The Buddhist vajra is a weapon against ignorance. Vajra - the weapon of the ancient gods

Two Buddhist ritual objects with deep symbolic meaning.

The Vajra is the main symbol of Tantric Buddhism or Vajrayana. In ancient Hinduism, the vajra is the scepter of the thunder god Indra, and this word itself is translated as “solid” or “mighty.” The Tibetan equivalent, dorje, means “king” (rzhe) of “stones” (do). This emphasizes the unbreakable hardness and brilliance of a diamond - a stone that cannot be broken or scratched. Essentially, the Buddhist vajra symbolizes the impenetrable, imperishable, immovable, unchanging, indivisible and indestructible state of the Buddha's complete enlightenment - absolute reality.

The bell (ghanta in Sanskrit) according to Hindu philosophy symbolizes Nada Brahma or the Sound of grain, emanating from Brahma, the supreme deity. The bell is used in many religions, so it can be found in any temple. In Buddhism, the bell is a feminine symbol (along with the lotus). Its sound symbolizes emptiness as the nature of all phenomena and an aspect of intuitive wisdom.

Although the Vajrayana bell also has a practical use - it is a musical instrument, the spiritual, symbolic meaning of the vajra and bell for a practicing Buddhist is much deeper. At the simplest level, the vajra and bell represent the symbol of the Buddha's Mind - the unity and inseparability of perfect Compassion and perfect Wisdom. That is why these items must be treated with the utmost respect.

It is not recommended to ring the bell unless you have received appropriate instructions from the lama. The vajra and the bell should not be separated, because in our practice Wisdom and Compassion should always be inseparable. You should not place them in an unclean or low place - put them on the floor, on seats, etc. Also, on the advice of Dza Patrul Ranyak Rinpoche, one should not place them on Dharma texts, or even carry them over the texts. It is recommended to use special ones to protect the vajra and bell. If you are not using the vajra and bell in your individual practice, it is best to keep them on the altar.

Tibetan bells are usually cast from bronze or its alloy with other metals (silver, bismuth, copper). The bell itself and its handle are often made separately and subsequently joined together. The handle of the bell is made in the shape of a half-vajra and is sometimes plated with gold. The size of the half-vajra on the handle of the bell should correspond to the size of the vajra included in the set with the bell.

The ritual set of vajra and bell essentially corresponds to the main personal yidam of the practitioner and his mandala. A bell as a mandala must have perfect proportions; the height, diameter of the base and length of the handle must be the same size. The tone of the bell is higher, the smaller its surface, and the lower, the thicker it is.

The inner container or bell of the bell represents the wisdom that directly realizes emptiness, and its tongue proclaims its sound. The upper inner part, where the tongue of the bell is attached by a ring, can be decorated with the "source of reality" - dharmodaya - in the shape of a six-pointed star. The three syllables - Om Ah Hung - which symbolize the body, speech and mind of the yidam can also be engraved inside this dharmodaya.

Usually there is a face on the handle of the bell, Dza Ranyak Patrul Rinpoche gave instructions that this is the face of Buddha Vairocana. He also advised placing the bell in relation to the vajra in such a way that this face would look at the vajra.

As a ritual object, the vajra comes in several types. The most common are the five-pointed and nine-pointed vajras. The first has five ends on one side symbolizing the five obscurations, which are purified into five types of wisdom. The central ball reminds that in the state of enlightenment there is no difference between them in terms of absolute truth. The nine-pointed vajra symbolizes the nine paths of the ancient Tibetan Nyingma school.

Like all other ritual objects, the vajra bell can be a great source of blessings and achievements if handled correctly, and can cause obstacles if handled incorrectly. As subjects of tantric samaya and Vajrayana vows, they have a very deep meaning. In some traditions there are even instructions to carry your vajra with a bell with you at all times, or at least have an image of them with you.

Indian and Tibetan ritual bells are used to cleanse and harmonize space, conduct rituals and meditations, read mantras and sound healing. The vibrations that arise due to their sound have a beneficial effect on the human condition, naturally turning his attention to the center of his being, the original sound of his true nature, tuning into the vibrations of the higher “I”. According to Hindu philosophy, the sound of the bell symbolizes Nada Brahma, or the Sound of the grain of creation, emanating from Brahma, the supreme deity who creates the world. In the Buddhist tradition, the bell symbolizes the form-creating sound of emptiness, spreading in all directions, creating countless empty forms of the manifest world. In this case, the internal cavity, or pharynx, of the bell is emptiness, and the tongue is a form. In almost all cultures, including in Rus', the bell has always been considered an instrument designed to attune a person’s consciousness to higher vibrations and turn to his soul, his essence, to God.

In India, Nepal, Tibet and others eastern countries Bells are widely used in various rituals, pujas and ceremonies. The use of bells in meditation very effectively helps to cleanse the mind of uncontrollable flows of disturbing thoughts and emotions, facilitates the discovery within oneself of a boundless, open space of silence and purity, a space of deep creative realization of our original nature.

It’s no secret that sound vibrations have a great influence on a person’s energy state, having a beneficial or negative effect on his psyche and, as a result, on the general condition of the body.

For example, many sounds that surround us in everyday life seem annoying to us

Constant exposure to such sounds destroys the harmony of the subtle structures of our body and psyche, which leads to chronic stress and rapid fatigue, “wear and tear” of our energy.

The sounds made by such instruments as bells, kartals or singing bowls significantly harmonize the state of our body and mind, contribute to the alignment and healing of our subtle energy structures. All this allows healers to widely use these tools in their work. The sound of a properly chosen bell must be clear, low or high, depending on your feelings of what you need.

The sound directly depends on the size of the bell and the material from which it is made

Tibetan bells (or "Ghanta" in Tibetan) can often be found accompanied by a Vajra (or Dorje). The peculiarity of these bells is that they are in union with the Vajra, one of the most important symbols in Tibetan Buddhism, or Vajrayana, the Diamond Vehicle.

The bell is an expression of the quality of intuitive wisdom and emptiness manifestations and denotes the feminine cosmic principle of being, while Vajra (translated as “diamond”, “indestructible”, “that which does not change”), symbolizes the masculine cosmic principle of consciousness, as well as the skillful methods by which beings comprehend wisdom.

During rituals, the bell and the vajra are often used together, with the bell held in the left hand and the vajra in the right, which signifies the unity of the masculine (the method of skillful means) and the feminine (wisdom, emptiness), the perfection of the awakened state, free from dualities and divisions.

The symbolism of the Vajra and the bell is very deep and there are several levels of description of this combination. In the center of the Vajra there is a ball, symbolizing the primordial nature of Existence, which also resides in each of us, and it is also the source of all manifestations. Radiating down from this circle are petals representing our emotional obscurations, selfishness, or “poisons of the mind.” The petals emanating upward are the types of primordial wisdom also potentially present within us.

The ability to transform the five poisons of the mind into the five wisdoms for the benefit of all beings is the main goal of the Vajrayana Teachings.

Hello, dear readers – seekers of knowledge and truth!

Anyone who is familiar with Eastern culture and Buddhist teachings has probably come across the image of a vajra - a ritual symbol. Today we want to tell you what a vajra is in Buddhism.

What does it mean, what does it symbolize, what is it called in different countries, why and how people use it - all this is in the article below. You will also learn the legend of how the vajra got to the Buddha.

What it is

The Vajra is one of the main symbolic objects in Buddhist, Hindu and Jain philosophy. It is believed that it first appeared as a weapon of the god Indra from the Hindu pantheon, which was made for him by the artisan of the gods Tvashtar from the bone of the wise Dadhichi.

According to Vedic literature, Indra used a vajra to cut the clouds to release moisture for rain.

Later, the vajra “migrated” to Buddhist thought and became its main symbol along with the sound “om”. The Vajra in Buddhism is compared to the cross in the Christian faith and the crescent in the Muslim faith. She is revered by many residents of Asia: Indians, Nepalese, Tibetans, Bhutanese, Thais, Cambodians, Indonesians, Koreans, Chinese, Myanmar, Japanese, Mongols, as well as the Buryat, Tuvan, Kalmyk peoples of Russia.

The word "vajra" has Sanskrit roots and simultaneously means diamond and lightning, incorporating the strong properties of both.

In some countries, the vajra is called differently:

• Japan - Kongose;
• Mongolia – ochir;
• China - Jingangxi;
• Tibetan part of China - dorje.

“Diamond scepter”, “diamond mace”, “noble stone”, “lightning fast”, “lightning beams”, “brilliant diamond”, “thunder ax”, “dharma thunder sound” are other, unofficial names for the vajra.

The essence of the vajra lies in its power - it is used in various ceremonial and ritual actions as a scepter. It is also spoken about in some sacred sutras.

The vajra is especially revered, as its name itself suggests, in schools - one of the branches of Buddhism. In the iconography that is characteristic of this school, Buddha Shakyamuni, many buddhas and yidams are depicted with a vajra in their hand.

In the Vajrayana, Shakyamuni is sometimes called Vajrasattva.

There is a legend that tells how the Buddha got a vajra. God Indra gave him his weapon with formidable teeth protruding from both ends. The Buddhist teacher bent these teeth, thereby turning the weapon into a scepter for the triumph of peace and good over evil. He had to fight only one enemy of Buddhists - ignorance.

Appearance and varieties

The vajra is a metal scepter with a handle and a double end.

Each of them is composed of five rods, or teeth - one is central, and the other four are curved like the petals of a lotus in a bud. Sometimes deities are depicted with nine-core vajras.

Vajra can be different:

• made of copper;
• made of gold;
• made of iron;
• made of stone;
• with four corners;
• with a hundred angles;
• with a thousand teeth;
• disc-shaped;
• in the form of a cross;
• looks like crisscrossing lightning bolts.

Symbolism

The most important symbol of the vajra is lightning-fast Awakening in conjunction with the indestructible, diamond-like teachings of the Buddha. Another interpretation says that the vajra, like lightning, illuminates the path in the darkness of ignorance and, like a diamond, destroys evil forces while remaining intact.

It is difficult to think of an object that in Buddhism would have as many symbols as the vajra:

• strength, eternity;
• inviolability, steadfastness (including given promises, vows);
• spiritual strength, firmness;
• order, space;
• consciousness, intellect, mind;
• truth ;
• state of harmony, balance;
• justice, power;
• the bodies of the five Dhyani Buddhas.

The vajra scepter is also associated with the image of the world axis, on which the upper world acts on the lower one. It is often used in an ensemble with a bell – ghanta.

At the same time, the vajra is the masculine principle, symbolizing activity: strength, compassionate attitude. Ghanta personifies feminine, his passivity: wisdom, fruits.

Together vajra and bell mean:

• active wisdom;
• supreme bliss;
• illuminated mind.

Tibetan dorje means dominion, equality, and is sometimes identified with a ram's head. In China, it symbolizes the teachings of Buddha and the Teacher himself, the strong properties of faith. Previously, people believed that the vajra promoted rainfall and protected fertile lands. Another version says that she sends lightning to the passionate desires of people.

The vajra, along with the shell, fish, crown, amphora, wheel, swastika, and umbrella, is one of the eight noble symbols of Buddhism.

Where is it used?

The vajra was the weapon of the ancient gods. Many Indian monuments and Buddhist iconography show deities clutching it in their hands. At the same time, they also use mudras.

Surprisingly, researchers note that the images depict the god Zeus, who threw lightning in myths Ancient Greece, also holds her. This fact suggests that, most likely, the vajra also existed in other cultures.

In Vajrayana, this instrument is used in ceremonies and rituals along with mantras and offerings. Recently, more and more often in specialized shops you can find personal amulets in the form of a vajra.

The oldest vajra in the world was found in Russia, near the city of Ussuriysk in Primorye.

How does it work

A cult object has a powerful effect of a different nature:

• protects from troubles;
• directs energy in the right direction;
• indicates the correct spiritual path;
• rejects passionate emotions and desires.

The principle of operation is that the vajra begins to interact with the mental and spiritual energy of a person, entering into resonance with it. Some physicists associate the action of this object with so-called torsion fields, which, however, have been little studied by modern science.

Conclusion

So, together we learned that the vajra is an important attribute of Hinduism, Jainism, but primarily Buddhism. Together with other items, it constitutes the eight noble symbols of Buddhist thought. The symbolism is enormous - it is the personification of dharma, steadfastness, perseverance, truth, masculinity and the axes of the world.

The vajra is widely used in Buddhist iconography, ritual actions, and is also worn as amulets. She is able to protect people from difficulties and temptations and at the same time direct a person and his energy on the right path, towards truth and Enlightenment.

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Vajra and the bell Vajra is a Sanskrit word. In Tibetan it sounds Dorje, and in Buryat it sounds Oshir or Ochir. From Sanskrit it is translated as solid, powerful. From Tibetan - king of stones, i.e. like a diamond. In general, Vajra implies indestructible hardness, as well as a brilliance like that of a diamond. At its core, Vajra is a symbol of the Diamond, Vajra chariot, i.e. Buddhist Tantra, because means the indestructible, unchanging, indivisible state of Enlightened consciousness or the state of Buddha (like vajra - mind). Vajra came to Buddhism from ancient India, where it was both a weapon and a scepter. The Indian god Indra, with the help of the vajra weapon, threw lightning, controlled thunderstorms, clouds, thunder, etc. Only the form was a little different then. According to legend, Buddha Shakyamuni took the vajra from Indra and forced its angry bristling teeth to close, thereby turning it into a peaceful Buddhist scepter. As the most important symbol, the Buddhist vajra has adopted the qualities of the indestructibility of the diamond, the irresistible power of lightning, and the inseparable transparent clarity of the diamond. Such weapons, even if fabulous, are perhaps the most powerful. We now know that lightning flashes can produce temperatures 6 times higher than the surface temperature of the sun, and the reverse discharge speed is half the speed of light. The vajra is often depicted in a fiery halo. In ancient Tibet, meteorite iron was considered the best material for making a Vajra. This material is also called “heavenly metal” for its origin and bluish tint of color. Nowadays the vajra is made from any metal and even from other materials. The vajra may have one, two, three, four, five, six or nine prongs on each end. The most common is with 5 teeth, less often with 9. There is not a single detail in the Vajra that does not have meaning or symbolism. However, the main requirement for its manufacture, as well as all other tantric paraphernalia, is proportionality. The standard unit of measurement is equal to the width of the middle finger under the second phalanx, called "angula" in the texts. For example, in icon painting, 12 angulas make up a face - the distance from the chin to the hairline. Ideally, the vajra should be made individually, for a specific practitioner, and its length should be 12 such units of measurement. Such vajras are now extremely rare. Basically, we see half sizes - 6 angulas, which, of course, is much more convenient. The symbolism of the 12 units lies in the ability of this practitioner's Vajra-Mind to destroy the 12 chains of Dependent Origination. There is also a crossed vajra. Otherwise it is also called the Universal. This is a symbol of absolute stability of the Mind, similar to the element Earth. The crossed vajra has a powerful protective effect. Therefore, it can be seen almost everywhere where Buddhism exists. However, it is rarely used in rituals. If we look at the symbolism of every detail of the Vajra, it will take a lot of time and paper. However main principle lies in the indestructibility, indivisibility, immutability of the Enlightened state of consciousness, the vajra mind of the Buddha. The Vajra is always held in the right hand, symbolizing the "masculine principle" of Method, or skillful means. But the ritual hand bell is held in the left hand. And this means the “feminine principle”, as the perfection of Wisdom, directly comprehending Emptiness-Shunyata. Sound arises from a limitless “empty” form, spreads in all directions, then dissolves in it. Most often, the bell is cast from bronze. It has many patterns, ornaments, a special number of certain designs, symbols, and proportionality must also be observed. The main attribute in the bell is the face of the goddess Prajnaparamita. It symbolizes the perfection of absolute non-duality of all the wisdoms of the Buddha, as well as discriminative awareness (prajna). The goddess's hair is pulled tightly into a bun at the back of her head, representing the reduction of all views to non-dual perception. Vajra and bell are 2 main attributes in Buddhist rituals. Together they symbolize the union of Method and Wisdom, the union of skillful means and primordial Wisdom, the union of bliss and Emptiness, the union of form (manifestation) and Emptiness. The sight of the vajra and the sound of the bell bring the blessing of the Buddha, pacifying anger, breaking the “fetters of samsaric sleep” and awakening bodhichita. Their importance and power cannot be overestimated. Anyone who has ever seen a vajra and heard the sound of a Buddhist bell, especially if it sounds in the hand of a master whose thoughts “vibrate” in unison with the sound proclaiming Emptiness, such a person will definitely take the Path in the future and achieve Enlightenment! Om muni muni maha munie soha! Oleg Namzhilov. Kurumkan datsan "Gandan She Duvlin"

The ritual Buddhist bell represents the feminine principle of perfect wisdom, directly comprehending emptiness (shunyata). The vajra and bell are two basic ritual implements that symbolize the perfections of method, or skillful means (vajra), and wisdom, or emptiness (bell). During practice, the vajra is held in the right hand and the bell in the left, which signifies the inseparable union of method and wisdom.
The bell symbolizes the declaring sound of emptiness, which arises from the boundless emptiness of form, spreads in all directions, and dissolves again into the silence of emptiness. Its cavity, or "mouth", is emptiness, and its tongue is form.

The ritual set of a vajra and a bell also symbolizes the yidama deity and the mandala of this deity. The bell, like the mandala of the deity, has equal proportions of the upper handle, the lower dome and the width of the "mouth", or outer rim.

At the base of the bell is a rim from which the “sound of emptiness” appears as an audible vibration. This rim represents the disk of space. Above the rim is a raised ring of vertical vajras surrounded by two rows of pearls, or “shell beads.” The lower beads of pearls symbolize the outer protective ring of the five-colored flame that surrounds the mandala. The vajra ring—which may number twelve, sixteen, twenty-four, or thirty-two vajras, and in some cases is depicted as a vishvavajra on the front of a bell—symbolizes the protective circle, or vajra fence. The upper rosary of pearls symbolizes thirty-two or sixty-four petals of the “lotus womb” of the protective circle. Above these patterns is an undecorated surface that represents the disk of the earth.

Above it is a border of eight “monster heads,” or kirtimukhas, which symbolize the eight heads of the makaras of the vishvavajra on which the mandala palace is located. The eight heads of kirtimukha also symbolize the eight great graveyards. Long threads, loops and tassels of precious stones hang from the kirtimukha's mouths, symbolizing the decorations on the outer wall of the mandala. Above the upper arches of the jeweled loops, between the faces of the kirtimukhas, can be seen the symbols of the eight bodhisattvas, which are also represented by eight lotus petals placed above the upper curve of the bell dome. These eight symbols can take the form of vajras, wheels or lotus flowers.

Above is another double row of pearls, between which are eight or sixteen horizontal vajras. This composition represents the inner walls and inner protective circle of the mandala and symbolizes the eight or sixteen voids (shunyat).

On the upper curve of the bell and inside the outer pearl rosary there is an eight-petalled lotus rim of the eight bodhisattvas and their consorts as the eight goddesses of offerings. Eight petals that symbolize bodhisattvas, and eight syllables that symbolize the eight offering goddesses. Their sequence, starting with the eastern petal at the bottom and then clockwise, is as follows:

East - Bodhisattva Ksitigarbha and his consort Lasya, the goddess of offering beauty, represented by the syllable Tam.
Southeast - Bodhisattva Maitreya and his consort Pushpa, the goddess of flower offerings, represented by the syllable Mam.
Yug is the bodhisattva Akashagarbha and his consort Mala, the goddess of offerings of flower garlands, represented by the syllable Lam.
Southwest - Bodhisattva Samantabhadra and his consort Dhupa, the goddess of incense offerings, represented by the syllable Pam.
West - Bodhisattva Avalokiteshvara and his consort Gita, the goddess of singing offerings, represented by the syllable Mam.
North-west - Bodhisattva Manjughosa and his consort Aloka, goddess of light offering, represented by the syllable Tsum.
North - Bodhisattva Vajrapani and his consort Nritya, the goddess of dance offering, represented by the syllable Pam.
Northeast - Bodhisattva Sarvanivaranavishkambhin and his consort Gandha, the goddess of offering fragrance, represented by the syllable Bhrum.

The sequence of syllables may differ depending on the tradition and ritual for which the bell is cast.
Within the eight-petalled syllable lotus is a central circle of sixteen, twenty-four, thirty-two or forty lotus petals or spokes from which rises the shaft of the bell handle. Above the shaft is the top handle of the bell, which is cast separately in bronze and resin is securely attached to the bell shaft.

At the base of the upper handle there are usually three rings of pearls, which unite with the upper three rings above the lotus vajra pedestal at the top, symbolizing the six perfections. Above the three lower rings is a square (representing the base of the earth) or round base of a nectar or long life vessel with a pattern of four leaves. This vessel symbolizes the “nectar of achievement” and represents the nectar-filled body of the goddess Prajnaparamita. on some bells the vessel may be replaced by an open ring in which the middle or ring finger is placed - this symbolizes the nectar-filled body of the goddess Prajnaparamita as emptiness. The single face of the goddess Prajnaparamita represents the perfection of absolute non-duality of all the wisdoms of the Buddhas, or discriminative awareness. At the top of the bell handle is a half five- or nine-pointed vajra.