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Ensō
Zen art exemplifies the Zen ideals of simplicity and spontaneity, and most often takes the form of calligraphy and simple ink drawings.
The Zen circle, a popular motif in Zen art, represents the entire universe in a single, perfect stroke. Although simple, images like this are difficult to paint successfully and thus must be done with a clear mind focused on the task.

Abhaya Mudra (Gesture of Fearlessness)
Abhaya in Sanskrit means fearlessness, and the abhaya mudra symbolizes protection, peace, and the dispelling of fear. The gesture is made with the right hand raised to shoulder height, arm bent, and palm facing outward.
The gesture is an ancient one, demonstrating that the hand is empty of weapons and thus indicating friendship and peace. To western eyes, it looks like the gesture meaning "stop." In both cases, the gesture implies fearlessness before a potential enemy.
In Buddhism, the gesture is a symbol of the fearlessness—and thus the spiritual power—of the Buddha or bodhisattva who makes it.
According to Buddhist tradition, the historical Buddha made this gesture immediately after gaining enlightenment. And later, when the historical Buddha was about to be attacked by an angry elephant, he held up his hand in the fearlessness gesture and immediately calmed it.
The gesture of fearlessness is is only seen on Buddhas or boddhisatvas and appears most commonly in standing images. In Thailand and Laos, the abhaya mudra is seen on the walking Buddha (also called 'the Buddha placing his footprint'), a posture unique to that region.
When the right hand is in the abhaya mudra, the left hand usually hangs loosely at the side of the body or makes thevarada mudra, or gift-giving gesture. In some SE Asian Buddha images, both hands are held in the abhaya mudra.
In Gandhara art, this mudra was sometimes used to indicate the action of preaching. This is also the case in China where it is very commonly found in images of the Buddha, mainly in the Wei and Sui eras (4th to 7th centuries).
The abhaya mudra is the gesture of the fifth Dhyani Buddha, Amoghasiddhi. By meditating on him, Amoghasiddhi helps in overcoming the delusion of jealousy and transforming it into the wisdom of accomplishment. Since jealousy can be seen as a type of fear, the gesture of fearlessness is appropriate for this Buddha.

Bhumisparsha (Earth Witness) Mudra
Bhumisparsha means 'touching the earth'. It is more commonly known as the 'earth witness' mudra. Thismudra, formed with all five fingers of the right hand extended to touch the ground, symbolizes the Buddha's enlightenment under the bodhi tree, when he summoned the earth goddess, Sthavara, to bear witness to his attainment of enlightenment.
The right hand, placed upon the right knee in earth-pressing mudra, and complemented by the left hand-which is held flat in the lap in the dhyana mudra of meditation, symbolizes the union of method and wisdom, samasara and nirvana, and also the realizations of the conventional and ultimate truths. It is in this posture that Shakyamuni overcame the obstructions of Mara while meditating on Truth.
The second Dhyani Buddha, Akshobhya, is depicted in this mudra. He is believed to transform the delusion of anger into mirror-like wisdom. It is this metamorphosis that the Bhumisparsha mudra helps in bringing about.

Buddha Eyes (Wisdom Eyes)
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.

Buddhapada: The Buddha's Footprint
The footprints of the Buddha (Buddhapada) are one of the early representations of the Buddha in the anticonic (no statues) stage of Buddhist art. The Buddhapada are highly revered in all Buddhist countries, especially in Sri Lanka and Thailand.
Symbolizing the grounding of the transcendent, feet have been objects of respect in India long before Buddhism.
According to Buddhist legend, after the Buddha attained enlightenment, his feet made an imprint in the stone where he stepped.
In another tradition, the infant Buddha took seven steps after his birth to symbolize his spiritual domination of the universe.
The footprints of the Buddha symbolize the Buddha's presence, as they are believed to be the imprints where the Buddha actually touched the ground.
At the same time, the Buddhapada signify the Buddha's absence now that he has entered nirvana, and thus are a reminder of the Buddhist ideal of nonattachment.
The Buddha's footprints are usually depicted with the toes of all one length and with a dharmachakra (wheel) in the center.
Other early Buddhist symbols also appear on the heels and toes, such as the lotus, the swastika and the triratna (Three Jewels).
Some Buddhapada can be very large and detailed, displaying the 32, 108 or 132 distinctive marks of a Buddha in a checkerboard pattern.
These symbols are also seen on the bottom of the feet of large statues of the reclining Buddha.
Sculptures of Buddha's footprints are usually protected in a special temple structure, where the faithful bring flowers and other offerings to them. The Buddhapada image can also be found on Tibetan thangkas.

Conch Shell in Buddhism
The conch shell (Sanskrit shankha; Tibetan dung dkar) has survived as the original horn trumpet since time immemorial. Ancient Indian epics describe how each hero of mythical warfare carried a mighty white conch shell, which often bore a personal name.

It is one of the main emblems of Vishnu, and his conch bears the name of Panchajanya, meaning 'having control over the five classes of beings.'
Arjuna's (hero of the Mahabharata) mighty conch was known as Devadatta, whose triumphant blast brought terror to the enemy. As a proclaiming battle horn, the conch is akin to the bugle. It is an emblem of power, authority and sovereignty whose blast is believed to banish evil spirits, avert natural disasters, and scare away poisonous creatures.
Today, in its greatly tamed avatar, the conch is used in Tibetan Buddhism to call together religious assemblies. During the actual practise of rituals, it is used both as a musical instrument and as a container for holy water.
Ancient Indian belief classifies the conch into male and female varieties. The thicker-shelled bulbous one is thought to be the male (purusha), and the thin-shelled slender conch to be the female (shankhini).
The fourfold caste division is also applied as follows:
The smooth white conch represents the Brahmin caste (priests)
The red conch, the kshatriyas (warriors)
The yellow conch, the vaishyas (merchants)
The grey conch, the shudras (labourers)
Additionally, there is a fundamental classification of conch shells occurring in nature: those that turn to the left and those which turn to the right. Shells which spiral to the right in a clockwise direction are a rarity and are considered especially sacred. The right-spiralling movement of such a conch is believed to echo the celestial motion of the sun, moon, planets and stars across the heavens. The hair whorls on Buddha's head spiral to the right, as do his fine body hairs, the long curl between his eyebrows (urna), and also the conch-like swirl of his navel.
Vajrayana Buddhism absorbed the conch as a symbol which fearlessly proclaimed the truth of the dharma. Among the eight symbols, it stands for the fame of the Buddha's teaching, which spreads in all directions like the sound of the conch trumpet.
In addition to Buddha's throat, the conch also appears as an auspicious mark on the soles, palms, limbs, breast or forehead of a divinely endowed being.

Buddhist Wheel Symbol (Dharmachakra)
What does it mean?
The wheel (Skt. chakra; Tib. 'khor lo) is one of the most important Buddhist symbols, as it represents the teachings of the Buddha. The Buddha was the one who "turned the wheel of the dharma" and thus the wheel symbol is theDharmachakra, or "wheel of law." The Tibetan term for this symbol, chos kyi'khor lo, means "the wheel of transformation." (Also see the Life of the Buddha and Tibetan Buddhism and Buddhism fast facts)
The wheel's motion is a metaphor for the rapid spiritual change engendered by the teachings of the Buddha: the Buddha's first discourse at the Deer Park in Sarnath is known as the "first turning of the wheel of dharma." (See a list of Buddhist symbols)
His subsequent discourses at Rajgir and Shravasti are known as the "second and third turnings of the wheel of dharma." The eight spokes of the wheel symbolize the Noble Eightfold Path set out by the Buddha in his teachings.
Symbolism
The wheel also represents the endless cycle of samsara, or rebirth, which can only be escaped by means of the Buddha's teachings. And some Buddhists regard the the wheel's three basic parts as symbols of the "three trainings" in Buddhist practice: The hub symbolizes moral discipline, which stabilizes the mind. The spokes (usually there are eight) represent wisdom which is applied to defeat ignorance. The rim represents training in concentration, which holds everything else together. (See Buddhism practices and Buddhism beliefs)
The wheel was a common symbol in early Buddhist art, before the introduction of Buddha images. In those days, the Dharmachakra symbolized not only the Buddha's teachings but the Buddha himself. On the tops of the pillars built by Emperor Ashoka (272-32 BC), four carved lions and four wheels face the four directions to proclaim the Buddhist Dharma throughout India. (See Buddhism history)
Today, the Dharmachakra appears in the art of every Buddhist culture. On images of the Buddha, the wheel appears on the palms of his hands and the soles of his feet, where it is one of the 32 Marks of a Great Man. It is especially prominent in Tibet, where it is one of the Eight Auspicious Symbols and often flanked by two deer — the whole image representing the Buddha's first sermon in the Deer Park. The wheel is usually central to mandalas, geometric representations of the Buddhist universe. It also appears in the Dharmachakra Mudra, in which the Buddha forms a wheel with the position of his hands.
Some Tibetan wrathful deities are depicted brandishing a wheel as a weapon to conquer evil and ignorance. This theme may have been adapted from Hindu iconography, in which a disc is an attribute of the god Vishnu and a symbol of the absolute weapon that conquers desires and passions.

The Lotus Symbol in Buddhism
What is the meaning of the lotus flower in Buddhism?
The lotus, from Sanskrit and Tibetan word "padma," is one of the most well-known symbols of Buddhism. The lotus flower is one of the "Eight Auspicious Symbols" in the religion, and is one of the most important images in the faith.
See Eight Auspicious Symbols here
See more Buddhist symbols here
The roots of a lotus flower extend into the mud and the stem grows up through the water and the flower blossoms above the surface. In Buddhist theought, this pattern of growth signifies the progress of the soul from the primeval mud of materialism, through the waters of experience, and into the bright sunshine of enlightenment. Though there are other water plants that bloom above the water, it is only the lotus which, owing to the strength of its stem, regularly rises eight to twelve inches above the surface. (Go here forBuddhist Beliefs and here for Buddhist Facts.)
The Lotus in Buddhist Beliefs
White Tara and other deities seated on lotuses in a Tibetan thangka painting. Photo: Exotic India Arts.
A Tibetan lotus as part of the Eight Auspicious Symbols, on a banner from Sikkim, India. Photo: Chirantan Mandal.
According to the Buddhist scholar Lalitavistara,
"The spirit of the best of men is spotless, like the lotus in the muddy water which does not adhere to it."
According to another scholar,
"In esoteric Buddhism, the heart of the beings is like an unopened lotus: when the virtues of the Buddha develop therein, the lotus blossoms; that is why the Buddha sits on a lotus bloom."
The lotus is one of Buddhism's best recognized motifs and appears in all kinds of Buddhist art across all Buddhist cultures. Scrolling lotuses often embellish Buddhist textiles, ceramics and architecture.
Buddhist deities
Every important Buddhist deity is associated in some manner with the lotus, either being seated upon a lotus in full bloom or holding one in their hands. In some images of standing Buddhas, each foot rests on a separate lotus. (See Buddhism deities here.)
The lotus does not grow in Tibet and so Tibetan art has only stylized versions of it, yet it appears frequently with Tibetan deities and among the Eight Auspicious Symbols.
Colors of the lotus flower
The color of the lotus has an important bearing on the symbolism associated with it:
White Lotus (Skt. pundarika; Tib. pad ma dkar po): This represents the state of spiritual perfection and total mental purity (bodhi). It is associated with the White Tara and proclaims her perfect nature, a quality which is reinforced by the color of her body.
Pink Lotus (Skt. padma; Tib. pad ma dmar po): This the supreme lotus, generally reserved for the highest deity. Thus naturally it is associated with the Great Buddha himself.
Red Lotus (Skt. kamala; Tib: pad ma chu skyes): This signifies the original nature and purity of the heart (hrdya). It is the lotus of love, compassion, passion and all other qualities of the heart. It is the flower of Avalokiteshvara, the bodhisattva of compassion.
Blue Lotus (Skt. utpala; Tib. ut pa la): This is a symbol of the victory of the spirit over the senses, and signifies the wisdom of knowledge. Not surprisingly, it is the preferred flower of Manjushri, the bodhisattva of wisdom. *
The lotus rises out of the mud with a pristine bloom. Photo: Lindley Ashline.
Dharmachakra (Wheel-Turning) Mudra
Dharmachakra in Sanskrit means 'Wheel of Dharma'. This mudra symbolizes one of the most important moments in the life of Buddha, the occasion when he preached to his companions the first sermon after his Enlightenment in the Deer Park at Sarnath. This event is often referred to as the setting into motion of the Wheel of the teaching of the Dharma.
In this mudra the thumb and index finger of both hands touch at their tips to form a circle. This circle represents the Wheel of Dharma, or in metaphysical terms, the union of method and wisdom.
The three remaining fingers of the two hands remain extended. These fingers are themselves rich in symbolic significance:
The three extended fingers of the right hand represent the three vehicles of the Buddha's teachings, namely:
The middle finger represents the 'hearers' of the teachings
The ring finger represents the 'solitary realizers'
The Little finger represents the Mahayana or 'Great Vehicle'.
The three extended fingers of the left hand symbolize the Three Jewels of Buddhism, namely, the Buddha, the Dharma, and the Sangha.
Significantly, in this mudra, the hands are held in front of the heart, symbolizing that these teachings are straight from the Buddha's heart.
This mudra is displayed by the first Dhyani Buddha Vairochana. Each of the Five Dhyani Buddhas is associated with a specific human delusion, and it is believed that they help mortal beings in overcoming them. Thus, Vairochana is believed to transform the delusion of ignorance into the wisdom of reality. By displaying the Dharmachakra mudra, he thus helps adepts in bringing about this transition.

The dhyana mudra may be made with one or both hands. When made with a single hand the left one is placed in the lap, while the right may be engaged elsewhere. The left hand making the Dhyana mudra in such cases symbolizes the female left-hand principle of wisdom. Ritual objects such as a text, or more commonly an alms bowl symbolizing renunciation, may be placed in the open palm of this left hand.
When made with both hands, the hands are generally held at the level of the stomach or on the thighs. The right hand is placed above the left, with the palms facing upwards, and the fingers extended. In somecases the thumbs of the two hands may touch at the tips, thus forming a mystic triangle. The esoteric sects obviously attribute to this triangle a multitude of meanings, the most important being the identification with the mystic fire that consumes all impurities. This triangle is also said to represent the Three Jewels of Buddhism, mentioned above, namely the Buddha himself, the Good Law and the Sangha.

The Dhyana mudra is the mudra of meditation, of concentration on the Good law, and of the attainment of spiritual perfection. According to tradition, this mudra derives from the one assumed by the Buddha when meditating under the pipal tree before his Enlightenment. This gesture was also adopted since time immemorial, by yogis during their meditation and concentration exercises. It indicates the perfect balance of thought, rest of the senses, and tranquillity.
This mudra is displayed by the fourth Dhyani Buddha Amitabha, also known as Amitayus. By meditating on him, the delusion of attachment becomes the wisdom of discernment. The Dhyana mudra helps mortals achieve this transformation. The Eight Auspicious Symbols of Buddhism
The Eight Auspicious Symbols (Ashtamangala in Sanskrit) are a group of lucky Buddhist symbols that appear on many Buddhist textiles, objects and paintings. Each symbol represents an aspect of Buddhist teaching and when they appear together, their powers are multiplied.
The symbols derive from Indian iconography and have become especially popular in Tibetan Buddhism. Clink a link below for a full article and illustration of each Auspicious Symbol.
Parasol (chattra) - royalty and spiritual power
Golden Fishes (suvarnamatsya) - good fortune, fertility and salvation
Treasure Vase (kalasha) - spiritual and material abundance
Lotus (padma) - mental and spiritual purity
Conch Shell (sankha) - the fame of Buddha's teachings
Endless Knot (shrivasta) - infinite wisdom of the Buddha
Victory Banner (dhvaja) - victory of the Buddha's teachings and wisdom over ignorance
Wheel (dharmachakra) - the teachings of the Buddha

The Endless Knot
The endless knot (Skt. shrivatsa; Tib. dpal be'u) is a closed, graphic ornament composed of right-angled, intertwined lines. It overlaps without a beginning or an end, symbolising the Buddha's endless wisdom and compassion. It indicates continuity as the underlying reality of existence. It is conjectured that it may have evolved from an ancient naga symbol with two stylized snakes.
The latter image signifies the dramatic interplay and interaction of the opposing forces in the dualistic world of manifestation, leading to their union, and ultimately to harmony in the universe. This fact is amply reflected in the symmetrical and regular form of the endless knot.
The intertwining of lines represents how all phenomena are conjoined and yoked together as a closed cycle of cause and effect. Thus the whole composition is a pattern that is closed on in itself with no gaps, leading to a representational form of great simplicity and fully balanced harmony.
Since all phenomena are interrelated, the placing of the endless knot on a gift or greeting card is understood to establish an auspicious connection between the giver and the recipient. At the same time, the recipient is goaded to righteous karma, being reminded that future positive effects have their roots in the causes of the present. This is because the knot represents a connection, a link with our fates, binding us to our karmic destiny. Not surprisingly, this is one of the most favorite symbols in Tibetan Buddhism, and often occurs on its own.
Other, related interpretations of the endless knot have also been given, such as the following:
The auspicious drawing symbolises the mutual dependence of religious doctrine and secular affairs. Similarly, it represents the union of wisdom and method, the inseparability of emptiness and dependent arising at the time of path, and finally, at the time of enlightenment, the complete union of wisdom and great compassion. {2}

The Golden Fishes
The Golden Fishes symbol (Skt. suvarnamatsya; Tib. gser nya) consists of two fishes, which usually appear standing vertically with heads turned inwards towards each other.
The pair of fishes originated as an ancient pre-Buddhist symbol of the two sacred rivers of India, Ganga and Yamuna. Symbolically, these two rivers represent the lunar and solar channels, which originate in the nostrils and carry the alternating rhythms of breath or prana.
In Buddhism, the golden fishes symbolize happiness, as they have complete freedom in water. They represent fertility and abundance as they multiply very rapidly. Fish often swim in pairs, and in China they represented conjugal unity and fidelity, where a pair of fishes would often be given as a wedding present.
Both Jesus Christ and Buddha are known as "fishers of men," because they save mortals from the ocean of suffering.

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.
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?"

Om Mani Padme Hum in Tibetan script.
The Parasol in Buddhism
Above the mountain is the dome of the sky. This is symbolized by the umbrella, whose important function is to cast a shadow, the shadow of protection. The dictionary defines a parasol as an umbrella used for protection from the sun. Thus its function is to protect exclusively from the heat rather than the rain - as the word 'parasol,' meaning 'to hold off the sun,' and 'umbrella,' meaning 'little shade,' similarly imply. The Sanskrit term 'chattra,' also means 'mushroom,' in an obvious reference to its shape.
The parasol or umbrella (Skt. chattra; Tib. gdugs) is a traditional Indian symbol of both protection and royalty. The ability to protect oneself against inclement weather has always, in all cultures, been a status symbol. In Europe, until a few decades ago, a sunshade was a status symbol for society ladies. In Oriental thought, the fact that it protected the bearer from the scorching heat of the sun was transferred into the religious sphere as a "protection against the heat of defilements." Thus the coolness of its shade symbolizes protection from the heat of suffering, desire, and other spiritually harmful forces.
The dome of the umbrella is held aloft by a vertical handle (just like the mountain upholds the sky), which is identified with the 'axis mundi,' or the central axis upholding the world. The umbrella is carried above an important dignitary or the image of a deity, to indicate that the person or symbol below the umbrella is in fact the center of the universe, and also its spiritual support. Umbrellas seem to be especially important in processional rites, being like mobile temples. Thus, depictions of the Buddha often display an elaborate and large umbrella above his head.
As it is held above the head it naturally symbolizes honor and respect. In Vajrayana Buddhism, this large umbrella (atapatra) was even deified into the thousand-armed, -footed goddess Sitapatra, whose name literally means 'the white umbrella.'
In Tibet, depending on their status, various dignitaries were entitled to different parasols, with religious heads being entitled to a silk one and secular rulers to a parasol with embroidered peacock feathers. Exalted personalities such as the Dalai Lama are entitled to both, and in processions, first a peacock parasol and then a silk one is carried after him.
The Tibetan version of the parasol was adopted from its royal Indian and Chinese prototypes, and fashioned from a wooden, spoked frame with a domed silk cover and hanging silk pendants making up an overhanging skirt.
The dome symbolizes wisdom, and the hanging skirt, compassion. Thus the composite form of the parasol signifies the union of these dual elements.
Octagonal and square parasols are also common, representing the Noble Eightfold Path and the four directional quarters respectively.

The Swastika Symbol in Buddhism
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 alwaysclockwise, 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.

Triratna (Three Jewels) Symbol
The triratna symbol represents the Triple Gem or Three Jewels of Buddhism, which are the three core values of:
Buddha
Dharma (the teachings)
Sangha (the monastic community)
These are also known as the Three Refuges, which are recited as part of Buddhist ordination ceremonies: "I take refuge in the Buddha; I take refuge in the Dharma; I take refuge in the Sangha."
The triratna symbol is a simple three-branched shape, like a rounded 'W.' It bears some resemblance to the trishula in Hinduism. The triratna appears in early Buddhist art in various contexts, but especially as one of the symbols on the Buddhapada, or footprint of the Buddha.
The triratna is often accompanied by lotus flowers symbolizing Enlightenment, and the dharmachakra (wheel), symbolizing the Buddha's teachings.

The Tibetan Wheel of Life
The Tibetan Wheel of Life symbolizes the Buddhist perspective on life and contains within it numerous symbols of Buddhist themes and teachings.
The creature who turns the wheel of life and holds it in his clutches isYama, a wrathful deity and the Lord of Death. Yama symbolizes the inevitability of death, samsara and the impermanence of all things. This does not lead to hopelessness, though, because outside of the wheel stands the Buddha, who points the way to liberation (symbolized by the moon).
The inner circle of the wheel contains symbols of the three root delusions: hatred (snake), ignorance (rooster), and greed (pig).
The ring around the center represents karma, with the figures on the left ascending to higher realms of existence because of virtuous actions, and the figures on the right descending to lower realms of existence because of evil or ignorant actions.
The middle ring of the wheel (the areas between the spokes) symbolizes the six realms of existence. The top half, from left to right, portrays the three higher realms of existence: humans, gods, and demi-gods. The lower half shows the three lower realms of existence: animals, hell-beings, and hungry ghosts.
The outer ring represents the 12 links of dependent origination, as follows:
Just to the right of the top is a blind man with a cane, representing ignorance of the true nature of the world.
Moving clockwise, a potter molding a pot symbolizes that we shape our own destiny with our actions through the workings of karma.
The monkey climbing a tree represents consciousness or the mind, which wanders aimlessly and out of control.
Consciousness gives rise to name and form, which is symbolized by people traveling in a boat on the river of life.
The next link is an empty house, the doors and windows of which symbolize the developing sense organs. Buddha noted six senses: sight, smell, taste, hearing, touch and thought.
The six senses allow us to have contact with the world, which is symbolized by lovers embracing.
From contact arises feelings, which we categorize as pleasant, unpleasant, or neutral. Feelings are represented on the wheel as an arrow piercing the eye.
From feelings arises desire or attachment to pleasant feelings and experiences, symbolized by a couple falling in love or a man drinking alcohol.
Desire or attachment leads to grasping for an object of desire, symbolized by a monkey picking fruit.
From grasping arises existence, represented by a man and a woman making love.
Existence culminates in birth (entry into the human realm), which is symbolized by a woman in childbirth.
Birth naturally leads to aging and death, which is symbolized by an old man carrying a burden.