Buddhist rosary 108 crumbled as assembled. The meaning and significance of Buddhist beads. Rosary Meditation Technique

From the silt of sacred mantras is limitless. They are repeated many times in the hope of defending oneself from all that is evil, restoring health, comprehending the deepest meaning of the universe, plunging into oneself. This is a universal tool that allows you to unleash the spiritual potential and direct your own energy in the right direction. Every word, every sound in mantras carries the deepest sacred meaning, because with their help a person appeals to the Gods. Regular japa can be a blessing for those who are at a crossroads, looking for the right path to their own personality, striving to know their inner world and get rid of the trash accumulated there. And the rosary is the main tool for the correct one - it’s small. This is the essence of the rosary.

Rosary as the basis of japa. The essence of the rosary

The history of Mala has several millennia. The rosary is an indispensable attribute of many yoga practitioners, because it is not just a symbol of any one spiritual tradition. Westerners usually present them as peculiar beads, gathered together by a strong thread. Formally, this is exactly the case - the mala represents 108 beads strung on a thread. Both ends of this thread are fastened together by a 109 bead, from which a peculiar tail is sometimes left. However, this is only the external essence of the rosary - such an accessory acts as a guardian of energy, an object in which the true is accumulated through mantras. The thread serves as a symbol of the inner core, and the beads represent the visible component of the worlds.

Prayer beads are used when reading mantras to count the number of repetitions. It is basically impossible to carry out calculations in the mind - this will prevent you from focusing your mind on the chosen mantra, which means that the result of such meditation will be zero. At the same time, it will not work out completely without an account either - the number of repetitions is an important component of spiritual enlightenment. So, the initial level of practice is 108 thousand repetitions of the mantra - only then it is assimilated on the subconscious and gradually enters the mind. This number is a kind of reference point, the goal that the practitioner seeks to achieve.

On some beads there are also special counters that allow you to record tens and hundreds of mantra repetitions. This allows the meditator not to be distracted from immersion in himself and at the same time not to lose count.

Why do you need a rosary?

From the moment of birth, the human mind is loaded with countless information that comes from outside. The realities of modern life are such that most of this knowledge only clogs the brain - television, the media and the press bring little good and bright to our lives, and communication is not always good, because all people are structured differently. A consciousness overloaded with information needs to be purified through meditation, and.

The deeper the practitioner plunges into a meditative state, the more unnecessary information hidden in the hidden corners of the soul is revealed to him. To understand the huge amount of unnecessary trash, you will need maximum zeal and patience, so counting the mantras is an indispensable companion of meditation. Little ones help you to tune in to the right wave, not to be distracted from practice and approach the prayer more consciously. However, the counting of mantras - although the main, but far from the only purpose of the beads:

• Concentration and attention. The use of small during meditation requires a complete distraction from the external fuss and immersion in one's own subconscious, where comprehension takes place. Therefore, sorting out beads allows you to concentrate on the pronounced mantras, without paying attention to what is happening from the outside.
• Control over the body and mind. During meditation, sometimes hands involuntarily reach out to fumble around objects, especially those who are just beginning their acquaintance with Buddhist traditions. The rosary helps to avoid this, because if the hands are busy, then the mind is not distracted by foreign objects.
• Touch. At the fingertips are many nerve endings that are closely connected with the brain. The measured and monotonous sorting of beads allows you to relieve stress and calm down, relax and restore harmony of the nervous system.
• Energy storage. Each time, sorting out the beads, the practitioner shares positive energy with the natural material from which they are made. The rosary is able to accumulate this stream and at the next meditation share heat and a charge of energy with its owners.
• Therapeutic functions. Since small ones are a kind of energy accumulator, touching them, you can get support in the most vague hours of your life - with bodily or mental illnesses, a series of failures and a breakdown.
• Rhythm counting. Some mantras require a special rhythm when pronouncing, and beads help to establish it.

Buddhist rosary  were and remain a real relic for true adherents of the Teaching. It is not without reason that the small ones belonging to the great Teachers were walled up in the stupas or foundations of the temples, placed on the altar - they contain a great power, an indescribable stream of positive energy, light and goodness. Going through the bead after the bead, the practitioners approach the sacred goal - to find their true destiny, to clear the soul and mind of unnecessary garbage, to become one step higher in the path of self-development and to approach enlightenment.

Types of rosary

Varieties of sacred accessory for counting mantras countless  lots of. Having glanced in a shop, it is possible to be puzzled by an abundance of flowers and materials from which beads are made. However, it is a mistake to believe that external differences are the only thing that distinguishes these types. When choosing small, even the knot with which the ends of the thread are fastened matters. Tails threaded through the zero bead can mean the status of the owner of the rosary - starting with those who are just getting acquainted with the practice, and ending with dedicated monks and mentors.

Buddhist sandalwood rosary,Classic Buddhist rosary with 108 sandalwood beads.

Classic Buddhist rosary with 108 sandalwood beads.

Such large sizes are very rare.

The rosary is used by followers of almost all religious systems to count the number of prayers and mantras recited, performed rituals and nods.

From ancient Sanskrit and Chinese texts it is known that sandalwood was used in religious rituals, images of the gods were cut out of it, castles were built. The ancient Egyptians used sandalwood for embalming, in rituals and medicine. Sandalwood was used as a tonic, calming nerves and treating inflammation. It is the main component for the production of incense.
The aroma of sandalwood promotes relaxation, is favorable for spiritual practice, meditation, soothes nerves, opens up energy springs of creativity, personal fullness, talent. Sandalwood compacts and cleanses the energy layer, allows you to quickly and evenly recover the thinned aura. It helps with depression, insomnia, fear, anxiety, throat irritation, runny nose, nausea, heartburn. Sandalwood is a mild aphrodisiac, increases sensuality, treats frigidity and impotence.

Due to the predatory extermination of sandalwood, export of sandalwood from India is prohibited. Santal oil is practically no longer used in cosmetics, perfumes, or medicine. All manufacturers switched to synthetic flavors. The cost of sandalwood has increased several times and continues to grow every year.

Buddhist beads, mala (Sanskrit. ???? - garland) (Tibet: prenba) - a cult affiliation, a tool for counting mantras of performed rituals and nods. However, in Buddhism, the rosary also plays the role of an object in which information related to the basic philosophical and practical aspects of the Buddha’s Teaching is codified. Known since the III century.

Design
By design, Buddhist beads are close to the beads of other religious and mystical practices. Consist of beads strung on a thread, the ends of the threads are combined to form a ring. The rosary can end with an additional larger bead, which is crowned by a cone-shaped or cylindrical pendant, a “tail” of threads is often attached to it.

Number of beads
Most often in a Buddhist rosary there are 108 grains, but rosaries with a different number of beads, usually a multiple of 108: 54, 27, 21 or 18, can also be used. Beads with 108 grains often have divider-pendants after the 36th and 72nd beads (or differing from other 36 and 72 beads).

Material
The followers of the Tibetan branch of Buddhism believe that rosaries from juniper have the ability to scare away evil spirits and eliminate harmful influences; the same properties are possessed by beads from red coral and dark blue lapis lazuli.
A rosary made of sandalwood, rock crystal and pearls serves to calm, eliminate obstacles and diseases.
Gold, silver, copper, amber, made from lotus seeds or bodhi tree - increase life expectancy, promote the development of wisdom and increase spiritual merit. A rosary made of crystal, sandalwood, lotus seeds or bodhi seeds is also recommended when practicing the puja offerings to all blessed (peaceful) yidam (aspects of Enlightenment) and Guru Yoga.
For mystical practices, especially those associated with angry yidams, they use beads from juniper, ebony or mahogany, bone, black crystal, agate, black coral.
Warrior monks often wear iron rosaries, using them, if necessary, as improvised weapons.
There are also beads made of knots tied in a special way. In addition, each knot is tied with the reading of certain mantras, prayers and fulfillment of special contemplations.
Followers of the Vajrayana Buddhist tradition (the “Diamond” or the Secret Chariot) are especially appreciated by beads made from the bones of the frontal part of the human skull. 108 skulls are used to make such rosaries, which is possible only in Tibet, where traditionally the corpses of the dead are not buried in the ground (due to the lack of such in the mountains) and not burned (due to the lack of a tree), but left in special places where the corpses are quickly pecked by mountain vultures, after which only a skull and bones remain from the corpse. Since such a rosary is a rarity, more often there are simply bone rosaries (made from human or animal bones), each bead of which is made in the shape of a miniature skull.

Number of beads
The classic number of beads in Buddhist beads is 108. However, there are beads with a different number of beads. In any case, the number of beads codifies certain provisions of the Teaching. So, for example, 108 beads of classical rosaries symbolize 108 kinds of desires (Skt .: Tanha), overshadowing the human spirit:
- desires associated with the six senses: vision, touch, smell, taste, hearing and mind (6);
- in relation to objects of the past, present and future (3);
- to internal objects and external objects (2);
- three ways of manifestation: in thoughts, in words and in actions (3).
Hence the canonical numbers of Buddhism: 6x3 \u003d 18; 18x2 \u003d 36; 36x3 \u003d 108.
There are other decodings of the number 108, however, this is the most common. The rosary is divided by an additional larger bead (109th), which is crowned by a cone-shaped or cylindrical bead. The large bead symbolizes Wisdom Prajna, and the cone symbolizes the Upaya Method. Most often, the 36th and 72nd beads are also made somewhat bigger size  or other form.

"Tail"
A “tail” of threads comes out of a cylindrical bead, the color of which is often associated with accepted vows in the tradition of a particular Buddhist School. So, for example, black color can mean the adoption of worldly vows (Sanskrit: upasaka, Tib .: Genen), red - initial monastic vows, rumor (Sanskrit: Shramaner, Tib: Hetzul), yellow - full vows of monasticism (Sanskr .: bhikshu, Tib .: Gelong). The “tail” can be double - in this case, one of its parts symbolizes the Practice of Merit, and the second - the Practice of Wisdom; or they can symbolize, respectively, the state of Clarity - shamatha and Insight - vipashyana. The fact that both parts come out of the same bead symbolizes their unity, non-duality.
The beads used by the adherents of the Vajrayana are often much more complex both in their symbolism and the manufacturing process. Often such rosaries also play the role of a kind of identification mark for the initiates, indicating the level and type of spiritual practice of the owner of the rosary.
In addition to the general symbolism of the classical rosary, the Vajrayan rosary, especially among those who are initiated into the practice of angry yidams, are often made in the form of skulls, which symbolizes the mortality of this world or the Practice of mortality. In the shape of skulls can be both all beads, and only dividing ones - the 36th, 72nd and 109th. It can be made in the shape of a triple skull and only one large, 109th, bead. In these cases, three skulls also denote three main obscurations, the "poison" of consciousness: passion, anger and ignorance.
The base of the rosary (in the area of \u200b\u200bthe "tail" or instead of it) is often decorated with one of the tantric symbols of iron, bronze, silver or gold. From this symbol, you can roughly determine the type of tantras that the owner of the rosary practices. Most often, vajra is used as such a symbol, as a general symbol of Vajrayana or dharmachakra - as a symbol of Buddha’s teachings in general. Gridughs are often worn by lamas (as a symbol of cutting off any obscurity) and initiates in the practice of angry yidams; metal mirror - practices of the Dzogchen system; purbu - initiates in the practice of Yidam Vajrakilaya, etc.
Vajrayan beads are strung on a cord woven from 5 multi-colored threads: white, blue, yellow, red and green. These threads symbolize the five aspects of Enlightenment expressed by the figures of the five Enlightened Tathagatas: Vairochana, Akshobhya, Ratnasambhava, Amitabha and Amoghasiddha. During weaving of the cord, syllables-biji are read and a special visualization of these Tathagats is made. It is believed that in this way the cord is charged with their energy. Five threads can be associated with the practice-mandala of one or another yidam - in this case, respectively, the mantras and visualizations change. Sometimes a cord consists of 9 threads - in this case they symbolize yidama Vajradhara and eight major bodhisattvas.
In addition to the central “tail”, the Vajrayan beads can have two more, after the 36th and 72nd beads (in this case, these beads do not differ from others in either shape or size). Each of these “tails” is threaded through five small beads or discs. Two "tails" symbolize the Practice of Merit and the Practice of Wisdom, and the small beads are ten Perfection-Paramitas, the first five of which belong to the Merits, and the next five to Wisdom. Often there is another option, when all ten small beads are strung on the main "tail".
After manufacturing, the rosary is sanctified by the Lama Teacher or the adept himself by means of a special ceremony. Such rosaries acquire special magical and energetic properties that protect their owner and contribute to his tantric practices. These rosaries are forbidden to be passed on to strangers, to treat them carelessly or disrespectfully. If the rosary becomes unusable (beads or cord are erased), then they are re-consecrated during repair, or they are burned with mantras. Pilgrims often leave their beads on which they have recited 108 thousand or more mantras in holy places. It is believed that in this case, the fruits of completed practices increase, which is understandable, given the relationship that is established between the rosary and its owner as a result of systematic practices.
The beads of the great Lama Masters, famous for their holiness and spiritual strength, are walled up in the stupas or foundations of temples during their construction, put into Buddha statues and Yidams, placed on altars as relics. Often, the beads are passed from teacher to student from generation to generation as a sign of spiritual continuity.

From Wikipedia, the free encyclopedia

BEADS OF INTENT
Prayer beads in Tibet and Mongolia

Beads have been associated with prayer and magic for thousands of years. The very word "bead" (English bead) comes from the Anglo-Saxon words bidden (pray) and bede (prayer). It is believed that the use of beads for prayer (rosary) in Europe could begin after contact with Muslim traditions, while Muslims themselves were inspired by long-standing traditions of using prayer beads in Hinduism and Buddhism.
In Europe, the rosary is usually called the "rose garden" (from the Latin rosarium, which means rose garden). Interestingly, the rose is associated with prayer beads both in the traditions of Buddhism and Hinduism. The beads of the early Hindus were called japamala (a wreath of roses) and mala, and the most commonly used name in Tibet is translated from Sanskrit as "garland of flowers."

Tibetan beads
One of the most important aspects of both Tibetan Buddhism and Bonpo shamanism is the repetition of mantras, which are spells or words of power. Throughout his life, a practitioner recites millions of these mantras, some of which exceed 100 syllables or words, and to keep track of the total number of mantras, he uses beads. They are called mala or tenwa in Tibet or shu-zhu in China.

Sounds of power
In the traditions of Tibetan Buddhism or Bonpo shamanism, special mantras are dedicated to each creature (deity or spirit). A practitioner repeating mantras dedicated to the Buddha or another creature to which he was initiated to work is fully identified with this creature. He “rebels like” or indeed becomes this creature in the visualizations accompanying the reading of mantras.
Probably the most famous mantra in Tibetan Buddhism is the Chenrezi mantra (Avalokiteshvara mantra), the bodhisattva of compassion: Om Mani Padme Hum. Other famous mantras include the Padmasambhava mantra (Om Ah Num Vajra Guru Padma Siddhi Hum) and the Green Tara mantra (Om Tare Tuttare Ture Svaha). In addition to using mantras to connect with the creature to which they are dedicated, they are repeated for other purposes. For example, to empower a place or object, to calm an angry spirit, to increase personal strength, vitality or wealth, to cope with difficulties or subordinate dangerous forces (or spirits) to your will.
Each time a mantra is pronounced, the beads on the rosary move forward one bead. Over time, the beads wear out from contact with the fingers, turning the old rosary into an object of spiritual and physical beauty. Repeated repetition of mantras with the help of “mala” (the Tibetan name for the rosary) also strengthens the intention and strength of practice, and “mala” becomes an object of strength. Old, worn and prayed prayer beads are sometimes placed on a sick person as a healing tool, or they are used for blessing.

The rosary basics
How the rosary is used to read mantras is quite obvious, but different traditions have their own characteristics. To begin with, the rosary is held with tenderness and respect, usually in the left hand. One bead is counted for each utterance of the mantra, starting with the first bead after the bead of the guru. This bead is usually larger, richly decorated and is located at the end of the rosary. The first bead is held between the thumb and forefinger, and with each count, the thumb pulls the next bead.

Saints 108
"Mala" consists of 108 beads, 108 is a sacred number in Buddhism and other sacred traditions of Asia. This is the number of names of God in Hinduism. As a result of multiplying 12 by 9, the numbers symbolize 9 planets and 12 zodiac signs, as a result of multiplying 27 by 4, we find 4 lunar quarters in each of the 27 lunar houses.
In pranayana yoga, it is estimated that a person takes 21,600 breaths in a 24-hour cycle, consisting of 60 periods of 360 breaths, so a 12-hour day cycle equals 10,800 breaths. There are 54 letters in the Sanskrit alphabet, each possessing a masculine and feminine aspect, amounting to a total of 108. If you want, here are some more cosmic values \u200b\u200bof this number: the diameter of the Sun is 108 times the diameter of the Earth, the distance from the Sun to the Earth is 108 diameters of the Sun, and the average distance between the Moon and Earth is 108 diameters of the Moon. In addition, 108 beads ensure that the mantra will be repeated at least a hundred times!
To facilitate counting, many beads have dividing beads every 27 beads, in other words, they divide the beads into quarters. The dividing beads are usually of a different color and slightly larger than the remaining 108 beads, and they are not counted in the process of reading the mantras. You can also meet a pair of marking strings attached to the "male" and serving as elementary scores. 10 small beads sit on each string, and they are used to count completed cycles of mantras and dozens of completed cycles. Thus, at the end of 108 mantras, one bead on the first string (often ending with a small dorji) moves. And when 108 mantras are repeated 10 times, and all 10 beads on the string are moved, the bead on the other string (which usually ends with a small bell to the delbrus) moves. When all 10 beads are moved and on this string, 10,800 mantras are recited.
Many rosaries have an additional counting bead that can be removed and attached between the main beads of the rosary. This bead moves every 10800 mantras, and, knowing how many beads it has moved, the practitioner can calculate the total number of mantras read, for example, if it is after the 36th bead, the practitioner has read more than 360,000 mantras (388800, to be exact).

Types of rosary
Rosary is made of different materials. The seeds of a bodhi tree are good for any practice and any mantra, since it was under this tree that the Buddha was enlightened. Red sandalwood and lotus seed beads are also often recommended. Other popular materials for beads are glass, semiprecious stones, corals, metals, shells and bones. People choosing beads from these materials have special reasons.
For example, the rosary that is used with mantras to please Buddhas should be made of crystals, pearls and mother of pearl. The mantras recited with these beads free from disease and other problems and purify the practice.
The beads on which mantras are read to increase vitality or wealth are often made of gold, silver, copper or lotus seeds.
For mantras that are designed to deal with powerful spirits or demons, the seeds of the Rudraksha tree and beads made of bones should be used. Ideally, from human skulls. Each bead is cut out from the point of the third eye. The same materials are used when reading mantras for angry creatures, for example, for Mahakala.
Some actions cannot be done with beads, as they are considered disrespectful. Such actions include wearing a rosary only for demonstration, and you should not step on a rosary, hang them on a belt, throw and play with a rosary, or take a rosary to the toilet.

Magic rosary
In Tibetan Buddhism and Mongolian shamanism, the rosary is used for predictions. One of the traditional methods is as follows:
Visualize your question and then grab the rosary with both hands at two random points. Count the beads as triples, moving your arms towards each other, until one, two or three beads remain between them. Remember this number and repeat the whole process from the beginning. Now you will have two numbers from 1 to 3. One bead is called the Falcon. This is a positive sign indicating success, success and support in business and legal matters. Two beads, Raven, are a negative sign indicating failure, unhappiness, lack of support and illness. Three beads are called the Snow Lion, this sign says that although you are supported by spirits, you can expect only slow, although stable results, neutral business results and some weakness of your enemies.
So, you have two numbers received in turn. Results may be as follows:
1. Falcon after the Falcon - Everything is auspicious.
2. Falcon after the Raven - All desires will be fulfilled, you will avoid danger.
3. Falcon after the Snow Lion - Spirits can help you, make an offering to the spirits.
4. Raven after the Falcon - Bad sign, contagious disease on the way. If you worship the gods and drive away demons, diseases can be avoided.
5. Raven after Raven - Clouds will clear the sky, there will be a loss of property.
6. Raven after the Snow Lion - Mediocre results, possible problems with the law.
7. Snow Lion after the Falcon - Rice grows in the badlands, widows get married, the poor become rich.
8. Snow Lion after the Raven - Turquoise fountains irrigate the earth; you can suddenly find provisions and avoid danger.
9. The Snow Lion after the Snow Lion - Prosperity and abundance await you in all aspects.

Using prayer beads for prayer and magic is an ancient practice dating back thousands of years, long before the advent of Buddhism. Working with beads enhances both intention and the power of visualizations. You may not be very attracted to reading mantras, but even without mantras, beads can be used to simple practices.
I myself often use the rosary in healing rituals. In this ritual, I visualize the sick person with whom I work, absolutely healthy 108 times, constructing a clear mental image with each bead, releasing the image and creating it again with a new bead, and so 108 times.
This technique can also be used to shape intentions in other areas. And the formation of intention is perhaps the greatest magic of power beads.

Nicholas Breeze Wood, Editor-in-Chief of Sacred Hoop Magazine
Translation: Angela Sergeeva

What does the number 108 mean?

108 beads:

108 steps of secret meaning

108 steps to enlightenment,

108 levels of knowledge,

108 Samadhi.

Most often, rosaries from 108 beads. This amount, according to Buddhism, symbolizes three states of contemplation and liberation from 108 passions and irritations.

It is believed that freed from them, the body and soul will be able to achieve a state of nirvana.

These passions affect a person "6 indriyas"  or 6 senses: sense of smell, touch, hearing, vision, taste, and sixth sense (consciousness).

At the same time, the sensations themselves can be pleasant, unpleasant and neutral, thus 18 sensations are obtained, which in turn can lead a person to a state of bliss, or, conversely, move him away from him.

All these   36 sensationsexist in the past, present and future,  so we get   108 "passions and influences."

  Otherwise 108 beadscan be interpreted as   108 degrees of Contemplation (Samadhi),which passes   Boddhisattva (person embarking on the path of Buddha)on the way to enlightenment.

1. First beadsymbolizes the entrance itself Bodhisattvas  into the state of Contemplation and ecstasy (samadhi), which gives him perseverance and heroic courage.

According to Buddhism, when a person is in a similar state, the demons of fatal errors and doubts are not able to break his spirit and deprive him of peace (Skt. S / u ^ ram! -Gama);

2. Second bead  symbolizes the step at which Bodhisattva  begins to learn one of the three main treasures of Buddhism - dharma. Dharma is considered a set of established norms and rules, the observance of which is necessary to maintain space order.

Also under " Dharma"Buddhists mean" indivisible units of being "," moral principles "," religious duty "," universal law of being ", etc.

The other two jewels of Buddhism are considered Buddha and Sangha  (community) (Skt. ratna-mudra);

3. Third bead  symbolizes the step, which is called " Lion game". During the hunt, the lion easily, confidently and playfully beats the deer with its paw. His confidence in his own strength is unshakable, so he sees in the game a game and fun. Buddhists believe that a person should relate to the outside world easily and playfully (Skt. Sim! Ha -vikri ^ d! Ita).

4. Fourth bead  denotes the stage at which Bodhisattva renounces all wrong views and emotionsBuddhists call them “michcha ditti” and attribute to them anger, ignorance, fear, rudeness, etc. Turning away from all negative emotions, a person is like a clear moon illuminating the dark night sky (Skt. Su -candra).

5. Fifth bead  symbolizes absolute faith  at dharma  (teaching). When a person accepts all the canons of dharma, he gains an unshakable confidence that his path is right. This bead personifies confidently following the path of Buddha, just as the army firmly believes and follows the military leader who carries the banner (Skt. candra-dhvaja-ketu).

6. Sixth bead  symbolizes spiritual growth  during Contemplation and Meditation. Just as grasses and trees grow better after rain, so a person entering the path of enlightenment will grow spiritually, and in each new rebirth he will be better than in the previous one (Skt. Sarva-dharmodgata).

7. Seventh bead  symbolizes " vipashyanyu" or the ability to see. This is a practice of meditation of insight and higher vision.
In a State of Contemplation  (samadhi) in a person for real the gift of vision opens  - this is the ability to see not only with the eyes, but also with the mind; this is the ability to notice hidden phenomena. Buddhists compare this to a man who lives on top of a mountain, from where he can view everything around, and Bodhisattvawho knows how to see, is able to notice all living things around (Skt. Vilokita-mu ^ rdha).
8. Eighth bead  symbolizes " focus on the Dharma". One who has just begun the path to enlightenment initially needs to completely abandon his feelings and listen only to his mind, to act only in accordance with dharma (Buddhist teachings). At this stage, the Bodhisattva receives
a force that will enable him to comprehend the essence of dharma (teaching). Thanks to this power, he gains firmness of spirit, and nothing can disturb his balance (Skt. Dharma-dha ^ tu-niyata).

9. Ninth bead  symbolizes " acceptance and compliance". At this stage, he fully accepts all the canons of dharma (teachings) and from now on lives only in harmony with them, he observes all the vows given to him. (Sanx. niyata-dhvaja-ketu)

10. The tenth bead  means " gaining vajra". This concept denotes ritual and mythological weapons in Hinduism, Buddhism and other Vedic religions; translated means “lightning” and “diamond”; used in Buddhist terms as a symbol of strength and protection of faith, it is a diamond scepter. Finding a diamond scepter makes a bodhisattva as hard and strong as a diamond vajra (Skt. Vajra).


11. The eleventh bead  means " seal of faith". Buddhists call the seal wise, wise  - This is a symbolic, ritual arrangement of hands. With the right hands, the Boddhisattva will discover the true image of the Dharma (Skt. Sarva-dharma-praves / a-mudra).

12. The Twelfth Bead  denotes emperor calm and confidence. Just as the emperor, who has summoned all his subjects, keeps himself confidently and calmly in front of them, so the Boddhisattva, who has entered the twelfth stage to enlightenment, must also keep himself. Such a state of peace gives a person a sense of stability, inner harmony and the belief that he is on the right path (Skt. Sama ^ dhi -ra ^ ja ^ -supratis! T! Hita)

13. The Thirteenth Bead  symbolizes skill « give off rays».

At this stage, the wisdom of the Boddhisattva reaches an even higher level, the light of his wisdom helps him to go to enlightenment and to learn more and more deeply the essence and nature of the Dharma (Skt. Ras / mi-pramukta).

14. The Fourteenth Bead  symbolizes " paramita zeal". This means relentless zeal in self-improvement and correction of one's mistakes, as well as in the performance of virtue. At this stage, the Bodhisattva receives supernatural insight, that is, spiritual vision, supernatural abilities that allow him to better “see and hear” everything around him (Skt. Bala -vyu ^ ha).

15. The Fifteenth Bead  symbolizes " desire for liberation».

The main task of the Bodhisattva on the path to enlightenment is liberation, he seeks to break out of samsara (the circle of rebirths). In order to break out of the circle of births, the Boddhisattva tries to perform as many good deeds as possible (Skt. Samudgata).

16. The sixteenth bead  symbolizes " desire for eloquence».

Ascending the sixteenth step, the Boddhisattva learns to concentrate on the ability to speak beautifully, to express any thoughts in words, to understand the languages \u200b\u200bof all living beings, so that there is not a word left in the world that he could not understand (Skt. Nirukti -niyata-praves / a) .

17.   Value seventeenth beads  just like the previous one, it is connected with eloquence, but at the seventeenth stage the Boddhisattva also acquires skill« interpret dharma", State Buddhist teachings. He gains the ability to convey the essence of the doctrine and its canons to any living being, understands himself and allows others to understand all the laws of life defined by dharma (Skt. Adhivacana-praves / a).

18. The eighteenth bead  symbolizes improving vipashyana practice  or " side look". At the eighteenth step, the Boddhisattva learns to look around itself, in all ten directions (as the Buddhists called the eight main compass points, zenith and nadir). This practice allows the bodhisattva to free herself from the burden of vain existence (Skt. Dig -vilokita).

19. The nineteenth bead  symbolizes " mudra dharani». Dharani  is the skill " conjure good and speak evil", That is, read mantras and prayers. In order to master the mantra, for the beginning, the bodhisattva needed to learn how to properly position its hands to read one or another mantra. It was at the nineteenth level that he learned mudras, that is, gestures for (Skt. A ^ dha ^ ran! A-mudra).


20. The Twentieth Bead  symbolizes desire for « getting rid of misconceptions". At this stage, the Bodhisattva learns not to generate thirst (as Buddhists call any desires), anger and other “michcha ditti” (as Buddhists call wrong attitudes, the second category of vision, that is, emotions that can darken the spirit and thoughts of one who goes along the path of enlightenment). Having abandoned these emotions, a person also gets rid of delusions (Skt. Asam! Pramos! A).

21. The twenty-first bead  symbolizes " mudra ocean dharm". Having folded his hands according to this mudra, the Boddhisattva gains the ability to fully master the dharma and acquire a state of “sea reflection”. This is a special form of ultimate concentration, the trance (samadhi), in which Buddha Sakyamuni was after awakening. According to the Tiantai Zong school, in this state, the Buddha’s consciousness, like a sea surface during calm, reflected all objects, and Buddha saw the whole world as an absolute unity of the infinite Mind (Skt. Sarva-dharma-samavasaran! A-sa ^ gara-mudra).

22. Twenty-second bead  symbolizes " awareness of emptiness". At this stage, the Bodhisattva realizes that everything in the world is limitless emptiness, nothing. And sounds, and voices, and rays of light, everything is emptiness (Skt. A ^ ka ^ s / a-spharan! A).

23. The Twenty-Third Bead  symbolizes manufacturing « vajra mandala». Vajra - this is a diamond scepter, a mandala is one of the main sacred symbols in Buddhism. The mandala is the outer circle, into which a square is inscribed, which includes the second circle - the inner one. The square is oriented to the cardinal points. In the middle of each side are the gates that extend beyond it, and in the center of the inner circle the main sacred symbol is depicted. The mandala is depicted on canvas, on the floor, on sacrificial dishes, reproduced picturesquely and made from all kinds of materials. The Boddhisattva cuts the mandala at the entry points along diagonal lines with the help of the vajra (diamond scepter).


When the Boddhisattva makes this symbol, all barriers are powerless in front of him (Skt. Vajra -man! D! Ala).

24. The Twenty-Fourth Bead  symbolizes " clipping", That is, the Boddhisattva cuts off all the dirt from the obscuration of the world of passions. Thus, his mind is cleansed, and the one who walks along the path of the Buddha acquires chastity and clarity of mind (Skt. Ran! Am! -Jaha).

25. Twenty-fifth bead  symbolizes " glow vairokan». BuddhaVairokana  - A cosmic Buddha who spreads the light of Buddhist Truth in all directions, a Buddha who embodies the wisdom of the Law of the Universe. At this stage, the Bodhisattva learns to spread the light like a Vairokana, as if the sun coming out from behind the mountains illuminates everything around with its light and warmth. (Skt. vairocana).

26. Twenty-sixth bead  symbolizes " failure to". At this stage, the Bodhisattva learns to cut off all desires (thirst) in order to leave the first category of development of conscious beings. According to Buddhists, all conscious beings are able to develop in three stages: the first is the possession of desires (Kamadhatu), the second is the possession of sensuality (Rupadhatu) and the third is deliverance from sensuality (Arupadhatu). At this stage, the Bodhisattva realizes that true bliss lies in the complete absence of desires, he longs to ask nothing more from the universe.

This step is also called " non-blinking", Because, according to legend, when the Buddha walked this path, at the twenty-sixth step he stopped blinking his eyes (Skt. Anim! Is! A).

27. Twenty-seventh bead  symbolizes " dislocation". At the twenty-seventh stage, the existence of the Boddhisattva seeks to become “unstable,” he realizes that the realization of his stay and the place in which he resides is a delusion. Non-attachment to the place, this is what this step symbolizes (Skt. Aniketa-sthita).

28. The twenty-eighth bead  symbolizes " resisting temptations". At this stage, the Bodhisattva learns to resist temptation. Refusing to do work, at first one way or another temptations appear on the path, the main task at this stage is to overcome these temptations (Skt. Nis / cinta).

29. The twenty-ninth bead  symbolizes " light pradeepy». Vimala  - This is a state of purity, free from all contamination. Pradeepa  - This is the Buddha, famous for his golden glow. At the twenty-ninth stage, the Boddhisattva lights the lamps to continue the light of Pradipa and aspires to this light himself (Skt. Vimala-pradi ^ pa).

30. Thirtieth bead  symbolizes " limitless glow" or " ananta prabha". Prabha in ancient Indian mythology means personified light (radiance) in the form of the wife of the sun.At this stage, the light of the wisdom of the Bodhisattva, like the light of Prabha, reaches new heights, illuminates all life around, on all ten sides (eight main compass points, zenith and nadir). At the thirtieth step, one who follows the path of enlightenment gains the infinite light of wisdom, which allows him to fully understand and realize the Dharma (teaching) (Skt. Ananta-prabha).

31. The thirty-first bead  symbolizes " glow of Shiva Prabhakara».

According to one of the ancient Indian legends, Shiva Prabhakara  founded Buddhism. He was famous for his bright glow. In the thirty-first stage, the Boddhisattva learns to “shine” like Prabhakara. Like a lamp illuminating a dark cave, the Boddhisattva at this stage is able to illuminate the space (Skt. Prabha ^ -kara).

32. Thirty-second bead  symbolizes " light spreading all around", This is another step at which the inner light of the Bodhisattva is improved and enhanced. At this stage, his light becomes as bright as it brightly illuminated everything around Chakravarti (Buddh. King of the law spinning the wheel).

33. Thirty-third bead  symbolizes " suddha sattva" or " pure existence". At this stage, the purity of the Boddhisattva does not allow demons to lead him astray, does not allow passions and vices to blind him, nothing evil can influence him (Skt. S / uddha -sa ^ ra).

34. Thirty-fourth bead  symbolizes " Vimalaprabha". Vimalaprabha means " clear light". This is the name of the Buddhist tantra that gives light. At this stage, the Bodhisattva light studies this tantra (Sax. Vimala-prabha).

35. Thirty-fifth bead  symbolizes joy. At the thirty-fifth stage, the Boddhisattva is able to break any obstacles with her joy and joy. But it’s worth understanding that this fun is not external, but rather internal, it’s fun of the mindimplying constant feeling of inner happiness  (Skt. rati-kara).

36. Thirty-sixth bead  symbolizes " lightning bolt". At the thirty-sixth step towards enlightenment, the Bodhisattva gains the ability to lead others, to point her students on the right path, like lightning, which illuminates the sky with its bright light and allows all lost travelers to find the right path (Skt. Vidyut -pradi ^ pa).

37. Thirty-seventh bead  symbolizes the state of " inexhaustible". At the thirty-seventh stage, the Boddhisattva feels inexhaustibility: his mind is inexhaustible, compassion for all life is inexhaustible, the universe is inexhaustible (sanks. Aks! Aya).

38. Thirty-eighth bead  symbolizes " great virtue».

At this stage, the Bodhisattva seeks to do good deeds in order to get out of samsara (Skt. Tejovati ^).

39. Thirty-ninth bead  symbolizes " depletion and decreasee. " At the thirty-ninth stage, the Boddhisattva realizes that the inexhaustible is exhaustion, and the exhaustion is inexhaustible, one is the other, because everything around is emptiness (Skt. Ks! Aya ^ pagata).

40. Forty bead  symbolizes " immobility". Stillness is one of the conditions that opens the way to suffering, and suffering in turn leads to enlightenment. This is an important component of nirvana. And at the fortieth stage, the Bodhisattva learns to be motionless (Skt. Anin ~ jya).

41. The Forty-First Bead  symbolizes " non-return". On the path to enlightenment, it is very difficult to eradicate the conditioned in yourself in order to get out of the circle of rebirths (samsara). But when the Boddhisattva is quite distant from the world of passions, there comes a turning point in which the attraction to enlightenment becomes stronger than the attraction to the world of passions. This can be called a point of no return, beyond it spiritual progress will be ensured, there will be no danger of returning to the past. It is at the forty-first step that the Bodhisattva reaches this point (Skt. Avivarta).

42. Forty-second bead  symbolizes " sunlight Surya Pradipa».

Buddha Chandra-Surya-Pradipa taught how to practice Dhyana on the mind consciousness and enter Samadhi. Nothing exists apart from the mind; 3 worlds of existence - worlds of desires, forms and out-forms - come ONLY FROM MIND, everything is created only by consciousness. This practice implied the complete exclusion of the former mind, based on earthly vanity. She allowed to strengthen the light of wisdom coming to enlightenment. Thanks to this practice, like the sun at sunrise, which comes out from behind the mountains and illuminates the whole world, and like the lamp that is lit in a dark room, the bodhisattva wisdom at this stage illuminates everything around (sanks. Su ^ rya-pradi ^ pa).

43. Forty-third bead  symbolizes " clear moon". At the forty-third level, the Boddhisattva continues to perform good deeds for living beings, thereby becoming more pure in his wisdom and fighting the darkness of ignorance. (Skt. candra-vimala).

44. Forty-fourth bead  symbolizes " prabhasa light». Prabhasa  - one of eight Indian light deities Vasupersonifying dawn of the morning dawn. At the forty-fourth stage, the Boddhisattva recites the Prabhasa sutra in order to receive its light, which will help him to escape from ignorance and achieve enlightenment (Skt. S / uddha-prabha ^ sa).

45. The Forty-fifth Bead  symbolizes " hand of light", i.e ability to create light. At this stage of the bodhisattva, prajna, the great wisdom of knowledge (Skt. A ^ loka-kara), is revealed.

46. \u200b\u200bForty-sixth bead  symbolizes " gates of great prajna". At this stage, the Boddhisattva is aware of the meaning of all the passed levels, all Samadhi, and this awareness enables him to move on the path of enlightenment (Skt. Ka ^ ra ^ ka ^ ra).

47. Forty-seventh bead  symbolizes divine wisdom « jnana". At this stage, the Bodhisattva is able to gain divine knowledge and wisdom, which Buddhists call jnana. It is believed that it can be achieved only in the process of deep meditation (Skt. Jn ~ a ^ na -ketu).

48. Forty-eighth bead  symbolizes " vajrap-like samadhi", i.e   knowledge at the end of the stream. This is the stage at which the Boddhisattva is already achieving a certain enlightenment (Skt. Vajropama).

49. Forty-ninth bead  symbolizes " mental stability". Sustainability is a state of mind deprived of its usual functions, and therefore “calmly flowing”. it the highest form of existence of the psyche.

At the forty-ninth stage, the Boddhisattva attains this state (Skt. Citta-sthiti).

50. Fiftieth bead  symbolizes " universal light”, At this stage the Bodhisattva gains supernatural power, he is able to illuminate the world of all living beings in order to lead them along (Skt. Samanta ^ loka).

51. Fifty-first bead  symbolizes " setting". At this stage, all good deeds done by a bodhisattva in the past give him stamina and invulnerability. It acquires external and internal immobility and becomes like a rock (Skt. Supratis! T! Hita).

52. Fifty-second bead  symbolizes " accumulation of treasures", In this case, the Buddhists call treasures not material wealth, but invaluable knowledge and wisdom. At this stage, thanks to the accumulated knowledge, the Boddhisattva is able to surpass any learned world, and the value of this knowledge exceeds all seven jewels, the so-called gold, silver, lapis lazuli, tridacna shell, agate, coral, pearls (Skt. Ratna -kot! I).

53. Fifty-third bead  symbolizes " the mudra of supreme law", At this stage the Boddhisattva masters mudra Vara Dharma. He attains the highest virtue of Buddhas and Boddhisattvas (Skt. Vara-dharma-mudra).

54. Fifty-fourth bead  symbolizes " indistinguishability of dharma».

At this stage, the Boddhisattva realizes that all dharmas, teachings are equal, there are no faithful, no infidels, everyone has a place to be, and from all at the same time one needs to move away to achieve enlightenment (Skt. Sarva-dharma-samata ^).

55. Fifty-fifth bead  symbolizes " the cessation of joy". At this stage, the Bodhisattva seeks to distance herself not only from bad, but also from good emotions, as they are able to cloud consciousness. He must observe the world of living beings and not experience any emotions at the same time (Skt. Rati-jaha).

56. Fifty-sixth bead  symbolizes " top of the Dharmodgata teachings».

Great Boddhisattva Dharmodgata  possessed a skillful ability to maintain his moral purity, despite the fact that he lived in the palace and was connected with worldly life. He knew the doctrine (dharma) very well, and this helped him to resist the temptations. At this stage, the wisdom of the Boddhisattva accumulated in the teachings reaches the level of the Dharmodgata, as if knowledge is a mountain, and the Boddhisattva ascends to its peak (Skt. Dharmodgata).

57. Fifty-seventh bead  symbolizes " dispersion”, At this stage the Boddhisattva seeks to dispel all the knowledge he has gained before. Buddhists associate this “dispersion” with the transformation of all knowledge gained into powder. This process symbolizes the renunciation of the rational, since it is under this condition that a further path to enlightenment is possible (Skt. Vikiram! A).

58. Fifty-eighth bead  symbolizes " discernment of dharm flow”, At this stage the Boddhisattva learns to differentiate the canons of doctrine, thereby gaining wisdom (prajna) even more (Skt. Sarva-dharma-pada-prabheda).

59. Fifty-ninth bead  symbolizes " word equality”, At this stage the Boddhisattva ceases to have emotions for words, for him there are no bad or good words. Words for him are just an instrument for reciting mantras (Skt. Sama ^ ks! Ara ^ vaka ^ ra).

60. Sixtieth beadand symbolizes " renunciation of words and names", At this stage, the Bodhisattva realizes that words really do not matter, since he seeks to feel and hear the world without words," name and appearance "only prevent it (Skt. Aks! Ara ^ pagata).

61. Sixty-first bead  symbolizes " clipping reasons". By reason, Buddhists understand any influences and influences. At this stage, both negative and positive influences and emotions cease to impede bodhisattva, they disappear from his path to enlightenment (Skt. A ^ ramban! A -cchedana).

62. Sixty-second bead  symbolizes " avikaru", i.e freedom from degenerationimmutability. Invariable Buddhists call deities. Thus, at the sixty-second stage, the Bodhisattva acquires the divine character - immutability (Skt. Avika ^ ra).

63. Sixty-third bead  symbolizes " indistinguishability by species". This means that the Boddhisattva strives not to draw a line between things and phenomena and to subdivide them into any classes; he sees only equality between everything (Skt. apraka ^ ra).

64. Sixty-fourth bead  symbolizes " lack of sensory support". Buddhists secrete six sensual supports: vision, hearing, smell, touch, taste and awareness. At this stage, the Bodhisattva understands that these pillars as well as three poisons  (as Buddhists call greed, anger and stupidity) they do not allow the bodhisattva to continue the path to enlightenment, therefore he seeks to get rid of them (Skt. aniketa -ca ^ rin).

65. Sixty-fifth bead  symbolizes " getting rid of the dark". In darkness and ignorance, fear grows, which prevents one from moving towards enlightenment. At this stage, the Bodhisattva completely gets rid of any manifestation of the dark and ignorant in him (Skt. Timira ^ pagata).

66. Sixty-sixth bead  symbolizes " non-liquefaction". At this stage, the Boddhisattva ceases to notice the movement around him, he realizes that the world is constant, and everything in it is constant (Skt. Timira ^ pagata).

67. Sixty-seventh bead  symbolizes " steadfastness and immutability". At this stage, the Bodhisattva continues to recognize the constancy and immutability of the universe (Skt. Acala).

68. Sixty-eighth bead  symbolizes " abandonment of the objective world”, At this stage the Bodhisattva gains complete invulnerability to the“ six filths. ” They are also called " Six unclean", "six gunas". Word" guna"implies something," polluting"consciousness and thus increasing the number of births and deaths. Six types of" pollution "include type, sound, smell, taste, tactile sensations, representations, that is, the sphere of perception and awareness of the objective world (Skt. vis! aya -tirn ! a).

69. Sixty-ninth bead  symbolizes " accumulation good deeds". At this stage, the Boddhisattva accumulates all good deeds, he works for the good of day and night as tirelessly as the moon and the sun revolve around the Earth (Skt. Sarva-gun! A-sam! Caya-gata).

70. Seventieth bead  symbolizes " invulnerability to temptations"To which the heart reaches. At this stage, the Boddhisattva does not listen to her heart, which is only capable of plunging it back into the world of passions, but listens to her mind, follows the path of wisdom, thereby further estranging herself from any temptations (Skt. Sthita -nis / citta).

71. Seventy-first bead  symbolizes " wonderful flowers falling from the sky". At this stage, the Boddhisattva "blossoms" the flowers of her virtue, he gets rid of any doubts and errors, and decorates himself with these flowers, like a tree on which spring flowers bloom (Skt. S / ubha-pus! Pita-s / uddhi).

72. Seventy-second bead  symbolizes " divine dream". At this stage, the Boddhisattva is completely ready to tear out the roots of obscuration by worldly vanity, he plunges into a dream and even closer to the state of Buddha (Skt. Bodhy -an% gavati ^).

73. Seventy-third bead  symbolizes " liveliness of speech and bursts of ideas". At this stage, the gift of eloquence of the Bodhisattva is so great that his speech has no end and no limit, it is rich and diverse, it has an unknown power of influence (Skt. Ananta -pratibha ^ na).

74. Seventy-fourth bead  symbolizes " lack of categories". At this stage, the Boddhisattva looks at all living beings and sees no differences in them from Buddha, he delves into all the canons and teachings of the world and does not see the difference between them and Dharma, the Buddhist teaching. Thus, he understands that prajnaparamita  (beyond wisdom) has no categories and classes (Skt. asama -sama).

75. Seventy-fifth bead  symbolizes " excess teaching"When the Boddhisattva enters the gate" three exemptions"(Liberation from one's own" I ", from desires, from rebirths), goes beyond three categories  (three stages of development of living things) and directs all other living things to true path of three chariots  (Skt. sarva-dharma ^ tikraman! a).

76. Seventy-sixth bead  symbolizes " demarcation”, At this stage the Bodhisattva is again able to see the differences in any teaching between bad and good, suffering and joy, action and inaction (Sanskrit pariccheda-dara).

77. Seventy-seventh bead  symbolizes " removal from doubt ”. When the Boddhisattva fully accepts the dharma, casting aside all doubts about the canons of doctrine, he is able to know the true nature of dharma (Skt. Vimati -vikiran! A).

78. Seventy-eighth bead  symbolizes " rational". At this stage, the Boddhisattva again seeks to tear the roots of the mind out of him, since in order to continue his journey he no longer needs knowledge and intelligence (Skt. Niradhis! T! Ha ^ na).

79. Seventy-ninth bead  symbolizes " image integrity". Being at this stage, the Boddhisattva realizes that all beings in this world, all phenomena, all bad and good, all acts and deeds in one way or another are one, they are inseparable from one another (Skt. Eka -vyu ^ ha).

80. Eightieth bead  symbolizes " birth row”, In which the Boddhisattva takes on various forms from time to time, passes from one manifestation to another, and realizes that all these rebirths are just a void on the way to Buddha (Skt. A ^ ka ^ ra ^ bhi ^ nirha ^ ra).

81. The eighty-first bead  symbolizes " one karma" or " karma of one manifestation”, This means that a person who has embarked on the path of becoming a Buddha will be born several times in the same manifestation until his behavior in this manifestation reaches the standard (Skt. Eka ^ ka ^ ra).

82. Eighty-second bead  symbolizes " way out of one karma"When the Boddhisattva has achieved reference behavior and performed many good deeds in one manifestation, he leaves this manifestation (Skt. A ^ ka ^ ra ^ navaka ^ ra).

83. The eighty-third bead  symbolizes " wonderful karmic retribution". At this stage, for all the good deeds committed during the rebirths, the Boddhisattva receives retribution, all his benefits are rewarded (Skt. Su -ca ^ rin).

84. Eighty-fourth bead  symbolizes " the destruction of the three bhavas". At this stage, having torn out the roots of obscuration by worldly vanity, the Boddhisattva attains the wisdom that allows him to get out of samsara (the circle of rebirths) of the three bhavas. Buddhists call three stages of development of conscious beings as three Bhavas: possession of desires, possession of sensuality, not knowledge of sensuality. It is after going through rebirths in all these three categories and destroying their desires and attachments, the Boddhisattva enters the eighty-fourth step (Skt. Nairvedhika -sarva-bhava-talopagata).

85. Eighty-fifth bead  symbolizes " single language”, At this stage the Boddhisattva learns the names and titles of all living beings, all phenomena of the world, all canons and teachings. He knows all the languages \u200b\u200bof the world and there is not a single language or word in the world that he could not understand (Skt. Sam! Keta-ruta-praves / a).

86. Eighty-sixth bead  symbolizes " renunciation of language and writing". This is such a stage of nirvana in which the Boddhisattva ceases to use voice and writing. He no longer needs to be told to be heard, and no need to write to be understood. He is able to know the Dharma without the use of sounds and writing (Skt. Nirghos! A ^ ksara -vimukta).

87. Eighty-seventh bead  symbolizes " lighted torch". At this stage, the Bodhisattva “lights up” the torch of her wisdom, which illuminates his entire future path of samadhi to enlightenment. This is similar to how a burning torch helps a traveler not to go astray and not fall into an abyss in the dark (Skt. Jvalanolka).

88. Eighty-eighth bead  symbolizes " pure manifestation", At this stage the Bodhisattva comes into a state of purification and acquires thirty two bodily attributes of Buddha(1.   Hands and feet are marked with a thousand spokes. 2.   The feet are like turtles: soft, flat and full. 3.   The fingers and toes are connected by membranes, which reached the level of half the fingers. The arms and legs look like duck legs. 4.   The flesh of the hands and feet of the Buddha was soft and young. 5.   The body of the Buddha had seven bulges and five grooves. Two depressions were located at the ankles, two at the shoulders and one at the back of the head. 6.   The fingers and toes are very long. 7.   Buddha's heels are wide (1/4 feet). 8. The body of the Buddha was large and slender. It was measured in seven cubes and was not curved. 9.   There was no rise on the feet of the Buddha. 10.   Each hair of Buddha's body grew up. 11.   The calves of the feet of the Buddha were like that of an antelope - smooth and straight. 12.   Buddha's hands were long and beautiful, they reached his knees. 13.   Buddha’s male organ was hidden like a horse’s. He could not be seen. 14. Buddha's skin had a golden hue. It was named gold not because of the color, but because it was completely pure. 15.   Buddha's skin was thin and smooth. 16.   Each part of the body of the Buddha had only one hair growing to the right. 17.   Buddha's forehead was decorated with curly hair, which had 6 features: smooth, white, obedient, able to stretch for 3 kyubitsa, curled from right to left and turned ends up. They seemed silvery, the hairstyle was reminiscent of an ambala fruit. 18.   The upper body of the Buddha was like a lion. 19.   The upper part of Buddha's shoulders was round and dense. 20.   The chest of Buddha was wide. Between the shoulders the chest was flat. 21.   Buddha could taste better because his tongue was not affected by three diseases: wind, mucus and bile ... Once the benefactor offered Buddha a piece of horse meat that was unpleasant in taste. Buddha put this piece on his tongue and then gave it to the benefactor. The meat tasted like the most delicious food. 22.   The body of the Buddha resembled a Tadrota tree, whose roots, trunk and branches are the same size. 23.   Buddha had a circular eminence on his head, which resembled a clockwise curl. 24.   Buddha had a long and beautiful tongue with which he could reach the hairline and ears. The tongue was red, like a Utpala flower. 25.   Buddha's speech had five virtues: everyone could understand it; all his words had one intonation; the speech was deep and useful to all; the speech was pleasant and deeply attractive; the words were spoken in the correct order, cleanly and without errors. 26.   Buddha's cheeks were round and full. Their outline was similar to a ritual mirror. 27.   Buddha's teeth were very white. 28. The length of the teeth of the Buddha was the same. 29.   Buddha had no gaps between his teeth. 30.   Buddha had 40 teeth. 31.   Buddha's eyes were deep blue like sapphires. 32.   Buddha's eyelashes were straight and clean, like a "thirsty cow."
89. Eighty-ninth bead  symbolizes " trait destruction". At this stage, the Bodhisattva is already moving away from thoughts of external signs, he ceases to see the external difference of everything that exists, since the external distracts from the internal (Skt. Anabhilaks! Ita).

90. The ninety bead  symbolizes " wonderful concentration". At this stage, the concentration of the Bodhisattva on the path to enlightenment reaches its peak, his whole body and all his thoughts are immersed in a state of deep concentration, he perfectly sees the goal he is striving for (Skt. Sarva ^ ka ^ ra-varopeta).

91. Ninety-first bead  symbolizes " suffering from joys and troubles". At this stage, the Bodhisattva, observing the world of passions, sees grief in it, and understands that grief is suffering; he also sees joy, but understands that joy in the world of passions is suffering, everything is suffering. This suffering, like an arrow, can pierce the body (Skt. Sarva-sukha-duh! Kha-nirabhinandi ^).

92. Ninety-second bead  symbolizes " inexhaustibility". At this stage, the Boddhisattva realizes that samsara, the circle of rebirths, may not end at all, but his wisdom has already reached the point where infinity does not frighten him, he is ready to accept it (Skt. Aks! Aya -karan! D! A).

93. Ninety-third bead  symbolizes " dharani". This is what Buddhists call mantras or sacred prayers. Reading mantras is the ability to conjure good and speak evil. At this stage, the Bodhisattva knows all the mantras and prayers that can help in any situation (sankrs. Dha ^ ran! I ^ mat).

94. Ninety-fourth bead  symbolizes " reconciliation with good and evil". At this stage, the Bodhisattva accepts the structure of the world as it is. There is good in the world, and this is its constant feature, but in the world there is evil, and this is also its permanent feature. When the Boddhisattva learns to accept the good and evil of this world and not draw a line between them, his wisdom will become even more perfect (Skt. Samyaktva -mithya ^ tva-sarva-sam! Grahan! A).

95. Ninety-fifth bead  symbolizes " impartiality". At this stage, the Bodhisattva renounces all attachments. He ceases to feel love for that which is worthy of love, but he ceases to feel disgust, to that which would seem to be worthy of disgust (Skt. Anurodha ^ pratirodha).

96. Ninety-sixth bead  symbolizes " reverse rotation", At this stage the Boddhisattva once again carries out everything he has completed before, and most importantly - completely separated from the world of passions and obscurations  (Skt. sarva -rodha-virodha-sam! pras / amana).

97. Ninety-seventh bead  symbolizes " subtle self". At this stage, the Bodhisattva cognizes " Kalachakra Vimala Prabha"And gains a clear light, that state in which he loses his earthly Self (Skt. Vimala-prabha).

98. Ninety-eighth bead  symbolizes " indestructibility". At this stage the Bodhisattva gains absolute strength and indestructibility, nothing can destroy its path, just as nothing can destroy the void (Skt. Sa ^ ravat).

99. Ninety-ninth bead  symbolizes " clear light of the full moon". At this stage, the light of the Bodhisattva reaches an even higher level. His virtue and mercy are able to quench and cool the anger and surge of any other emotions, not only in himself, but in all other living beings. The light of his wisdom can illuminate the darkness (Skt. Paripu ^ rn! A -candra-vimala-prabha).

100. Hundredth bead  symbolizes " great vestment". At this stage, the Boddhisattva sees absolutely everything, he is able to contemplate all ten sides (eight main compass points, zenith and nadir), beautiful flowers adorn his body and it exudes wonderful aromas. His virtue is great, and his heartbeat is already imperceptible (Skt. Maha ^ -vyu ^ ha).

101. One hundred and first bead  symbolizes " ability to illuminate the world of passions". At this stage, a Bodhisattva can illuminate the world of passions with the light of her wisdom, this light will show the way to all students, adepts, who are embarking on the path of salvation (Skt. Sarva ^ ka ^ ra-prabha ^ -kara).

102. One hundred and second bead  symbolizes " equality". He looks at everything that exists and does not attach importance, deeply or shallowly, high or low, for him everything is one and all the same, he sees only the cause and effect that generates and promotes, he knows that the blessings he accomplishes will bring reward (Skt. sama ^ dhi -samata ^).

103. One hundred and third bead  symbolizes " disobedience". At this stage, the Bodhisattva is freed from any grades, he is favorable to all living beings. Regardless of which way they chose, he will not criticize, condemn them, thereby freeing himself from the burden of vain existence and worldly living (Skt. Aran! A -saran! A-sarva-samavasaran! A).

104. One hundred and fourth bead  symbolizes " habitat impartiality". At this stage, the Bodhisattva realizes that living in a world of passions does not bring joy, but also living outside the world of passions also does not bring joy, living in a void also does not bring joy, no place can bring joy, you need to be passionless about any place ( Skt. anilambha -niketa-nirata).

105. One hundred and fifth bead  symbolizes " true reality". At this stage, the Boddhisattva comprehends the world as it really is, learns the true reality of the universe. From the level of unclouded consciousness, all things are seen as they are in reality, and not as they are perceived by clouded consciousness, that is, in the world of passions we all see the way we want to see, our desires and passions distort the picture of reality, but when we follow the path of enlightenment, we get rid of desires and addictions, and therefore we can see true peace, true reality (Skt. tathata ^ -sthita-nis / cita).

106. One hundred and sixth bead  symbolizes " removal from the body". At this stage, the Bodhisattva is completely estranged from everything connected with the body: sensations, desires, addictions, since everything bodily only limits wisdom and consciousness (Skt. Ka ^ ya -kali-sam! Pramathana).

107. One hundred and seventh bead  symbolizes " empty speech". At this stage, the Bodhisattva refuses to use speech to the detriment of, for example, profanity, boasting, etc. For the Boddhisattva, emptiness and silence is much more valuable than an absurd word (Skt. Va ^ k -kali-vidhvam! Sana-gagana-kalpa).

108. One hundred and eighth bead  symbolizes " enlightenment and emptiness". At this stage, the Bodhisattva reaches the pinnacle of knowledge of prajna-paramita and enters into a state of absolute nirvana, in which he arrives endlessly, being neither alive nor dead. He finally reaches absolute emptiness and becomes a Buddha (Skt. A ^ ka ^ s / a ^ san% ga -vimukti-nirupalepa).

Buddhist rosary  or small, in Sanskrit means garland. The rosary is a cult accessory, a special ritual tool for counting mantras, performed prostrations. In Buddhism, the rosary also plays the role of the subject, which contains information related to the foundations of the philosophical and practical aspects of the Buddha’s Teaching. The rosary has been known since the 3rd century.
Buddhist rosary  they are similar in structure to beads from other religious and mystical practices. The rosary consists of beads strung on a thread, the ends of the threads are combined to form a ring. The rosary is usually completed by an additional larger bead, which is crowned by a cone-shaped or cylindrical pendant, a “tail” of threads is often attached to it, or special weaving in the form of Buddhist symbols.
  Buddhist prayer beads are made from various materials, both mineral and plant origin. Buddhist rosary material is often associated with their special purpose in use. For example, many followers of Tibetan Buddhism believe that juniper beads have the ability to scare away evil spirits and eliminate harmful influences; the same properties are possessed by beads from red coral and dark blue lapis lazuli.
Beads  made of sandalwood, rock crystal and pearls are used to calm, eliminate obstacles and diseases.
Gold, silver, copper, amber, made from lotus seeds or bodhi tree - increase life expectancy, promote the development of wisdom and increase good merit. Rosary of crystal, sandalwood, lotus seeds or seeds of a bodhi tree is also used in the practice of offering (tsog, puja) to all peaceful yidam (aspects of Enlightenment) and Guru Yoga.
  For mystical practices, especially those associated with angry yidams, they use beads from juniper, ebony or mahogany, bone, black crystal, agate, black coral.
  Warrior monks often wear iron rosaries, using them, if necessary, as improvised weapons.
  There are also beads made of knots tied in a special way. In addition, each knot is tied with the reading of certain mantras, prayers and fulfillment of special contemplations.
  In the Buddhist tradition, Vajrayana, as well as the Bon tradition, have a special value of the rosary, which are made from the bones of the frontal part of the human skull. It takes 108 skulls to make such tantric rosary, which is possible only in Tibet, where traditionally the corpses of the dead are not buried and burned, but left in special places where the corpses are quickly pecked by mountain vultures, after which only the skull and bones remain from the corpse . Since such beads are very rare and just like that buy tantric prayer beads  such production is almost impossible, therefore it’s more common bone rosary, each bead of which is made in the form of a miniature skull, and the material is usually the bone of a yak or buffalo.
  Buddhist beads have a classic number of beads of 108, they are sometimes called rosary 108  but also, there are rosaries with a different number of beads, for example, with 54 and 27 beads, which is half and fourth of 108. There are rosaries with 18 beads, they are connected with 18 arhats disciples of the Buddha, rosary with The 21st bead is associated with the 21st form of the goddess Tara, in the 32nd bead they are used to count 32 virtues or signs of the Buddha. A rosary with 108 grains can have dividers that are located on the yarn after 18, 21, 27 and 54 grains, usually a bead of a larger size than the rest, or from another compatible material.

Cosmic and sacred number 108.  In Hinduism and Buddhism they use the number 108 in the rosary as the main number of beads in them, as well as the multiple numbers 27 and 54. It is also known that in Hinduism there are 108 god names, but where did this figure come from?
The key to the number 108 is astronomy and astrology, if you divide 108 into 9 (the number of planets), then we get 12 (the number of zodiac signs). The movement of the moon around the earth forms the so-called sidereal period, which is 27.3 days, if you take an integer of this period 27 and multiply by 4 (the number of phases of the moon), we also get 108. It is also known that the maximum total lunar eclipse can last 108 minutes, from this we can assume that the main property of the number 108 is the relationship of the Sun, Earth and the Moon.

How and where to choose and buy a good-quality rosary?  If you want a rosary to buy good quality, it is best to visit a store where you can see them yourself, check the quality of the thread and the grains themselves, and also check the number of beads. I’ll buy a rosary, but it’s good to hold it in my hands before buying, feel them, especially if you want to buy a rosary for yourself. The price of the rosary can be different, the cheapest rosary is usually of very poor quality, most often such rosaries are short-lived, and can quickly break. You need to understand that good rosary can not be cheap, you need to understand that cheap rosary is most often not made from natural stones, at best they are made from pressed powder. It is good when the seller of the rosary can give a competent consultation, if you want to buy the rosary in the online store, it is advisable to ask the seller to check the number of beads and the strength of the thread. If you are a resident of MOSCOW, then you have a great opportunity to buy good, high-quality beads Come, always happy to help.

For collectors  - we can buy or take on commission old antique unique rosary.

What is small and who can wear it?

The word “mala” means “heavenly garland”, and the rosary itself is used in yoga practice, cleansing the chakras, lithotherapy, or as part of a boho style image. Simply put, they can be worn by anyone who needs a more conscious, calm life.

The mala has many names: it is referred to as a rosary for yoga, meditation or prayer, a necklace-mala, japa-mala, yoga-necklace, jewelry for yoga and so on.

What do rosaries consist of?

• 108 beads (stones, seeds or wooden beads)
• Counters, or separator beads at specific numerical intervals
• Nodules between the beads
• Bead Guru, Meru or Sumeru
• Brush
• Types of Used Beads
• The deity and mantra with which the rosary is associated

108 beads

From 108 earthly passions and 108 untruths to 108 energy lines that form the heart chakra, and many astrological connections with this number: 108 is certainly a sacred and sacred number, which also belongs to a mass of different faiths.

Counters and Separator Beads

During meditation, the mind may wander, because we are concentrated very deep inside (or on an external object - depending on the type of practice), or move away from meditation as such. The bead counter is a reminder, it returns our awareness to the mantra and practice: when the finger runs through the bead counter, due to the fact that it differs in size, the practitioner instantly notices this. It can also provide a mental picture of where you are in the process of meditation - if you wish to find out.

Beads-counters in beads are a popular solution for those who are just starting to meditate. They improve the quality of practice and almost whisper to us: “Are you still here?” As soon as you gain experience in meditation and gain control over your mind, you can choose a mala where there are no bead counters.

The intervals at which counters and spacer beads are located are also important. In the beads of Tibetan culture, separator beads are usually located after every 27th bead. Other options are also used, and among them there is no right or wrong, but usually these numbers are a multiple of nine or 108 is divisible by them without a remainder: 2, 3, 4, 6, 9, 12, 18, 27, 36 and 54.

The more beads counters are contained in the beads, the more reminders you receive during practice.

A thread

The thread itself indicates our connection with the universe. It connects the beads together - this is the thread of the universe. The beads come from the universe, as do we. A thread symbolizes the connection of everything with everything: nothing is separated.

Nodules between the beads

The nodes located between the beads ensure that they do not touch each other - which means that they do not make distracting sounds during meditation. There is an added benefit: if your rosary ever breaks, you don’t have to collect a bunch of beads all over the floor!

There is another reason that a bundle is placed in front of each bead. These nodules symbolize our connection with the divine Universe and help to keep all distractions away from ourselves - in the same way that the beads on the rosary do not touch each other.

Guru Bead or Meru

The Guru bead, also known as Meru or Sumeru, is the 109th bead. It symbolizes our teacher, deity or God. When practicing meditation, one should never jump over the guru-bead - this is an indicator of the extreme degree of disrespect, as if you are stepping over your teacher. Instead, rotate the mala 180 ° and move in the opposite direction. Since the guru-bead during meditation is not considered and separated from the rest is small, this symbolizes that our teacher, God or deity is outside of ourselves and our universe.

Brush

The brush shows our connection with the deity, since it is itself the connection of our meditation beads with the guru bead, and also connects all the threads and beads together. It also symbolizes states of enlightenment and turya - between deep sleep, wake and wakefulness.

Types of Beads Used

Any type of bead, whether it is a stone, a seed or a wooden bead, makes sense and significance. For instance:

Tiger's Eye  - A powerful stone-amulet, prompting to action and decision-making. It is known that it strengthens determination, willpower, self-control and personal strength. This is a stone that brings luck and prosperity to the owner. It can also help to find a clear, without subjectivity, view of the world, like a tiger. The stone is associated with spiritual growth and the awakening of the kundalini energy, stimulates the solar plexus chakras, root and sacral.

Citrineknown for the ability to help the owner gain more wealth and maintain it. It attracts abundance, prosperity and success. Citrine boosts creative energy and imagination, as well as stimulating thought-provoking thinking. In addition, it draws love and happiness into the owner’s life and works as a protective screen against negative energy. Citrine is associated with the solar plexus and helps the wearer achieve strength by increasing self-confidence.

Pure Quartz, or rock crystal - the most powerful healing stone on earth, a magnificent amplifier of all energy. This is because this substance is a unique helicoidal and crystalline structure. The stone, also known as an excellent healer, helps in working with the crown chakra, which is the key to our connection and interaction with the universe outside of ourselves. This is the point where your beliefs, thoughts and spiritual connections are concentrated.

Association with the deity and mantra (Sanskrit)

The rosary can also be associated with a particular deity or mantra; for example, rudraksha seeds symbolize the tears of the god Shiva and bring good health and protection.