Vajra and Bell
The general meaning Vajra and Bell is also the union of
method and wisdom. The bell represents wisdom and emptiness, while the vajra
represents the method. By using them together, we practice method and wisdom as
one. Method becomes the cause to achieve our future Rupakaya. The wisdom
becomes the cause to achieve our future Dharmakaya. Achieving these two kayas
is our goal, because this is what will lead us to enlightenment for the benefit
of all sentient beings. The bell and vajra are also part of our samaya
substances.
When you ring the bell, always also hold the vajra in your
hand. They are almost never used separately. Normally we ring the bell during
all offerings (ARGHAM, PADYAM, PUSHPE, DHUPE, etc). Sometimes we also ring the
bell during recitation of the Vajrasattva mantra, but at that time it is done
to remind us the essence of emptiness. All the phenomena are empty and the
sound of the bell reminds us of that.
The bell is used at the level of your heart. The reason for
this is that the extremely subtle mind, or the mind of clear light, is located
there inside the central channel.
Symbolism
The vajra is made up of several parts. In the center is a
sphere which represents Sunyata, the primordial nature of the universe, the
underlying unity of all things. Emerging from the sphere are two eight petals
lotus flowers. One represents the phenomenal
world (or in Buddhist terms Samsara); the other represents the noumenal world
(or Nirvana). This is one of the fundamental dichotomies which are perceived by
the unenlightened. The physical manifestation of the vajra, also called dorje
in this context, is the male organ.
Arranged equally around the mouth of the lotus are two,
four, or eight creatures which are called makaras. These are mythological
half-fish, half-crocodile creatures made up of two or more animals, often
representing the union of opposites, (or a harmonization of qualities that
transcend our usual experience). From the mouths of the makaras come tongues which
come together in a point.
The five pronged vajra (with four makaras, plus a central
prong) is the most commonly seen vajra. There is an elaborate system of
correspondences between the five elements of the noumenal side of the vajra,
and the phenomenal side. One important correspondence is between the five
"poisons" with the five wisdoms. The five poisons are the mental states
that obscure the original purity of a being's mind, while the five wisdoms are
the five most important aspects of the enlightened mind. Each of the five
wisdoms is also associated with a Buddha figure
THE VARJA (Dorje)
The Vajra is the quintessential symbol of Vajrayana
Buddhism, which derives its name from the vajra itself.
The Sanskrit term vajra means 'the hard or mighty one,’ and
its Tibetan equivalent dorje means an indestructible
hardness and brilliance like the diamond, which cannot be cut or broken. The
vajra essentially symbolizes the impenetrable, immovable, immutable,
indivisible, and indestructible state of enlightenment or Buddhahood
Vajras may have nine, five or three spokes. The spokes of a
peaceful vajra meet at the tip whereas those of wrathful vajra are slightly
splayed at the end. When paired with a bell their length can vary from four finger
widths to twenty-eight finger widths.
The upper sets of spokes of a five spoked vajra symbolize
the five wisdoms, which are
·
The Mirror like Wisdom--that which reflects all
sense perceptions--is purified when one attains enlightenment and realizes
mirror-like wisdom.
·
The wisdom of equality arises after all the
feelings of pleasantness; unpleasantness and indifference have been purified.
·
The wisdom of individual analysis arises when
the factor of discrimination, which distinguishes one object from another, is
purified. It enables one to benefit each sentient being according to his or her
needs and disposition.
·
The wisdom of accomplishing activity arises when
the basic ability to perform acts according to particular circumstances is
purified.
·
The wisdom of the sphere of reality arises when
consciousness is purified and becomes the mind that is the seed of the wisdom
truth body of Buddha.
The five lower spokes symbolize the five mothers.
In the case of the nine spooked vajra, the upper spokes
symbolize the Buddha’s of the five families and the four mothers, one between
each of the Buddha’s. The lower spokes represent the five wisdoms and the four immeasurable
wishes of love, compassion, equanimity and joy.
The Sea-monster’s mouth from which each spoke emerges
represents freedom from cyclic existence. Of the two lotuses at the hub of the
vajra, the upper one symbolizes the eight Bodhisattvas and the lower one, the eight
goddesses. Paired with a bell the vajra represents method or compassion.
THE BELL (Dri bul)
A bell can be eight, twelve, sixteen, eighteen or twenty two
finger-widths in height. Its base must be round, above which is a vase
surrounded by the face of the goddess Prajnaparamita. Above these are a lotus,
a moon disc and finally a vajra. The hollow of the bell symbolizes the wisdom
cognizing emptiness. The clapper represents the sound of emptiness. The eight
lotus petals are the four mothers and four goddesses, and the vase represents the
vase containing the nectar of accomplishment.
Paired with the vajra, the bell represents wisdom, and as
wisdom and method are an undivided unity so the vajra and bell are never parted
or employed separately. The vajra represents the compassion of the Buddha, the
masculine principle; and the bell represents wisdom, the female principle. To
achieve enlightenment, those two principles must be combined. The bell is
visualized as the Buddha's body, the vajra is visualized as his mind, and the
sound of the bell is visualized as Buddha's speech in teaching of the dharma.
