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The vajra is often traditionally employed in tantric rituals in combination with the bell or ghanta; symbolically, the vajra may represent method as well as great bliss and the bell stands for wisdom, specifically the wisdom realizing emptiness. The union of the two sets of spokes at the center of the wheel is said to symbolize the unity of ...
The vajra and bell are used in many rites by a lama or any Vajrayana practitioner of sadhana. The vajra is a male polysemic symbol that represents many things for the tantrika. The vajra is representative of upaya (skilful means) whereas its companion tool, the bell which is a female symbol, denotes prajna (wisdom). [19]
It is also a name of Indra, because "Vajra" means diamond, as well as the thunderbolt, or anything hard more generally. In the evolution of Indian Buddhism, Buddha Vajradhara gradually displaced Samantabhadra, who is the 'Primordial Buddha' in the Nyingma, or 'Ancient School.' However, the two are metaphysically equivalent. Achieving the 'state ...
However, some later tantric commentators to the Hevajra tantra (like Abhayakaragupta) do indeed map these Hevajra deities to the five families. This shows that the five family schema remained an important one even in the later period of Buddhist tantra as the Yoginitantras were moving away from the standard schemas of the Yoga tantras .
The Vajrasana in the early 20th century. The Vajrasana, together with the remnants of the ancient temple built by Ashoka, was excavated by archaeologist Alexander Cunningham (1814-1893), who published his discovery and related research of the Mahabodhi Temple in his 1892 book Mahâbodhi, or the great Buddhist temple under the Bodhi tree at Buddha-Gaya.
In Chinese, he is known as Mìjī Jīngāng (密跡金剛) or Jīngāng Mìjī (金剛密跡) both meaning "The Vajra-being of Secret Traces". He is a vajra-holding protector deity from Buddhist scripture. In Buddhist iconographic form, he wields a vajra mallet "vajra-pāṇi" (a diamond club, thunderbolt stick, or sun symbol) and bares his ...
It is the cessation of existence and non-existence. It is nondual. It is the vajra-yoga that is non-differentiated from emptiness and compassion. It is the supreme bliss. It has transcended the reality of atoms. It is devoid of empty dharmas. It is free of eternity and annihilation. It is the vajra yoga that is without causal relations.
Vajrakilaya is commonly represented with three faces of different colors in a crown of skulls. The central face is blue, the left is red and the right is white. He also has six arms: two holds the phurba, two hold one vajra each, one holds a flaming snare, and one a trident. He crushes under his feet demons representing the obstacles to ...