Buddhist Symbols

In the earliest centuries of Buddhism, statues of the Buddha were not used. Instead, Buddhist art consisted of images symbolizing the Buddha and his teachings, such as the lotus, the Wheel of the Law, the Bodhi tree and the Buddha's footprints.

Eventually, the Buddha image became one of the most popular representations in Buddhism, but these early symbols remain important and are frequently used to this day. They are especially important in Theravada Buddhistcountries like Sri Lanka and Thailand.

As Buddhism spread, Buddhist symbolism was enriched by the cultures it came into contact with. This is especially true of Buddhism in Tibet, which has developed a rich symbolic tradition. The central symbols of Tibetan Buddhismare the Eight Auspicious Symbols, known in Sanskrit as Ashtamangala (ashta meaning eight and mangalameaning auspicious). The Eight Auspicious Symbols are printed on Tibetan prayer flags, incorporated into mandalas and thangkas, and used in other forms of ritual art. Another important symbol is the Wheel of Life, a symbolic representation of the universe as understood by Tibetan Buddhists.

Other important types of symbolism in Buddhism include colors, especially the five colors of white, yellow, red, blue and green, and symbolic hand gestures called mudras. The articles in this section explore these Buddhist symbols, providing information on their history, meaning and use in Buddhism today. (For an introduction and quick guide to Buddhist colors, see our Chart of Buddhist Color Symbolism.)

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Abhaya Mudra

Bhumisparsha Mudra

Buddha Eyes

Buddhapada

Conch Shell

Dharmachakra

Dharmachakra Mudra

Dhyana Mudra

Eight Auspicious Symbols

Endless Knot

Golden Fishes

Lotus

Om Mani Padme Hum

Parasol

Swastika

Triratna

Varada Mudra

Wheel of Life

Zen Circle

Blue

Black

Green

Red

White

Yellow

On virtually every stupa (Buddhist shrine) in Nepal, there are giant pairs of eyes staring out from the four sides of the main tower.

These are Buddha Eyes (also known as Wisdom Eyes), and they look out in the four directions to symbolize the omniscience (all-seeing) of a Buddha.

The Buddha eyes are so prevalent throughout the country that they have become a symbol of Nepal itself.

Between the Buddha's eyes where the nose would be is a curly symbol that looks like question mark.

This is the Nepali character for the number 1, which symbolizes unity of all the things as well as the one way to reach enlightenment—through the Buddha's teachings.

Above this is a third eye, symbolizing the all-seeing wisdom of the Buddha.

The Swastika Symbol in Buddhism

Swastika on the door of a Korean temple.
Photo: Lance Johnson.


Swastika and lotus symbols on a lamp in Korea. Photo: Photocapy.


A swastika border on a Chinese amulet for protection. Photo: Michael Chen.


Swastika on a Buddhist temple in Taiwan.
Photo: Hakym.

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The swastika (Sanskrit svastika, "all is well") is a cross with four arms of equal length, with the ends of each arm bent at a right angle. Sometimes dots are added between each arm.

The swastika is an ancient symbol found worldwide, but it is especially common in India. It can be seen in the art of the Egyptians, Romans, Greeks, Celts, Native Americans, and Persians as well Hindus, Jains and Buddhists.

The swastika's Indian name comes the Sanskrit word svasti, meaninggood fortune, luck and well being.

In Hinduism, the right-hand (clockwise) swastika is a symbol of the sun and the god Vishnu, while the left-hand (counterclockwise) swastika represents Kali and magic. The Buddhist swastika is almost always clockwise, while the swastika adopted by the Nazis (many of whom had occult interests) is counterclockwise.

In Buddhism, the swastika signifies auspiciousness and good fortune as well as the Buddha's footprints and the Buddha's heart. The swastika is said to contain the whole mind of the Buddha and can often be found imprinted on the chest, feet or palms of Buddha images. It is also the first of the 65 auspicious symbols on the footprint of the Buddha.

The swastika has also often been used to mark the beginning of Buddhist texts. In China and Japan, the Buddhist swastika was seen as a symbol of plurality, eternity, abundance, prosperity and long life.

The swastika is used as an auspicious mark on Buddhist temples and is especially common in Korea. It can often be seen on the decorative borders around paintings, altar cloths and banners. In Tibetan Buddhism, it is also used as a clothing decoration.

Sources

1. "Swastika." Damien Keown, A Dictionary of Buddhism (Oxford UP, 2003), 287.
2. "General Buddhist Symbols: Swastika." A View on Buddhism Accessed March 2005.
3. Meher McArthur, Reading Buddhist Art: An Illustrated Guide to Buddhist Signs and Symbols (Thames & Hudson, 2004), 50.

Om Mani Padme Hum

Om mani padme hum is the most important mantra in Buddhism. It is the six syllable mantra of the Bodhisattva of compassion Avalokiteshvara.

Om Mani Padme Hum in Tibetan script.

Om Mani Padme Hum inscribed on a stone.

The Dalai Lama is said to be an incarnation of Avalokiteshvara, so the mantra is especially revered by his devotees. Click here to hear the mantra chanted by a Tibetan refugee.

The basic English translation of Om mani padme hum is "Om Jewel in the Lotus Hum" or "Praise to the Jewel in the Lotus." However, the meaning and significance of the six Tibetan syllables have been interpreted in a variety of ways. One common interpretation is that each syllable corresponds to one of the six realms of existence and purifies the vice associated with that realm:

• Om purifies bliss and pride (realm of the gods)
• Ma purifies jealousy and need for entertainment (realm of the jealous gods)
• Ni purifies passion and desire (human realm)
• Pad purifies ignorance and prejudice (animal realm)
• Me purifies poverty and possessiveness (realm of the hungry ghosts)
• Hum purifies aggression and hatred (hell realm)

It has also been said that recitation of each of the syllables prevents rebirth in the corresponding realm.

The first known description of the mantra appears in the Karandavyuha Sutra, which is part of certain Mahayana canons such as the Tibetan canon. In this sutra, the Buddha says:

"This is the most beneficial mantra. Even I made this aspiration to all the million Buddhas and subsequently received this teaching from Buddha Amitabha."

In his book Heart Treasure of the Enlightened Ones, Gen Rinproche says of the mantra:

"The mantra Om Mani Pädme Hum is easy to say yet quite powerful, because it contains the essence of the entire teaching. When you say the first syllable Om it is blessed to help you achieve perfection in the practice of generosity, Ma helps perfect the practice of pure ethics, and Ni helps achieve perfection in the practice of tolerance and patience. Päd, the fourth syllable, helps to achieve perfection of perseverance, Me helps achieve perfection in the practice of concentration, and the final sixth syllable Hum helps achieve perfection in the practice of wisdom.

So in this way recitation of the mantra helps achieve perfection in the six practices from generosity to wisdom. The path of these six perfections is the path walked by all the Buddhas of the three times. What could then be more meaningful than to say the mantra and accomplish the six perfections?"

Sources

1. Meher McArthur, Reading Buddhist Art: An Illustrated Guide to Buddhist Signs and Symbols (Thames & Hudson, 2004), 156.
2. "Om Mani Padme Hum." Wikipedia, the free encyclopedia.