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Nine Symbols Signifying Buddhist Tradition!
Original Chinese Language Article By: Furnace-Peak Ch’an Temple (炉峰禅寺 - Lu Feng Ch’an Si) - Website Registration Number: Zhejiang ICP No. 09010532-1
Postal Address: Xianglu Peak, Kuaiji Mountain, Nanzhen, Shaoxing City, Zhejiang, Postcode: 312000 Tel: 0575-88376305 (Translation & Commentary by Adrian Chan-Wyles PhD) Translator’s Note: Within traditional Chinese Ch’an Buddhism, it is recorded that the historical Buddha lived within ancient India around the 10th and 9th centuries BCE. This is recorded in the Chinese-language Buddhist Records, and is said to be the testimony of a number of visiting Indian Buddhist monks to China. Indeed, until the 1950s, this was the consensus throughout the Buddhist world. Western scholarship, however, anchoring its interpretation of Buddhist history to the arrival of Alexander the Great in India (c. 327 BCE) – tended to view the Buddha as existing within the 5th century BCE. During the Theravada-derived World Buddhist Conference of 1952 – it was decided that 500-years would be subtracted from the traditional dating of the historical Buddha. Many protested about this – as did Master Xu Yun (1840-1959) and his biographer – Cen Xue Lu (1882-1963). So controversial did this issue become amongst ethnic Buddhists that Charles Luk (1898-1978) decided to omit a text from Master Xu Yun’s biography that addressed exactly this point (Xu Yun believed the traditional dating to be correct). Contemporary Indian scholarship, although acknowledging the Western position, still advocates the earlier date (all but ignored in Western sources) and have supported this position with archaeological finds pertaining to the presence of Buddhism in India prior to the Western-dating. The ethnic Chinese author of the below text has chosen the diplomatic approach and has opted for the revised dating. The fact that the historical Buddha was well-educated but illiterate surely supports the earlier dating. Omitted from the below list is the “Buddha-Rupa” or “Buddha-Body” – which is probably the most widely spread symbol of the Buddha today. Statues of the Buddha, sometimes depicted standing-up in Greek-style, originated in Gandhara (Afghanistan) around the 3rd century BCE – and evolved from the earlier symbols of the Buddha depicted as being “empty” of body, self, and existence (such as foot-prints, open-hands, empty-thrones, trees, gates, chakra-wheels, etc). Finally, Buddhism arrived in China probably between 100 BCE – 100 CE – although Brahmanical texts are recorded as existing in China from around 400 BCE. Where necessary, I have added explanatory (and historical) notes – together with illustrative photographs. ACW (14.10.2024) Buddhism is thought to have originated in ancient India sometime between the 6th and 5th centuries BCE. This school of thought was founded by Siddhartha Gautama - a prince of the Sakya clan of Kapilavastu – situated in North-East India. Buddhism was introduced into China around the 1st century BCE. Buddhism today is now divided into two broad schools - the “Northern” and “Southern”. Northern Buddhism is primarily represented by Mahayana (Great Vehicle) Buddhism. The Mahayana School is mainly popular in India, China, Japan, North Korea, Vietnam and other countries. Southern Buddhism is primarily represented by the Theravada School (sometimes referred to as “Hinayana” or “Small Vehicle”) - which is mainly popular in Sri Lanka, Myanmar, Thailand, Cambodia, Laos, Malaysia and other countries. Although Buddhist Schools throughout the different countries of the world possess their own local and ethnic characteristics (due to differences in regional culture and history) - all share the nine common (iconic) symbols that represent the historical Buddha.
1) 塔 (ta3) – Pagoda, Tower, Spire, and Tower (narrow structure emerging upwards from strong earthly foundations)
The Sanskrit word for Pagoda is “SIupa” (स्तूप) - literally “heap” or “mound of earth”. It was originally a type of tomb-building for placing the remains of the historical Buddha, Bodhisattvas, ancestors - and eminent monks (masters) for respect and devotional worship. Today, the “pagoda” has become a symbol representing the entire Buddhist tradition. The origin of the “pagoda” construction can be traced back to the lifetime of the Buddha himself. Legend has it that after the Buddha's Nirvana, his beard, hair, and bone fragments were collected by the King's Ministers and placed within a number of specially-built pagodas for devotional worship. According to Buddhist Sutras, there are three purposes behind the building of pagodas: a) To demonstrate a spiritual victory (wisdom) over the tyranny of matter (ignorance). b) An object for “focused attention” (conviction) – permanently fixed within the earthly plane. c) To express boundless and selfless gratitude. Indeed, since that time, pagodas have been used by all Buddhists of later generations. Various pagodas were built to house the relics of great monks - or to house the Sutras such monks collected and brought back from India - to be worshipped as “treasure”. Over time, pagoda-style buildings have become a typical and distinct symbol of Buddhist architecture. 
2) 法轮 (fa3lun2) – Law-Wheel, Teaching-Wheel, and Life-Wheel
The Sanskrit word for “Law-Wheel” is (धर्मचक्र) - or “Dharma-Chakra”. This is the most representative of the many symbols representing the Buddha. It is also the symbol of the Buddha's teachings. The so-called "wheel" originally referred to the use of the ancient Indian military “chariot” (the Buddha was of the “Kshatriya” caste of “Warriors” and “Kings”) - which was said to be so dominant and unstoppable that it was able to easily “sweep away” all enemies on the battlefield - demonstrating its great power. Buddhism uses the meaning of “destruction” and “perfection” to symbolize the profound meaning of the Buddha's teachings in the following ways: a) Destroying the troubles that internally and externally afflict all sentient beings. b) Turning continuously without stopping - not limited to one person or one place. c) Symbolising “perfection” and “completion”. Therefore, Buddhism calls the spread of the Dharma as symbolic of the "turning of the wheel" - with the Dharma-Wheel icon preserved in the centre of the (post-1947) Indian National Flag to this day. 
3) 莲花 (lian2hua1) – Lotus Flower, Sacred Lotus, and Indian Lotus (Nelumbo Nucifera)
The Sanskrit term for “Lotus Flower” is “पद्मफूल” (Padma-Phool). As a symbol, the lotus recurs throughout all schools of Buddhist thought. The lotus possesses the pristine quality of being able to grow-out of the filthy mud - without being “stained” in anyway. The four-virtues of the lotus include the following: a) Fragrance b) Cleanliness c) Gentleness d) Beautiful Therefore, Buddhist thought often present the symbol of the lotus to metaphorically represent the purity of the Dharma Realm in all situations. The wonderful fragrance of the lotus is widespread, which makes those who see the flower (and smell its fragrance) both happy and auspicious. Most Buddhas and Bodhisattvas use the lotus as their seated platform from which they teach (and exude) the Dharma. For example, Amitabha Buddha, the king of the Western Paradise - and the compassionate Guanyin Bodhisattva - both sit on the precious lotus. Within Tantric Buddhism, the lotus is used to metaphorically represent the human (anatomical) heart - which represents the “Heart Lotus” that all living beings originally possess. Frequent visualization of the lotus can make people pure and bright - making the lotus always cherished by Buddhist practitioners. 
4) 光相 (guang1xiang4) – enlightened-demeanour, light-emission, and light-being
The Sanskrit term for “Light-Being” is “प्रभामण्डलम्” (Prabh-Mandala) – and corresponds to the Christian “Halo” – a semi-circle of effervescent light which exudes from the head and shoulders of a holy person. Furthermore, people often see a beautiful semi-circular “halo” emitting from the statues of the Buddhas and Bodhisattvas. This is the pure enlightenment factor. It symbolizes the realised wisdom-light of the Buddhas and Bodhisattvas. It is said that this mysterious light can illuminate everything - without obstacle – nothing can hinder it. The light aspect is generally divided into two types: a) Head-light b) Body-light The head-light is the white light that is emitted from the eyebrows and around the top of the head; while the body light is the light emitted around the entire body. Sometimes, both types of light are emitted simultaneously. The light is healing, strengthening, and reassuring – spreading from the present back into the past – and forward into the future. 
5) 卐 (万wan4) – completion, perfection, and progression
The Sanskrit term for “卐” is “स्वस्तिक” (Swastika) – and correlates with the Chinese ideogram “万” – referring to the “Ten Thousand Things” (that is, “all things inside and outside of material existence”). It is an archetypal symbol representing auspiciousness, perfection, and tranquillity in ancient India. It is also one of the most common Buddhist symbols. In Hinduism, it symbolizes the spirally-hair on the chests of Lord Shiva and Lord Vishnu. Within Buddhism, it is the mark of innate harmony that appears on the chest, hands, feet, and hair, etc. of the Buddha. This symbol was pronounced as "万" (Wan) by Wu Zetian (武则天) – referring to the rays emitting from the sun - or the licking-flames of burning fire. Later, it became a symbol of auspiciousness as a virtue within Buddhism. This symbol of Buddhism is often integrated with the Dharma-Wheel – on the grounds that the Dharma of the Buddha is like a wheel that can destroy the troubles of all sentient beings! 
6) 念珠 (nian4zhu4) contemplation-beads, recall-pearls and focus-gems
The Sanskrit term for “Contemplation-Beads” is “माला” (Mala) or “Garland” – and refers to a number of wooden beads (usually 108 in number - and various other divisions), of rounded (precious) gems, strung together on a chord. In the West, this Buddhist artefact resembles the Catholic Rosary-Beads – and are one of the instruments that Buddhists use to count when chanting the Buddha's name and various other mantras. The “Mala” has become a symbol of identity for Buddhists worldwide. The meaning of Mala varies depending on the number of beads. For example, 108 beads represent 108 kinds of troubles. Most believers in China make use of 8-inches of beads strung together - which are referred to as “Arhat-Beads” (罗汉珠 – Luo Han Zhu). 
7) 菩提树 (pu2ti2shu4) Bodhi Tree, cultivate, growth, and bloom
The Sanskrit term for “Bodhi Tree” is “बोधि वृक्ष” (Bodhi Vrksh). It is said that Shakyamuni Buddha attained enlightenment sat under a Bodhi Tree - and then manifested the Dharma. The original Ordained Sangha did not live in temples or monasteries – but rather sat under these trees - amongst the roots (“Tree-Dwellers”) .Therefore, the Bodhi Tree has become a symbol of the ideal state of both the "attainment of the way" and of “awakening” within Buddhism. Therefore, the Bodhi Tree is revered as a “Sacred Tree” by Buddhists - and many temples possess a version of this tree. 
8) 曼陀罗 (man4tuo2luo2) place of practice, sacred circle, and celestial path
The Sanskrit term for “Sacred Circle” is “मण्डल” (Mandal[a]). A pattern with the Buddha sitting on the Vajra Seat - or the Bodhi Seat - and attaining enlightenment as the theme – and expresses the Mahayana Buddhist idea of "one is everything - everything is one". In general, mandala means "Place of Practice". Within Tantric Buddhism, the mandala has many symbolic meanings: the realm of Buddha's enlightenment, the realm of visualization, and the use of images to depict the arrangement of Buddhas and Bodhisattvas - as objects of visualization when practicing Tantric Buddhism. 
9) 六色旗 (liu4she4qi2) six, colour, and flag
According to the Buddhist Sutras, when Shakyamuni Buddha attained enlightenment, his holy body emitted red, yellow, orange, white, blue - and a mixture of these five colours. Based on this common belief in the Buddhist community, during the Second Conference of the World Buddhist Association held in Japan in 1952, it was decided that a six-coloured flag would be developed as a major symbol of world Buddhist belief. This is obviously related to the “emission of light” mentioned above. ©opyright: Adrian Chan-Wyles (ShiDaDao) 2024. Source: China Buddhist Culture Network (中国佛教文化网 – Zhong Guo Fo Jiao Wen Hua Wang) 23.3.2011 |
