SYMBOLIC OBJECTS OF BUDDHISM The empty throne represents the Buddha in ancient Buddhist art, and the lion statue on the Asoka pillar at Sarnath proclaims the power of his teachings. The symbols of Buddhism carry the same wordless message to people of all cultures.
The Buddha taught his disciples, by his own example, to live the simplest life, having minimal possessions. Some include, robes with cloth belts, needles, thread, & bowls (pata) for receiving daily food offerings.
CETIYA (PALI) / CAITYA (SANSKR) Cetiya means "reminder," an object or place used by Theravada followers to remember Gautama Buddha. According to Prince Damrong Rajanubhab, son of King Mongkut Rama IV of Siam (founder of the Dhammayuttika Nikaya order)...
Cetiya are divided into four types: relics (Dhatu), tokens or memorials (Paribhoga), teachings (Dhamma), and collective establishments (Udesaka). However, this is the result of a grouping long after Buddha's parinibbana.
Dhatucetiya are relics, parts of the Buddha's physical organs after he attained parinibbana and was cremated without being completely destroyed. After the Buddha's cremation, many rulers sought his relics, resulting in their distribution in various parts of the world.
Relics are one of the most precious objects of reverence for Buddhists. Reverence should be shown properly to honor the great teacher, not because of any supernatural or mystical significance behind them.
Paribhogacetiya, are objects or equipment that were once worn by the Buddha, such as robes, eating bowls, seating mats, Gandhakuti (the Buddha's former residence), and so on.
Dhammacetiya. As time passed, Buddhists found it difficult to honor the dhatucetiya and paribhogacetiya due to distance and other factors. Buddhists then created the Dhammacetiya by building stupas to enshrine the Buddha's teachings.
This is based on the fact that in the Mahaparinibbana Sutta, the Buddha conveyed the message that after his death, the Dhamma that he had taught well would be his representative, equal to the Buddha himself.
Viewed from the perspective of initial thinking, then respect for Dhammacetiya is a form of respect that is based on strong reasons and leads to correct understanding.
Uddesikacetiya, are historical sites closely associated with Buddha. Among them are: Lumbini Park, Nepal, the birthplace of Buddhagaya (Bodhgaya), the place where he attained Buddhahood; Varanasi (Baranasi), the place where Kusinara first preached his teachings; and the place where he passed away.
Uddesikacetiya literally means an object or place dedicated to worship. It actually refers not only to objects or places, but also to times, such as Vesak, Asalha, and Magha.
On the full moon of Vesak, three great events are commemorated. First, the birth of Prince Siddhartha Gautama, the future Sammasambuddha. Second, his attainment of Buddhahood at the age of 35. Third, his glorious death, freedom from rebirth at the age of 80.
The full moon of Asalha commemorates the Buddha's first preaching, two months after his attainment of Buddhahood at the Isipatana deer park in Varanasi. The full moon of Magha commemorates the Buddha's meeting with his first 1,250 disciples simultaneously without any prior appointment.
BUDDHARUPANG / BUDDHARUPA / BUDDHA STATUE In the details of the types of cetiya mentioned above, the Buddharupa, or Buddha's incarnation, is not actually included in any of the types of cetiya. The tradition of making Buddha statues emerged hundreds of years after the Buddha's parinibbana, influenced by Greek tradition.
Some archaeological scholars believe that the Buddharupa was first created during the reign of King Kanishka of the Kushana dynasty, who ruled between 119 and 163 AD, 650 years after Buddha's parinibbana. Over a long history, the Buddharupa was finally accepted as an object of worship.
Buddharupa creation at that time was a highly daring practice, influenced by Greek sculpture. Buddharupa creation began in northern and northwestern India, now part of Kashmir, Pakistan, and Afghanistan.
At that time, the Uttaranikaya order was followed, the forerunner of the Acariyavada or Mahayana tradition, so it can be said that the pioneer of the puja object in the form of a statue came from the Acariyavada group.
For other groups, such as the Vibhajjavāda (the root of Theravada), at that time, creating a buddha-image was considered a disrespectful act. The Vibhajjavāda community, which was descended from the Sthavira nikāya, did not depict the Buddha clearly.
Places of reverence for the Buddha at that time still consisted of symbols such as the Bodhi tree (called Asattha by the local people), lotus flowers as a symbol of purity, empty thrones, chakras or Dhamma wheels, footprints, or lions sitting on lotus-shaped pedestals.
Over time, the Buddharupa has become a very common object of worship for Buddhists, and a type of uddesikacetiya. It can be said that no monastery or center of Buddhist activity is without a Buddharupa.
The Mahayana tradition adds mudras, or hand gestures, with specific meanings. This Mahayana tradition has enriched Buddhist art in the Indonesian archipelago. Indonesia has its own Buddharupa style, as do Thailand, Sri Lanka, and surrounding countries.
In Siam during the Cakri Dynasty, King Rama III Phra Bat Somdet Phra Nangklao Chao Yu Hua asked Somdet Kromphraparamanuji Jinorot, a monk of the dynasty's lineage, to collect the important events of the Buddha's life.
This gave birth to other forms of buddharupa such as the position of attaining Buddhahood, the moment of meditation after attainment, the moment of first unfolding the wheel of Dhamma and so on.
The Buddha-shaped forms evolved further, each representing a specific day. Aditya (Sunday) means the Sun, associated with the Buddha standing gazing into the eyes. Candra (Monday) means the Moon, associated with the Buddha standing to prevent disease.
Anggara (Tuesday) means Mars, associated with the reclining Buddha. Budha (not to be confused with Buddha; Wednesday) means Mercury, associated with the standing Buddha carrying an offering bowl. Brhaspati (Thursday) means Jupiter, associated with the sitting Buddha in meditation.
Sukra (Friday) means Venus, associated with the Buddha seated in a trance. Saura (Saturday) means Saturn, associated with the Buddha seated under the umbrella of the Dragon King. Besides these seven celestial bodies, there are two other planets: Rahu and Ketu, but Ketu is another name for the Moon in a particular orbital position.
Rahu was later designated as the symbol of Wednesday night and associated with the Buddha sitting with his legs dangling, accompanied in some traditions by an elephant and a monkey. The planet Ketu was not designated as a symbol of the day of the week and was associated with the Buddha sitting in meditation with his legs crossed.
This position is designated as a buddharupa form that can be worshipped by those who do not know their birthday, and is commonly used in some monasteries as a neutral buddharupa form for people who adhere to the seven-day Buddha mudra tradition.
Besides the Buddha's manifestation, there are also the Eight Auspicious Signs (Ashtamangala) as follows, 1. Umbrella (chattra): spiritual power 2. Two goldfish (suvanamarsya) facing each other: liberation through enlightenment 3. Vase (kalasha): spiritual abundance
4. Lotus (padma): purity 5. Conch shell (saṅkha): the resounding sound of the Buddha's teachings 6. Endless knot (shrivasta): the wisdom of the Buddha 7. Victory shield (dhvaja): the victory of the wisdom of the Buddha's teachings over ignorance
8. Wheel of Dhamma (dharmachakra): the embodiment of the Noble Eightfold Path. Not eight paths, but one path with the fulfillment of its eight elements, as a guide for the lives of Buddhists.
SYMBOLS OF POVERTY Over time, as Buddhism evolved and adapted to the religious practices of diverse new cultures, certain objects acquired symbolic meaning. Upon leaving home, the Buddha is said to have exchanged his princely garments for those of a beggar.
The term "Bhikkhu" (Pali) / "Bhiksu" (Sanskrit) also literally means "beggar." Therefore, Buddhists do not use this title as a greeting, given that Buddhists have fewer moral codes.
Buddhists address monks and nuns by various titles. Theravada: 1. Bhante, a common title in Indonesia and Sri Lanka from Pali 2. Ashin, a Burmese lineage title 3. Sayadaw, a Burmese lineage title for senior monks
4. Luang Pi, a term in Thailand for a monk who is the same age as our older brother. There are also monks who are older but are already famous and are usually called Luang Pi. 5. Luang Por หลวงพ่อ, a term in Thailand for a monk who is worthy of being a father, or a monk who is already famous with that title.
6. Luang Phu หลวงปู่ or Luang Ta หลวงตา, a term in Thailand for a monk who has been practicing monkhood for ten years. Generally, an Ajahn is called Luang Por.
Mahayana 1. Suhu, meaning teacher, is used in almost all Chinese Mahayana traditions or other Mahayana traditions in Indonesia. 2. Master, meaning teacher, is used in several Mahayana traditions that focus on Zen meditation.
3. Rinpoche, used in Tibetan Mahayana (Vajrayana) for a monk whose past lives have been known as a particular Lama, called a Tulku. This title also applies to the head monk or former head monk of a monastery.
Generally, when Indonesians write the names of monks, they begin with YM (His Holiness) followed by their title and name. For example: YM Bhikkhu ..., YM Suhu ..., etc.
Although "bhikkhu" literally means "beggar," they don't come to beg. At the time of the offering, a group of Theravada monks, or monks in some Mahayana traditions, would walk and stand silently in front of the house.
If a layperson sees someone and intends to give, they will come out of their house and offer food. After a while, if no one comes out, they will continue on their way. The layperson gives politely, without speaking much, and the monk doesn't express gratitude.
Not expressing gratitude is a way of maintaining neutrality. The monk gives a brief sermon or tells the devotee to be happy for having done good deeds, then chants a blessing chant.
Buddhist monks wear the same clothes as the Buddha to show that they, too, have given up wealth and comfort for poverty. They wear robes sewn together from used corpse wrappings.
In those days, before cremation, the body was wrapped in white cloth (the cheapest fabric) for burial. When cremation was imminent, the cloth was discarded. The cloth was dyed with earth or dyed with whatever dyes were available.
The color is traditionally yellow, a color that can be produced cheaply from turmeric, a plant abundant in India. Tibetan monks wear red robes, probably dyed from inexpensive wood.
Korean monks stain their robes gray with charcoal as a reminder that the body will eventually turn to ashes. Thai monks use jackfruit bark. Monks cut cloth offerings from laypeople and sew them according to tradition.
THE JEWEL IN THE LOTUS The lotus grows from the slimy mud at the bottom of the lake to a bud on an underwater stem and blooms fragrantly on the surface. In Buddhism, the lotus represents the mind's ability to transcend human desires through the Buddha's teachings to achieve enlightenment.
On a large pillar erected at Sarnath by the emperor Ashoka, a lion, symbolizing the power of Buddhism, sits on a lotus. In figurative art, the Buddha is often depicted walking on a lotus.
Avalokiteshvara, the bodhisattva of compassion, is shown holding a lotus. White Tara, the female form of Avalokiteshvara, who symbolizes purity of mind and transcendent knowledge, holds an eight-petaled white lotus in her left hand, a reminder of the Noble Eightfold Path.
Padmapani, the male manifestation of Avalokiteshvara, holds a blue lotus, a symbol of the perfection of wisdom and knowledge. Akasagarbha, the guardian of Buddha Vairocana, is often depicted holding a lotus and a jewel in each hand.
The jewel held by Akasagarbha is shaped like a sword. For Vajrayana, this jewel symbolizes the light of knowledge, the glory of the Buddha, and the cutting of ignorance, but not itself being destroyed.
Vajra in Sanskrit also means "petis," and in Tibetan Buddhism, the vajra, or dorje, is an object used extensively in puja rituals. It signifies the indestructible and indivisible nature of enlightenment.
In Tibetan Buddhist puja, a Lama holds a vajra in his right hand and a bell in his left. The vajra bell is a ritual object with a bell on one end and a vajra on the other. The sound of the bell reminds us of the goal of attaining enlightenment.
The stupa is one of the earliest objects of worship in Buddhism and is imbued with symbolism. The stupa form of pre-Buddhist India was an earthen burial chamber with a roof of wooden pillars.
This form symbolizes the connection between the realms of suffering, the realms of happiness, and the state of extinction of rebirth. In ancient India, stupas were used as tombs, enshrining the ashes of royalty or prominent figures.
In Buddhist circles, stupas house relics of the Buddha. After his death and cremation, the remains, consisting of crystals, also known as relics or sarira, are enshrined in eight separate stupas erected in Northern India.
One of the world's most famous stupas is Borobudur, considered a combination of a stupa, a mandala, and a stepped pyramid. A discussion of this has been previously written at the following link. May all beings be happy.