Meaning of Dragons in Buddhist Temples

Dragons Who Guard the Buddhadharma and Temples

One of the most common designs adorning temples is the dragon. Dragon designs are not only common but also often decorate important features in a temple compound. They appear on the pillars and under the eaves of Dharma halls; on the ceilings, walls and canopies in Dharma halls; on the staircases in from of Dharma halls; in murals and on the hook from which temple bells are hung. 

What is the stature of dragons in Buddhism that make them so ubiquitous in temples? Dragons are guardian deities that protect Buddhas and the Buddha realms; they admire Buddhas. They also appear on the prow of the Wisdom Dragon Ship, a mythical ship that carries beings from the shore of this world to the other shore of Buddha's Pure Land. How is that dragons came to be embraced by Buddhism? Let's take a look at where dragons are found in a temple and also learn some temple foundation legends involving dragons.

A Sacred Animal and an Icon of Supreme Authority

What do dragons mean to Buddhism? In the West, dragons are often seen as an icon of evil. On the other hand, some Indian myths, the country where Buddhism originated, feature dragon gods, or naga, a serpent deity. In China and Korea, dragons are an icon of supreme authority and an auspicious creature of unlimited abilities. During Korea's Joseon Dynasty, the king's visage was referred to as yongan (literally, dragon face) and his clothes were yongpo (dragon robes). Although dragons are mythical creatures, they are described as sacred beings and symbols of the highest authority.

As Buddhism was gradually established in India and various indigenous deities were embraced as guardian deities of Buddhism, dragons were also embraced. In India, these dragon deities had the appearance of snakes. One such dragon deity had the form of a king cobra. One image of a dragon deity appears with Vishnu in a 6th century bas relief carved in the stone grotto located at Mamallapuram in southern India. It features a seven-headed cobra with one body. Similarly, other Indian dragon deities also had the form of a serpent, but as Buddhism spread to China, their outward appearance changed to that of a dragon, the form we are now familiar with in Korea. The typical physical features of a dragon include antlers on the head, scales on a serpent-like body, and four legs with sharp claws. Combining the characteristics of many animals, dragons sometimes have the head of a cow, the antlers of a deer, the tail of a fish, whiskers and a wish-fulfilling gem in its mouth.

As Buddhism was introduced from India and gradually established in China, the dragon deity shed the appearance of an Indian serpent and took on the appearance of a traditional Chinese dragon. Influenced by Chinese Buddhism, Korea also embraced the Chinese dragon. However, their similar appearance doesn't mean Chinese and Korean dragons have the same characteristics and symbolic meaning.

Two dragon heads protruding from the Main Buddha Hall at Heungguksa Temple in Yeosu. A Dharma hall is compared to a ship that journeys to the Pure Land along with the Buddha [sic]. The carved dragon heads on the pillar capitals symbolize the Dharma hall's role as the Wisdom Dragon Ship.

Protecting Sentient Beings and Guiding Them to the Pure Land

Dragons depicted in Korean temples have their own distinctive roles that combine the character of the Indian serpent deity and Buddhist symbolism into the traditional form of the Chinese dragon.

Western dragons are usually depicted burning people alive and imprisoning princesses. Unlike their evil Western counterpart, Eastern dragons have a different character, although retaining some of the violent characteristics of their Western cousins. Dragons in Buddhism have transformed their nature after being influenced by the Buddha and his teachings. Buddhism adapted the craftiness and great power of dragons and applied them to protect the Buddhadharma. A dragon without this transformation must remain an earth-bound monster with no chance to ascend to heaven. 

In fact, there is a deep association between the Buddha and dragons. When the Buddha was born, two nagas name Nanda (Nagaraja) and Upananda sprayed pure water over Siddhartha's body to bathe him. When the Buddha taught the Lotus Sutra, the eight dragon kings listened to his teaching and admired him. Dragon deities of dragon kings are one of the eight kinds of beings that protect the Buddhadharma: devas, dragons, yaksas (spirits of the dead), gandharvas (demi-gods), asuras, garudas, kinnara (heavenly demi-gods of music) and majoraga (snake spirits). 

After encountering the Buddha, dragons brought rains to make crops grow to feed sentient beings. Dragons are also the guardian deities of rivers and oceans, and protectors of the Buddhadharma and who ward off evil. 

In Buddhism, dragons guide sentient beings to the Buddha's world of wisdom, as in the case of the Wisdom Dragon Ship. Buddhism uses the symbol of a ship to explain the journey from this world to the "other shore" of enlightenment, the Pure Land. This mythical ship is usually depicted having a dragonhead prow and a dragon-tail stern. A Dharma hall can also be compared to a ship that carries Buddhists to the other shore where the Buddha resides. Some prominent dragon images found in a temple are: the two dragons that are carved on the top of the two pillars on the central facade of the Dharma hall, and the dragon heads protruding from the corners of the eaves outside a Dharma hall. The dragons on the central facade usually have their heads outside the Dharma hall and their tails inside the hall. The dragon faces protruding from the eaves are often at the front of a Dharma hall and their tails protrude from the the back of the building. This reinforces the symbolism of Dharma halls as the Wisdom Dragon Ship. The moment one steps into a Dharma hall, they are symbolically on a ship heading to the other shore. In other words, dragons are deities who transport sentient beings to the Pure Land.

A Wisdom Dragon Ship painted on the exterior wall of Geungnakjeon (Hall of the Pure Land)
at Silleuksa Temple in Jecheon.

Depictions of the Wisdom Dragon Ship are also found in temple murals. One the rear exterior wall of the Pure Land Hall at Tongdosa Temple in Yangsan is a picture of the Bodhisattva Guide of Souls and Ksitigarbha Bodhisattva guiding sentient beings to the Pure Land aboard the Wisdom Dragon Ship. Sailing through harsh seas, the ship has a dragonhead prow and a dragon-tail stern, with many joyous people in the cabin. Similar scenes may be found on the read exterior wall of the Main Buddha Hall at Bogwangsa Temple in Paju, and on the right side exterior wall of the Pure Land Hall at Silleuksa Temple in Jecheon.

Who is the tenacious Bodhisattva clinging to a rope? Tenacious Bodhisattva, or "akchak Bosal", refers to the humorous depiction of a woman who was too late to board the Wisdom Dragon Ship but was determined to go to the Pure Land, even if she had to cling to rope trailing behind the ship. There is no written record of her, but this is the story that has been passed down orally.

Once upon a time, the Wisdom Dragon Ship docked to take on people bound for the Pure Land, people of deep faith who had accomplished many virtuous deeds and accred great merit. One woman lingered too long bidding farewell to her children, and found the ship pulling away when she arrived. She caught a rope thrown to her by the boatman and arrived in the Pure Land by tenaciously holding onto the rope. She has been called the Tenacious Bodhisattva since then, and became a model for practitioners who practice fiercely with a vow to attain enlightenment in this life. The way she is depicted clinging to the single rope may symbolize single-minded adherence to the path.

Finding the Hidden Dragons in a Temple

Dragon images have different meanings according to their location.

Buddhism uses the dragon design to protect sacred spaces. Other designs used to adorn temples include lotuses, chrysanthemums, Asian plums, lions, elephants, fish, monkeys, and even mythical creatures like phoenixes and dragons. Among these, dragons are one of the most powerful features that protect the Buddha realm and are found in many places in the temple compound. Where can we see these dragons and what are their meanings?

Temple decorations are usually referred to as "adornments" as they embody the ideal world of the Buddha realm that is filled with beauty and dignity. Dragons have different meanings depending on where they are carved or painted. First and foremost, dragons are considered deities who protect the Buddhadharma.

Dragons Have Become Protectors of the Buddhadharma

At the entrance to most temples are bridges that symbolize liberation. They remind us that before entering the Buddha realm of a temple, we should wash away our afflictions symbolically as though in a running stream. These bridges are often appropriately named with names like: Geungnakgyo (Bridge of the Pure Land), Neungheogyo (Bridge of Ascension to the Void), Seungseongyo (Bridge of Aspiring Hermits), Sesimgyo (Bridge of Washing the Mind) and Haetalgyo (Bridge of Liberation). Sometimes a dragon's head protrudes from underneath these bridges. One example is Seungseongyo at Seonamsa Temple. The dragon's head is not clearly visible unless one walks down to the mountain stream. It was not meant to be a decoration but to ward off any evil that may infiltrate the pure realm of the temple. 

A dragon head hidden underneath the stone bridge named Samcheonggyo at Songgwangsa Temple in Suncheon. The dragon wards off evil forces to keep them from infiltrating the pure realm of the temple.

A similar bridge is found at Songgwangsa Temple. The stone bridge, named Samcheonggyo, also has a dragon's head underneath it to protect the temple. Crossing this bridge we enter the temple compound. The Gate of Heavenly Kings enshrines the four heavenly kings who guard the four cardinal directions. Each king holds one or two symbolic objects in his hand. 

• Dhrtarastra rules the east and has great power to protect the state; he holds a lute. 

• Virudharka rules the south and has great power to cultivate life; he hold a sword. 

• Virupaksa rules the west and sees all with wide open eyes; he holds a dragon and a wish-fulfilling jewel (cintamani). 

• Faisravana, who rules the north, is the head of the four heavenly kings; he holds a stupa and a three-pronged spear. 

Among these four, it is Virupaksa, ruler of the west, who controls the dragons, which are said to control the clouds, rain and thunder, as well as to rule the whole world. Living in the west on the midriff of Mt. Sumeru, Virupaksa guards the western lands with his large, wide eyes and helps sentient beings.

Hidden Meanings of Dragon Adornments

Dragons, whose function is to praise the Buddha and protect the Buddha realm, are found inside Dharma halls too. They are carved or painted on the wooden canopies above Buddha statues, on main crossbeams and on ceilings. In particular, dragons depicted on canopies symbolize protection of the Buddhadharma and the supreme authority of Buddhas.

Canopies in Buddha halls always feature dragons to symbolize the protection
of the Buddhadharma and the supreme authority of the Buddha.

At Buseoksa Temple in Yeongju a coiled dragon is carved into the wooden canopy in Muryangsujeon, Hall of Immeasurable Life, known as the oldest wooden structure in Korea. The dragon is holding its head up and looking straight ahead. On the wooden canopy in the Main Buddha Hall at Heungguksa Temple in Yeosu, three dragons thrust their heads from behind two phoenixes. These dragons are also looking straight ahead as if to guard against any evil that might approach the Buddhas seated on the altar.

Meanwhile, the dragon design of the jongnyu, the hook from which a temple bell is hung, has a wide open mouth without any wish-fulfilling gem. Also called "yongnyu", the dragon on this hook is aid to have a resounding cry. That's why this dragon is depicted on the bell hook so that the Buddha's teachings can reach far out into the world. Among these bells with dragons on their hooks, you may want to check out the temple bells at Sangwonsa Temple in Pyeongchang, Naesosa Temple in Buan, Gapsa Temple in Gongju and Yongjusa Temple in Hwaseong. Of these, the beautiful bell at Sangwonsa is the oldest. The dragon head on the hook is very big, and its jaws are open wide as if it is shouting. The dragon on Naesosa's bell is bent into a loop and its mouth is also wide open. 

Most of the dragon designs on a jongnyu, the hook from which a temple bell is hung,
have a wide open mouth with no wish-fulfilling gem.

The body of a Dharma drum, struck to save all land-dwelling animals, is covered with dragon images because the sound of a Dharma drum reverberates sonorously with all the majesty of a dragon. 

On the roof of a Dharma hall, both ends of the ridge line on the roof are decorated with tiles featuring a dragon head; this is called "chimi". Dragons are also often depicted in temples because of their association with water. In Korea, the dragon is the god of life who rules all watery realms. They live in ponds, wells, rivers and oceans, and control water by giving or withholding rain. By placing dragons on the roof of a Dharma hall, Korean ancestors wanted to protect monasteries, the abode of Buddhas, from fire.

As can be seen, dragons are ubiquitous at temples, appearing under bridges, on canopies and on the pillars of Dharma halls. They are there to maintain the temple's purity and protect the Buddhadharma while the dragon designs on temple bells and Dharma drums are intended to propagate the words of the Buddha far and wide.

Interesting Dragon Myths Passed Down at Temples

In Korea, dragons are regarded as one of the four spiritual animals, along with giraffes, phoenixes and turtles. Though a mythical creature, dragons rank highest in the animal hierarchy and exercise supreme authority. That is because they lent a helping hand when humans needed them. Many legends depict dragons as guardian deities who exert their diverse talents and possess great powers. Buddhism in particular has regarded dragons as the protectors of humans and the Buddhadharma. Thus, it is not surprising that many temples have dragon legends. 

Many Korean temples have names which include the syllable "yong", (literally, dragon). Dragons also appear in temple foundation legends. Yongusa Temple in Hwaseong had its name bestowed by King Jeongjo (Joseon's 22nd king, r. 1776-1800) who saw in his dream a dragon ascending to heaven holding a wish-fulfilling gem in its mouth. It is true that dragons (or nagas) were embraced by Buddhism in India. But dragons were already important deities in Korea's indigenous faith, and as Buddhist temples were established in Korea, people wanted to maintain this association with dragons. This is apparent in the name of Yongjusa.

What Kind of Dragon Legends to Temples Have?

Dragons are a part of many interesting myths in Korea. Buddhism in particular has an intimate relationship with dragons, and many temples pass on various dragon-related legends. In 553, King Jinheung (Silla's 24th king, r. 540-576) had workers clear land to build a palace, and while they were digging, a yellow dragon appeared. Regarding this as an extraordinary omen, King Jinheung had a temple built instead of a palace and named it Hwangnyongsa (literally, Yellow Dragon Temple). Later, when eminent Silla monk Jajang was on his way back to Silla from Tang China, he encountered a dragon deity. This dragon deity told Jajang how to lead Silla to security and prosperity. The dragon deity said, "The dragon who protects Hwangnyongsa Temple is my oldest son. He guards the temple under orders from Brahma. If you establish a nine-story pagoda there when you go back to Silla, and a temple in the southern region of Gyeonggi-do, your state will enjoy peace." Back home, Jajang honored the dragon deity's advice and erected a nine-story pagoda at Hwangnyongsa and also established Taehwasa Temple.

Buseoksa Temple in Yeongju passes down the story of Seonmyo, a girl who transformed into a dragon goddess. One day the Silla monk Uisang stayed in a village overnight on his way to Tang China. A village girl named Seonmyo, who greatly admired Uisang, made a vow that he must return safely and teach Buddhism far and wide in Silla. She then threw herself into the ocean and became a dragon. Sometime later, a hostile crowd tried to obstruct Uisang's plan to build a temple, so the dragon goddess Seonmyo lifted a gigantic boulder in front of them. They ran away, and Uisang was able to establish the temple. In consideration of the dragon goddess' help, Uisang named the temple Buseoksa, meaning Floating Stone Temple.

Other temple foundation legends also involve dragons. There is a pond named Guryongji (literally, Nine Dragon Pond) by the Main Buddha Hall at Tongdosa Temple in Yangsan. The site where Tongdosa now stands was originally a great pond where nine dragons lived. In order to build a temple there, Vinaya Master Jajang asked the dragons to leave but they refused. Then Jajang set fire to a talisman, which made the pond hot. Due to the unbearable heat, five dragons ran away, and three died colliding with boulders during their escape. Only one blind dragon was left, and he asked Jajang if he could remain and guard the temple. Jajang granted its request, and preserved a corner of the great pond for the dragon to live in. This pond is still called Guryongji.

Another legend of nine dragons involves Guryongsa (Nine Dragon Temple) Temple on Mt. Chiaksan in Wonju. Guryongsa's foundation legend also involves a confrontation between a monk and nine dragons. When Uisang planned to establish this temple, the current site of the Main Buddha Hall was a pond inhabited by nine dragons. The nine dragons displayed their power to him by causing a torrential rain accompanied by thunder and lightning. Uisang remained unruffled. In response, Uisang drew a talisman and placed it in the pond. The water began to boil, and the stunned dragons fled. One of the dragons couldn't go very far and found shelter in a nearby pond. That pond is named Guryongso and is one of the eight great scenic sites of Wonju City.

The temple ruin of Ongnyongsa in Gwangyang also has a legend involving a contest with nine dragons. In this story, eight dragons converted to Buddhism while one remaining white dragon resisted. 

As can be seen, there may be minor variations, but many temple foundation legends involved dragons in one way or another.

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The article and the pictures were all taken from the quarterly Templestay Korean, Vol 5: No 3, Autumn 2016. The article, "Dragons Who Guard the Buddhadharma and Temples: They Admire the Buddhas and Protect the Buddha Realms" was the feature article.