纺织品唐卡

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Mongolia  1700 - 1799  63.50x50.17cm (25x19.75in)  Ground: Textile Image Collection of Rubin Museum of Art

Magzor Gyalmo (English: Queen of the Weapon Army): the wrathful emanation of the goddess Sarasvati.

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Ground: Textile Image Collection of Rubin Museum of Art

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China  1300 - 1399  Buddhist Lineage  Ground: Textile Image  Collection of Rubin Museum of Art

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Tibet 1500 - 1599 Buddhist Lineage 24x16.80cm (9.45x6.61in) Ground: Textile Image Collection of RMA

Vajravarahi (Tibetan: dor je phag mo. English: the Vajra Sow), most renowned female meditational deity of Anuttarayoga Tantra.

Slightly peaceful and slightly wrathful, red in colour, she has one face with three eyes and two hands. The right is held aloft holding a curved knife with a vajra handle. The left holds to the heart a white skullcup. A katvanga staff, with a blue vajra tip and three white skulls, leans against the shoulder. A long white scarf unfurls and twists about the upper body. Adorned with bone ornaments, earrings, bracelets, necklaces and the like, she wears a garland of variously coloured severed heads. Above a prone figure she dances with the right leg drawn up, atop an ornate sun disc and multi-coloured lotus blossom, standing surrounded by a dynamic outline of orange fire - the flames of pristine awareness.

This form of Vajravarahi, and the more complex versions with a mandala, are practiced predominantly in the Kagyu and Sakya Schools and arises from the Chakrasamvara cycle of tantras belonging to the wisdom (mother) class of Anuttarayoga Tantra.

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Bhutan 1700 - 1799 Textile Image Collection of RMA

Simhamukha (English: Lion-faced Goddess).

Animal-faced deities were commonplace in India. The deity shares the qualities and strengths of the animal portrayed. To be confronted by a lion means to be stopped dead on a path. The Lion-faced Goddess is a Buddha emanation that is intended to shock, stop, and quickly repel all negative forces and obstacles especially environmental contamination and associated health and emotional problems.

At the four corners, each in a different color, are four attendant figures, representing the various activities of the Lion-faced Goddess. At the top left, red and representing the western direction is the activity of having over-whelming power. The top right, north and green, is the turning back of enemies and obstacles. At the bottom left, south and yellow, is the increase of life, merit and well-being. At the bottom right, east and white, is the pacification of all sickness, spirits and emotional distress.

Although originating in northern India, the Lion-faced Goddess became very popular with the Ancient School of Tibetan Buddhism. She was quickly adopted as a special deity associated with the School?s founder, the Lotus-born One (Padmasambhava). The Goddess represented his inner power that transforms worldly existence and suffering into bliss and happiness.

This textile is unusual for the many swatches of different silk fabrics used in the brocade mount surrounding the central embroidered subject. This style of mounting was adopted from the Chinese and became more popular than the simple cotton mounts at the top and bottom of a painting or textile found in earlier Himalayan use.

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Tibet Buddhist Lineage Embroidery

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China 1800 - 1899 Textile Image (Embroidery) Collection of RMA

Kangdze: symbolic offerings for a warthful deity shrine.

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Ground: Textile Image

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Ground: Textile Image (Embroidery)

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Bhutan 1800 - 1899 Drukpa (Kagyu, Bhutan) and Buddhist Lineages  (Applique) Collection of RMA

Shakyamuni Buddha.

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Amitayus Buddha

1800 - 1899 Gelug and Buddhist Lineages (Applique) Collection of RMA

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Bhutan 1900 - 1959 Drukpa (Kagyu, Bhutan) and Buddhist Lineages  (Embroidery, Applique) Collection of RMA

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(此主题,图贴完)

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唐卡”—— “刺绣红夜摩唐卡” 制作于明代永乐年间 此幅唐卡与西藏大昭寺密室发现的两幅明代初期大型刺绣唐卡应属同一出处

(☆藏传佛教唐卡艺术☆富及第会馆☆藏传佛教文物鉴定处 - 转贴)

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