Fudõ Myõ-õ 不動明王

Fudõ Myõ-õ, as with all the images in Buddhism, is not to be believed in. He is not a god but rather a visual symbol for us to emulate. Not to be worshipped but to be imitated, the resolute Fudõ Myõ-õ represents those aspects of the universe that encourage and enforce our progress. Fudõ Myõ-õ carries in his left hand a rope called a kongõ kensaku (金剛羂索) or vajra pāśa in Sanskrit, by which he catches and binds our evil passions. The kongõ kensaku binds our delusions, and is represented in three stages with the example of the robber and the rope - 1) the robber is beaten with the kongõ (kai = the precepts), 2) he is tied with the rope (jõ = concentration), and 3) he is killed by the rope (e = wisdom). In his right hand he carries the sword of wisdom which will slay ignorance and confusion. Fudõ Myõ-õ is the symbol of intelligence, knowledge, and victory over ignorance and error.

Niõ 仁王

The Niō are two wrath-filled and muscular guardians of the teachings. They are often seen standing at the entrance of many Buddhist temples in Japan. They are posed in the defensive positions of the classical ancient Indian form of self-defence known as Vajramushti (kempõ 拳法). In one hand they often carry a Kongō-sho, an ancient Indian weapon which represents diamond-hard wisdom. On the left of the entrance stands Agyo with his mouth open as if vocalising the sound “AH”; and on the right stands Ungyo with his mouth closed, as if saying “UM,” thus between them making the sound “AUM” which symbolises all truth and reality.

Kannon Bosatsu 觀音菩薩

Kannon Bosatsu embodies compassion. Bosatsu refers to anyone who sincerely seeks to save others while pursuing the path of enlightenment. The highest aspiration of the Bosatsu is to save all sentient beings. Kannon represents compassion and the path towards enlightenment. Kannon can be depicted as either male or female.

Jizõ Bosatsu 地蔵菩薩

Jizõ Bosatsu is perhaps the most popular Bosatsu of the common people. Prominently represented as a monk carrying a shakujõ (錫杖 Buddhist staff) and a hõju (寳珠 a jewel representing the three treasures) Jizõ Bosatsu is gently benevolent appearing as a venerable person. He is the most prominent of all the Buddhist Bosatsu, especially in Japan where stone versions can be seen at roadsides, in fields, and in busy streets.

Rinbõ 輪寶

The rinbõ 輪寶 (wheel) symbolises the Buddhist law, the eight spokes representing the Eightfold Path of the Noble One. Together with the Kongō (金剛) the rinbō represents the absolute weapon that conquers the passions and annihilates desires. The rinbõ was a common symbol in early Buddhist art, before the introduction of Buddha images. In those days, the rinbõ 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 rinbõ face the four directions to proclaim the teachings throughout India. Today, the rinbõ appears in the art of every Buddhist culture. On images of the Buddha, the rinbõ often appears on the palms of his hands and the soles of his feet often together with a manji (萬字).

Kongõ-sho 金剛杵

The Kongõ-sho as an absolute weapon represents the victorious power of knowledge over ignorance, of the spirit over the passions. It is considered to annihilate spiritual poisons and to be an effective weapon against evil thoughts and desires. It is the symbol of hardness, and is often translated into English as “diamond-hard, thunderbolt.” Kongõ in Sanskrit is vajra which means both “diamond” and “thunderbolt.” It symbolises the unshakeable and indestructible hardness of the Dharma. It is the symbol of truth, which may not be destroyed and knowledge which suppresses all the passions that bind us to this world. The Kongõ-sho may have one, three, four, or five points (five points being the most common) and is generally made from bronze, gold or silver. In the classical ancient Indian form of self-defence known as Vajramushti (kempõ 拳法) the Kongõ-sho was used to strike with. The Kongõ-sho was often used by Buddhist priests as an emergency self-defence weapon. Travelling itinerant monks devised a wooden weapon called the dokko (独鈷), which was derived from the single pointed Kongõ-sho, which could be easily concealed and used in emergency self-defence situations.

Gorintõ 五輪塔

The gorintõ (五輪塔) is symbolic of the universe and the five elements that make up all phenomena. The square represents the earth element, immovability and stability - the physical body. It’s connection in practice is with the awakening of the mind. The circle represents the water element, fluidity and adaptability - the emotions. It’s connection in practice is with realisation of the enlightened mind through correct practice. The triangle represents fire, fierceness and aggression - the intellect. It’s connection in practice is with the intellectual wisdom aspect of enlightenment. The upside down half-circle represents the wind element, movement and benevolence - wisdom. It’s connection in practice is with the truth realised through enlightenment. The top tear-drop shape represents the element of emptiness and the void, it is associated with creativity and communication - consciousness. It’s connection in practice is with the activity of skilful means, a truly enlightened individual. The shape of the gorin and the characters for each element in Sanskrit is found at the top of the Kongõjõ (金剛杖). The gorintõ is purely symbolic as are the five elements.

Manji 萬字

The manji (萬字) represents the Dharma. It is one of the oldest known religious symbols and is found all over the world. In Buddhism it can be found on the The Buddha’s chest, on his hands and feet, on temple roofs, within the centre of the rinbõ 輪寶 (wheel) and on temple bells. When facing left, it is the omote manji (front), representing love and mercy. When facing right, it represents strength and intelligence, and is called the ura manji (rear). A manji is often found at the beginning of many Buddhist texts. On maps in Japan, the manji is used to mark the location of Buddhist temples.

Shishi 獅子

The shishi or lion plays an important iconographic role in Buddhism. The Buddha was from the “Shakya” or lion clan, and his principal epithet is Shakyamuni or the “lion sage.” Many depiction’s of the Buddha (and of particular Bodhissatvas) show lions on their thrones or with four lions standing in protection at the four corners. Large shishi are to be seen guarding the gates of Buddhist temples throughout the world. One shishi has it’s mouth open as if vocalising the sound “AH,” he often has a wish-fulfilling jewel under his right paw representing the knowledge of the true nature of reality and the law of cause and effect. The other shishi has it’s mouth closed, as if saying “UM,” to withhold accumulated knowledge. Between them they are considered to be making the sound “AUM” which symbolises all truth and reality. When the shishi were first introduced to Japan with Buddhist teachings from Korea it was thought that they were dogs, so they are also known as koma inu (狛犬) Korean dogs.