Buddhist Symbols And Their Significance

The symbols of our Buddhist Church and the altar are regarded in the same manner that we regard our flag. When we salute our flag, we are not performing a meaningless ritual, but are renewing our pledge to the princip1es that guarantee our civil liberties. In just the same way, we use the symbols of the altar and the church towards our spiritual emancipation when taking the Three Refuges.

1. Dharmacakra - The Wheel of Life
Many symbols, such as the swastika, jewels, lotus, etc., are used to represent Buddhism, but one of the most outstanding symbols is that of the Dharmacakra, or the Wheel. We encounter it as the WHEEL OF LIFE or the WHEEL OF THE LAW. This wheel is accepted by the Buddhists world-over as the symbol of Buddhism. The reason for choosing the wheel is that when the Buddha. preached His first sermon in the Deer Park at Benares, He is said to have" set the wheel of the law in motion". We all know that the wheel is not of much use unless it is in motion. In fact when we think of' a wheel, we naturally think of motion. It is the same with our lives. We can go forward, make progress, or else we go backward. All life is motion, and there is no such thing as just standing still or marking time. If we follow the Wheel of the Lord Buddha's Law, then we are in motion toward happiness.

2. The Buddha
Although a statue of the Buddha is used in many of the sects, in Shin Buddhism, a picture or a written name is often used.

3. Flowers
Lotus, while rooted in mire, grows forth clean and clear to open purely towards the heavens. Buddhism as truth is comparable to the lotus as having inherent in it the power to rise above ignorance and chaotic world. The flowers used in the altar exhibit one of the most beautiful and yet most transient of the forms of nature. They bloom to full maturity, only to disintegrate. This illustrates the transiency and sorrow of form.

4. Candles
Until lighted, they represent the illusion of self and self-interest. They show light brought through darkness, not light outside of darkness and ignorance. The candles diffuse light on a dark world, bringing understanding. Symbolically, the candles burn away impurities; there remains but the pure element.

5. Incense
Incense denotes transiency and dissolution, for while burning it loses form, diffuse its scent and fulfills its destiny or reason for being. Unburnt, in any form, the incense is worthless except for its potential usefulness. Just so, a man as a component form is valueless except for his potentialities, and like incense can become useful in the scheme of things and fulfill his reason for being. (It is also said to be used as a "purification of air", or "purification of self").

6. Nenju or Ojuzu (See addendum below)
The full strand of Ojuzu (nenju) consists of 108 beads and is symbolic of the 54 progressive and 54 retrogressive original human instincts. The Sangha carries smaller strings of beads. The ojuzu encircles the fingers of the two hands when placed together as in gassho, to unite our forces, keep the mind from wandering and to center our attention on the subject under consideration.
The ojuzu has a colorful past of at least 1500 years. During these 15 centuries, its use has varied, ranging all the way from a tool to count the recitations of the Buddha’s name, an ornament, and a mark of priesthood, to an exquisite family treasure. Yet there was one common theme that ran through all multiple uses --- devotion to and reverence for Buddha and His teachings. The fundamental spirit of worship, meditation, and reverence is closely associated with the use of the nenju (ojuzu).
The fact that the beads are strung together by a single strand of twine symbolizes the unity of all sentient beings in the Wisdom and Compassion of Amida Buddha. American Buddhists, therefore, consider onenju as an important symbol of their spiritual ties with the Buddhist Faith. Thus the nenju represents Amida Buddha’s closeness to man's humble awareness of his Infinite Wisdom and Compassion. (From “The Story of the Juzu" by the former Bishop Shinsho Hanayama)
Addendum: The 108 beads represent 108 views, 108 meditations, 108 feelings, and 108 passions. 6 feelings recognized in Buddhism are: sight, sound, smell, taste, touch, and consciousness. These 6 feelings are pleasant, unpleasant, or indifferent feelings --- totaling 18 feelings. Each feeling has 2 classifications - either pleasurable or unpleasurable. The 18 feelings multiplied by the 2 classifications make 36. The 36 basic passions of man from the past, present, and future give the total of 108 passions.

7. Wisteria Emblem
In many churches there are two main symbols used: the Dharmacakra (The Wheel of Dharma) and the Wisteria (Sagare-fuji). There is a large wisteria emblem on the outside of some temples, at the front entrance, signifying that this church belongs to the Jodo-Shin Shu (True Pure Land Sect), Nishi-Hongwanji denomination of Buddhism.
It has been assumed by many that the wisteria crest has been the symbol of Hongwanji ever since Shinran Shonin’s days. However, in reality, Shinran Shonin's family (Hino family) crest was Tsuru-no-Maru or a Crane.
About 400 years ago, the Imperial Family gave the Hongwanji permission to use the Imperial Crest (16-petal chrysanthemum); this crest was used until the time of the Meiji Restoration (1868), when the chrysanthemum crest became the exclusive use of the Imperial Family --- everyone else was forbidden to use this crest.
From the time of the 600th memorial service of Shinran Shonin (1861), the wisteria crest was used for a short period, but the use of the Crane crest was resumed.
In 1898 when Chuko Kujo married Abbot Kyonyo (Kozui), she brought the wisteria crest of the famous Kujo family with her. The permission was granted by the Kujo family (a branch of the Fujiwara clan) for the Hongwanji to use the sagare-fuji as its crest.
Thus, the sagare-fuji symbol has been in use by the Nishi-Hongwanji for only the past 105 years.
In Japanese tradition, wisteria flower indicates humility and a cordial welcome; the blossoms are symbolic of brightness and transitoriness.