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 ln 623 B.C., in Kapilavatthu on the Indian borders of present Nepal was born
Prince Siddhattha Gotama of the aristocratic Sakya clan. Brought up in the lap
of luxury, the Prince was married at the early age of sixteen to his cousin
Princess Yasodhara. However, after having led a sheltered life for many years
the Prince was suddenly exposed to sights of old age, disease, death and to that
of a dignified hermit. The first three sights convincingly proved to Prince
Siddhattha the inexorable nature of life and the universal ailment of humanity,
.,..-"*'-, whilst the fourrh sight signified the means to overcome the ills of life and to
attain calm and peace. These four sights and the realisation that sensual pleasures
would only bring transitory happiness served to urge Prince Siddhattha to
renounce the world and go in search ofTruth and Eternal Peace.

a stupendous struggle for six strenuous years, the ascetic Gotama, in

After
histhirty-fifth year, unaided and unguided by any supernatural agency became
the Buddha-the Englightened One. Relying solely on his own effort and
wisdom, th.e Buddha had eradicated all defilements, ended the process of craving
and realised things as they truly were

Thereafter. the Enlightened One undertook to spread His Doctrine, the

Dhamma. Since then the Noble Dhamma has been related and conveyed to
mankind, and to Sri Lanka the messenger was Mahinda, the missionary son of
Emperor Asoka {3rd century B.C.).

The Buddha Dhamma has for over 2500 years moulded and fashioned Sri
Lankan society to create a distinctive socio-economic system based on religio-
culturatr values.

The profound concepts and ideals of the Dhamma have been artistically
conceived into an unique cultural symbol, the Lion Flag of Sri Lanka. This
time honoured standard of Sri Lanka depicts through its many emblems the
Living Dhamma.
 The Lion FW of Sri Lanlca is a symbol of the Buddhtst way of ltfe os o
means to achieving the end, Liberation. Ltberatton from gteed, fear and delusion
and the attainment of benevolence, enlightenment and wisdom. Liberation aln
from the mundane socio - economic problems of ltfe by the acceptance and
practice of the Code of Conduct based on the religio-cultural values.

The Lion Flag of Sri Lanka is depicted in many emblems and is portrayed in
two colours yellow and red. Yellow symbolises wisdom of the mind anil red
is symbolic of lifeblood. The sisniftconce of the two colours ore artistically
woven into the different emblems in the Flag.

The pincipal emblem comprising the Sword and the Lion upholding it is
set in the centre of a red background contained in the yellow frame
of wisdon
with the four yellow Bo-leaves at the four corners of the Flag.

The srylised Lion in the principal emblem draws inspiration from the Sakyan
Sinhaya, as the Buddha was referred to as the lion of the Sakya clan. The Lion
symbolises the animation of nobility, strength and courage in mind and body
of the individual and the Nation. The Sword symbolises the instrument of
protection. The Sword and the Lion upholding it as the principal emblem depict
the stength and courage in mind and body of the individual that upholds life
and the values protecting life.

The four yellow Bo-leaves represent the four enlightened states of mind:
A for all ffi, compassionate action, sympathetic iol and equanimity.
respect

The several emblems depicted in the Lion Flag embody the Right to Live,
the Right to hotect and hotection as represented by the Sword; also, the
Means to Live, the Path to Liberation and the Attoinments of Liberation at
represented by the Lion.
 -l NON RE\TENGEFULNESS
PATIENCE
NON VIOLENCE
l
NON HATE
DASARAJA DHARMA
RESTRAINT * VALI.JE SYSTEM
TEN ROYAL
i
PROTECTION
DISCIPIINES I
COURTESY
INTEGRTTY
i RECOGNITION OF TALENT
I
MORALITY
SHARING
-J
MA,'JHIUA P*TIPADA
AYOTDANCE I lnrcHr ro
oF ETTREMBS _J
i
MIDDLE PATH * TRUST SYSTEM
-l SUFFERING
CAUSE OF SUFFERING
lPlr.orEcr
ARTYASACCA I
CESSATION OF SUFFERING
FOttR NOBLE TRUTHS MEANS TO THE CESSATION
J I
OF SUFFERING
Six sense spheres
ATTACHMENT
.-
DEpENDENT Element of Heat Element of Air
ORIGINATION TO LIFE
PATIGA
-UW SAIT{I,,PP:ADA RIGHT TO
CRAVING FOR LIFE
OF DEPENDENT Element of Earth Elernent of Water LI\M
ORIGINATTON
DEPENDENTLY DESIRE TO LIVE
ORIGINATED
STATES * LIFE SYSTEM
 The Sword portrayed in yellow is the instrument of protection symbolising
the sovereignity of the Right to Live. The Sword is depicted in four distinct
sections: the Hilt, the Grip, the Handguard and the Blade symbolising the Right
to Live, the Philosophy of the Four Noble Truths, the Right to Protect and
Protection respectively.

The Hilt-The Right to Live

The Hilt symbolises the Right to Live. The concept of the Right to Live is
based on the Law of Dependent Origination (Paticca Samuppada). "Paticca"
means "as having dependence on the combining of conditions" and
o'Samuppdda" means "the arising of states when these conditions combine".
The l^at of Depend.ent Origination is the doctrine of conditionality of all
physical and psychical phenomena which form the indispensible condition for
the real understanding and realisation of the Teachings of the Buddha. It shows
the conditionality and dependent nature of that uninterrupted flux of manifold
physical and psychical phenomena of existence, conventionally called the Ego,
Man or Being.

The physical complex of this Being is cornposed of the four primary elements
or essentials of matter (Paramattlrur). The element of solidity-Earth (Pa{havi),
the element of fluidity-Water (Apo), the element of temperature-Fire (Tejo)
andtheelementofmotionanddistention-Air(Vdyo)

Dependent on the combining of the physical conditions arises the mind or

psychical complex.

This psycho- physical complex has Name (Nama) and Form (Rupa).
Dependent on the Name and Form of the psycho-physical complex arises the
six sense spheres (Salayatana).

Dependent on the Six Sense Spheres arises Contact (Phassa).

Dependent on Contact arises Feeling (Vedana)
Dependent on Feeling arises Craving (Tanhd).
Dependent on Craving arises Clinging Qpadana).
Dependent on Clinging arises Birth (Bhava).
Dependent on Birth aiises Life (Jeti).
Dependent on Life arises Decay, Death, Sorrow, Lamentation, Pain, Grief
and Despair (Jara Marana, S6ka, Parideva, Dukkha, Domanassa, Upayasa)
Thus does Rebirth and Suffering arise.l
 Paticca Samuppada is a discourse on the process of Bhth and Death. It deals
with the cause of Suffering and Rebirth and explains the simple happening of
a state dependrent on its antecedent state.
The Hilt symbolising the Right to Live is depicted by'a stylised lotus
artistically aranged pointing downwards. The three points in the bud of the
lii,,
lotus rymbolises tlte recurring process of Birth, Life Decay and Death.
tlji..tr
Arising from the bud are the four petals of the lotus representing the four
t...-:i elemedts of Earth, Water, Fire and Air. Dependent on the conditioned
combining of the elements is formed the body or physical complex. Contained
* within the physical complex is the mind or psychlcal complex. The identity
ffi,
of Name and Form of the psycho-physical complex is represented by the two
poinis at the centre of the four petals of the lotus. Embodied in theName
ffi and brm of the psycho-physical complex ar€ the Six Sense Spheres. Arising from
the Six Sense Spheres are Contact, Craving and Ctnging symbolically depicted
by the stem ofthe lotus. The unbroken line from the bud of the lotus depicts
the recurring process of Birth, Life, Decay and Death.
Life being composed of the four elements Earth, Water, Fire and Air is
depend0nt and inter-dependdnt on them for its existence. Thus, the
unhampered access to Earth, Water, Fire and Air is the Right to Uve.

The Grip-The Philosophy of the Four Noble Truths (Ariyasacca)

The attachment to Life is portrayed by the Grip of the Lion. The Four Noble
Tnrths (Ariyasacca) are symbolically depicted by each of the four fingers in
the Grip of the Lion.
TheFirst Noble Truth-Suffering (Dukkha) means "that which is difficult to
endure". Suffering is Birth, Death, Sorrow, Lamentation, Pain, Despair,
Separation from what one desires, Association with what one does not desire
and Not getting what one desiles; all this is suffering.

The Second-Noble Truth is the Origin or the Cause of Suffering (Dukkha

Samudaya Ariya Sacca). The cause of Suffering is Craving (Tanha). Ciaving for
sensual pleasures (K[ma Tanhd); Craving for existence (Bhava Tanhd) and
Craving for annihilation (Vibhava Tanhd).
TheThird Noble Truth is the Cessation of Suffering (Dukkha NirodhaAriya
Sacca). The extinction of Craving leads to the extinction of Clinging which
in turn leads to the extinction of Birth, Life and Death-Rebirth. Through the
extinction of Rebirth, Decay, Death, Sorrow, Lamentation and Despair are
extinguished. Thus, comes about the extinction of Suffering. The extinction of
Rebirth and Suffering is called Nibb6na.
The Fourth Noble Truth is the Truth of the Means to the Cessation of
Suffering @utkha Nirodha Glmini Pafipadd Ariya Sacca). It is the Noble Eight
Fold Path (Ariyallhangika Magga), the Way that leads to the Cessation of
Suffering.'
The Handguard-The Right to Protect
The Handguard symbolises the Right to Protect and is portrayed by a
crossbar with two quillons on either side. The crossbar represents the System of
Trust and the two quillons on either side represent theExtremes. The transient
trustee avoids the extremes of Indulgence and Sacrifice and follows the Middle
Path (Majjhimi patipada).3 The System ensures the Right to Protect the Right
to Live.

The Blade -Protection

The Blade symbolises Protection. Protection is the law practice handed down
from generation to generation and refers to the acceptance and practice of the
Ten Royal Disciplines (Dasa Raja Dharma) which are based on the social,
economic and moral values.

The Ten Royal Disciplines are the duties of a trustee. They are

Sharing (Dana) is liberality, generosity and charity.

Morality (Sila) is the avoidance of killing, cheating, stealing, exploiting of

others, commiting adultery, uttering falsehoods and the taking of intoxicating
drinks.

Recognition of Talent (Paricc6ga) is giving credit where it is due, and not

taking credit where it is not due.

Integrity (Ajjava) is honesty and being free from fear or favour in the
discharge of duties; sincerity and undeceitfulness in one's actions.

Courtesy (Maddava) is kindness and gentleness at all times.

Restraint (Tapa) is leading a simple life and practicing self control.

Non hate (Akkodha) is freedom from hatred, illwill and enmity. Bearing no
grudge against anybody.

Non violence (Avihims6) is the avoidance of all forms of violence, mentally

or physically.

Patience (Khanti) is forebearance, tolerance and understanding.

Non revengefulness (Avirodha) is non opposition and non obstruction of

measures that are conducive to the welfare of others.4

The Ten Royal Disciplines sustain the right to Protect the Right to Live.
 Vl,'Q'n

1
I

:,

FOUR LEVELS OF: It

STREA]VT ENTRANT
ONCE RETURNER
ATTAINMENTS OF NEVER RETURNER
LIBERATION ARAHANT MANE
TEN PERFECTIONS
TEN MERITORIOUS
ACTIONS

LIBERATION FROM:
GREED FEAR AND
DELUSION
ATTAINMENT OF CROWN
BENEVOLENCE,
ENLIGHTENMENT AND
WISDOM

coNscrousNEss (EYE)
IMPARTIALTIY (EAR)
AWARENESS (NOSE) TAIL
COURACT (MOUTH) IN
THOUGHT, WORD AND
NOBILISTIC DEED (THREE TEETH)
CHARACTERISTICS FEARLESSNESS IN
SPEECH CTONGUE)
BASIS OF ALL
SENSE ACTION
(BEARD)
BODY

SPURS

LEGS

TOES
gf-%

f
J

RrcHT CotrrcENTRATroN
RIGHT MINDFULNESS
RIGHT PTTURT
RIGHT UVEUHOOO EIGIIT FOLD NOBTE PATH PATH TO LIBERATION
RIGHT ACTION
RIGHT SPEECH
RIGHT THOUGHTS
nrcgt vrEws
PERFORMANCE OF:
SIX pTnPcTIONAL DELIGATIoNS
BASED ON SHARING COURTESY
BODY EQUALITY CONSTRUCTIVE ACTIVITY CODE OF CONDUCT
AVOIDANCE OF:
FoUR wEnrxnssEs
FOUR EVILS
SIX CAUSES OF LOSS MEAI{S OF LIVING
spuRs lce*tRosrry, MoRALrry.
[wniDoM AND FArTH trtuEs
rFcc
r..^''\'rJ I rrvruHooD, coNDucr.
t-
j
EgoTECTIoN AND ASSOCIATION socrAl, srRUCruRE
1,, I
I gf*
TOES & Loss, PRATSE & rNSULr.
[jA]vIE & DEFAME, PLEASURE & PArN L-
 Vt 'Qi*
The stylised Lion portrayed in yellow and red symbolises the nobilistic
characteristics of strength and courage in mind and body that uphold the values
and disciplines of Protection in the Means of Living, the Path to Liberation and
the Attainment of Liberation depicted bv the several emblerns that compose
ffi the stylised Lion.

The Means of Living-the social, economic and moral base

The four legs of the stylised Lion represent the four aspects conducive to
happiness in the social structure. ARighteous Livelihood (Arakkha Sampada),
Moral Conduct (Ulthana Sampadd), Faithful and Virtuous Friends (Kalyana
Mittate) and Living according to one's means (Samajivikati).5
Each leg is based on two toes depicting the opposites of the desirable and the
undesirable of the Eight Worldly Conditions (Atlhalokadhamma). They are
Gain (Labha) and Loss (Ahbha) in Livelihood; Praise @asamsl) and Insult
Ninda) in Conduct; Fame (Yasa) and Defame (Ayasa) in Protection and
Pleasure (Sukha) and Pain (Dukkha) in Association.6

The spurs on each leg of the stylised Lion symbolise the four virtues.
Generosity in Livelihood (Cdga); Morality in Conduct (Sila); Wisdom in
Protection (Pan'n[) and Faith in Association (Saddha).7
Within the social structure in the body of the Lion are twenty four "V"
shaped markings that represent the Code of Conduct (Sigdlovdda Sutta). The
arms of each of the "V" shaped markings symbolise Action (Kamma) and
Reaction (Vipika) in the Code of Conduct.
The Code of Conduct comprises the Avoidance (Viritta) of the Four
Agatiya) of Lying, Killing, Lusting and Stealing; the Four
Weaknesses (Satara
Evils (Satara Kanrma Klesa) of Fear, Greed, Hate and Delusion; and the Six
Causes of Loss (Dhana Vindsha Mukhasaya) of Drunkenness, Idleness,
Wastefulness,, Indolence, Gambling and Visiting Undesirable Places.
Also, the Performance of the Six Directional Obligations (Sadisa Sanghraya)
based on the Four Factors of Good Conduct (Satara Sangraha Vastuva) of
Sharing, Courtesy, Equality and Constructive Activity, between
Parents and Children and vice versa;
Teacher and Pupil and vice versa;
Husband and Wife and vice versa;
Friends to one another;
Master and Servant and vice versa;
Spiritual Mentor and Layman and vice versa.
The acceptance and practice of the Code of Conduct leads to the following of
the Notle Eight Fold Path.8
The Path to Liberation-Moral and Spritual Disciplines

The tail of the Lion represents the Noble Eight Fold Path to Liberation
(Ariyatthangika Magga). The Noble Path is composed of Eight factors and is
depicted by the Eight projections on the tail of the Lion. The Eight factors are

Right Understanding (Samma Ditthi). This is the understanding of the Four

Noble Truths and the uirderstanding of oneself.

Right Thought (Samma Samkappa) are thoughts that are free from lust,
illwill and cruelty. Pure thoughts of selflessness, loving kindness and compassion.

Right Speech (Sammi V6ci) deals with speech that refrains from uttering
falsehoods, slander, harsh words and frivolous talk. Speech that is pleasant, i
{uH
fruitful and beneficial to others

Right Action (Sammd Kammanta) is action.with deals with the abstinence

from killing, stealing and sexual misconduct.

Right Livelihood (Samma Ajiva) is a livelihood refraining from trading in

weapons. trading in human beings i.0., prostitution, breeding animals for
slaugh*cr, trading in intoxicating drinks and trading in poisons. (

Right Effort (Samma Vaydma) is one's individual effort to discard evil that
has alre+dy arisen, prevent the arising of unarisen evil, the endeavour to develop
unarisen good and the endeavour to promote the good which has already arisen.

Right Mindfuinrr, (Samma Sati) is constantly paying attention to the body,

feelings, thoughts and mind objects. Mindfulness on these four objects tend to
eradicate misconceptions with regafd to desirability, superricial happiness,
permanence and ego

Right Concentration (Sammi Samldhi) is the practice of one pointedness of

rnind which acts as a powerful aid to see things as they truly ar-e by means of
penetrative insight

The arising of the three curves in the tail of the Lion symbolise the three
stagesof the path; Right Speech , Right Action and Right Livelihood lead to the
development of Morality (Sila). Right Effort, Right Mindfulness and Right
Concentration lead to the development of Concentration (Samadhi). Right
Thoughts and Right Understanding lead to the development of Wisdom
(Pailira).e
The Attainments of tiberation - Spiritual Attainments
The head of the Lion portrays the Nobilistic characteristics. The Eye
symbotises Conciousness through Seeing, the Ear symbolises Impartiality
through Listening, the Nose symbolises Awareness through Sensing, the Mouth
and the three Teeth symbolise Courage in Thought, Word and Deed, the Tongue
symbolises fearlessness in Speech and the Beard symbolises the basis of all
Sense Action of Mind and Body in Thought and Deed.

The mane of the Uon is composed of twenty points.

The first ten of the twenty points in the mane of the Lion represent the Ten
Lleritorious Actions (Kusala Kamma) and their consequent attainments. Each
point depicts a meritorious action and its consequent attainment. They are
Generosity (D[na) which yields to the giver more wealth. Morality (SIla) gives
birth in noble families and in states of happiness. Meditation (Bhivani) helps to
gain higher knowledge and emancipation. Reverence (Apadayana) is the cause
for nsble parentage. Service (Veyyivacca) produces a large following. Trans-
ference of Merit (Pattidana) acts as a cause to give in abundance in future births.
Rejoicing in others good actions (Anumodana) is productive of joy wherever
one is born. Hearing the Doctrine (Dhamma Savana) and Expounding the
Doctrine (Dhammadesand) are both conducive to wisdom. Straightening one's
own views (Ditthiiiukamma) is conducive to diverse forms of happiness.l0
The next ten of the twenty points in the mane of the Lion represent the Ten
Perfections or Transcendental virtues (P[rami). Each point represents a virtue.
The virtues are Generosity (D[na) where one gives to others irrespective of
caste, creed or colour, seeking nothing for oneself in return. Morality (Sila) is
virtuous conduct and discipline" Renunciation (Nekkhamma) is the giving up of
worldly pleasures and taking to the life of an ascetic. Wisdom (PdffiO is the
right understanding of the nature of the world in the light of lmpermanence
(Anicca), Suffering (Dukkha) and Egolessness (Anatta). Perseverence (Viriya) is
the persistent effort to work for the welfare of others. Patience (Khanti) is the
patient endurance of suffering inflicted upon oneself by others and forebearance
of others wrongs. Truth (Sacca) is sincerity and honesty, harmony in thought,
word and deed. Determination (Adhitfhdna) is the resolute determination to
gain Enlightenment. Loving kindness (Mettd) is the wish for happiness for all
Beings. Equanimity (Upekkh[) is discerning justly without attachment or
aversionJ 1

Ttre twenty points in the rnane of the Lion are arranged in four levels that
represent the four stages in the stream that leads to Nibbdna. The first level
represents the first stage in Sainthood of the " Stream Entrant " (Sotipanna),
where one enters the stream that leads to Nibbana for the first time. The second
levetr symbolises the second stage of the "Once Returner" (Sakaddglmi) where
one is born onlv once more in the human realm as he could not attain Nibbana
 in that bhth itself. The third level represents the third stage of Sainthood where
one neither returns to this world nor is he born in the celestial realms, but is
reborn in a PureAbode. He is now called a "Never Returner" (Anig6mi).The
fourth level in the mane of the Lion represents the final stage of Sainthood of
that of the One who experiences the unutterable Bliss of Nibbdna (Arahant)J 2

The crown of the stylised Lion symbolically depicts the Liberation from Hn*
Greed (Lobha), Fear (Dosa) and Delusion (Moha); also, the Attainrnent of
Benevolence (Alobha), Enlightenment (Nibbena) and Wisdom (Pairrh6) as
depicted by the three points of the Lower and Upper sections of the crown
respectivelyJ 3

THE FOUR BO-LEAITES

;

The four Bo-leaves at the four corners of the Lion Flag represent the four
sublime states of mind (Brahma Vih-aras). They are limitless mental states as
these thoughts are radiated towards all Beings without timit or obstruction.
They are Loving Kindness (Metta), Compassion (Karund), Altruistic or
Sympathetic Joy (Muditd) and Equanimity (Upekkhill 4

FRAME OF YELLOW

The frame of yellow in the Lion flag is symbolic of the wisdom of the mind
over the body.

).
f'
 REFERENCES

1. Narada (1973) The Buddha and His Teachings (Colombo).

Chap. 25, pg 49.
2. Ven Nyanatiloka (1945) The Word of the Buddha (Colombo).
Eight Edition.
3. Na.rada (1973) The Buddha and His Teachings (Colombo).
Dhammacakkapavattana Sutta, Chap. 6 , pg 7 4.
4. Jataka 1,26A,399; II, 400 ; ilI ,27 4,320; V, I 19 ,378.
5. Simon Hewavitarne Bequest Series (Colombo).
Dtgha Nikayatthakatha, Sumangalavilasini.
6. Narada (1973) The Buddha and His Teachings (Colombo).
Chap. 43, pg 642.
7. Sigalovada Sutta-Digha Nikaya.

lf riffi ed. Nanavasa Thera (Colombo) (1929).

ffi 8. Narada (1973) The Buddha and His Teachings (Colombo).

Chap. 17 , pg 323.

ffi
F
9. Narada (1973) The Buddha and His Teachings (Colombo).
Chap.20,pg378.
10. Narada (1973) The Buddha and His Teachings (Colombo).
Chap. 41 , pg 578.
11. Narada (1973) The Buddha and His Teachings (Colombo).
Chap. 38, pg 574.
12. U Chan Htoon (1961) Buddhism and the Age of Science (Kandy).
A Wheel Publication.
13. Narada (1,973) The Buddha and His Teachings (Colombo).
Chap. 42, pg 612.

,:#
 #
1ii
ri
i

"In the Buddha you see clearly a man, simple, devout, lonely,
battling for light, a vivid human personality, not a myth. He too gave
a message for mankind universal in character. Many of our best
modern ideas are in closest harmony with it. All the miseries and
discontents of life are due, he taught, to selfishness. Before a man
can become serene he must cease to live for his senses or himself.
Then he merges into a greater being."

H. G. Wells-

Three Greatest Men in History.

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