On the Vajra and Bell from The Art of Awakening: A User’s Guide to Tibetan Buddhist Art and Practice

The vajra and bell are the most important of the symbolic hand implements. Vajra means “adamantine thunderbolt of indestructible reality.” It is said that the first vajra was made from the bones of a powerful yogi dwelling at Mount Sumeru, called Drangsong Zhotung. When he died, the gods and demigods took his bones and made weapons from them. The vajra was made by Indra and had one hundred prongs.

The vajra has the following four qualities: (1) it always faces its target, (2) it always strikes its target precisely, (3) those it strikes will be destroyed, and (4) those it destroys will be liberated.

The vajra is a symbol of Buddha’s mind, as well as the Buddha’s body and speech. When the vajra is used in practice, it is referred to as the “secret vajra.” It can have nine prongs, five, three, or one prong, or even one thousand prongs. The five- and nine-pronged forms are most common. The nine-pronged vajra and bell are called the wisdom vajra and bell. The five pronged vajra is called the commitment vajra, which is skillful means. The wrathful form has open prongs.

Each part of the vajra symbolizes something: The five-pronged vajra represents the buddhas of the five families. The eight-petaled lotus on one side represents the eight bodhisattvas. The eight-petaled lotus on the other side symbolizes the eight dakinis. The other five prongs symbolize the five consorts of the buddhas of the five families. The nine-pronged vajra represents the nine buddhas. The prongs come out from a sea monster’s mouth, which represents compassion. The mala around the lotus petals represents the light of buddha activity. The three bands on the central prong represent the body, speech, and mind of the buddhas. The moon disk symbolizes the bodhisattva’s mind.

The bell can be made from gold, silver, copper, or bronze, which is the best metal to use to give a good sound. White, black, or red bronze can also be used. The bell is divided into six parts, with four parts for the bell and two for the handle, which has a half-vajra and face. The diameter of the base of the bell should be the same as the length of the handle. Three different types of bells are described:

Vajrasattva’s bell can have either a five- or nine-pronged half-vajra handle. The letters on the top of the bell are, to the east TAṃ, to the south PAṃ, to the west MAṃ, to the north LAṃ, to the southeast BAṃ, to the southwest TSŪṃ, to the northwest DRIṃ, and to the northeast MAṃ. These are the heart syllables of the dakinis. The face on the handle is a dakini’s face, on the east, the side of the TAṃ syllable. There is a vase under the dakini’s face, decorated with pendant ornaments.

The daka’s, or hero’s, bell is the same as above, but without the bone ornaments and dakini syllables. There is no ornamentation on the bell. The buddha’s, or tathagata’s, bell is the same as Vajrasattva’s bell, but along with the bone ornaments there are dharma wheels. This bell can have only a five-pronged half-vajra handle. Inside the bell there is an octagonal tongue or clapper that is smaller at the top and larger at the bottom.

The bell is empty, symbolizing the dharmadhatu, emptiness beyond extremes. The bell’s clapper symbolizes the clitoris of the Queen of Space, Dhatvishvari. The eight sides of the tongue of the bell symbolize the eight subtle channels. The face symbolizes Vajrasattva’s consort, Vajratopa.

Together, the vajra represents skillful means and the bell wisdom. They also represent bliss and emptiness. They must always be kept together and held together. It is also said that the tongue inside the bell is wisdom’s “stick.” When it moves, it symbolizes great bliss in union with wisdom, from which sound arises. This melodious sound is offered to the buddhas of the ten directions, who are pleased and send blessings so that all sentient beings will awaken from the sleep of ignorance and thus be freed from samsara. In this way the vajra and bell have profound meaning and should never be thought of as ordinary, like the bell that hangs from a cow’s neck.