Lapis Lazuli : The finest specimens of lapis, intensely blue with speckled waves and swirls of shining gold-colored pyrite, resemble the night aglow with myriads of stars.It symbolizes purity and rarity. It is said to have a curative or strengthening effect on those who wear it, and its natural smoothness allows it to be polished to a high degree of shine.

Mantra : Click here to see the short and long version of the Mantra

1 Om: Jewel holder, wish fulfilling one, auspicious one.
2 Namo: prostration
3 Bhagavate: The victorious conqueror
4 Bekhanze (Vaishjaye): medicine Buddha
5 Guru: Spiritual master
6 Beduryaprabharazaya: king of Lapis Lazuli
7 Tathagataya: The one thus gone (the one medicine) gone to the state of the Buddha like other buddhas
8 Arhate: foe destroyed (one who destroyed the enemy of cycle of birth, aging, sickness and death)
9 Samyaksambuddhaya: perfectly accomplished enlightenment of Buddha
10 Tayatha: like this
11 Om: jewel holder, wish fulfilling one, auspicious one
12 Bekhanzebekhanze: two times calling the name of medicine Buddha
13 Mahabekhaze: great or supreme physician
14 Bekhazayerazaya: King of physicians
15 Samudgate: Perfectly liberated or awakened
16 Svaha: being auspicious!

Recitation of his mantra, or even the mere repetition of his holy name, is said to be sufficient to grant release from the lower realms, protection from worldly dangers and freedom from untimely death. In one of the main sutras concerning the Medicine Buddha, Shakyamuni tells his close disciple Ananda:

If these sentient beings [those plunged into the depths of samsara¹s sufferings hear the name of the Lord Master of Healing, the Lapis Lazuli Radiance Tathagatha, and with utmost sincerity accept it and hold onto it, and no doubts arise, then they will not fall into a woesome path.

Tantric teachings : Through the Medicine Buddha the teachings are embodied in the Four Medical Tantras, the basis of Tibetan medicine. As explained in the first of these Four Tantras, the Lapis Lazuli Healing Master was once seated in meditation surrounded by an assembly of four circles of disciples including divine physicians, great sages, non-buddhist gods and bodhisattvas, all of whom wished to learn the art of healing. Rendered speechless by the radiant glory of his countenance, they were unable to request the desired teachings. To accommodate their unspoken wishes, the Medicine Buddha manifested two emanations, one to request the teachings and the other to deliver them. In this way, then, the buddhist explanation of the various mental and physical ailments, their causes, diagnoses and treatment and the maintenance of health is said to have originated.

According to the Four Tantras, the fundamental cause of every disease is to be found in the three poisonous delusions ­ ignorant bewilderment, attachment and hatred ­ occupying the hub of the wheel of samsaric existence. These three root delusions lead to imbalances in three so-called humors (phlegm, wind and bile), the various bodily constituents (blood, flesh, bone, etc.) and waste products, or impurities (excrement, urine and perspiration), all of which are analyzed in twenty-five divisions. The Root Tantra says:

Thus if all these twenty-five are in balance and the three factors of the (1) tastes and (2) inherent qualities of one¹s food and (3) one¹s behavior are wholesome, one¹s health and life will flourish. If they are not, one¹s health and life will be harmed.

And further on:

Attachment, hatred and bewilderment are the three causes producing imbalances of wind, bile and phlegm. Along with these, the four contributing circumstances of time, spirits, food and behavior cause the humors to increase and decrease. The imbalance then spreads over the skin, increases in the flesh, moves along the vessels, meets the bones and descends upon the solid and hollow organs.

Treatment of disease and the maintenance of health are therefore primarily a matter of bringing the various elements of the body back into balance and this is accomplished through four progressive types of treatment. The first two involve changes in the type of food we eat and behavior we engage in. Only when these prove ineffective is the physician advised to prescribe medicine and only when this also fails is he or she to resort to external forms of treatment such as cauterization and the like. However, none of these types of treatment will have a lasting effect unless they are accompanied by spiritual transformation. If ignorance and its associated delusions remain festering inside, sooner or later they will give rise to disease and the recurring miseries of cyclic existence. Thus buddhas such as Shakyamuni and the Lapis Healing Master are referred to as great physicians not because of their medical abilities ­ as great as these are ­ but because they have the compassion, wisdom and skillful means to diagnose and treat the root delusions underlying all mental and physical malaise.