Notes on Buddhist Iconography in Bhutan

With our trip over, I think it would make sense to compile a short index of things I learned to recognise at temples and holy places. This way, I will be able to look darned smart next time I go to a museum.

Avalokiteshvara (Tibetan: Chenrezig; Chinese: Guanyin): “Lord who looks down with compassion,” a major bodhisattva. (S)he is often portrayed with four arms, one holding a string of jewels, and another holding a lotus, symbols that refer to the prayer “Om mani padme hum” (translated as “Praise to the jewel in the lotus” or “I in the jewel-lotus”). Another common portrayal of Avalokiteshvara has one thousand arms and eleven faces stacked on top of each other in three rows of three and two rows of one.

Bhavachakra: A painting that comprises concentric circles demonstrating Buddhism’s core teachings on samsara, cyclical existence. The hub of the circle displays a pig, a rooster, and a snake, which represent the three poisons of ignorance, attachment, and anger. The second layer explains the concept of karma, one half showing people ascending to higher states of being and the other half showing people descending to lower states. The third layer displays the six realms of samsara. From worst to best, these are the Hell realm, the Hungry ghost realm, the Animal realm, the Human realm, the Demi-god realm, and the God realm. The fourth layer represents the twelve links of dependent origination; the twelve scenes portray cause and effect both within one life and across multiple lives. Finally, the wheel is held by Yama, the god of death. Standing outside it are the moon, which represents liberation from samsara, and the Buddha, whose example shows liberation is possible.

Dharmachakra: In Buddhism, the Dharmachakra represents the Buddha’s teaching and the universal moral order. Often, the wheel will have eight spokes symbolising the noble eightfold path. Above the entrance to a Tibetan temple, the Dharmachakra is often flanked by two deer. The symbol refers to Buddha’s first discourse, which was so inspiring that it attracted even the animals of the forest to come listen. 

Dorji (Sanskrit: Vajra): A symmetrical, sceptre-like object used for tantric rituals, often accompanied by a bell (tribu, or ghanta). The union of these two objects symbolises the union of the male and female principles, as well as of wisdom and compassion. The vajra by itself also represents diamond-like indestructibility and the irresistible force of a thunderbolt. 

Drukpa Kuenley: A Tibetan Buddhist monk of the Drukpa Kagyu lineage, often referred to as “the Madman” for leading women to enlightenment through sexual intercourse. He is credited with introducing Bhutan’s tradition of protective phallus paintings, his own penis being dubbed the “Thunderbolt of Flaming Wisdom.” Drukpa Kuenley himself is often depicted holding one hand to his ear, allegedly in order to hear the people singing his lewd songs. 

Garuda: A bird-like demigod adapted from Hindu mythology where he is the mount of Lord Vishnu. In Buddhist art, he is often depicted killing a snake.

Maitreya: The Buddha of the future, often portrayed not in lotus position but with his feet hanging down. “Maitri” means friendship in Sanskrit.

Mandala: A symmetrical depiction of the enlightened mind, the Pure Land, or the universe, and an aid to meditation. Although they are often displayed on walls and ceilings, mandalas also come in the form of sand art, symbolising impermanence.  

Manjushri: “Gentle Glory,” the bodhisattva who personifies supreme wisdom. He holds a flaming sword in his right hand, which represents transcendent wisdom cutting down ignorance. In his left hand, he holds a lotus, on the top of which rests the Prajñāpāramitā sutra. The two objects symbolise Manjushri’s attainment of ultimate realisation from the blossoming of wisdom.

Milarepa: an ex-sorcerer and reformed murderer who became a famous yogi and poet. Milarepa is frequently depicted holding one hand to his ear as though listening for inspiration or his own voice. Merely hearing his name guarantees that one will be reborn as nothing lesser than a human being.  

Padmasambhava (Guru Rinpoche): An eighth century Vajra master held by Tibetans to be a Buddha. Although he is most frequently depicted as a man with a folded hat, a spear, and a goatee sitting in lotus position, Padmasambhava has eight manifestations. These include his fierce manifestation as Dorje Drolo, “Vajra Comforter of Beings,” which depicts him riding a tigress who represents the female principle.

Pema Lingpa: An ex-blacksmith and major terton who discovered many of Padmasambhava’s teachings, as well as sacred dances that are performed to this day. He is often depicted wearing a red hat with folds. Sometimes, temples with connections to Pema Lingpa will display the photos of three men who are held to be reincarnations of his different aspects. 

Shabdrung Rinpoche (Ngawang Namgyal): Unifier of Bhutan and architect of its dual system of government. He is recognisable by his long beard.

Snow Lion: A celestial animal and one of the four dignities. An emblem of Tibet, it featured on the flag of independent Tibet from 1916 to 1950 (and continues to be used by the government in exile). It often appears on the face of houses alongside a Garuda, a dragon, and a tiger.

Vajrakilaya: Vajrakilaya is a wrathful form of the Buddha Vajrasattva. His trademark visage is supposed to be more terrible than that of the demons he battles, for it is thought that this inspires the hearts of his enemies with fear. He is portrayed as being embraced by a woman (whom he sometimes sexually penetrates), their union symbolising the union of power and wisdom.