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A dzi bead (Tibetan: གཟི།; pronounced "zee"; alternative spelling: gzi) a type of agate bead of uncertain origin found in the Himalayan regions including Tibet, Bhutan, and Ladakh. Traditionally they are worn as part of a traditional Tibetan necklace. In traditional Tibetan necklaces dzi beads are usually flanked with coral.
Tibetan Buddhist malas may have three extra beads as the guru beads, instead of just one. These symbolize the three vajras (the Buddha's body, speech and mind). [16] It is common to find prayer beads in Japan that contain a small image inside the guru bead, usually something associated with the particular temple or sect.
According to the Handbook of Tibetan Buddhist Symbols: The trinity of body, speech, and mind are known as the three gates, three receptacles or three vajras, and correspond to the western religious concept of righteous thought (mind), word (speech), and deed (body).
Guru Padmasambhava (Skt: Guru Padmasambhava), meaning "Lotus Essence", a symbol of spiritual perfection, peaceful, manifests and teaches Mandarava, transforming negative energies into compassionate and peaceful forms. He is shown with a rich white complexion, very peaceful, and wears a red monk's hat, and sits on a lotus with his right hand in ...
The Array of Jewels (Tibetan: ནོར་བུ་ཕྲ་བཀོད, Wylie: nor bu phra bkod) is one of the Seventeen tantras of Dzogchen Upadesha. [ 1 ] Primary resources
This symbol is commonly used by Tibetan Buddhists, where it sometimes also includes an inner wheel of the Gankyil (Tibetan). Nepalese Buddhists do not use the Wheel of Law in the eight auspicious symbols. Instead of the Dharmachakra, a fly-whisk may be used as one of the Ashtamangala to symbolize Tantric manifestations.
The Jewel Ornament of Liberation or Ornament of Precious Liberation (Tibetan: དམ་ཆོས་ཡིད་བཞིན་གྱི་ནོར་བུ་ཐར་པ་རིན་པོ་ཆེའི་རྒྱན, Wylie: dam chos yid bzhin nor bu thar pa rin po che'i rgyan) is a key text in the Kagyu tradition of Tibetan Buddhism that is said to capture the essence of both the ...
This was a recurrent motif in Saraha's teachings and is key for why he is depicted in Tibetan iconography with an 'arrow' or 'dadar' (Tibetan: mda' dar). Further to this, the comment of scholar Judith Simmer-Brown (2001: p. 359) as follows is relevant: "The word for arrow is mda ', which is identical in pronunciation to the word for symbol ...