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.
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In the earliest centuries of Buddhism, statues of the Buddha were not used. Instead, Buddhist art consisted of images symbolizing the Buddha and his teachings, such as the lotus, the Wheel of the Law, the Bodhi tree and the Buddha's footprints.
Eventually, the Buddha image became one of the most popular representations in Buddhism, but these early symbols remain important and are frequently used to this day. They are especially important in Theravada Buddhist countries like Sri Lanka and Thailand.
As Buddhism spread, Buddhist symbolism was enriched by the cultures it came into contact with. This is especially true of Buddhism in Tibet, which has developed a rich symbolic tradition. The central symbols of Tibetan Buddhism are the Eight Auspicious Symbols, known in Sanskrit as Ashtamangala (ashta meaning eight and mangala meaning auspicious). The Eight Auspicious Symbols are printed on Tibetan prayer flags, incorporated into mandalas and thangkas, and used in other forms of ritual art. Another important symbol is the Wheel of Life, a symbolic representation of the universe as understood by Tibetan Buddhists.
Other important types of symbolism in Buddhism include colors, especially the five colors of white, yellow, red, blue and green, and symbolic hand gestures called mudras. The articles in this section explore these Buddhist symbols, providing information on their history, meaning and use in Buddhism today. (For an introduction and quick guide to Buddhist colors, see our Chart of Buddhist Color Symbolism.)
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Ritual skull cups are traditionally formed from a human skull that has been cut into shape, lined with a metal rim and ornamented. Many skull cups are simply made out of a precious metal in the form of a cranium. They are usually elaborately decorated with artistic designs and Buddhist symbols like lotuses and vajras. Many are fitted with ornamented lids and have feet or a separate base in the form of human skulls.
As the libation vessel of a Vajrayana Buddhist, the skull cup can be seen as a parallel of the clay pot (kumbha in Sanskrit) of the Vedic sacrifice, the alms bowl of the Buddha, and the sacred water vase (kalasha in Sanskrit) of the bodhisattvas. In addition, as a receptacle for sacrificial offerings presented to wrathful deities, the skull cup parallels the tray of auspicious substances like jewels, flowers, or fruit presented to peaceful deities. In its most benign symbolism, as the begging bowl or food vessel of an ascetic, the skull cup serves as a constant reminder of death and impermanence.
When used for esoteric rituals, the history of the cranium's original owner has an important bearing on its ritual potency. The skull of a murder or execution victim is believed to possess the greatest tantric power; the skull of one who has died from a violent or accidental death, or from a virulent illness, possesses a medium magical power; the skull of a person who died peacefully in old age has virtually no occult power. Having great potency are the skulls of children who died during the onset of puberty or were born from the forbidden union of castes, out of wedlock, from sexual misdemeanor, or particularly from incest. The vital force or potential of the skull's previous owner is embodied within the bone as a spirit, rendering it as an effective power object for the performance of rituals.
In the ritual, lamas and other advanced practitioners drink consecrated alcoholic beverages or sometimes even blood from the skull cup, symbolizing the wrathful deity drinking the blood of his or her victim.
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In Tibetan sculptures and paintings, skull cups are often seen in the hands of wrathful Buddhist deities, usually held at the level of the heart and often paired with the curved knife or chopper. The weapon slays demonic enemies, and the cup is the oblation vessel in which the blood and organs are collected as the deity's sustenance. Descriptions of the contents of a wrathful deity's kapala include warm human blood, blood and brains, blood and intestines, human flesh and fat, the heart or the heart and lungs of an enemy, the heart of Mara and the blood of Rudra.
Less often, non-wrathful Buddhist deities are depicted with a skull cup, which holds less violent contents. Padmasambhava, for example, holds a skull cup described as an ocean of nectar, in which floats a longevity vase.
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