1. Undecorated headdress, or rather “hair-dress”, crowned with the cone-shaped ushnisha projection (Sanskr.uṣṇīṣa; Tib. gtsug tor). Typical of the “Emanation Body” of the Buddhas.

2. Headdress topped with theuṣṇīṣa (sometimes not seen, e.g., headdress 2C) and crown (see Table V, No. 189), peculiar to a large number of yidams, deities, and Buddhas depicted in the “Enjoyment Body” form (see note 9). Variety 2B is more frequent with female images, but one and the same deity is often depicted wearing headdresses of all three types classified under No. 2.

3. Headdress of the “intermediate type”, where the crown’s five projections are replaced by five skulls impaled on vajras. Characteristic of yidams that are intermediate between “peaceful” yidams (Sanskr. śānta; Tib. zhi ba), wearing headdress 2, and “wrathful” yidams (Sanskr. krodha; Tib. khro bo), wearing headdress 5. This class of yidams is known as “moderately wrathful” (Tib. zhi khro).

4. Headdress embellishing the faces of wrathful yidams. Obviously different from the crown (see headdress 2), this headdress is sometimes mistaken for type 2C. It is similar in significance to headdress 5B, but differs from it in that the deity’s hair is shown not standing on end, but fluttering in the wind, which has a special iconographic significance and, as a rule, is peculiar to female images.

5. Headdress of wrathful yidams and Protectors of Religion. The five skulls (see head covering 5B) and the five lobes of the usual crown (see crown 5A) may both be used here.
Five-lobed crown (see Table I, No. 2 and Table V, No. 189), is worn by peaceful yidams of the Five Families. A diadem topped with five skulls, symbolic of victory over the “five poisons”, crowns the heads of the wrathful yidams.

6, 7. Head covering with hair standing on end, having neither the five skulls nor the crown. Typical of some secondary deities.

8. Wreath (Sanskr. śekhara; Tib. me tog thod). Often embellishes the heads of female deities who hold a symbolic implement which they personify. Unlike the female deities that are included in the typological group associated with head covering 8, mahāsiddhas wearing wreaths are not depicted on lotus pedestals, making it possible to distinguish easily between these two iconographic groups.

9. Tibetan bse theb hat, peculiar to some local Tibetan deities.

10. Represented here is a headpiece worn chiefly by the “Dharmarājas” or guardians of the cardinal points. Also placed within the group of images associated with headpiece 10 are figures wearing rare types of headgear not included in our table.

11. The group of “divine” figures concludes with images having animal heads: lion’s heads, tiger’s heads, etc.

12A. Yellow sne ring hat (Tib. pan zhwa sne ring ser po). This headdress, introduced by Je Tsongkhapa, is worn by the lamas of the Gelug School, one of the four major schools of Tibetan Buddhism.

12B. Red hat (Tib. pan chen zhwa dmar), peculiar to the old schools of Tibetan Buddhism. Its top is not always slightly rounded as shown in 12B, and thus, when examining uncoloured icons and images, headdresses 12A and 12B may be indistinguishable.

13. It is not altogether clear whether this headdress has an independent iconographic meaning or is simply a variety of headdress 12.

14. Red headdress with three stripes (Tib. jo zhwa gling gsum), introduced in Tibet by Atisha. Rare works show it worn at an angle, as is headdress 13A.

15A,B. Hats of this kind may have different names – dag zhwa ri ‘gra, dgon ‘dus dbu, jo zhwa rgyun, saks z’u (?), sgom zhwa dbus ‘gyud (?), mkha ‘gro’i dbu skra, skar ma za zhwa – and may be red or black in colour. They are worn by representatives of the old, unreformed Tibetan schools and are often difficult to identify in Buddhist works of art. We have therefore combined them here in one group.

16. Sa skya khri zhwa hat. This headdress is distinguished from the previous one by having a vajra (Table V, No. 38) or, less commonly, a ratna on top (Table V, No. 32). A feather (see No. 16B) appears only in icons of Padmasambhāva.

17. Various forms of this headdress are worn primarily by real and legendary kings depicted in Buddhist icons.

18. In some cases, monks are shown with their heads covered by a piece of cloth, usually the end of their cloak.

19. Gathered under this number are rare headdresses differing from the headgear represented in drawings 12 to 18 and peculiar to certain Buddhist teachers.

20. Monk’s shaven head. The Vinaya rules regulating the life of monastic communities prescribe that monks shave their heads regularly.

21. Some representations show figures with long hair. The following drawings show long hair pulled back in a knot.

22A,B. Long hair pulled back in a knot is a characteristic feature of certain representations of Buddhist yogins. In addition to skulls, this type of headdress may have other decorations.