护法尊唐卡大图

肃火斤

附件01.

Shri Devi, Magzor Gyalmo (Tibetan: pal den lha mo, mag gyi zor le, gyal mo. English: Glorious Goddess, the Queen who Repels Armies, or the Queen who has the power to turn back armies. Sanskrit: Shri Devi, Yakshi Remati): belonging to the larger class of enlightened protector deities known as Shri Devi. Magzor Gyalmo is regarded as a wrathful emanation of the peaceful goddess Sarasvati, popular in Hinduism and Buddhism.




  Shri Devi (Buddhist Protector) - Magzor Gyalmo
(item no. 105)
Central Tibet

1700 - 1799

Gelug Lineage

83.82x57.79cm (33x22.75in)

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

Collection of Shelley & Donald Rubin

(acc.# P1995.5.1)

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Shri Devi, Magzor Gyalmo (Tibetan: pal den lha mo, mag gyi zor le, gyal mo. English: Glorious Goddess, the Queen who Repels Armies, or the Queen who has the power to turn back armies. Sanskrit: Shri Devi, Yakshi Remati): belonging to the larger class of enlightened protector deities known as Shri Devi. Magzor Gyalmo is regarded as a wrathful emanation of the peaceful goddess Sarasvati, popular in Hinduism and Buddhism.



"... Shri Devi Remati, Queen of the Army Repelling Weapons, riding a mule, blue-black in colour, with one face and two hands, having bared fangs and gnashing down on a human corpse. Possessing three round red eyes, and the forehead furrowed into a frown, brown hair flowing upwards with licks of flame and smoke issuing forth. The right ear is adorned with a poisonous snake and the left with a lion, crowned with five dry human skulls and a necklace of fifty blood dripping wet [heads] strung with intestines. ... having a lower garment of tiger skin, a snake belt and necklace, etc. The right hand holds to the sky a sandalwood stick marked with a vajra. The left holds to the heart a mustard seed and blood filled skullcup. ... At the level of the navel is a sun and at the crown of the head a crescent moon; above the head is a peacock parasol canopy." (Sharchen Champa Kunga Tashi 1558-1603, TBRC P778. Drub Tab Kun Tu vol.9, pp.606-607. TBRC W19221).

The textual source for Magzor Gyalmo is the Dakinyagnijihajvala Tantra, Dege Kanjur, volume 98, pp.223-253. It is found in the Nyingma Tantra section, vol.3. TBRC w22084.

At the top center is Je Drub Khang Rinchen (1641-1713) with the right hand raised to the heart, the left holding a religious text in the lap and seated on a pink lotus seat. To the right is Khardo Rinchen (1672-1749) holding a black begging bowl in the right hand and the left extended over the knee. Again to the right is Ponlob Puntsog Gyatso (17th century) with the right hand raised and the left supporting a text at the heart. To the left of the central figure is Gyalwa Ngapa Chenpo, the 5th Dalai Lama (1617-1682) recognizable by the characteristic moustache and ritual purba (Skt: kila) under his sash at the waist. He holds upraised in the right hand the stem of a white lotus blossoming over the right shoulder and with the left cradles a golden eight spoked wheel in the lap. At the far left is Panchen Lobzang Yeshe, the 2nd Panchen Lama, holding a begging bowl across the right knee and with the left hand performs the gesture of blessing at the heart. All five teachers wear orange monastic robes and the pointed yellow hat of the Gelugpa School.

At the bottom center is the indigenous Tibetan mountain goddess Tseringma riding atop a blue snow lion accompanied by her four sisters. White in colour, youthful and beautiful, she holds aloft in the right hand a gold vajra scepter. The left hand holds to the heart a golden vase. At the sides the four sisters each hold their own objects and ride different animal mounts.

An inscription on the back gives the names of four donors; Purbu Chog Ngagwang Champa (1682-1762), Lobzang Dargye the 49th Ganden Tripa, Champa Yeshe and Lobzang Trinle (1697-1761).

Teachers of the Zhang, Mu and Sakya Lineages: Vajradhara, [Guhyapati Varapani], Pandita Lawa Marpo, [Pandita Sherab Salwa], Che Jungne Zangpo, Nub Gyalwa Yeshe, Shang Chogdru Sherab Lama, Se Sangha Bhadra, Se Palchen Odpo, Se Shang Dode Tsemo, Shang Dingriwa Nyima Drag, Tenzangwa Rinchen Namgyal, Samlingpa Sanggye Jungwa, Jamyang Khonton Tugje Rinchen, j Jangsem Rinchen Gonpo, Choje Nyima Shenyen, Choje Konchog Pal Zangpo, Jetsun Jamyang Gonpo, Bodongpa Jamyang Raltri, Namkha Monlam, Je Namkhai Nyingpo, Je Namkha Gyaltsen, Chagyurwa Sonam Sengge, Yang Gonpa Palden Tashi, Ngag Chang Kunga Rinchen, Ngorchen Konchog Palden, Sharchen Champa Kunga Tashi, Sharchen Sherab Jungne, Sharpa Yeshe Zangpo, Kedrub Sanggye Puntsog.

Central Tibet

1700 - 1799

Gelug Lineage

83.82x57.79cm (33x22.75in)

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

Collection of Shelley & Donald Rubin

肃火斤

附件02.

Eunuch Lord (Tibetan: pal ye she gyi gon po ma ning nag po, English: the Glorious Lord of Pristine Awareness, Black Eunuch): the body emanation of Mahakala and lord of all enlightened and worldly protectors of the Nyingma School.

"...Glorious Lord of Pristine Awareness, Black Eunuch, with a body blue-black in colour, one face and two hands. Holding aloft in the right, pointed to the sky, a flaming lance, and in the left a poisoned heart and lasso. With three round red eyes, a curled tongue and hanging black snakes for hair. Having a crown of five dry skulls and a necklace of fifty fresh. Adorned with a garland of hearts and piles of snakes, dressed in silk cloaks, black and layered. Having a gold belt and a girdle of fresh human skin. From the three doors of a great stick of sandalwood, fastened at the waist, an army of snakes is dispersed. Decorated with varieties of colourful flowing streamers and all the frightful ornaments. Standing with the left leg extended atop a corpse seat..." (Terdag Lingpa Gyurme Dorje 1646-1714 and Minling Lochen Dharmashri 1654-1718. Tibetan source text 'dod 'jo bum bzang pp. 121-123).

Lineage: Kuntu Zangpo, Chemchog, Palgon, Orgyan Yab-yum, Terton Chowang, Manlungpa, Dagton, Nyenton, Sedingpa Khupon, Paljor Wangchug, Chokyi Wangpo, Karma Guru, Nyadag Trulku, Chowang Kunzang, Rigdzin Tinle Lhundrup, etc. Also see the variant lineages of Dorje Lingpa, Ratna Lingpa, Pema Lingpa and Jatson Nyingpo. (Tibetan source text page 20).

Tibet

1700 - 1799

Nyingma Lineage

99.06x60.96cm (39x24in)

Ground Mineral Pigment on Cotton

Collection of Shelley & Donald Rubin

肃火斤

附件03.

Pehar, King of Qualities (Tibetan: pe har, yon tan gyal po): an avowed religious protector subjugated by Guru Padmasambhava in the 8th century. Pehar typically appears in five forms known as the Five Kings (Tib.: gyal po ku nga); body, speech, mind, qualities and activities.

Qualities Pehar is dark blue in colour, wrathful in appearance, holding upraised in the right hand a battle-axe and a lasso aloft in the left. Wearing garments of various colours and a round gold hat, he rides atop a black horse surrounding by orange and red flames of wisdom fire.

At the top center is the physician Yutog Yontan Gonpo (with a name inscription written at the side). At the bottom center is the Avowed Blacksmith, wrathful and blue, holding a vajra hammer in the upraised right hand and a tiger skin bellows in the left. He rides atop a brown goat with curved horns. At the left is Tsi?u Marpo, red, riding a blue horse. A monk holding a vajra and a hammer stands at the right side.

There are numerous legends concerning the subjugation of the worldly deity Pehar, however they are all in agreement that he is not indigenous to Tibet. Oath bound to protect the Buddhist teachings by Guru Padmasambhava and originally practiced by the Nyingma School he has since become a Tibetan national protector becoming popular from the time of the Great 5th Dalai Lama and the Ganden Podrang government.

Central Tibet

1800 - 1899

Nyingma and Gelug Lineages

86.36x59.69cm (34x23.50in)

Ground Mineral Pigment, Fine Gold Line on Cotton

Collection of Rubin Museum of Art

肃火斤

附件04.

Tibet

1800 - 1899

Nyingma and Kagyu Lineages

46.36x29.21cm (18.25x11.50in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

Tseringma, (Tibetan: ta shi tse ring ma che nga. English: Auspicious Mistress of Long-life - Five Sisters).

The central figure, Tseringma, is white in colour with one face and two hands. The right holds upraised a gold vajra and the left placed at the heart cradles a gold long-life vase. Youthful in appearance, adorned with gold ornaments and various coloured garments, she rides the mythical white snow lion of Tibet; white with a green mane and fringe.

In the upper left corner is 'Ting gyi Shal Zangma' (Fair Blue-faced One), blue in colour, holding a mirror in the right hand and a stick with fluttering silk streamers in the left - riding on a wild ass. At the right is 'Miyo Lozangma' (Immovable Noble Mind), yellow in colour, offering savory foods with the right hand and holding a gold bowl filled with foodstuffs in the left - riding on a large young tiger.

At the bottom left is 'Tekar Drozangma' green in colour clutching a bunch of 'durva' grass in the right hand and a snake lasso in the left - riding on a blue dragon which grasps wish-fulfilling jewels in the claws. At the bottom right is 'Chopen Drinzangma' red in colour holding a treasure chest in the right hand and a wish-fulfilling jewel in the left - riding on a hornless stag. These five together are known as the Five Long-life Sisters; all attired in variously coloured silk garments and gold jewelry. At the bottom center is the Direction Guardian Vaishravana, yellow, with one face and two hands holding a victory banner in the right and a mongoose in the left - riding a snow lion.

The name of each figure is written below in Tibetan 'u-chen script' executed in fine gold lettering. Many characteristics of the painting show an Eastern Tibetan and Chinese influence such as the background landscape, colours and the dragon mount.

A Short History: As Tibetan mountain spirits living on the Tibet-Nepal border the Five Long-life Sisters belong to the 'sman' class of worldly deities. Subjugated by Guru Padmasambhava in the 8th century they became avowed protectors for Buddhism. They traveled to India and received further Buddhist instruction in the 'Dark Noisy' charnel ground from the teacher 'Lobpon Chog gyi Gocha' and mahasiddha Kanha. In the 11th century, wishing to test the resolve of the great yogi Milarepa they created apparitions for the purpose of distracting him from meditation. Unable to cause any real harm due to the vows made to Guru Rinpoche they failed and three days later returned and humbled themselves before the yogi Milarepa. Again vowing to protect the Buddhist Dharma they offered up their life-essence in the form of mantras. Requesting teachings, he bestowed the 'Enlightenment Thought,' and various Vajrayana practices along with candali and mudra yoga; the two special practices of the Hevajra Tantra. Some months later, at the same location, the Tseringma sisters returned and requested detailed instructions on the practice of 'Karma mudra' which Milarepa consented to give. These are the three encounters between Milarepa and Tseringma. From the students of Milarepa arose many diverse lineages of practice which have permeated through all the schools of Tibetan Buddhism down to the present day.

Lineage: Amitayus, Dakini Simhamukha, Mahasiddha Padmakara, Jetsun Milarepa, etc.

Jeff Watt 5-98

肃火斤

附件05.

Shri Devi (Tibetan: pal den lha mo. English: Glorious Goddess): the principle female wisdom protector of Tantric Buddhism.

Black in colour, disheveled and emaciated, she has one face and four hands. Riding atop a mule through an ocean of blood, tight red curls of flame engulf the body, further surrounded by dark billowing smoke and wrathful retinue attendants at the sides and below.

At the top center is the lama Shabdrung Ngagwang Namgyal (1594-1651). At the left side is the mahasiddha Tilopa and on the right Naropa. Above the central figure is the tutelary deity Sahaja Heruka Chakrasamvara.

Bhutan

1800 - 1899

Ground Mineral Pigment, Black Background on Cotton

Collection of Rubin Museum of Art

肃火斤

附件06.

Rakta Ganapati (Tibetan: tsog kyi dag po mar po, English: the Red Lord of Hosts); a wealth deity from the Revealed Treasure tradition (Tib.: terma) of the Nyingmapa School.


Red in colour with one face and two hands, the head is that of an elephant with two round eyes, two white tusks, long ears and a trunk held upwards. The right hand holds a long vajra hook in the shape of an elephant goad. Held in the bend of the elbow is a gold wealth vase spilling over with a rain of wishing jewels, gold ornaments and precious objects. The left hand holds a lasso while embracing a monkey - brown in colour, clambering over the left knee, holding in the left hand a fresh radish and a wishing jewel upraised in the right. Completely naked, Ganapati is adorned with a crescent moon and wishing jewel atop the head. In a priapic state, he is seated with the legs folded in a relaxed manner, the left leg slightly pendant, atop a sun disc and multi-coloured lotus blossom, surrounded by a nimbus of soft orange light and a blue areola.

At the left side is Guru Rinpoche Padmasambhava holding to the heart a gold vajra, the left placed in the lap supporting a skullcup. A katvanga staff leans against the left shoulder. Attired in a lotus hat and the three robes, seated in the palace of the Copper-coloured Mountain, he is accompanied on the left and right by the two main consorts Yeshe Tsogyal and Mandarava; both holding upraised offering skullcups. From the heart of Guru Rinpoche a band of rainbow light streams forth as a path for an emanation figure. At the top center, above wisps of cloud and the rainbow light, is a standing Guru Rinpoche accompanied by two attendant goddesses, holding aloft a parasol behind and waving a fragrant censor in front. At the right side is Padmasambhava performing the function of a wealth deity, Guru Rinpoche-Vaishravana, with one face and two hands holding in the right an upraised victory banner. At the left side a mongoose is held in the lap. Attired in the usual manner, he is surrounded by the Eight Horseman of Vaishravana.

At the middle left is the Binding Red Vaishravana, with one face, three eyes, and two hands holding in the right upraised a victory banner and spear. In the left, held in the lap is a jewel spitting mongoose, and a long vajra hook stands leaning against the left shoulder; attired in the usual garments of a warrior. At the middle right is Red Vaishravana, slightly wrathful in appearance holding to the heart a vajra hook in the right hand. The left embraces a consort and holds a mongoose in the lap. The naked consort offers upraised a wishing jewel. He sits in a relaxed posture wearing the garments of a peaceful deity.

At the bottom left is Damchen Nordrup Dorje Lekpa, red, with three eyes, holding upraised in the right hand a vajra hook and in the left a mongoose. The consort holds aloft in the left hand a long-life arrow with a white ribbon and a gold mirror with a red ribbon in the right. Both are richly attired in various peaceful garments and jewel ornaments. In the middle is a peaceful red goddess with one face and two hands holding upraised in the right a long-life arrow and in the left a skullcup held to the heart. With silks and jewels she sits in a relaxed posture. At the right is a wrathful blue figure with one face, displaying the head of a buffalo with three eyes and yellow upward flowing hair. For the two hands - held aloft in the right is a vajra hammer and outstretched in the left a
blacksmith's bellows made of tiger skin. Wearing long garments of various colours, he sits atop a brown goat above a sea of blood surrounded by black smoke and licks of flame.

Various forms of Ganapati (Ganesh, Ganesha) are found throughout Tibetan Buddhism, Nyingma and Sarma. The forms vary both in colour and the number of hands and object symbols, but are uniform in the performance of providing wealth. In the Sarma Schools, Ganapati is often portrayed as an emanation of Avalokiteshvara and in some cases associated with the Chakrasamvara Tantra.

Jeff Watt 5-99

Tibet

1800 - 1899

Nyingma Lineage

45.72x68.58cm (18x27in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

肃火斤

附件07.

Shri Devi (Tibetan: pal den lha mo. English: Glorious Goddess): the principle female wisdom protector of Tantric Buddhism.

Black in colour, disheveled and emaciated, she has one face and four hands. Riding atop a mule through an ocean of blood, tight red curls of flame engulf the body, further surrounded by dark billowing smoke and three wrathful retinue attendants mounted on horses below.

At the top left is the lama Shabdrung Ngagwang Namgyal (1594-1651). At the right is another lama figure. Above the central figure is the tutelary deity Sahaja Heruka Chakrasamvara.

Bhutan

1800 - 1899

Ground Mineral Pigment, Black Background on Silk

Collection of Rubin Museum of Art

肃火斤

附件.

肃火斤

附件08.

Maha Deva (Tibetan: lha chen po, English: Great God): also known as Shiva - emanation of Avalokiteshvara.

"...Great God, Ishvara, with a body red in colour, like ruby, blazing with light. Having one face, two hands and three eyes, charming and passionate in appearance. In the right [hand] holding aloft a hook to gather the Three Realms and the left a lasso of wind. The hair is bound in a tuft decorated with a crescent moon. Adorned with silks and jewels, naked with a red linga, engorged and erect. The right leg is bent and the left extended in a standing posture. Embraced by the consort, Uma Devi, bright red, beautiful and affectionate. The right [hand] holds a conch shell vessel to the Father and the left a hook; adorned with jewels..." (Min-ling Lochen Dharmashri, 1654-1718. Tibetan source text part II, pp.364-365).

Bright red in colour with one face and two hands he is slightly fierce with three eyes and partially exposed canine teeth. The right hand holds upraised a hook, ornate and red, in the shape of an elephant goad decorated with jewels. The left holds outstretched an engorged red phallus and gold lasso. Adorned with a crown of gold and jewels, earrings and necklace he wears an orange and yellow scarf and a long garland of red flowers. The consort in similar appearance holds up a gold vase in the right hand and a mirror in the left, the shoulders covered with a blue scarf. Standing above a sun and moon disc atop a red lotus blossom they are surrounded by the subdued orange flames of pristine awareness. Arranged in front are rows of variously coloured wishing jewels, precious objects and bolts of cloth presented as an auspicious offering.

Above, wreathed in the flames of pristine awareness, atop a red lotus blossom is the powerful Guru Rinpoche, Padmasambhava, red in colour, holding aloft in the right hand a black vajra sceptre. The left holds to the side a three pointed katvanga staff. Adorned with the lotus hat, earrings, necklace and a garland of heads he wears the robes of the Three Vehicles standing atop a corpse and sun disc.

"To the discerning pristine awareness body of all conquerors, emanation body of compassion of the powerful Avalokiteshvara, benevolent Lord of the World; Mahadeva together with consort, Uma, I pay homage." (Nyingma liturgical verse).

The practice of Mahadeva is a Revealed Treasure teaching (Tib.: Terma) unique to the Nyingmapa School.

Eastern Tibet

1700 - 1799

Nyingma Lineage

35.56x53.34cm (14x21in)

Ground Mineral Pigment on Cotton

Palpung / Situ Painting School

Collection of Rubin Museum of Art

肃火斤

附件09.

肃火斤

附件10.

肃火斤

附件11.

Tibet

1700 - 1799

Nyingma Lineage

44.45x31.75cm (17.50x12.50in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

Gyalpo Pehar - the Five Kings (Tibetan: pe har gyal po nga): with the white 'Activity King' of the North centrally portrayed. An avowed religious protector subjugated by Guru Padmasambhava in the 8th century.

With three wrathful faces, white, black and red, he glares with three round red eyes and a gaping mouth. Having six hands, the three right hold a hook, arrow and sword. The three left hold a razor, bow and stick. Adorned with a red riding hat of Chinese origin, earrings, bracelets, necklaces, he is attired in flowing garments and a human skin tied about the neck. The lower body is wrapped with a tiger skin. Comfortably seated riding atop a snow lion above a sun disc and pink lotus blossom, he is surrounded by the massive swirling orange flames of wisdom fire. Arranged in front are three white skullcups brimming with torma of the five senses, nectar and an offering of blood.

At the upper left in the western direction is the red Pehar 'King of Speech' holding a stick upraised with the right hand and a sandalwood 'ghandi' in the left, attired in variously coloured garments, riding a horse. Below is the dark blue Pehar 'King of Mind' holding aloft a lasso in the right and a razor in the left, in similar attire and riding atop a white elephant. At the upper right is dark blue Pehar 'King of Body' holding in the right hand a gold vajra and in the left a monk's walking staff, riding atop a snow lion. Below in the southern direction is dark blue Pehar 'King of Qualities' holding upraised in the right hand a battle axe and a lasso in the left, with similar garments and a round red hat, he rides atop a brown horse. Surrounding all are the orange flames of wisdom fire.

At the top center are the Three Long-life Deities (Tib.: tse lha nam sum). In the middle is the buddha of 'Boundless Life' Amitayus, red, with one face and two hands placed in the lap supporting a long-life vase. At the left is White Tara with the right hand in the mudra (gesture) of generosity and the left at the heart holding the stem of a lotus blossom. At the right side is the goddess of long-life, Ushnishavijaya, white with three faces and eight hands. At the right corner is Green Tara with one face and two hands performing the mudra of generosity with the right and holding a lotus stem with the left, seated in a relaxed posture with the right leg extended. At the left corner is Guru Rinpoche Padmasambhava holding a vajra and skullcup to the heart, a katvanga staff against the left shoulder and wearing the three robes and a lotus hat.

At the bottom center is Dorje Dragden, the chief minister in the retinue of Pehar. Red in colour, with one face and two hands he holds a trident lance in the upraised right and a lasso in the left, in a standing posture surrounded by orange flames. At the left is Tsiu Marpo, a red Tsen daemon, with one face and two hands holding a spear pointed downwards in the right and a lasso in the left, riding a brown horse. At the right side is the Oathbound Blacksmith (Tib.: Damchen Garwa Nagpo), black with one face and two hands holding a hammer in the right and a tiger skin bellows in the left, riding on a brown goat with twisting horns.

There are numerous legends concerning the subjugation of Pehar, however they all agree that he is not indigenous to Tibet. Oath bound to protect the Buddhist teachings by Guru Padmasambhava; he has since become a Tibetan national protector appointed at the time of the Great 5th Dalai Lama by the Ganden Podrang government.

Jeff Watt 6-99

肃火斤

附件12.

Gyalpo Pehar - the Five Kings (Tibetan: pe har gyal po nga): with the white 'Activity King' of the North centrally portrayed. An avowed religious protector subjugated by Guru Padmasambhava in the 8th century.

With three wrathful faces, white, black and red, he glares with three round red eyes and a gaping mouth. Having six hands, the three right hold a hook, arrow and sword. The three left hold a razor, bow and stick. Adorned with a red riding hat of Chinese origin, earrings, bracelets, necklaces, he is attired in flowing garments and a human skin tied about the neck. The lower body is wrapped with a tiger skin. Comfortably seated riding atop a snow lion above a sun disc and pink lotus blossom, he is surrounded by the massive swirling orange flames of wisdom fire. Arranged in front are three white skullcups brimming with torma of the five senses, nectar and an offering of blood.

At the upper left in the western direction is the red Pehar 'King of Speech' holding a stick upraised with the right hand and a sandalwood 'ghandi' in the left, attired in variously coloured garments, riding a horse. Below is the dark blue Pehar 'King of Mind' holding aloft a lasso in the right and a razor in the left, in similar attire and riding atop a white elephant. At the upper right is dark blue Pehar 'King of Body' holding in the right hand a gold vajra and in the left a monk's walking staff, riding atop a snow lion. Below in the southern direction is dark blue Pehar 'King of Qualities' holding upraised in the right hand a battle axe and a lasso in the left, with similar garments and a round red hat, he rides atop a brown horse. Surrounding all are the orange flames of wisdom fire.

At the top center are the Three Long-life Deities (Tib.: tse lha nam sum). In the middle is the buddha of 'Boundless Life' Amitayus, red, with one face and two hands placed in the lap supporting a long-life vase. At the left is White Tara with the right hand in the mudra (gesture) of generosity and the left at the heart holding the stem of a lotus blossom. At the right side is the goddess of long-life, Ushnishavijaya, white with three faces and eight hands. At the right corner is Green Tara with one face and two hands performing the mudra of generosity with the right and holding a lotus stem with the left, seated in a relaxed posture with the right leg extended. At the left corner is Guru Rinpoche Padmasambhava holding a vajra and skullcup to the heart, a katvanga staff against the left shoulder and wearing the three robes and a lotus hat.

At the bottom center is Dorje Dragden, the chief minister in the retinue of Pehar. Red in colour, with one face and two hands he holds a trident lance in the upraised right and a lasso in the left, in a standing posture surrounded by orange flames. At the left is Tsiu Marpo, a red Tsen daemon, with one face and two hands holding a spear pointed downwards in the right and a lasso in the left, riding a brown horse. At the right side is the Oathbound Blacksmith (Tib.: Damchen Garwa Nagpo), black with one face and two hands holding a hammer in the right and a tiger skin bellows in the left, riding on a brown goat with twisting horns.

There are numerous legends concerning the subjugation of Pehar, however they all agree that he is not indigenous to Tibet. Oath bound to protect the Buddhist teachings by Guru Padmasambhava; he has since become a Tibetan national protector appointed at the time of the Great 5th Dalai Lama by the Ganden Podrang government.

Jeff Watt 6-99

Tibet

1800 - 1899

Gelug Lineage

67.95x42.55cm (26.75x16.75in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

肃火斤

附件12的英语文件发错,致歉.
更正如下:

Dorje Setrap: an indigenous daemon of Tibet, subjugated by Padmasambhava and appointed as a guardian of the Buddhist religion.

Fearsome in appearance, red in colour, he holds upraised in the right hand a red stick topped with a skull. The left hand holds a lasso at the waist above a quiver of arrows and a bow in a leopard skin pouch. Seated atop a brown horse, he is completely surrounded by the brightly burning orange and red flames of wisdom fire. An attendant figure stands below.

At the top center is Lama Tsongkapa with the two main disciples Khedrup and Gyaltsap seated at the sides. At the right corner is the meditational deity Vajrabhairava. At the left corner is the enlightened protector Yama Dharmaraja

肃火斤

附件13.

Mongolia

1800 - 1899

Gelug Lineage

Ground Mineral Pigment on Cotton

Collection of Zanabazar Museum of Fine Arts