唐卡图集(二)

肃火斤

附件94.
Tibet

1700 - 1799

Sakya Lineage

29.85x29.85cm (11.75x11.75in)

Ground Mineral Pigment, Fine Gold Line on Cotton

Collection of Rubin Museum of Art

Vajrayogini Mandala (Tibetan: na ro kha cho ma, dor je nal jor ma kyil khor. Sanskrit: Naro Khechara Vajrayogini Mandala). The Yogini of the Indian Mahasiddha Naropa.

Sanskrit: Vajrayogini Tibetan: Dor je nal jor ma

Red in colour, with one face and two hands she stands with the body arched, left leg bent and the head thrown back, looking up to the pure buddha realm of Khecara. Held upraised to the sky in the left hand is a skullcup and in the right a curved knife extended downwards. Adorned with bone ornaments and a necklace of fifty skulls she supports on the left shoulder a katvanga staff decorated with silk streamers. With the two feet pressing down on the two gods red Kalaratri and black Bhairava she stands above an orange sun disc and lotus blossom completely surrounded by the ring of flames of pristine awareness.

The two crossed red triangles serving as the foundation for Vajrayogini are each bordered with a yellow edge. The two protruding wings at each side contain small white circles. The red geometric form is placed in the middle of a green circle filled with small green and yellow flower motifs surrounded by an outer ring of multi-coloured lotus petals (Skt.: padmavali). Outside of that is the ring of the eight great charnel grounds with small figures, trees and stupas. Surrounding that is a small blue ring with alternating gold vajras and lines (Skt.: vajravali). The outermost ring is composed of the five coloured flames of the fires of pristine awareness (Skt.: jvalavali).

At the top left is the goddess of power, Kurukulla of the Hevajra Tantra, red, with one face and four hands holding a bow and arrow in the first pair and a hook and lasso in the second. She stands on the left leg in a dancing posture wreathed with orange fire. At the right is the power deity, Great Maha Rakta Ganapati, red in colour, emanation of Avalokiteshvara, with one elephant face and twelve hands holding various implements and standing on a blue-black rat; surrounded by flame. At the bottom left is the power deity Takkiraja of the Guhyasamaja Tantra, red, with one face and two hands holding a hook in the right and a lasso in the left - embracing the consort, standing in the middle of the flames of pristine awareness. These deities are known as the Three Great Red Ones of Sakya (Tib.: mar po kor sum). At the bottom right is the Direction Guardian Vaishravana, white, with one face and two hands holding a victory banner and mongoose; riding atop a white snow lion.

Vajrayogini belongs to the 'wisdom class' of Anuttarayoga Tantra and arises specifically from the Chakrasamvara Cycle of Tantras. Popularized by the Indian mahasiddha Naropa, in the Sarma Tradition of Tibet, the practice of Naro Khechari is included amongst 'the 13 Golden Dharmas' of Glorious Sakya. In more recent times the practice has also gained popularity with the Gelug School.

肃火斤

附件95.

肃火斤

附件96.
Eastern Tibet

1700 - 1799

Jonang (Sakya) Lineage

76.20x52.07cm (30x20.50in)

Ground Mineral Pigment on Cotton

Palpung / Situ Painting School

Collection of Rubin Museum of Art

Samaya Tara Yogini (Tibetan: dam tsig drol ma nal jor ma): the central figure and four attendants from the mandala of twenty-five deities from the Sanskrit root text Samajaparamarthasarvakaramodaya-nama-tarayoginitantraraja and the samajaparamarthasarvakarmodaya-uttaratantraraja [Toh 448, 449].

Dark green in colour, semi-peaceful and semi-wrathful, she has one face, three eyes and eight hands. The four right hands hold an arrow tipped with a pink utpala flower, a double-sided damaru (hand drum) and curved knife. The lowest hand with the palm facing outward performs the mudra of generosity. The left hands hold a blue lotus blossom with the stem held to the heart, a bow constructed of utpala flowers, a trident and blood filled skullcup supported on the thigh. An ornate katvanga staff rests against the left shoulder. Adorned with a tiara of five skulls, gold earrings, bracelets and anklets of bone, she wears a necklace of fifty freshly severed heads and a lower garment of tiger skin tied about the waist with a green sash. On a sun disc and multi-coloured lotus seat with the right leg pendant, the foot resting on a pink blossom, she sits in a relaxed manner surrounded by the brightly burning orange flames of the fires of pristine awareness. Offered in front, arranged in a row, are wishing jewels and precious substances.

At the top center is the primordial buddha Vajradhara, blue, with one face and two hands holding a vajra and bell crossed at the heart, seated in vajra posture on a pink lotus blossom. At the left is the Indian teacher Buddhagupta in the appearance of a mahasiddha with the right hand pressed to the ground supporting a relaxed posture and the left extended across the knee holding a folio book. Attired in a short skirt and meditation belt he wears the hair long with some piled on the crown of the head. To the right sits the student and Tibetan lama Taranatha (b.1575) of the Jonangpa lineage wearing a pandita hat and the robes of a monk. With the right hand performing the mudra of blessing at the heart he supports a book in the lap with the left. (The names are inscribed in fine gold lettering below each).

At the top left, in the southern direction, is Krodha Tara, wrathful, blue in colour, holding upraised a sword and riding a blue buffalo on the wind. At the right, in the western direction, is Powerful Tara, semi-wrathful, red, holding a hook and riding a red horse in fire. At the bottom left, in the eastern direction, is Shanti Tara, peaceful, white, holding a lotus blossom while riding a yellow duck on the water. At the right, in the northern direction, is Increasing Tara, peaceful, yellow riding a white elephant on the earth. These are the four main retinue figures from the mandala of 25 deities belonging to the Wisdom-mother Anuttarayoga classification of Tantra.

Lineage: Jaya Vajradhara, Bhagavani Arya Tara, mahasiddha Tailo Prajnabhadra, mahasiddha Lilavajra, Rahulagupta, Lord Dipamkara, Bum Sengge, Tatva Shrimitra, Sanghashri, Ratnadvaja, Nayakashri, Dharmashri, Shakya Rakshita, Sujata, Buddhashri Mitra, Jnana Ratna, Jnana Vajra, Ratigupta, Shantigupta, Buddhagupta Natha, Taranatha (b.1575), etc.

肃火斤

附件97.
Tibet

1700 - 1799

Nyingma and Drigung (Kagyu) Lineages

52.71x33.66cm (20.75x13.25in)

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

Collection of Rubin Museum of Art

Manjushri Yamari (Tibetan: jam pal shin je. English: Glorious Melodious Speech, Enemy of Death): from the Revealed Treasure (terma) traditions descending from Nub Sanggye Yeshe of the Nyingma School and preserved as a special teaching in the later Sarma school of Drigung Kagyu.

"Manjushri Yamari, with three faces, black, white and dark red. Having six hands, the three right hold a wheel, sword and vajra, the left a hook, pestle and wrathful gesture. Possessing the nine sentiments of dance and complete with the eight articles of the charnel grounds. Having four legs, the left are extended, standing in the middle of the [fire] of pristine awareness." (Terdag Lingpa Gyurme Dorje (1646-1714) and Min-ling Lochen Dharmashri 1654-1718. Tibetan source text 'dod 'jo bum bzang page 232).

Lineage: Tsedag Nonpo Necho, Shinje She, Dorje Nonpo, Jampal Shenyen, Shantigarbha, Yeshe Nyingpo, Khagarbha, Dragtung Nagpo, Tsuglag Palge, Orgyan Chenpo, Bhasudhara, Nub Chen, Gyashang Trom, Nub Chung, Tsurton Rin-dor, Kushang Palden, Tsultrim Rinchen, Jangchub Gon, Namkai Tsenchen, Rigdzin Tsultrim, Gyaton Bonpo, Drigungpa Ratna, Chogyal Puntsog, Chokyi Drag, Konchog Lhundrup, etc. (Tibetan source text page 9).

Detailed Description: Blue-black in colour with three fearsome faces, the right is white and left red. Each face has three round red eyes and a gaping mouth with bared white fangs. Yellow eyebrows, beard, moustache and hair flame upward. In the outstretched hands the right hold a gold vajra, sword and an eight-pointed weapon wheel. In the left hands, the first performs a wrathful gesture; the second two hold a pestle and vajra hook. Adorned with crowns of five skulls, bone ornaments, gold and jewels, he is further decorated with a choker of skulls, a snake necklace and a garland of freshly severed heads. With an elephant hide draped over the shoulders, a human skin wrapped about the waist, the lower body is covered with a tiger skin fastened with a green sash. Having four legs, the right bent and left straight, standing above an ornate sun disc, multi-coloured lotus blossom and the prone forms of two red and blue horned buffaloes above two humans, he is surrounded by the tight swirling flames of pristine awareness - a black Garuda soars at the peak.

  Yamari, Krishna (Buddhist Deity)
(item no. 661)
Tibet

1700 - 1799

Nyingma and Drigung (Kagyu) Lineages

52.71x33.66cm (20.75x13.25in)

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

Collection of Rubin Museum of Art

(acc.# F1998.16.3)

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Manjushri Yamari (Tibetan: jam pal shin je. English: Glorious Melodious Speech, Enemy of Death): from the Revealed Treasure (terma) traditions descending from Nub Sanggye Yeshe of the Nyingma School and preserved as a special teaching in the later Sarma school of Drigung Kagyu.

"Manjushri Yamari, with three faces, black, white and dark red. Having six hands, the three right hold a wheel, sword and vajra, the left a hook, pestle and wrathful gesture. Possessing the nine sentiments of dance and complete with the eight articles of the charnel grounds. Having four legs, the left are extended, standing in the middle of the [fire] of pristine awareness." (Terdag Lingpa Gyurme Dorje (1646-1714) and Min-ling Lochen Dharmashri 1654-1718. Tibetan source text 'dod 'jo bum bzang page 232).

Lineage: Tsedag Nonpo Necho, Shinje She, Dorje Nonpo, Jampal Shenyen, Shantigarbha, Yeshe Nyingpo, Khagarbha, Dragtung Nagpo, Tsuglag Palge, Orgyan Chenpo, Bhasudhara, Nub Chen, Gyashang Trom, Nub Chung, Tsurton Rin-dor, Kushang Palden, Tsultrim Rinchen, Jangchub Gon, Namkai Tsenchen, Rigdzin Tsultrim, Gyaton Bonpo, Drigungpa Ratna, Chogyal Puntsog, Chokyi Drag, Konchog Lhundrup, etc. (Tibetan source text page 9).

Detailed Description: Blue-black in colour with three fearsome faces, the right is white and left red. Each face has three round red eyes and a gaping mouth with bared white fangs. Yellow eyebrows, beard, moustache and hair flame upward. In the outstretched hands the right hold a gold vajra, sword and an eight-pointed weapon wheel. In the left hands, the first performs a wrathful gesture; the second two hold a pestle and vajra hook. Adorned with crowns of five skulls, bone ornaments, gold and jewels, he is further decorated with a choker of skulls, a snake necklace and a garland of freshly severed heads. With an elephant hide draped over the shoulders, a human skin wrapped about the waist, the lower body is covered with a tiger skin fastened with a green sash. Having four legs, the right bent and left straight, standing above an ornate sun disc, multi-coloured lotus blossom and the prone forms of two red and blue horned buffaloes above two humans, he is surrounded by the tight swirling flames of pristine awareness - a black Garuda soars at the peak.

Four attendant wrathful deities accompany the central figure. At the middle left is a maroon deity, wearing a human and tiger skin, holding aloft a knife in the right hand and eating a heart with the left. Below is a blue deity holding in the right hand a representation of mount sumeru and an axe upraised in the left. Attired in various skins he stands atop a blue buffalo. At the middle right is an emaciated female form, maroon in colour, holding aloft a vajra hook with the right hand and a skullcup with the left; wearing a leopard skin lower garment. At the bottom right is a maroon deity with the hair of the head a mass of upward rising snakes, holding a staff of sandalwood in the right hand and a vajra tipped lasso in the left, both upraised; attired in various unusual skins.

At the top center is Manjushri, yellow in colour, holding aloft a sword with the right hand and a lotus supporting a book with the left. At the sides are white Avalokiteshvara and blue Vajrapani, both peaceful in appearance. At the left corner are the two layman Terton Gya Shang Drom (11th century) wearing a lotus hat and Namkai Nyingpo dressed as an Indian, followed by Shantigarbha and Garab Dorje both wearing monastic robes and red pandita hats. On the right side are the two monastic figures, Jampal Shenyen (Manjushrimitra) wearing a panita hat and Yeshe Nyingpo with the right hand in the gesture of blessing, followed by Drag Tung Nagpo (the Indian teacher of Nub Sanggye Yeshe) appearing as a mahasiddha, and Terton Lhaje Nub Gyu dressed as a layman.

Descending on the left side are Vasudhara (the Nepali teacher of Nub Sanggye Yeshe) dressed as a layman, Tsuglag Palge in the robes of a monk with a pandita hat and Rinchen Phuntsog (1509 C.) appearing as a yogi. Below are Jetri Phuntsog wearing a pandita hat and Panchen Kog Lhundrup holding a black mala - string of beads. Below that is Kogtri Dondrup Chokyi Gyalpo, also wearing monastic robes and holding a vajra and bell.

Descending on the right are Rigdzin Chokyi Drag dressed as a layman, Padmasambhava wearing the lotus hat and holding a vajra, skullcup and katvanga staff, and Nub Sanggye Yeshe in the garb of a monk with a red pandita hat. Below are Chogyal Phuntsog wearing a pandita hat and Kogtri Zangpo, both wearing monastic robes. Below that is Kogtri Tendzin Drodul holding a book and performing the mudra of explication, attired in the robes of a monk.

At the bottom center is a low table placed above a fresh human skin and arranged with the offerings of the five senses placed in the large central skull, nectar and blood in the two smaller vessels at each side, and five more skullcups offered in front. Seated in a relaxed posture to the lower left is a yogi wearing a white cotton robe. In the right hand held to the heart is a curved knife and in the left a mala. Looking upwards he performs ritual service before the table of prepared offerings.

Finely executed on a black background the style of painting is 'nag thang' - 'black scroll.' Drawn in outline with fine lines colour is added to the black surface to create depth and contrast.

肃火斤

附件98.
Tibet

1800 - 1899

Karma (Kagyu) and Kagyu Lineages

53.34x38.10cm (21x15in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

肃火斤

附件99.
Tibet

1800 - 1899

Karma (Kagyu) and Kagyu Lineages

53.34x38.10cm (21x15in)

Ground Mineral Pigment on Cotton

Collection of Rubin Museum of Art

The Bodhisattva Tara (Tibetan: drol ma, English: Saviouress) and the 21 emanations from the tradition of Lord Atisha.

Golden in colour with one face and two hands, the right is extended in the mudra of supreme generosity while holding the stem of a blue utpala flower. The left is held at the heart in the mudra of blessing and holds the stem of another blue utpala blossom. The hair is tied in a topknot with some falling loose, adorned with a tiara of flowers, gold and jewels, earrings, necklaces and bracelets. Wearing silk - flowing in a variety of colours and a lower garment of green a red. In a relaxed posture with the right leg extended, the left drawn up, she is seated on a moon disc and multi-coloured lotus seat atop a stem rising from a lotus pond. Spheres of separated lights in circular radiating patterns emanate from her body.

At the top center sits the bodhisattva Manjushri , orange, with the hands in the Dharma Teaching mudra holding the stems of two flower blossoms supporting a sword and book. At the left is the bodhisattva Padmapani Avalokiteshvara, white, with two hands, holding the stem of a lotus blossom in the left; seated in a relaxed posture. At the right is the peaceful bodhisattva Vajrapani, blue, holding the stem of a lotus blossom supporting a vajra sceptre. Collectively they are known as the 'Lords of the Three Families.'

Surrounding the central Tara figure are the 21 emanations each with one face and two hands holding a vase in the extended right hand and the stem of a flower blossom to the heart with the left. The colour for each varies according to the activity and function of the particular Tara emanation. Generally they are white for peaceful activities, yellow for activities of increase, red for powerful activities and blue-black for wrathful activities. The set of 21 Taras arise from the Kriya Tantra of the 'Twenty-one Praises of Tara' spoken by the buddha Samantabhadra. The specific iconographic characteristics represented, such as the assortment of colours, single face, two hands, the vase in the right and flower in the left, are from the tradition of Lord Atisha (982-1054).

Tara is a completely enlightened buddha who had previously promised to appear, after enlightenment, in the form of a female bodhisattva and goddess for the benefit of all beings. Practiced in all Schools of Tibetan Buddhism her various forms are found in all classes of tantra - Nyingma and Sarma. Her 10 syllable mantra and the short tantra are memorized and popularly recited by all Tibetans from the time of early childhood. Aside from the special activities of the 21 forms her primary activity is to protect from the 8 and 16 fears.

肃火斤

附件100.
Central Tibet

1700 - 1799

Sakya Lineage

90.17x68.58cm (35.50x27in)

Ground Mineral Pigment on Cotton

Khyenri Painting School

Collection of Shelley & Donald Rubin

Nyima Ozer, Pema Jungne (English: Rays of the Sun, Lotus Born): from the set of Eight Manifestations of Padmasambhava.

In the austere appearance of a mahasiddha he is orange in colour with long black hair, some tied as a topknot. The right hand holds upright a katvanga staff and the left placed across the knee performs a mudra with the index finger extended - holding a lasso. Adorned with a skull crown, bone earrings, necklace, bracelets and the like he wears a green scarf, and a skirt of tiger skin; seated on a moon disc and multi-coloured lotus blossom seat.

At the the top are three Sakya lamas. At the bottom left is the goddess of power, Kurukulle. At the right is Maharakta Ganapati with an elephant head.

肃火斤

(第二集,图贴完).