Dharmachakra
The wheel of the Buddha's teaching, the Dharma. Its eight spokes are usually read as the Noble Eightfold Path.
Meaning
Buddhists speak of the Buddha's first sermon as the moment he set the wheel of the Dharma turning, and the wheel is that teaching and its spread. Lama Zopa Rinpoche, translating the explanation of his own teacher, Trijang Dorje Chang, calls the golden wheel an auspicious sign for the Dharma "to turn unceasingly in the whole universe". In Tibetan Buddhism the wheel is one of the eight auspicious symbols, with the Parasol, the pair of golden fish, the treasure vase, the Lotus, the right-turning conch, the endless knot and the victory banner.
Origin and history
The name comes from the first sermon. In the Pali Dhammacakkappavattana Sutta, "Setting the Wheel of Dhamma in Motion", the Buddha teaches a group of five monks in the Game Refuge at Isipatana, near Varanasi, and the gods cry out that he "has set in motion the unexcelled Wheel of Dhamma". The place is also known as the Deer Park at Sarnath. In the Mahaparinibbana Sutta, the account of his last days, the Buddha names the place where he "set rolling the unexcelled Wheel of the Dhamma" as one of four places his followers should visit. The wheel is older than its Buddhist meaning. According to the Tibetan Language Institute's guide, it first meant royalty, the "Monarch of the Wheel" (chakravartin), and came into Buddhist use on the pillars of Ashoka in the 3rd century BCE. The earliest Buddhist sculpture does not show the Buddha at all. Albert Grünwedel (1901) and Alfred Foucher (1917) both describe reliefs that stand for him with signs instead: his footprints, the tree of his enlightenment, a stupa for his death. For the first sermon the sign was a wheel, which in Foucher's words was "usually accompanied by two gazelles", for the Deer Park. Grünwedel adds that on the sculptures of Ashoka's time the wheel stands for the Buddha himself, sometimes with a trident placed above it.
The gift of Brahma
Tibetan tradition, as Robert Beer tells it in his Encyclopedia of Tibetan Symbols and Motifs, holds that the eight auspicious symbols were the gods' offerings to the Buddha straight after his enlightenment. Brahma came first, with a golden wheel of a thousand spokes, asking him to turn the wheel of the teaching. Images often place Brahma beside the Buddha's throne holding the wheel, with Indra on the other side holding the white conch.
Deer on the monastery roof
In Tibetan art the wheel can stand between two deer, for the first sermon in the Deer Park. According to the Tibetan Language Institute, a monastery that holds both the Kangyur, the Buddha's teachings, and the Tengyur, the commentaries on them, puts the wheel and its deer on the roof. Alice Getty described the same thing in 1914: a gilded wheel with two gazelles above the main entrance of temples in Tibet and Mongolia, for the teaching in the park of the gazelles.
See also
Bodhi leaf, Triratna, Stupa, Parasol, Pair of golden fish, Treasure vase.
Sources
- Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion (SN 56.11), Thanissaro Bhikkhu (translator), Access to Insight
- Maha-parinibbana Sutta: Last Days of the Buddha (DN 16), Sister Vajira and Francis Story (translators), Buddhist Publication Society, via Access to Insight, ch. 5, §§16–21
- The Eight Auspicious Symbols, Tibetan Language Institute, quoting Robert Beer, The Encyclopedia of Tibetan Symbols and Motifs, Dharma Wheel
- The Eight Auspicious Signs, Lama Zopa Rinpoche (translator), Mandala, Foundation for the Preservation of the Mahayana Tradition, no. 8
- The Eight Auspicious Symbols, Tibetan Monks’ Residency, Office of Cultural Affairs, Salisbury University
- Buddhist Art in India, Albert Grünwedel, trans. Agnes C. Gibson, rev. James Burgess, 1901, Bernard Quaritch, London (Internet Archive)
- The Beginnings of Buddhist Art and Other Essays in Indian and Central-Asian Archaeology, A. Foucher, 1917, Paul Geuthner, Paris; Humphrey Milford, London (Internet Archive)
- The Gods of Northern Buddhism, Alice Getty, with an introduction by J. Deniker, 1914, Clarendon Press, Oxford (Internet Archive)
Last reviewed September 24, 2026 by Rory Hansen. How we research