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There is an artificial pond in front of the Nepalese Buddhist Pavilion . The Nento-Butsu in the center of the pond greets the visitors. Nento-Butsu is also known as Dipankara. A legend told in Gandhara says, far back in time when Buddha was a young Sangha monk in his previous life, he made a pledge to the Nento-Butsu that he will become Buddha. In response to this, the Nento-Butsu gifted young Buddha with an assurance that he will be Shakyamuni Buddha. In Nepal, a large-scale event which involves the Nento-Butsu where lay worshippers make offerrings to monks.

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Singh (Lion) statues which stand at the entrance of the Nepal-Buddha Pavilion are protectors against evil spirits and irreligious visitors who try to trespass. The left Singh is male, and the right, female. The widely opened mouth, sharp teeth, and their gorgonizing glare represents the power to repel evil.

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On the angle brace of the satals in the four corners of the building, a relief shows the life of Shakyamuni Buddha. (A satal is a place which is made to provide temporary shelter for travelers to Kathmandu.) Buddha's life, from birth to passing away, is shown clockwise in the 45 reliefs starting from the entrance. ・No.18: Buddha, who has become thin from the ascetic training as a monk. ・No.19: Buddha meditating after he hears the tune of the lute and recognizes that asceticism will not lead him to enlightenment. ・No.27: Buddha, who became spiritually enlightened, gives his first discourse. (The First Turning of the Wheel of Dhama) ・No.45: Disciples watch Buddha enter nirvana in the land of Kushinagar

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This is a turquoise relief situating Shakyamuni Buddha in the center. Turquoise was cherished in many civilizations from thousands of years ago, and was believed to have the power of protection. The Shakyamuni Buddha in the center has one hand on the ground which is called the "Shokuju-in" pose. This was the hand-gesture taken by Buddha, still under training. It is also called the evil-repelling pose, representing an impregnable Bodhichitta (sincere desire to be fully awakened as Buddha), since he touched the ground when he repelled evil and was enlightened. Various other Shakyamuni Buddha reliefs with different hand-gestures (mudras) surround the center Shakyamuni Buddha, and the upper part shows Buddha in nirvana.

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Manjushri was a Bodhisattva (being with high enlightenment) who existed in India. According to the Vimalakiirti-nirdeza-sutra, Manjusri was the only one who was able to hold an equal debate with vimalakiirti when she visited his sick bed on behalf of Buddha. Manjushri stands by the side of Shakyamuni Buddha along with Samantabhadra on the other side in the Shakyamuni trinity statue. Manjushri represents "wisdom", while Samantabhadra represents "compassion." Manjushri has a sword of wisdom to crush human desires and ignorance. In Nepal, the most common form of Manjushri found in is with a sword raised overhead with her right hand and holding a Prajnaparamita on a lotus flower, representing wisdom .

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One of the Bodhisattvas believed in Buddhism has one eye on each of its palms of the 1,000 arms, which is also where its name originates ("Sahasrabhuja-arya-avalokiteśvara" meaning "a being with 1,000 arms). This Bodhisattva asked Amitabha for the 1,000 arms and 1,000 eyes to save all sentient beings without omission. It is one of the transformations of Avalokiteśvara, and in the Mandala of Esoteric Buddhism, it is situated in the lotus circle. It is also referred to as "Holder of the Lotus," and this is where the name, Renge-O-In-Hondo ("Main Temple of the Lotus Holder"), the formal name of the Sanjyu-Sangen-Do in Kyoto, originates.

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Mandalas originated 1,500 years ago in India, and spread to other places such as Nepal, Tibet and China. It was also introduced to Japan by Kukai and is used in Esoteric practices. Taizokai (Womb Realm) Mandala has its basis in the Dainichi-kyo (Mahavairocana Sutra), and the formal name is called Daihi-Taizosho Mandala, meaning "mandala borne from the great compassion." In the center of the mandala is Taizokai Dainichi-Nyorai (Womb Realm Tathagata Mahavairocana), and he is surrounded by four Tathagatas and four Bodhisattvas. Among these, Dainichi-Nyorai (Tathagata Mahavairocana) and the four Buddhas combined are called Womb Realm Five Buddhas.

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Picture drawn on the wall in a temple in Lumbini. Jyatra means "festival," and this Buddha Jyatra depicts the scene where Buddha returns home after he has attained enlightenment. Buddha is riding a Naga, a white snake, which is said to be a messenger of god. It shows many gods celebrating, as well as humans. Hindu gods such as Brahma, Shiva, Vishnu, and Indra are leading the way for Shakyamuni Buddha.

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Depicting numerous small buddha statues on one surface, or when many buddha statues are enshrined in one temple, it is called a Sentai-butsu ("Thousand-bodied buddha"). This work is a mandala, with Buddha in the center and smaller Buddhas around it as his other images. Sentai-butsu is believed to symbolize the infinite saving power of the principle image of Buddha.

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This work is a thousand buddhas mandala with Manjushri in the center and her smaller images surrounding it. The thousand buddhas is said to represent the infinite saving power of the principle image, and considered to give blessings equalivalent to what you get in one thousand bows in just one bow.