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The 1st 8 icons depicted are the 8 Auspicious symbols.
1~ The conch shell.
The right spiraling (echoing the celestial movement of the sun, moon and stars) conch shell is one of the oldest icons in Buddhism. It is made by nature and not man. A conch horn sounds in all directions, as do the teachings of the Buddha. Consequently, the conch is seen as a vehicle fearlessly proclaiming the truth of the dharma in all directions. It is also seen as an emblem of power and authority and is thought to banish evil. The white conch shell was presented to Sakyamuni by the great sky god Indra. |
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2~ The lotus.
The lotus flower is another natural symbol and represents earth. Tibetan Buddhist mystics imagined the earth floating like a lotus flower on the oceans of the universe. The heart of the flower is the cosmic mountain, the axis of the universe. The generally acknowledged meaning of the lotus flower is purity of mind or divine creation. From the muck of a pond, where the roots of the lotus reside, an immaculate white flower emerges to rest on the surface of the water as a metaphor for the harmonious unfolding of spirituality.
The lotus is an important Buddhist motif. Images of the Buddha and other important persons often are shown seated on a lotus throne. The growth of the lotus, with its roots in mud, growing through water, and emerging as a wonderful plant above the water's surface, is seen as an analogy of the soul’s path from the mud of materialism to the purity of enlightenment. The 3 stages of the lotus, bud, utpala (mid-blossom) and the full blossoming throne represent the past present and future respectively. |
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3~ The Dharma Wheel.
In three parts, the wheel exists as a hub, the center of the world. The 8 spokes denote the 8 paths to enlightenment. These 8 steps work together, not separately. 1. right understanding . 2. right attitude 3. right speech 4. right action 5. right work 6. right effort 7. right mindfulness 8. right meditation The rim represents the attribute of limitation. All are contained within a circle, which is perceived to be perfect and complete, like the teachings of the Buddha. The four sections in the center of this wheel refer to the 4 noble truths that lead to the Dharma wheel. |
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4~ The parasol.
The parasol and the shade it casts symbolize wisdom. Its hanging skirt indicates compassion, so the parasol becomes a symbol of protection from the painful heat of the suffering human incur from the spiritual poisons of desire, hate, greed and ignorance. The Victory banner is an early Buddhist motif signifying the enlightenment of the Buddha and the triumph of knowledge over ignorance. This symbol also is used to recall the Buddha’s triumph over his temptress, Mara. It further announces that all spiritual obstacles have been overcome and good fortune has arrived. Occasionally, an 8- sided parasol is seen. This element refers to the eightfold path to enlightenment. |
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5~ The endless knot.
The Eternal, or Infinite, Knot (Sanskrit, "Srivastsa"), is the classic icon for the concept of reality. The interwoven lines are graphic representations of the concept that everything in the world is interconnected, and therefore, dependent origination is the underlying reality of existence. The knot also reflects the endless cycle of death and rebirth, mirroring infinity and the wisdom of the Buddha. It also symbolizes the Buddha's endless wisdom and compassion. The sanskrit term means 'beloved of the goddess Shri.' Shri refers to Lakshmi, the consort of Vishnu, wherein the shrivatsa term in particular is the curl of hair in a 8 looped knot on the breast of Vishnu (just to further complicate the origins). |
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6~ The pair of golden fish.
Having complete freedom in water, fish represent happiness, fertility, and abundance. On a spiritual level, they represent the boundless abundance of the Buddha’s energy , which never diminishes, no matter how much is given away.
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7~ The Victory banner.
An early Buddhist motif meaning the enlightenment of the Buddha and the triumph of knowledge over ignorance, this symbol also is used to recall the Buddha’s triumph over his temptress, Mara.
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8~ The treasure vase
The vase or urn (kalasa) promises the good fortune of spiritual and material fulfillment, symbolizing the treasure of spiritual wealth. Among those treasures is the jewel of enlightenment. It also extends to the material side and it is characteristic of the deities that symbolize prosperity.
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The Snow Lion is the national emblem of Tibet. The Snow Lion resides in the East and represents unconditional cheerfulness, a mind freed from doubt, clear and precise. It has a beauty and dignity resulting from a synchronized body and mind. The Snow Lion has the youthful, vibrant energy of goodness and a natural sense of delight. Sometimes, the throne of a Buddha is depicted with eight Snow lions on it. In this case, they represent the 8 main Bodhisattva-disciples of Buddha Shakyamuni, the historical Buddha. Associations: main quality is fearlessness, dominance over mountains, and the earth element. |
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The dragon. Unlike its demonic European counterpart, the Tibetan dragon is a creature of great creative power; a positive icon, representing the strong male yang principle of heaven, change, energy, wealth and creativity. Dragons are shape shifters, able to transform at will, from as small as the silkworm to a giant that fills the entire sky. Dragons are depicted in one of two colors, green or brown. The green, or azure dragon of Buddhism ascends into the sky at the spring equinox; it represents the light's increasing power in springtime and the easterly direction of the sunrise. The brown dragon is the autumn equinox, when it descends into a deep pool, encasing itself in mud until the next spring, but its spirit is still with the practitioner bringing wealth and health. The pearls, or jewels clutched in the claws of the dragon represent wisdom and health. The dragon can control the weather by squeezing the jewels to produce dew, rain or even downpours when clutched tightly. The dragon is the vehicle of Vairochana, the white Buddha of the center or the east. |
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The Tiger. The tiger is a symbol of strength, military prowess. Tigers were indigenous to eastern Tibet, where the Wutun Monastery is located. A more subtle meaning has to do with Tantric Buddhism. Tiger skins were a favored meditational mat for Tantric sages. In Tantric Buddhism, the tiger skin represents the transmutation of anger into wisdom and insight, also offering protection to the meditator from outside harm or spiritual interference. Tiger icons in Tibetan Buddhism are most prevalent in eastern Tibet, appearing on more furniture and rugs here than anywhere else in Tibet. |
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Mongoose. As a traditional enemy of Nagas and snakes, (both treasure guardians), the mongoose is usually seen spitting out colored jewels of wisdom or Cintamani. The symbol may have its origin in the central Asian custom of using a mongoose skin as a money bag. |
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Here we have a single doe. The symbolic meaning is harmony, happiness, faithfulness, peace and longevity; the only attribute that may be absent would be fidelity. Deer, by nature, are extremely shy creatures, and their serene presence in a landscape represents a pure realm absent fear. There are Tibetan tales that tell of deer species so compassionate that they would come and try to resolve any conflict that arose; this of course made them easy prey for hunters. When two deer are shown, it is usually the male and female and refers to the first teaching which Buddha gave in the Sarnath Deer Park near Varanasi, where he set in motion the "first turning of the wheel of dharma." |
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The Phoenix is endowed with all of the magical qualities of auspiciousness: longevity, resurrection, the solar and alchemical fire. Like the deer, the Phoenix symbolizes peace and tranquility. Sometimes a similar bird is referred to as the 'Bird of Paradise' with similar meanings. |
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The two yaks, one without and one with a collar, are reminders of one of the Tibetan Plateau's most versatile commodities. Until recently, both domestic and wild yaks were found there. The yak is an essential part of the Tibetan diet, providing meat, milk, butter, and dried cheese. The wool is spun to make rope and cloth; the hides are used for tents; bags made from yak hides and flywhisks made from the tails have been exported for years. In the hands of a deity, the flywhisk is a sign of compassion (e.g., "would not hurt a fly"). Yaks are also beasts of burden, pulling wagons and carts. In this depiction of one wild yak and one domestic Yak, universal provision is acknowledged, and an offering is made. |
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The Leopard's spots resemble (according to Tibetans) the female vagina, consequently the flayed skin of the leopard is more commonly worn by dakinis or wrathful goddesses as a skirt or apron. The large cat skins are most frequently associated with the wrathful deities, Mahakala is usually seen with the tiger skin wrapped around his waist. Victory banners and the asama or meditational seats are also adorned with leopard skins, as are bow quivers. The leopard is also the messenger of the wrathful deities and additionally represents the death of pride, one of the 5 delusions and ultimate emptiness of of this delusion. |
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There are at least two versions of the compatible brothers parable, one has 3 brothers and another has 4. The 4 brother story concerns an elephant, a monkey, a hare and a partridge standing on each other's back. One version of the story relates to Shariputra, one of Buddha's oldest disciples, who was unable to find lodging in the village of Vaisali. The younger disciples had all hurried to the town and secured all available lodgings. When Buddha found out that Shariputra had spent the night without shelter beneath a tree, he told the following parable in response to the younger disciples self-cherishing attitude. "Once, beneath a great banyan tree in the Himalayan foothills, there lived 4 friends, a partridge, a hare, a monkey and an elephant. Their mutual respect had diminished, and in order to determine who was the most senior, they began discussing the age of the banyan tree. The elephant first related how, when he was but a baby, the banyan tree was but a small bush. The monkey then related how, in his infancy, the tree was merely a shrub. The hare related how he had seen it as a leafless sapling. Last, the partridge spoke, telling how he had once swallowed the original seed and from his droppings this mighty tree had sprouted. The partridge then was acclaimed the eldest and most honored. Once again, harmony was attained in the kingdom." Buddha then decreed that henceforth age would confer priority within the sangha. |
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The rams represent a determination to overcome the 3 poisons of ignorance, desire, and aversion. The flip side of the determination is also represented by the ram and illustrates how the three poisons of ignorance, desire, and aversion give rise to the whole karmic phenomenology of the six realms of cyclic existence. The rams blind following of instinct symbolizes the darkness of primordial ignorance or confusion. The rams desire to mate with the ewes is a symbol of lust or attachment with an insatiable appetite for the fulfillment of its desires and a territorial male aggression that will tolerate no rivalry: in this there is the aversion, hatred or anger which arises from attachment and the unpredictable instinct to strike out at any moment. This is a cyclic phenomenon; the root cause of the primal ignorance gives rise to attachment, which in turn gives rise to aversion, which in turn creates further ignorance: which in the final analysis is a great thing to overcome. |
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Zeeba or Zipak (Tibetan) The Zipak originates in a Shaivite legend from the Shandha Purana. Shiva created a demon called Jalandhara from the blaze of his third eye. Jalandhara assumed great power and desired an incestuous relationship with Parvati, the consort of Shiva and Jalandhara's adoptive mother. Jalandhara persuaded Rahu, one of his demonic friends, to demand Parvati's favor. When Shiva got wind of this, he was understandably outraged, so his third eye blazed again, thereby creating the Zeeba, who made a beeline to devour Rahu. Rahu decided that Zeeba was going to eat him bones and all and begged Shiva for mercy; whereupon, Shiva offered forgiveness and called off Zeeba. Because Zeeba had not had anything to eat since coming into the world and had been deprived of his only prey, he turned on himself and devoured his own body until only the head and hands remained. Shiva was very pleased with his handiwork and invited Zeeba to remain as the guardian to his door. Since then, he has become a reminder of the consequences of gluttony and greed and also stands as a guardian of practitioners. Zeeba's fingers point to his missing body to show what can happen when someone is overcome by avarice. |
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Bilva fruit, also known as the Bengal quince, is shown here with stylized peony, indicative of a deity's aura, radiating out in the top layer. Medicinally, Bilva is a potent astringent and highly regarded for its purifying qualities in traditional Indian folk medicine. The unripe interior of the fruit, especially when made into a jam, was the best known cure for diarrhea and dysentery. It is regarded as one of the most sacred fruits and serves as one of the main offering fruits. In this offering of Bilva fruit, representing the sense-offering of taste, the Buddha Amoghasiddhi is manifested as motivation or will. |
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The wood apple, or bael fruit, is a baseball-sized fruit with a hard skin and a sticky, highly aromatic pulp. This fruit is eaten more for its medicinal qualities than for its taste. Bael fruit increases one's beneficial, positive karma and thus brings one closer to release from samsara. The fruit also symbolizes the goal of recognizing emptiness and dependency and the connection between cause and effect. It challenges us to avoid actions that will cause suffering and to increase actions that will promote healing. |
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the slow process of making yogurt is an appropriate metaphor for transforming the spirit. By faithfully applying the principles of Buddhism, negative behavior is overcome and the clear mind is revealed. In this case an offering is made of both the yogurt and the coral, which is one of the most precious and valuable offerings. |
Kusha grass many times appears multi-colored,
usually sprouting out of the cliffs or in
the place of flames in Tibetan Buddhist art. |
Kusha grass grows to a height of two feet and is used to purify defilements. Those wishing purification sleep in a field or patch of kusha grass for ritual purification. Placed under a pillow at night before initiation, Kusha grass is believed to produce clear dreams; it is also used to enhance the clarity of visualization and meditation. Kusha is the grass of choice for the manufacture of sacred meditation mats. |
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Durva grass is a symbol of long life. Because grass is highly resilient, it is believed to be immortal. Therefore, it proclaims the end of samsara, the successive death and rebirth of all beings It usually takes a long time to overcome samsara, and a longer lifespan will allow greater progress in moving towards enlightenment within a given cycle. |
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The rock/cliff formation represents the syllable "E" which appears in the opening stanza of early Buddhist scriptures, ("'thus,' I have heard"). The blue, red and green cliffs represent the unmoving nature of the mind when enlightenment has been attained. The tops of these cliffs have Kusha grass growing out of them. |
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The 4-petaled flower is symbolic of the 4 Noble truths, the middle way and the first teaching of Buddha. 1. Life is suffering. 2. Ignorance is the cause of suffering. 3. The cessation of suffering is the goal of life because it transcends pains and pleasure. 4. The way to the cessation of suffering is the Noble Eightfold Path, which aligns with the eight spokes of the Dharma Wheel. |
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The Ashoka, the second of the trinity of holy flowers, sprouts from the holy water-font of the Amitayus, one of the forms in which the Buddha Amitabha appeared (symbolizing the transformation from greed to discriminating wisdom). The sprout materialized from a tear that Buddha Amitabha shed when hearing of the deeds of the great warrior Ashoka that overcame all of his enemies to win freedom for his oppressed people. True spiritual freedom comes from overcoming the sins and lusts that enslave the soul. |
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The chrysanthemum symbolizes autumn & the gathering of the harvest. In this case, it is a metaphor for achieving the goal of enlightenment & its accompanying peace. The blue represents compassion. Red is the transmutation of passion into compassion. The white tips denote purity. |
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The Chinese Oak is a symbol of majesty and strength, appropriate for the use on this special Tibetan Altar. The acorns of the Chinese Oak are used medicinally and its leaves provide nourishment for the wild uncultivated silkworm. The gold (24kt) used to color these leaves denotes purity. The leaves pictured on this drawer are elongated for majestic effect. |
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The rainbow is eternity’s expression of momentary delight. This is Auspicious and takes on a supernatural meaning: the demise of a great teacher and his rebirth. Rainbows materialize and dissolve into nothingness, and in Tibetan tradition, it is the “Body of Light” or the “Rainbow Body” and refers to a great master who has attained Mahamudra and no longer perceives the world as a conceptual concrete dimension; rather, he now permeates space as mist, also known as the ultimate form of reality. The self is now permeating space with luminescence transparency, with nothing solid or any sharp lines of separation. |
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The red coral is used as a jewel for ornamentation, decorating jewelry. As Mala bead, it depicts a symbolic offering and also a wish for acquisition. It is a precious offering of great value. |
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The double-edged sword ("Khadga" in Sanskrit, "Phurba" in Tibetan) symbolizes the knowledge that severs and burns away the knot of ignorance, besides keeping danger at bay. It is used by a bodhisattva who goes fearlessly wherever his help is needed by those on the path to enlightenment. He has a special affinity for women, children, and travelers, and he is characterized chiefly by benevolence, determination, and unflagging optimism. Oftentimes, the sword is depicted as a flaming sword. However, here Kusha grass replaces the usual flames for denoting purification. The dark blue color, the color of iron, symbolizes its unchangeable and indestructible vajra nature. The triple blade symbolizes the overcoming or cutting through of the three root poisons of ignorance, desire, and hatred. The properties of the triangular shape represent the element fire, symbolizing wrathful activity; with the tip of the blade representing ferocious activity and the inseparable union of method and wisdon as the fearlessness and certainity of its accomplishments. |
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The Double Dorje is an epiphany, a sudden realization; Dorje (Tibetan) thunderbolt, or double diamond, ("visvavajra" in sanskrit). Its four heads represent the four Dhyani Buddha. Of these, it is associated primarily with Akmoghasiddhi, lord of the north, the Karma Family Buddha, whose name means "Unfailing Accomplishment." The double Dorje represents the indestructibility of all phenomenonal essence. It serves as a symbol of harmony, immutability, and all -knowingness. The single, uncrossed representation, vajra (diamond scepter, dorje in Tibetan), symbolizing skilful means, compassion, samsara. This compassion is an active quality rather than mere sympathetic feelings not transformed into action. Compassion refers to action that is exactly consonant with whatever is occurring and that is not self-referential. |
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The mirror is an ancient Buddhist symbol for clarity, completeness of perception, and purity of consciousness. A mirror reflects a thing objectively, but what we see in the mirror is not the thing itself. Because the object is not seen directly, it may be seen more accurately ~ more clearly, without judgment and with greater perspective. This can lessen the tendency to see a thing as fixed or solid and encourage better understanding. The mirror, or perception, more effectively propels the mind toward insight and compassion than mere argument or lecture. |
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The bell (ghanta in Sanskrit; drilbu in Tibetan) symbolizes the comprehension of emptiness in all its forms and additionally is a symbol of the transitoriness and the feminine principle as the "perfection of wisdom." The bell "proclaims the sound of emptiness" that arises from the voidness in its form. The sound radiates in all directions and dissolves into silence or emptiness. The hollow interior of the bell's "mouth" is emptiness; its clapper "tongue" is form. When taken as a sexual symbol, the mouth of the bell represents the vagina and the prongs of the Vajra on top symbolize the 4 nadi which emanate from the tip of the male sexual organ, representing form or appearance. It is the union of great bliss and compassion, again pure emptiness and form. Taken together with the Dorje, they symbolize the path to enlightenment. The journey and the goal are one. |
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In Tibet, the lute is known as pi wang, in Sanskrit the vina. In Tibetan art, the lute is held by such deities as Sarasvati, the goddess of knowledge and wisdom; Shabdavajra, the offering goddess of sound; Dhritarashtra, the white guardian king of the east; Vinadhara, the offering goddess of music; and the gandharvas, or celestial musicians. The end of the lute's neck has makara-tail scrolling typical of Tibetan lutes. The sound box is covered with an animal skin. This is a sound-offering depiction. |
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Cymbals, or tingsha in Tibetan. The sound created by the tingsha is a plea to the gods to remain. This is the beginning of true teaching or meditation, asking god to be manifest in your life. |
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Tsebum or "long-life vase", a jar in which the "nectar of immortality" is kept. |
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The Sacred book, Pustaka in Sanskrit, is a symbol of learning, wisdom and insight. The Perfection of Wisdom That Cuts Like a Diamond, the Prajnaparamita Sutra, is emblematic of the book. Wisdom in Buddhism is the most important spiritual power, as only wisdom coupled with will can liberate us from suffering. The book is not bound like books in the west, rather the sheets are separate sheets of parchment or rice paper placed between two wooden covers held together by a ribbon or wrapped in a silk cloth with a ribbon and coin used to secure it. |
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This rock formation with water emanating from the mouth symbolizes the 4 great rivers, the Sutlej, Indus, Brahmaputra and the Karnali, all of which originate in the Mt Kailash area. The sources of these rivers were believed to be springs issuing from rock formations in the likeness of the heads of an elephant, lion, horse and peacock respectively. When Atisha (982-1054), author of Lamp of the Path to Enlightenment, came to Tibet, he was taken by the purity of the water and allowed it could be used as an offering. Tibet is the only region that has water as a sacred offering. Pure water is said to possess eight qualities: clear, cool, odorless, soothing, healing, delicious, light, and soft. |
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Cintamani are wish-granting jewels and additionally represent wisdom. When depicted in sets of 3, they represent the body, speech and mind of Buddha such as the practitioner may possess. Cintamani are also referred to as the “Thinking Jewel” and symbolize the importance of teaching and as well as the enlightened mind. Pictured here are 6 flaming jewels. 15 flaming jewels are also sometimes seen. The flames around the border of the Cintamani are symbolic of the burning away of false desires and ignorance, giving way to enlightenment. |
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The billowing clouds or mist are Mahamudra: the union of compassion and wisdom -- the ultimate realization of one’s true nature. They are represented as the transformation of our vices into the 4 powers of regret, vow, reliance, and remedy, so the practitioner will realize purification and enlightenment. This is also the basic meaning of the "Heart Sutra." |
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Intermixed with the Mahamudra mists are two mare's tail cumulus clouds which are quite common in Tibet. One significance of these fast moving clouds and the pure clarity of the sky is metaphorically an illustration of the Buddha Mind. Clouds may come and go across the heavens, like the transitory thoughts or delusions which appear to obscure the mind's true nature, yet the nature of the sky remains unchanged. this is like the mirror, which is always unaffected by the appearances which arise in it, the sky is clear, transparent, infinite and immaculate. |
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The wheel of joy is similar in style to the Chinese yin-yang, but with three or four segments rather than two. When shown with three sections, the wheel relates to the three jewels of Buddha, dharma and sangha (body, speech, and mind). Four sections refer to the four noble truths. |
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The yin-yang, shaped like spiraled tear drops, constitute a circle that is divided in two by an S. The dot, or in this illustration an eye, in the middle of each half symbolizes that each element at its highest point carries within itself the seed of its polar opposite, that it can change and cross over into the other. Yin is the female, the passive, the receptive, the dark and the soft. Yang is the masculine, the active, the light and the stern. The joining of the two created from the One is the source of creative energy in the Universe. |
The 7 possessions of the Chakravartin |
The following icons are among the 7 possessions of the Chakravartin, or Wheel Turner
The term in Hinduism refers to an ideal ruler, but in Buddhism, Chakravartin has come to mean a Buddha whose all-encompassing teachings are universally true. Chakravartin has an army of 4 divisions, infantry, cavalry, elephants, and chariots. Chakravartin is the lineage of 25 Kulika kings or enlightened monarchs, the 25th of which will finally defeat the "non-believers." |
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1. The Precious Horse is able to travel among the clouds and mirrors the Buddha's abandonment of, or "rising above," the cares of worldly existence. The horse is Chakravartin's riding horse, which is able to circumnavigate the globe 3 times in one day and symbolizes mobility and speed. The Cintamani on the horse's back is a magical jewel with the power to grant wishes, able to fulfill any and all desires, also called the thinking jewel. Jewels in Buddhism are analogous with the importance of teaching, representing also the mind that has attained enlightenment. |
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2. The Precious Elephant is a symbol of the strength of the mind in Buddhism. Exhibiting noble gentleness, the precious elephant serves as a symbol of the calm majesty possessed by one who is on the path. Specifically, it embodies the boundless powers of the Buddha, which are miraculous aspiration, effort, intention, and analysis. Elephant tusks are sometimes depicted and are symbolic of the whole elephant. |
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3. The Precious King's or Minister's Earrings. The heavy earrings are taken as a symbol of comprehension of the Buddha’s teachings. The weight of the earrings would have caused the wearers earlobes to elongate. The long earlobes of the Buddha are a symbol of his detachment from all things earthly. Like the Buddha, the King represents a wealth of faith, morality, honesty, modesty, learning, renunciation, and wisdom. The King is also referred to as the Precious minister. His intelligence is razor-sharp, with a great ability for patience and listening. He desires to do only good works to promote the Dharma, to protect and benefit all beings. |
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4. The Precious Queen's Earrings. The heavy earrings are taken as a symbol of comprehension of the Buddha’s teachings. The weight of the earrings would have caused the wearers earlobes to elongate. The long earlobes of the Buddha are a symbol of her detachment from all things earthly. The Queen speaks the truth, using no frivolous words and holding no false vices. |
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5. General's insignia (Sanskrit senapatiratna) The Precious General is one of the seven possessions of the Chakravartin. He is ready both to wage war and defend the kingdom, having attained mastery of the 64 strategic arts of war. He fights for truth and justice, does no unvirtuous acts, he causes no harm to other beings. |
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