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RELIGIOUS SYMBOLS IN BUDDHISM
Buddhist symbols; Buddhist iconography; Buddhist symbol
  • Peacock Gable, [[Wat Phra That Doi Suthep]], [[Chiang Mai]]
  • Lotus and triratna at Sanchi
  • Burmese Buddha feet
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  • Two Burmese Buddhist monks
  • aṣṭamaṅgala]] symbols
  • The development of the [[Butkara Stupa]]; note the addition of more elaborate chatras (royal umbrella)
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  • Tibetan ritual conch shell trumpet with dragon
  • Eight types of Tibetan stupas
  • Tibetan painting of a Buddhist elephant
  • A ''viśvavajra'' or "double vajra" appears in the emblem of [[Bhutan]]
  • Endless knot in a Burmese Pali Manuscript
  • [[Ensō]] Calligraphy by Kanjuro Shibata XX
  • [[Buddhist flag]]
  • Naga]] clan, a [[Gandhara]] artwork, second century CE.
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  • alt=
  • A Japanese "[[wooden fish]]" (''mokugyo''), a wooden percussion instrument used in chanting
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  • Lotus motif from Sanchi complex
  • [[Mandala]] of Vajradhatu (the vajra realm)
  • Mani stones
  • Bodhi tree from [[Sanchi]] complex topped with a ''chatra'' (royal umbrella)
  • left
  • Lion faced Dakini, wrathful emanation of guru Rinpoche. Painting on the walls of 17th century Tawang Monastery, Tawang, Arunachal Pradesh, India.
  • Snow Lion, one of the types of Lions in Buddha symbolism.
  • Satavahana]] period
  • left
  • Tibetan Buddhists with prayer beads (mala)
  • Buddha Amitābha]]. Nepal, 17th century.
  • A Chinese Metal Cup stand with the eight auspicious symbols (14th century)
  • Japanese scroll depicting various mudras

Post-canonical Buddhist texts         
TEXTS OUTSIDE HISTORICAL BUDDHIST CANON
Fake Buddhist Sutra; Apocryphal Buddhist sutra; Buddhist apocrypha
In Buddhist studies, particularly East Asian Buddhist studies, post-canonical Buddhist texts, Buddhist apocrypha or Spurious Sutras and Sastras designate texts that are not accepted as canonical by some historical Buddhist schools or communities who referred to a canon. The term is principally applied to texts that purport to represent Buddhist teaching translated from Indian texts, but were written in East Asia.
Buddhist deities         
  • Vajrapāni]] in Greek style resembling [[Heracles]] or [[Zeus]], second-century
  • [[Chakrasamvara]]
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  • [[Vaiśravaṇa]] (''Tamonten-Bishamonten'') at [[Tōdai-ji]], Japan
  • The Five Wisdom Kings is the most important grouping of Wisdom Kings (Vidyaraja) in [[Chinese Esoteric Buddhism]].
  • Yaksha, Kinkaew Temple, Samutprakarn, Thailand
DEITY IN BUDDHISM
Buddhist deity
Buddhism includes a wide array of divine beings that are venerated in various ritual and popular contexts. Initially they included mainly Indian figures such as devas, asuras and yakshas, but later came to include other Asian spirits and local gods (like the Burmese nats).
Dalit Buddhist movement         
  • Ambedkar delivering a speech to a rally at [[Yeola]], [[Nashik]], on 13 October 1935
  • Statue of B.R.Ambedkar inside Ambedkar Park, [[Lucknow]]
  • [[Deekshabhoomi]] Stupa in [[Nagpur]] where Ambedkar converted to Buddhism.
  • Ambedkar delivering speech during conversion, Nagpur, 14 October 1956
  • Flag symbolises Dalit movement in India.
NAVAYANA BUDDHIST MOVEMENT IS A SOCIO-POLITICAL MOVEMENT BY DALITS IN INDIA STARTED BY DR. B.R. AMBEDKAR.
Indian Buddhist Movement; Dalit buddhist movement; Dalit Buddhist Movement; Dalit Buddhism; Neo-Buddhist movement; Navayana Buddhist movement; TBMSG
The Neo Buddhist movement (also known as the Buddhist movement For Dalits, Ambedkarite Buddhist movement or Modern Buddhist movement) is a religious as well as a socio-political movement among Dalits in India which was started by B. R.

ويكيبيديا

Buddhist symbolism

Buddhist symbolism is the use of symbols (Sanskrit: pratīka) to represent certain aspects of the Buddha's Dharma (teaching). Early Buddhist symbols which remain important today include the Dharma wheel, the Indian lotus, the three jewels and the Bodhi tree.

Buddhism symbolism is intended to represent the key values of the Buddhist faith. The popularity of certain symbols has grown and changed over time as a result of progression in the followers ideologies. Research has shown that the aesthetic perception of the Buddhist gesture symbol positively influenced perceived happiness and life satisfaction.

Anthropomorphic symbolism depicting the Buddha (as well as other figures) became very popular around the first century CE with the arts of Mathura and the Greco-Buddhist art of Gandhara. New symbols continued to develop into the medieval period, with Vajrayana Buddhism adopting further symbols such as the stylized double vajra. In the modern era, new symbols like the Buddhist flag were also adopted.

Many symbols are depicted in early Buddhist art. Many of these are ancient, pre-Buddhist and pan-Indian symbols of auspiciousness (mangala). According to Karlsson, Buddhists adopted these signs because "they were meaningful, important and well-known to the majority of the people in India." They also may have had apotropaic uses, and thus they "must have been a way for Buddhists to protect themselves, but also a way of popularizing and strengthening the Buddhist movement."

At its founding in 1952, the World Fellowship of Buddhists adopted two symbols to represent Buddhism. These were a traditional eight-spoked Dharma wheel and the five-colored flag.