TOPIC

SYMBOLS OF EACH RELIGION

Background
When we think about a certain company, its brand logo might come
into your mind first. A logo is a symbol comprised a words, images,
and colors that is used to identify a company or product. There are
symbols that each religion commonly use.

Since people agree that those symbols can define the identities of
their religions, they might have used the same for a long time.
At the upcoming WARP Office meeting, we want to know what are the
meaning beyond that symbols, and if they have any important
scriptural teaching contained.
QUESTION

Q.
What is the representative symbol in your religion or
denomination? If there is a meaning contained based
on the contents of the scriptures, please introduce
them.
 ANSWER
Buddhist the symbolism is intended to represent, through art, certain key elements of the dharma, or
Buddhist beliefs. Many of symbols are also common to Hinduism, but their meaning may be different.

Diversity of Buddhist Symbolism

While some Buddhist symbols are found or used in each of the three major Buddhist schools i.e. Therwada, Mahayana
and Vajrayana, others are unique to each and reflect the differences between schools. As well, there are variations in the
interpretation of the meaning and significance of the symbols.

Early Buddhist symbols

The earliest Buddhist art is from the Mauryan era (322 BCE – 184 BCE), there is little archeological evidence for pre-
Mauryan period symbolism.[6] Early Buddhist art (circa 2nd century BCE to 2nd century CE) is commonly (but not
exclusively) aniconic (i.e. lacking an anthropomorphic image), and instead used various symbols to depict the Buddha.
The best examples of this aniconic period symbolism can be found at sites like Sanchi, Amaravati, Bharhut, Bodhgaya and 
Sarnath.[7] According to Karlsson, three specific signs, the Bodhi tree, the Dharma wheel, and the stupa, occur frequently
at all these major sites and thus "the earliest Buddhist cult practice focused on these three objects". [8]
 Among the earliest and most common Buddhist symbols found in these early
Buddhist sites are the stupa (and the relics therein), the Dharma wheel, the Bodhi
Tree, the triratna (three jewels), the vajra seat, the lotus flower, and the Buddha
footprint.Several animals are also widely depicted, such as elephants, lions, nāga
 and deer.Contemporary Buddhist art contains numerous symbols, including unique
symbols not found in early Buddhism.

Dharma Wheels
 The wheel symbolise the Wheel of Buddhist Law, the endless cycle of birth and
An “
rebirth. The early Dharma Wheels followed the India tradition having many spokes
as shown by this DvLion Capital of Ashoka aravati style from the 7th - 9th century.
Modern versions of Dharma Wheels often have four spokes, symbolizing the
Four Jinas or the four 'moments' in the life of the Buddha; or with eight spokes, or
octagonal, symbolizing the Noble Eightfold Path. The spokes sometimes extend
beyond the circle, in points.
These wheels, represented in Indian art even before the period of King Asoka (272-
232 B.C.E.), were generally placed on four lions, back to back, and facing the four
cardinal points.
An "Indra Post" at Sanchi
 
The Dharma wheel (dharma-chakra) is one of the earliest Buddhist symbols. It is an ancient Indian symbol of
sovereignty and auspiciousness (as well as the sun god Surya) which pre-dates Buddhism and was adopted by
early Buddhists.[40] It appears in early Buddhist sites such as Sanchi and Bharhut, where it is a symbol of the
Buddha himself. The Dharma wheel also represents the Dharma (Buddha's teaching, the ultimate truth).[

The main idea of this symbol is that the Buddha was seen as a person who "turned the wheel", which
signifies a great and revolutionary moment in history (i.e. the teaching of the Buddha's Dharma at Varanasi).
While the Buddha could have become a great king, he instead chose to become a great sage.
Illustrations from early Buddhist sites as well as Buddhist texts like the Mahavamsa, indicate that the worship
of Dharma wheels on pillars ("wheel pillars", cakrastambha) was a common practice in early Buddhism.[
India

Dharmachakra in front of a statue of 

Dharmachakra in front of a statue
Dhammachakra Padmasambheeava. Lake Rewalsar, 
of Padmasambhava. Lake Rewalsar
Sarnath_excavation Plan_of_excavation_Sarnath , Himachal Pradesh, India
Himachal Pradesh, India
• The Dharma wheel is thus also a royal symbol, indicating a king who is a 
chakravartin ("Turner of the Wheel").[40] In the Buddhist scriptures, it is
described as a royal treasure of great, world class kings, a perfect wheel with a
thousand spokes.[47] Because of this, it was thus also used by the Mauryans,
especially Ashoka (in the Pillars of Ashoka).[48] According to Karlsson "the
association between the numbers of the spokes and a special Buddhist
doctrine is a later interpretation and not present in early Buddhist art." Early
Buddhist depictions contain wheels with various number of spokes (8, 16, 20,
25 and 32).

Worshipers and
Dharmachakra,  Lion Capital
Sanchi Stupa, South
Face, West Pillar. of Ashoka
 Dhammacakkappavattana Sutta
• The Dhammacakkappavattana Sutta (Pali; Skt. Dharmacakra Pravartana Sūtra; T. chos kyi ‘khor lo’i
mdo ཆོས་ཀྱི་འཁོར་ལོའི་མདོ་; C. zhuan fulan jing 轉法輪經 ; English: The Setting in Motion of the Wheel of
Dharma) is considered to be a record of the first teaching given by the Buddha after he attained 
enlightenment. According to the Buddhist tradition, the Buddha gave this teaching in Sarnath, India,
to the five ascetics (his former companions with whom he had spent six years practicing austerities).
• The main topic of this sutta is the Four Noble Truths, which are the central teachings of Buddhism
 that provide a unifying theme, or conceptual framework, for all of Buddhist thought. This sutta also
introduces the Buddhist concepts of the middle way, impermanence, and dependent origination
• The middle way
These five ascetics had renounced worldly life and, at the time of this meeting, they had been
practicing severe austerities for many years in order to further their spiritual path and realize the
ultimate truth. Therefore, the Buddha began his teaching by addressing their current situation. He
affirmed their belief that indulging in sense pleasures would not lead to true freedom. He then stated
that their practices of severe austerity, denial of the sense pleasures, would also not lead to the truth.
Thus, the Buddha begins the teaching by asserting the position of the middle way, of avoiding
extremes of self-indulgence or self-denial. The Buddha asserted that neither of these paths would
lead to ultimate truth.
The four noble truths
• After presenting the middle way of the noble eightfold path, the Buddha then explains the four noble truths—the
truth of suffering, its cause, its end, and the path to that end. Ajahn Sucitto explains: [9]
• The four noble truths are about “suffering,” how it arises, how it ceases, and a way to bring around that ceasing.
These occupy the center of the Buddha’s teaching, because they already are central to human experience.
Everyone knows the feeling of lack or loss or conflict in their lives: this is what the Buddha called dukkha, often
translated as “suffering,” but covering a whole range of meanings and nuances.
• The Buddha asserted that dukkha, or suffering, can be transcended by following the noble eightfold path.
No-self and dependent origination
• In this sutta, after presenting the four noble truths, the Buddha then states: "My release is assured. This is the last
birth. There is no further becoming.”[10] Here the Buddha is asserting that he has realized selflessness or no-
self (Pali: anatta)—the Buddhist view that what we call the "self" does not exist as a singular, independent,
permanent entity, but is rather an ongoing process. Therefore, through complete understanding of the four noble
truths, the Buddha has removed the causes and conditions for an ordinary rebirth (rebirth in samsara). This
phrase can also be understood as an expression of dependent origination.
Realization of impermanence
• This sutta then states that while listening to the Buddha's teaching, the eldest of the five ascetics, Kondañña, has
the following realization: “Whatever has the characteristic to arise, all that ceases.”[10] This is an essential
formulation of the Buddhist view of impermanence (Pali: anicca). The realization of impermanence is considered
an important stage on the path to enlightenment. Ajahn Sucitto explains: "... in the Buddha’s discourses, this
realization of impermanence represents the first major breakthrough of stream-entry."[11]
The wheel of dharma is set in motion
• The sutta then states:[12]
• When the wheel of Dhamma had been set rolling by the Blessed One, the devas of the earth raised the cry: “At
Vāranāsi, in the Deer Park at Isipatana, the incomparable wheel of Dhamma has been set rolling by the Blessed
One—and it can’t be stopped by any samana or brahmin or deva or māra or brahma or anyone whomsoever in
the world.”
Light in the world
• The sutta concludes with the following passage:[13]
• So in that instant, at that very moment, the word traveled up to the realm of the high divinities. This ten-
thousandfold world system trembled and shook and resounded, and a great measureless radiance, surpassing the
shining glory of the devas, was made manifest in the world.
• Then the Blessed One uttered the pronouncement: “It is Kondañña who has seen deeply! Kondañña who has seen
deeply.” And so it was that the name of Venerable Kondañña became “Kondañña the deep seer.”

A Dharma Wheel with a lotus half-

roundel and lion base, from Amaravati
 Lotus motif from Vajra seat at odh Gaya Lotus an triratna at Sanchi
Sanchi complex

Lotuses are symbols of purity and 'spontaneous' generation and hence symbolize divine birth. According to the Lalitavistara,
'the spirit of the best of men is spotless, like the new lotus in the [muddy] water which does not adhere to it', and, according
to esoteric Buddhism, the heart of the beings is like an unopened lotus: when the virtues of the Buddha develop therein the
lotus blossoms. This is why the Buddha sits on a lotus in bloom. In Tantrism, it is the symbol of the feminine principle. The
lotuses are usually differentiated by their colour and grouping, in three or five flowers, which may or may not be combined
with leaves.

White lotus
This symbolizes Bodhi, the state of total mental purity and spiritual perfection, and the pacification of our nature. It generally
has eight petals corresponding to the Noble Eightfold Path of the Good Law. It is the lotus found at the heart of the
Garbhadhatu Mandala, being the womb or embryo of the world. It is characteristic of the esoteric sects, and the lotus of the
Buddhas.
Red lotus
This symbolizes the original nature of the heart (hrdaya). It is the lotus of love, compassion, passion, activity and all
the qualities of the heart. It is the lotus of Avalokitesvara.

Blue lotus
This Lotus
is themotif from of the victory of the spirit over the senses, of intelligence and wisdom, of knowledge. It is always
symbol
Sanchi complex
represented as a partially opened bud, and (unlike the red lotus) its centre is never seen. It is the lotus of Manjusri,
and also one of the attributes of Prajnaparamita, the embodiment of the 'perfection of wisdom'.

Pink lotus
This is the supreme lotus, generally reserved for the highest deity, sometimes confused with the white lotus it is the
lotus of the historical Buddha.

Purple lotus
This is the mystic lotus, represented only in images belonging to a few esoteric sects. The flowers may be in full bloom and
reveal their heart, or in a bud. They may be supported by a simple stem, a triple stem (symbolizing the three divisions of
Garbhadhatu: Vairocana, lotus and vajra), or a quintuple stem (symbolizing the Five Knowledges of Vajradhatu). The eight
petals represent the Noble Eightfold Path and the eight principal acolyte deities of the central deity on the mandalas. The
flowers may also be depicted presented in a cup or on a tray, as a symbol of homage.
Ajahn Sucitto (Bhikkhu Sucitto, born 4 November 1949) is a British-born Theravada Buddhist monk (Ajahn is
the Thai rendition of ācārya, the Sanskrit word for 'spiritual teacher'). Ajahn Sucitto explains the first part of
this passage as follows:
• In The Discourse That Sets Turning the Wheel of Truth, the Buddha’s teachings were set rolling and produced
a great light. It’s a light that is said to have radiated through the ten-thousandfold world system: from the
twenty brahma realms of the highest divinities all the way down through the eight hells. Even down there,
according to the accounts, it was a great moment too. In those places of utter gloom, there was an
illumination by which the poor wretches could see that there were other beings in the same predicament.
By the standards of those places, this was a burst of light. For a moment, some sense of not being alone in
the mess lessened the intensity of it. Others have been here, and are here, now. It’s good to remember this.
This light has this broad focus and also is long lasting. It continues to shine today. Once again, if we translate
cosmological events into events in consciousness, the light that we’ve seen glowing throughout the
discourse is the light of wisdom.
• Ajahn Sucitto explains the second part of this passage ("It is Kondañña who has seen deeply!") as follows:[14]
• At this time, the Buddha himself makes no mention of all the shining and shaking going on; more to the
point, he was more concerned that the Dhamma he had taught had triggered a realization in Kondañña’s
mind. If this could be communicated to one person, then there was no reason why it couldn’t be
communicated to another. A big wheel of light—encompassing ethics, meditation, and wisdom—had started
shining. This was a beginning, and it encouraged the Buddha to continue and develop his teaching.
 Other more symbols to represent the Buddha's
law and teachings are :

Bodhi tree wit garlands, an

umbrella, and Triratna's

A Pillar depicting an empty
throne, the Naga king
Mucalinda and the Bodhi tree
A depiction of a Dharma Carved decorations on the doorway of Bodhi tree showing
whel held up by lions, one of Sanchi stupa, note the dharma chakra, distinctive eart-shaped
Dharmahakra, and elephants
the pillars of Ashoka various animals, and Trirtna (with  leaves and devas
srivasta in the center).
 Blue: Universal Compassion
Yellow : The Middle Path
Red : Blessings
White : Purity and Liberation
Orange : Wisdom

The Buddhist flag is a modern creation it was jointly designed by Mr J.R. de Silva and Colonel Henry S. Olcott to mark the revival of Buddhism in Ceylon in
1880. It was accepted as the International Buddhist Flag by the 1952 World Buddhist Congress.
Colonel Olcott designed a flag from the six colours of the aura that he believed shone around the head of the Buddha after His Enlightenment.
The first five stripes of the flag are of five colours.
  Blue: Universal Compassion, Yellow :The Middle Path, Red : Blessings, White :Purity and Liberation, Orange :Wisdom,  The sixth colour is a
conglomeration of the five, but for the design, it has been separated into its constituent colours.
The colonel's flag later came to symbolize the unity of Buddhists. Thereafter, it has been used worldwide and has been used in nearly 60 countries during
Buddhist festive seasons, particularly during the Vesak celebrations.
Colonel Olcott was one of the greatest American Buddhists who dedicated his later life entirely to the people of Asia. He is known as the father of the
Buddhist education movement since he initiated the establishment of close to 400 Buddhist schools and colleges in Sri Lanka.
 Swastika

Swastika on a Buddhist temple in Seoul, South Korea

Endless knot in a Burmese Pali Manuscript

The svastika was traditionally used in India to represent good fortune. This symbol was adopted to symbolize
the auspiciousness of the Buddha.[79] The left-facing svastika is often imprinted on the chest, feet or palms of 
Buddha images.[80] The swastika was also a symbol of protection from evil.[81] The ancient swastika (which are
also Chinese characters, mainly 卍 and 卐 ) is common in Buddhist art. It is widely used in East Asia to
represent Buddhism, and Buddhist temples. Buddhist symbols like the swastika have also been used as a family
emblem (mon) by Japanese clans.[82]
The footprints of the Buddha are venerated in all Buddhist countries. These highly schematized footprints
generally show all the toes to be of equal length, and are incised in stone. They often bear distinguishing marks
- either a Dharma wheel or cakra at the centre of the sole, or the 32, 108 or 132 distinctive signs of the
Buddha, engraved or painted on the sole and inscribed in a sort of checkerboard pattern. These imprints are
especially venerated in countries such as Sri Lanka and Thailand, where they are protected in a special
structure, sometimes highly elaborate. Finally, the buddhapada image can also be found on Tibetan thangkas
. (see image on right). The prints of the hands and feet of holy personages are generally applied during the
ceremony when the buddhapada is consecrated. wheel of Dharma, while that of the left hand symbolizes
meditation. The two conjoined symbolize teaching the Dharma while in meditation.

Amaravati Stupa relief with
numerou early Buddhist
symbols and lions
Buddha footprint. First
century Gandhara, with
depictions of the  Relief of the Diamond Throne (
triratna and the  Vajrasana with two triratnas
Dharmachakra.
Illustrations from Sanchi,depicting a
dharma chakra, devotees, and deer
The Buddha turning the dharma Depiction of the dream of Maya
wheelat deer park (Buddha's mothr), in which the
Buddha enters her side as a
A depiction of a Dharma whel
white elephant, from Bharhut
held up by lions, one of the 
pillars of Ashoka
Emty throne and bodhi tree
A Naga t Sanchi
Buddhapada decorated ith lotus
roundels, Triratna's and swastikas, 2nd
century, Gandhara A depiction of devas
The Buddha's horse, Kantaka,
holding u the begging bowl
and an attendant with a chakra
of Buddha
(royal umbrella)
Vajras may have nine, five or three spokes. The spokes of a peaceful vajra meet at the tip whereas those of a 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 becomes the 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 a Buddha. The five lower spokes
symbolize the five mothers.
In the case of a nine spoked vajra, the upper spokes symbolize the Buddhas of the five families and the four mothers, one between each of the Buddhas. 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.
Ritual offering of beads
Beads are mainly used to count mantras, which can be recited for four different purposes:
To appease,

To increase,

To overcome, or

Tame by forceful means.

The beads used to count mantras intended to appease should be of crystal, pearl or mother of pearl, and should at least be clear or white in colour. A rosary for this purpose
should have one hundred such beads. Mantras counted on these beads serve to clear away obstacles, such as illness and other calamities, and purify one of
unwholesomeness.
The beads used with mantras intended to increase should be of gold, silver, copper or lotus seeds and a string of beads is made of 108 of them. The mantras counted on these
serve to increase life span, knowledge and merit.
The beads used with mantras, which are intended to overcome, are made from a compound of ground sandal wood, saffron and other fragrant substances. There are twenty-
five beads on this mala. The mantras counted on them are meant to tame others, but the motivation for doing so should be a pure wish to help other sentient beings and not
to benefit oneself.
The beads used to recite mantras aiming at subduing beings through forceful means should be made from raksha seeds or human bones in a string of sixty. Again, as the
purpose should be absolutely altruistic, the only person capable of performing such a feat is a Bodhisattva motivated by great compassion for a being who can be tamed
through no other means, for example extremely malicious spirits, or general afflictions, visualized as a dense black ball.
Beads made of Bodhi seed or wood can be used for many purposes, for counting all kinds of mantras, as well as other prayers, prostrations, circumambulations and so forth.
The string common to all beads should consist of nine threads, which symbolize Buddha Vajradhara and the eight Bodhisattvas. The large bead at the end stands for the
wisdom which cognises emptiness and the cylindrical bead surmounting it, emptiness itself, both symbolize having vanquished all opponents.
This is an exclusively Tibetan Buddhist praying instrument which always bears the mystical word 'OM MANI PADME
HUM' [Om the Jewel in the Lotus Hum] numbering six syllables in the mantra of Avalokitesvara. The syllables are carved
outside the wheel as well as kept inside the wheel printed in the paper in numerous numbers. It is generally made of a
cylindrical body of repoussé metal, penetrated along its axis by a wooden or metal handle. The cylinder can turn around the
handle, with a slight rotation of the wrist, thanks to a cord or ballasted chain, which keeps it in movement. Inside this
cylinder, written on paper or skin, are esoteric texts, usually invocations (dharani or mantra), the most common being that
of Avalokitesvara.These prayer wheels may be small and carried by pilgrims, or larger and fixed to the gates of monasteries
or around stupas and chortens. Each turn of the cylinder generates as much merit as the reading of the sutra or the formula
enclosed therein. All these objects are also called chhos-hkor in Tibetan, 'Wheel of the Law'. Some are very large and,
enclosed in small structures, turn under the action of a 'mill' driven by water.
Gesture of Turning the Wheel of Dharma
The thumb and index finger of the right hand stand for wisdom and method combined. The other three raised fingers symbolize the
teaching of the Buddhist doctrine, which leads sentient beings to the paths of the beings of three capacities. The position of the left hand
symbolizes the beings of the three capacities, who follow the combined path of method and wisdom.
Gesture of Meditation
The nerve channel associated with the mind of enlightenment (Bodhichitta) passes through the thumbs. Thus, joining of the two thumbs in
this gesture is of auspicious significance for the future development of the mind of enlightenment.
Gesture of Bestowal of Supreme Accomplishment
The gesture of the right hand symbolizes bestowal of supreme accomplishment. That of the left hand symbolizes meditation. Together, they
stand for the Buddha's power to bestow supreme and general accomplishments on his disciples, while he meditates.
Gesture of Pressing the Earth
The right hand gestures pressing the earth to bear witness. The position of the left hand symbolizes meditation. Together, they stand for the
Buddha's overcoming of hindrances while meditating.
This gesture 'of touching the earth' or 'calling the earth to witness', commemorates Gautama Buddha's victory over temptation by the
demon Mara.
Gesture of Turning the Wheel of Dharma while in Meditation
The gesture of the right hand stands for turning the wheel of Dharma, while that of the left hand symbolizes meditation. The two conjoined
symbolize teaching the Dharma while in meditation.
 Thank you

Please send your PowerPoint to HWPL WARP Office Team E-mail.

(E-mail: kyeongbuk@hwpl.kr)