唐卡图集(一)

肃火斤

附件31.
Tara, Ashtabhya (Tibetan: drol ma jig pa gye. English: Tara of the Eight Fears): drowning in water, attacked by lions, burnt by fire, bitten by snakes, rampaging elephants, robbed by thieves, false imprisonment and preyed upon by ghosts and demons

Eastern Tibet

1800 - 1899

Buddhist Lineage

64.77x43.82cm (25.50x17.25in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

肃火斤

附件32.
Shri Hevajra and the Eight Goddesses (Tibetan: pal gye pa dor je lha mo gye), the principal Tantric deity of the Sakya School.

Sanskrit: Hevajra Tibetan: Gye pa dor je

Semi-wrathful, dark blue in colour with eight faces, sixteen hands and four legs he has placed on each side of the main face three more faces with the eighth situated centrally above, the yellow hair flows upward like flames. The sixteen hands each hold a skullcup. The right hands hold eight different animals and the left hold eight worldly gods. The first pair folded at the heart embrace the consort. Adorned with a crown of skulls, bone ornaments and a necklace of fifty freshly severed heads he has the appearance of being slightly wrathful and slightly peaceful. Standing with the right legs down and the left drawn up in a dancing posture above the four maras, a sun disc and lotus seat, he is completely surrounded by the flames of pristine awareness.

The consort vajra Nairatmya, black in colour, has one face and two hands holding a curved knife and skullcup. Adorned with bone ornaments and a necklace of fifty skulls she stands with the right leg down and the left raised to embrace the partner.

At the top center is the primordial buddha Vajradhara with Virupa, Sonam Tsemo (1142-1182) and Sakya Pandita (1182-1251) to the left. At the right are Sachen Kunga Nyingpo (1092-1158), Trakpa Gyaltsen (1147-1216) and Chogyal Pagpa (1235-1280). On the left, slightly below, is the lama Sakya Champa Kunga Sanggye Gyaltsen, with the right hand performing the mudra of blessing and the left holding a book in the lap, wearing a pandita hat with the lappets folded above. Below is the wrathful bodhisattva Vajrapani Bhutadamara, remover of obstacles, with one face and four hands. On the right side is the lama Naljor Champa Zangpo with the right hand in the mudra of generosity and holding a vase in the lap with the left, wearing a pandita hat with lappets folded above. Below is the tutelary deity Vajrayogini, red, with one face and two hands holding a curved knife and skullcup.

Along side Hevajra are two rows of four goddesses, starting from the right are Vetali, Dombini, Ghasmari and Pukkasi and on the left Candali, Cauri, Shavari and Gauri. They each have one face and two hands, various colours, wearing bone ornaments and a necklace of fifty skulls, standing above a corpse, sun and lotus seat.

At the bottom center is Panjarnata Mahakala, very wrathful in appearance, with one face and two hands holding a curved knife and skullcup with a stick placed across the forearms. To the left is Brahmarupa Mahakala, seated, holding a shinbone trumpet and skullcup. In the left corner is the Direction Guardian Vaishravana with one face and two hands holding a victory banner and a jewel spitting mongoose, riding a snow lion. To the right is Shri Devi with one face and four hands holding a sword, skullcup, spear and trident, riding a mule. In the right corner is the god of wealth Jambhala, yellow, with one face and two hands holding a bijapuraka fruit and a mongoose.

Shri Hevajra is a tutelary deity of the Anuttarayoga Non-dual classification. From the many different types of appearance this form is known as the 'Essence Hevajra' as taught in the root Tantra.

Lineage: Vajradhara, Vajra Nairatmya, Virupa, Kanhapa, Damarupa, Avadhutipa, Gayadhara, Drogmi Lotsawa, Seton Kunrig, Shangton Chobar, Sachen Kunga Nyingpo (1092-1158), etc.

The painting style is called 'black scroll' (nag thang); the background is black and the deities are drawn as an outline, often in gold, with more or less colour and detail added at the discretion of the artist. The names of the lamas at the top and the row of deities along the bottom are written in fine gold letters beneath each.

Center figure: Hevajra with 8 goddesses, according to the Men-nak luk (system of precepts). Hevajra is in yab-yum form. The father personifies compassion, while the mother personifies wisdom. The 16 arms represent the 16 ways of describing sunyata (emptiness), the 8 faces, the 8 ways towards liberation; the 4 legs, the 4 boundless minds. His 8 right hands which carry animals in skullcups represent the overcoming of the 8 types of diseases. His 8 left hands carry 8 deities, representing the accomplishment of the 8 powers. Hevajra is trampling over the 4 Maras, representing the 4 types of defilement.

Upper left corner: the Great Sakya Pandita Kunga Gyaltsen Next: Sonam Tsemo Next: Virupa Upper Center: Vajradhara Next: Sachen Kunga Nyingppo Next: Jetsun Drakpa Gyaltsen Far right corner: Chogyal Phagspa Below left: Jampa Kunga Sanggye Tenpa?i Gyaltsen (lama from Derge monastery - this Tangka was probably painted at Derge). Below Right: Naljor Jampal Zangpo (abbot of Ngor Thartse school) Below left: Vajrapani Jungpo Dolje (Bhuttadamara) Below right: Naljorma (Vajrayogini Narokachod) Surrounding Hevajra: the 8 goddesses Bottom Left corner: Namtod sas Next: Palgon chod (Mahakala in the aspect of a Brahmin) Below Center: Kur gyi Gonpo (Tent Mahakala) Right: Dod kham ma (Mahakali) Below right corner: Yellow Zhambala

Lama Kunga Rinpoche 12/98

Tibet

1700 - 1799

Sakya Lineage

59.69x40.64cm (23.50x16in)

Ground Mineral Pigment, Fine Gold Line, Black Background on Cotton

Collection of Rubin Museum of Art

肃火斤

附件33.
Padma Raja, Padmasambhava (Tibetan: pe ma gyal po, pe ma jung ne, English: Lotus King, Lotus Born): #3 from the set of Eight Manifestations of Padmasambhava.

Tibet

1800 - 1899

Nyingma Lineage

81.28x50.80cm (32x20in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

肃火斤

附件34.
Dorje Drollo: wrathful emanation of Guru Rinpoche from the set of Eight Main Manifestations
Eastern Tibet

1800 - 1899

Nyingma Lineage

81.28x50.80cm (32x20in)

Ground Mineral Pigment on Cotton

Karma Gardri Painting School

Collection of Rubin Museum of Art

肃火斤

附件35.
Mahottara Heruka.

Tibet

1800 - 1899

Nyingma Lineage

86.36x66.04cm (34x26in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

肃火斤

附件36.
Gampopa Sonam Rinchen.

Tibet

1700 - 1799

Drukpa (Kagyu), Kagyu and Buddhist Lineages

81.28x57.15cm (32x22.50in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

肃火斤

附件37.
Vajrayogini, the 'Khechari of Naropa' (Tibetan: dor je nal jor ma, na ro kha cho ma). Belonging to the Chakrasamvara collection of Tantras and one of the five principal tantric practices of the Sakya School.

Red in colour with one face and two hands she holds a curved knife in the right and a skullcup upraised in the left. Resting on the left shoulder is a katvanga staff. Adorned with a tiara of skulls and gold, jewel and bone ornaments she wears a necklace of fifty dry skulls standing with the two feet placed on the bodies of red Kalaratri and black Bhairava above a sun disc and multi-coloured lotus seat. Completely surrounded by the flames of pristine awareness she looks up to the pure realm of Khechara and drinks from the skullcup in the left hand.

At the top center is Vira Vajradharma, a form of the primordial buddha Vajradhara, unique to the Vajrayogini system of practice. Red in colour, with one face and two hands he holds aloft a damaru drum in the right and a skullcup held to the heart in the left, with a katvanga staff leaning against the left shoulder, seated in vajra posture.

At the top right and left are two Sakya Lamas wearing monastic robes and the dark red Pandita hats typical of scholars. Both are seated on cushion thrones possibly indicating that the painting was sponsored during the lifetime of the two lamas. (Placed above a lotus seat is often an indication that the individual has passed on to the pure realms).

The lama on the left displays the iconographic signature of the great Jamyang Kyentse Wangpo (1820-1892). Placed in the two hands are a vajra and upturned bell while holding the stems of two utpala flowers supporting a vase on the right and a sword and book on the left. Important to Kyentse Wangpo, he wrote 22 texts on the ritual and practice of Vajrayogini. The lama on the right, possibly Loter Wangpo, places the right hand in the mudra of blessing while holding the stem of a blossom supporting a sword on the right side. The left hand placed in the lap holds the wisdom book. The fact that both these lamas are seated on thrones as opposed to lotuses would indicate that they were alive when the painting was commissioned.

Vajrayogini, is a representation of complete buddhahood in female form. Classified as Wisdom or 'Mother' Anuttarayoga Tantra the practices originate with the Chakrasamvara Cycle of Tantras. Although found in a variety of forms, she is common to all schools of Tibetan Buddhism. In this particular form she is a special teaching passed down from the lineage of the Indian mahasiddha Naropa through to the Sakya School. This form is also popular within the Gelug Tradition.

Eastern Tibet

1800 - 1899

Ngor (Sakya) Lineage

49.53x37.47cm (19.50x14.75in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

肃火斤

附件38.
Vajra Bhairava Ekavira (The Solitary Hero Vajra Terror); the bodhisattva Manjushri appearing as a tutelary deity in wrathful form.

Vajra Bhairava is black with 9 faces, 34 hands and 16 legs. The main face is that of a buffalo, with a red face above and the slightly fierce face of Manjushri placed on top; flames swirl about the tips of the two horns. The three faces to the right and three faces to the left are stacked one above the other along each side. Each face has three large glaring eyes, bared fangs and a wrathful expression. The yellow hair curls upward like billowing clouds. The first pair of hands hold a curved knife and skullcup at the heart. The remaining hands, all with long white finger nails, hold a variety of objects with the last pair located towards the upper back holding the fresh outstretched hide of an elephant. Each face is adorned with a crown of five skulls, a snake necklace and a garland of fifty heads. The right legs are bent pressing down on 8 creatures arranged in a row above the 4 great gods. The left legs are extended straight and press upon 8 birds arranged in a row above 4 more gods. Atop a gold sun disc and blossoming lotus, with the red tipped phallus engorged, he stands in the middle of the flames of pristine awareness surrounded by a cloud of wafting smoke. Placed before the lotus throne is a skullcup, various wishing jewels and precious objects of offering.

At the top center is the peaceful bodhisattva of wisdom, Arya Manjushri, the quiescent Vajra Bhairava, yellow in colour with one face and two hands holding aloft a sword of wisdom and a book upon a lotus blossom and attended by two goddesses holding parasols. To the left is Vaishravana, guardian of the North, holding a banner and mongoose; riding a snow lion. To the right is the wealth deity yellow Jambhala holding a bijapuraka fruit in the right hand and a mongoose in the left, adorned with a garland of flowers and resting the right foot on a conch shell filled with wishing jewels.

At the bottom center is the special protector for the Vajra Bhairava cycle of practice, Yama Dharmaraja, black, with one face and two hands holding a stick and lasso; embraced by the consort Chamundi, holding a trident and skullcup. Mounted atop a buffalo, they are surrounded by the flames of wisdom fire. Along both sides of the central figure are a total of 10 worldly gods, Brahma, Indra, Vishnu, Shiva and the like, each holding their own characteristic objects and riding their own particular mount.

As a tutelary deity Vajra Bhairava, also known as Yamantaka, belongs to the Bhairava and Yamari class of tantras and specifically arises from the Vajra Bhairava Root Tantra (Tibetan: Jig je tsa gyu). All of those belong to the method (father) classification of Anuttaryoga Tantra. The practice of Bhairava is common to the three Sarma Schools: Sakya, Kagyu and Gelug. Among the Sakya it is counted as one of the four main tantric deities along with Hevajra, Guhyasamaja and Chakrasamvara (Tibetan: gyu de shi). Amongst the various Kagyu Schools the Drikungpa are strong upholders of the practice. There are numerous forms and styles of practice from the very complex with numerous deities to the very concise with a single Heruka form. From the amongst the many lineages to enter Tibet the main ones were those of Jowo Atisha, Rwa Lotsawa, Mal Lotsawa and the like.

Tibet

1800 - 1899

Sakya and Drigung (Kagyu) Lineages

77.47x53.34cm (30.50x21in)

Ground Mineral Pigment, Fine Gold Line, Black Background on Cotton

Collection of Rubin Museum of Art

肃火斤

附件39.
Tibet

1800 - 1899

Jonang (Sakya) Lineage

99.06x61.60cm (39x24.25in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

Shri Kalachakra (Tibetan: pal du kyi kor lo. English: the Wheel of Time): surrounded by various deities of the mandala, lineage teachers above and protectors below.

Slightly peaceful and slightly wrathful, predominantly blue in colour, he has four faces, twenty-four hands and two legs. The main face is blue, right red, left white and the back face is yellow, each has three eyes. The first set of eight hands (lower) are blue in colour, second (middle) red and third (upper) yellow. The first pair of hands embrace the consort - crossed at the heart holding a vajra and bell. The remaining right hands hold a sword, curved knife, trident, arrows, hook, damaru drum, hammer, wheel, spear, club and axe. The left hands hold a shield, katvanga staff, skullcup, bow, lasso, jewel, lotus, conch shell, mirror, chains and the head of Brahma. Wearing a long green scarf over the shoulders he is wrapped with a tiger skin as a lower garment. The consort, Vishvamata, is yellow, with four faces and eight hands. They are both adorned with crowns, necklaces, earrings, bracelets and various ornaments. The red right leg of the Lord is straight, standing atop the figure of red Kamadeva. The white left leg is bent, standing atop white Rudra. Above the layered discs of a dark blue Rahu (eclipse), red sun and white moon they stand on a multi-coloured lotus blossom seat surrounded by the five coloured lights of pristine awareness fire.

At the top center is the primordial buddha Vajradhara, blue, with one face and two hands holding a vajra and bell at the heart. At each side are lamas wearing orange and red monastic robes and red pandita hats. Next are two mahasiddhas, sparsely clad, wearing long black hair and red meditation belts. At the right side is a king of Shambhala wearing long garments and an elaborate headdress. At the left side is a multi-headed form of Manjushri Namasangiti. The second row of figures, those along the sides and directly below the central Kalachakra, comprise the main attendant deities from the full mandala.

At the bottom center is the wrathful protector for the Kalachakra cycle of Tantras, Vajra Vega (Tib.: dor je shug, Eng.: Vajra Strength). Very wrathful, blue in colour, with four faces, twenty-six hands and two legs he displays the same colours and attributes as Kalachakra. Adorned with wrathful vestments he stands above a corpse and sun disc surrounded by the orange flames of pristine awareness.

At the left is the protector Panjarnata Mahakala, dark blue, with one face and two hands. He is surrounded by the eight-deity entourage composed of Ekajati, Shri Devi, Kartaridhara Mahakala and the five Rakshasas along with miscellaneous figures of the outer retinue. At the right is the tutelary deity Vajrakila, wrathful, blue, with three faces and six hands embracing the consort Diptachakra. Slightly above is Shri Heruka Vajrabhairava, blue, with a buffalo head and two hands holding a curved knife and skullcup. Below are the five deities of the Krishna Khrodini mandala (Tib.: tro ma nag mo). Each has one face and two hands, standing in a dancing posture.

The Kalachakra Mandala belongs to the non-dual anuttarayoga tantra classification practiced to a greater or lesser degree by all schools of Tibetan Buddhism. The concept of 'time' is used as the special metaphor to symbolize the process of transformation from mundane existence to complete enlightenment. From amongst the numerous lineages to enter Tibet the Rwa and Dro are the most famous. The Sakya school maintains seven distinct lineages of transmission.

Rwa Lineage: Buddha Shakyamuni-Kalachakra, the Shambala king Suchandra, a line of 8 Shambhala kings ending with Manjukirti and Pundarika, a Manjushri emanation, Chilu Pandita, Pindo Acharya, Kalachakrapada the younger (Naropa), Manjukirti, Samantashri, Rwa Chorab, Rwa Yeshe Sengge, etc.

Anupama Lineage: Vajradhara, Vajra Garbha, Vajra Dakini, Kalachakrapada, Anupama Rakshita, Sadhu Putra, Dharmakara, Dharma Mitra, Bikshata Deva, Shakya Shri Bhadra, Sakya Pandita Kunga Gyaltsen (1182-1251), Chogyal Pagpa (1235-1280), etc.

肃火斤

附件40.
Shri Shmashana Adhipati, Father-Mother (Tibetan: pal dur tro gyi dag po yab yum. English: The Glorious Lords of the Pyre, Father-Mother). Also referred to as Chitipati

Tibet

1800 - 1899

Gelug Lineage

59.06x43.18cm (23.25x17in)

Ground Mineral Pigment, Fine Gold Line on Cotton

Collection of Shelley & Donald Rubin

肃火斤

附件41.
Eastern Tibet

1800 - 1899

Nyingma Lineage

115.57x76.20cm (45.50x30in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

肃火斤

附件42.
Vajrabhairava (Tibetan: dor je jig je. English: Vajra Terror) and the consort Vajra Vetali (Tib.: dor je ro lang ma): the wrathful tantric form of Manjushri.

Central Tibet

1700 - 1799

Gelug Lineage

55.88x40.64cm (22x16in)

Ground Mineral Pigment, Fine Gold Line on Cotton

Collection of Rubin Museum of Art

肃火斤

附件43.
Tibet

1800 - 1899

Uncertain Lineage

73.03x51.44cm (28.75x20.25in)

Ground Mineral Pigment, Fine Gold Line on Cotton

Collection of Rubin Museum of Art

肃火斤

附件44.
Sonam Gyatso (1543-1588, Dalai Lama III)

Sonam Gyatso is the first to have the title Dalai Lama. Like his predecessor he became the abbot of Drepung and Sera monasteries in 1552 and 1558 respectively. A year after the death of Gendun Gyatso (Dalai Lama II), Sonam Gyatso was born in Tolung, near Lhasa in 1543. In 1574, Sonam Gyatso established the Namgyal College. Sonam Gyatso expanded Tibetan Buddhist teachings beyond Tibet's borders into Mongolia and China. He spent most of his later years in Mongolia with the Chief Altan Khan who had converted to the Gelugpa tradition along with most of Mongolia. It was Altan Khan that first translated the Tibetan name 'gyatso' (meaning 'ocean' in English), into the Mongol word 'dalai' and created the title Dalai Lama.

This painting belongs to a famous set depicting each of the Dalai Lamas along with the previous incarnations extending back to the deity Avalokiteshvara. This particular painting is number nine in the set.

Tibet

1800 - 1899

Gelug and Buddhist Lineages

58.42x39.37cm (23x15.50in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

肃火斤

附件45.
Dorje Rabtenma, (English: the Vajra Stable One), a form of Shri Devi originating in the Nyingmapa tradition, predominantly practiced in the Shalupa and Tsarpa sub-schools of Sakya.

Tibet

1600 - 1699

Nyingma and Sakya Lineages

88.90x63.50cm (35x25in)

Ground Mineral Pigment, Fine Gold Line, Black Background on Cotton

Collection of Rubin Museum of Art