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[1] [2] The use of the bell and vajra as symbolic and ritual tools is found in all schools of Tibetan Buddhism. The vajra is a round, symmetrical metal scepter with two ribbed spherical heads. The ribs may meet in a ball-shaped top, or they may be separate and end in sharp points.
In 1954, a silver coin was struck for distribution to monks. Although this coin was the last tangka issue, it was valued at 5 srang and was the last silver coin to be struck in Tibet. The last Tibetan copper coins (5 sho = 1/2 srang) were issued in 1953, while 100 srang notes were issued in large numbers until 1959.
In ancient Tibet, the use of coins was insignificant.Tibet's main neighbours, India, Nepal and China had had their own coinage since time immemorial. Ancient Tibet however had no locally-struck coinage, although a certain number of coins from Nepal, Chinese Turkestan and China had reached Tibet by way of trade, or as donations to important monasteries.
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China opened another mint in Lhasa in 1792, where the minting of the Sino-Tibetan tangka took place in 1792 (only pattern tangkas with inscription in Tibetan only). The Sino-Tibetan tangkas, struck in 1793 bear an inscription in Chinese, which says, Qian Long Bao Tsang (Tibetan money of the Qian Long period) on one side and its transcription in Tibetan on the other side.
He is the God of Wealth in Tibetan Buddhism. With august guise he treads on the back of yellow rich man. Jambhala, Black (Tibetan: dzam bha la, nag po), a wealth deity popularized in Tibet by Bari Lotsawa (b.1040) and the Kashmiri teacher Shakyashri Bhadra.
The Dharmachakra or "Wheel of the Law" (Sanskrit; Tibetan: ཆོས་ཀྱི་འཁོར་ལོ་, THL: chö kyi khorlo) represents Gautama Buddha and the Dharma teaching. This symbol is commonly used by Tibetan Buddhists, where it sometimes also includes an inner wheel of the Gankyil (Tibetan).
Vajrakilaya is a significant Vajrayana deity who transmutes and transcends obstacles and obscurations. Padmasambhava achieved realisation through practicing Yangdag Heruka (Tibetan: yang dag he ru ka), [2] but only after combining it with the practice of Vajrakilaya to clean and clear obstacles and obscurations.
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