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Buddhist symbolism is the method of Buddhist art to represent certain aspects of dharma, which began in the fourth century BCE. Anthropomorphic symbolism appeared from around the first century CE with the arts of Mathura the Greco-Buddhist art of Gandhara, and were combined with the previous symbols.

Each spiritual symbol contains underlying meaning and value in terms of the Buddha teaching.


 * Sigalovada sutta
 * Reflection of Buddhas nature
 * Sukhavati realm
 * Concept of Tri Kaya
 * Four noble qualities
 * Dharma weel turning
 * Awareness
 * Equanimity concept
 * Catumaharajika realm

Each symbol is additional proof that Buddhism teaching is flexible and harmonious amongst various cultures and people groups. These religious symbols reveal the adaptability of the Buddhas teachings that intertwine to other teachings and cultures as long as it remains relevant to its teachings.

Mahayana symbolism[edit]
Lotus flower on a temple bell. The lotus represents purity of the body, speech, and mind as if floating above the muddy waters of attachment and desire.

Main article: Ashtamangala Mahayana symbols: aṣṭamaṅgala In the Mahayana schools, Buddhist figures and sacred objects leaned towards esoteric and symbolic meaning. Mudras are a series of symbolic hand gestures describing the actions of the characters represented in only the most interesting Buddhist art. Many images also function as mandalas.

Mahayana and Vajrayana Buddhist art frequently makes use of a particular set of "eight auspicious symbols" (Sanskrit aṣṭamaṅgala, Chinese: 八吉祥; pinyin: Bā jíxiáng), in domestic and public art. These symbols have spread with Buddhism to the art of many cultures, including Indian, Tibetan, Nepalese, and Chinese art.

These "Eight Auspicious Symbols" are:


 * 1) Lotus flower. Representing purity and enlightenment.
 * 2) Endless knot, or, the mandala. Representing eternal harmony.
 * 3) goldenfish. Representing conjugal happiness and freedom.
 * 4) Victory banner. Representing] victorious teachings.
 * 5) Wheel of the Dharma. Representing knowledge.
 * 6) Treasure vase. Representing inexhaustible treasure and wealth.
 * 7) Parasol. Representing the crown, Royalty (the Buddha) and protection from the elements.
 * 8) Conch shell. Representing spreading the teachings of the Buddha far and wide.

The "Three Main Symbols" of Buddhism would be 1) The Buddha 2) The Dharma (the Buddha's teachings) 3) The Sangha (the united group of the Buddha's followers, which include monastics and laymen and women

In East Asian Buddhism, the swastika is a widely used symbol of eternity. It is used to mark Buddhist temples on maps and in the beginning of Buddhist texts. It is known in Classical Tibetan as yungdrung (Wylie: g.Yung drung) in ancient Tibet, it was a graphical representation of eternity.

In Zen, a widely used symbol is the ensō, a hand-drawn circle.

Mahayana Buddhist tradition implements the use of symbols that cannot be interpreted by visitors who are not members of the temple. Each symbol is deliberately used to remind the followers of both cultural and spiritual values that are difficult to understand strictly through language and verbal practices.

The value of these cultural symbols in Vihara Lotus are found through the scope of statues and alters of Mahayana importance.

These include:


 * 1) Thian Kong Altar. The terminology of the name itself means "sky", representing the residence of this God. Traditionally, facing forward to the sky is considered respectful to God almighty.  Hio Lo for Thian Kong: Burning incenses is a medium for communication with God Almighty
 * 2) Chinese Generals Altar. These generals symbolize merits to wide community and represent a positive implication towards persecution and being defied for your merits. According to the abbot, these were great Chinese generals who were defied because of their merits.
 * 3) Earth Gods. Upon this altar, there are three Gods/Goddesses. Two of which stand under the table and one which is placed on top. Each God symbolized a different position.
 * 4) Tu Di Gong, a man who committed a lot of good deeds and was highly regarded a contributing member of his community. Every place has it's own idol of Tu Di Gong.
 * 5) Zhang Fu De. He was responsible for the minister of royal tax affairs. He always acted wisley and honestly. When he died at age 102, a greedy and evil man replaced his position, Wei Chao. The suffering under Wei Chao was so significant, people left their home town searching for a wise man like Zhang Fu De, which they praised and considered an earth God.
 * 6) Earth God, a symbol of sustenance, growth, and agriculture. Responsible for keeping people safe and happy.  The four of them are Indra's body guards, who serve outside the heaven.

4. Horse Statues. The horses symbolize enthusiasm, loyalty, courage, and energy. They are also considered to be the bearer of success. In Chinese, horse is "Mao Kung", which when broken down from a figurative perspective translates to "instant success"

Barua, D. Mitra. Seeding Buddhism with Multiculturalism: The Transmission of Sri Lankan Buddhism in Toronto, McGill-Queen's University Press, 2019. Author Mitra D. Barua examines the transmission of Buddhism passing from one generation to the next in attempts to highlight multiculturalism during this process. Barua reveals the distinct changes in Buddist cultural identity as it is passed down highlighting the success of first-generation Sri Lankan Buddhists practicing Buddhism within a modern cultural context.

Bstan-ʼdzin-rgya-mtsho, Dalai Lama XIV, et al. Buddhism : One Teacher, Many Traditions. Wisdom Publications, 2014. In this book, written by the two best selling Buddhist authors, Bstan-ʼdzin-rgya-mtsho, Dalai Lama XIV, various sects of the Buddhist religion are analyzed separately but grounded by the element they all have in common. This source will be beneficial to my research as it addresses the four noble truths found within the Buddhist religion and the practice of meditation. Additionally, Buddhism is widely practiced in various strains across the globe, this work illuminates the distinct differences and important commonalities found within the religion as a whole.

Buswell, Robert E., et al. The Princeton Dictionary of Buddhism. Princeton University Press, 2014. I selected this source due to the comprehensive cover of Buddhist languages, traditions, and concepts from a variety of Buddhist strains. This work contains more than 5,000 entries of terms and principles found within Buddhism. Buswell covers concepts, geographical sites, schools, texts, and history of Buddhism as well as a breakdown of Buddhism linguistics. This source will allow me to use Buddhist terminology in an accurate method.

Cassaniti, Julia. Living Buddhism: Mind, Self, and Emotion in a Thai Community. Cornell University Press, 2015. I located this source in an attempt to find a personal account of the Buddist religion. I believe this book written by Julia Cassaniti, will expand my research due to its unique perspective. I have a collection of sources from a historical understanding, an outsider's approach, and the foundations of the Buddhist religion, however, this source is written from the perspective of living out Buddhist religion. Cassaniti’s works cover the mind, self, and emotion present within the Thai community and the Buddhist religion and will be an insightful addition to my culminated research.

Keown, Damien. Buddhism : A Very Short Introduction. Oxford University Press, 1996.

As revealed in the title, a summary-style introduction in attempting to understand the vast complexities of the Buddhist religion. Author Damien Keown prefaces his work by walking the reader through the pronunciations of religious elements and names, as well as beginning with common locations, people, and religious terms used within Buddhism. This source will significantly improve my understanding of foundational principles in Buddhism.

Lopez, Donald S. “BUDDHISM IN PRACTICE.” Asian Religions in Practice: An Introduction, edited by Donald S. Lopez, vol. 9, Princeton University Press, PRINCETON, NEW JERSEY, 1999, pp. 56–87. One of my most valuable sources, culminated by author Donald S. Lopez. This section of information is found within a collection of studies from “Asian Religions in Practice.” Although an introduction to the complex and rich structure of Buddhist religion and culture, Lopez provides an understandable sketch of the history of Buddhism and presents in-depth descriptions of important Buddhist doctrines considered to be foundational by the tradition of scholars. This work will aid me in my introduction and attempts to lay the foundation of my research before analyzing Buddhism in depth.

OLSON, CARL. The Different Paths of Buddhism: A Narrative-Historical Introduction. Rutgers University Press, 2005. In order to fully understand the diverse and complex religion of Buddhism, author Carl Olsen analyses the development of Buddhism from the life of historical Buddah to the present. Olsen’s perspective is unique in that he avoids imposing a Western cultural analysis of traditional buddhist texts. This source is a comprehensive analysis of the different religious strains of Buddhism and how they interact with each other to form an understanding of the Buddist religion in its entirety.