, where the Pure Land ofMitabha is supposed to inhabit.
Amitabha is the center of a number of mantras in the practices of vajrayana. The Sanskrite form of the mantra of Amitbha is o-amit-bha hr), which is pronounced in its Tibetan version as Om friend dewa hri
His mantra in Shingon Buddhism is On amirita teizei kara a
which represents the underlying Indian form where 'ata-teje hara h' .
In addition to using the mantras listed above, many Buddhist schools invoke the name Amitabha in a practice known as nianfo in Chinese and nembutsu in Japanese.
The bodhisattva Avalokiteshvara (Hindi अवलोकितेश्वर Avalokite-vara "Lord Who Observes from the Top", Chinese 觀音 Guunsh-yan or 觀音 Guonyan, Shanghaian Kueu (sy)'in, Korean Gwanseeum 관세음, Japanese 観音 Kan'no, Tibetan Chenrezig, Vietnamese Quen Them, Indonesian Kwan Im, Khmer លោកេស្វរ Lokesvara), is arguably the most revered and popular great bodhisattva among the Great Vehicle Buddhists. It is also used as a yidam (tutelary deity) in tantric meditations.
Bodhisattva protean and syncretic (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 of other tulkou such as karmapa. Also known as Padmapi or Ma'ipadm, it is invoked by the famous mantra Om̐ Ma'ipadme hum (ॐ मणिपद्मेहूम्).
Chenrézi is the bodhisattva of love and compassion. Chenrézi's poudja aims to develop loving friendship and compassion for all living beings without distinction. Chenrézi manifests itself in different forms: the 10-headed, 1000-arm Chenrézi of compassion is best known: he promised his spiritual father, the Amitabha Buddha, to expend all his energy to free all living beings and not to rest until all living beings were freed from their suffering. If he should ever doubt his mission, 'then my head could fragment into ten and my body in 1000'. When, after meditating deeply and reciting the Mantra of Mani, he saw that the ocean of suffering had still not emptied, then 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 of Tibetan Buddhism.
Mahsth-amar-pta is a mahahisattva mahasattva that represents the power of wisdom. Its name literally means "the arrival of great strength."
Mahsth-amar-pta is one of the eight great bodhisattvas of Mahayana Buddhism, along with Ma'jejuar, Samantabhadra, Avalokite-vara, 'K'agarbha, Kitigarbha, Maitreya and Sarvanivarana-Vishkambhin.
In Chinese Buddhism, it is usually portrayed as a woman, with a similar resemblance to Avalokite-vara. He is also one of thirteen Buddhas of the Japanese school of Shingon Buddhism. In Tibetan Buddhism, Mahsth-amar-pta is assimilated to Vajrapani , who is one of his incarnations and was known as the protector of the Gautama Buddha.
Mahsth-amar-pta is one of the oldest bodhisattvas and is considered powerful, especially in the school of Pure Earth, where he plays an important role in the great Infinite Life Sutra.
In the 'Ara-gama Sutra' , Mahsth-amar-pta recounts how he gained enlightenment through the practice of nianfo, or the pure and continuous attention of Amitabha, to get the samedhi . In the Amitayurdhyana Sutra , Mahsth-amar-pta is symbolized by the moon while Avalokite-varia is represented by the sun.
In the introductory chapter of the Lotus Sutra, Mahsth-amar-pta is present among the 80,000 bodhisattva mahsattvas who gather on Mount Gedhraka to hear the Buddha's preaching on the wonderful Dharma of the Lotus Flower Sutra. The Buddha also addresses Mahsth-amar-pta in chapter 20 of the Lotus Sutra to tell the story of the Buddha's past life as a Sadhisattva Sadparibhàta ("Never despise"), a monk who was mistreated and insulted by monks, nuns, lay people and arrogant lay people when he paid tribute to them. The Buddha explains to Mahsth-amar-pta how these arrogant people were punished, but are now bodhisattvas present in the congregation on the path of enlightenment. The Buddha then praises the great strength of the Lotus Sutra as follows: "O Mahasth-amar-pta, know that this Lotus Sutra will greatly benefit the bodhisattva mahasattva and lead them to the highest and complete enlightenment. For this reason, after the parinirvaa of the Tathagata, the bodhisattva mahsattvas should always preserve, recite, explain and copy this sutra.
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