Iconography

The top is done in the layered look, with the top layer displaying a Lotus in the mid-blossom stage with Durva grass extending out. The next layer are four mats set on each side, with a 4-petaled flower that then morphs into a Dharma Wheel. The bottom layer is an under-mat that has the pollen shoots of the lotus blossoms. 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. 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. 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.

The sides continue with the central theme of the top with the Dharma Wheel sitting ontop of a Lotus throne and on the bottom panel the 4 petaled flower. 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 front is rather tantric, with a leopard, joined by rock cliffs, looking to the pure lands. Under the leopard are sets of 3 Cintamani and then separate Cintamani, with the addition on the left door, yogurt, and the King's or Minister's and the Queen's heavy earrings. The leopard is used by Lama's for tantric practice and is associated with dakinis, this would be the methodology of gaining wisdom. 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 rock/cliff formation represents the syllable "E" which appears in the opening stanza of early Buddhist scriptures, ("'thus,' I have heard"). The blue and green of the 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. 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. 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. The King's and Queen's earrings are 2 of 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. The Precious King's or Minister's 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." The Precious Queen's Earrings are taken as a symbol of comprehension of the Buddha’s teachings. The Queen speaks the truth, using no frivolous words and holding no false vices. The two drawers each have a different icon, which is unusual for these individual altars. The left drawer has the Precious General's insignia and the right drawer displays bilva fruit. General's insignia (Sanskrit senapatiratna)  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. 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.