Principles of Tibetan art: illustrations and explanations of Buddhist iconography and iconometry according to the Karma Gardri school - Volume 1

PRINCIPLES OF TIBETAN ART Illustrations and explanations of Buddhist Iconography and iconometry according to the Karma Gardri School

by

GEGA LAMA master painter of the Karma Gardrl School

VOLUME I

DARJEELING, W. B. INDIA 1983

RABSEL DAWA

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... - ..n - - - ";..- ~ .z! (,-:: 7il ~' .J4 • .2 ~ ~ -- _! 1 (lj.) -B)' ;) ~ f'l!.) ·.3\/ .lJ ~ ~' @ ~ &oll ~ ...11 _. ~ ....il' !! 2:1.? • ..:1! !!,! ,; I! 1l 'J lJ ml/ · .ll ~ -: ~ D o JiJ ~ _Ji _l)f ~ .-l! ~ .)lt.J /.d' ___JV 'j ....dJI t1l! ....:!ll dRJ , Menla D&ndrup of Mentang, the regent (of the fifth Dalai Lama,) Sanqyay Gyatso, and Trengkawa LodrG Zangpo.

These

m~sters

elaborated on earlier sources, sutras and tantras such as the Kalacakratantra (dPal.dus.kyi.'khor.lo'i.rqyud>, the Mahasamvarodayatantraraja (dPal.sdom.par. 'byuna.ba'i.rqyud), the(?) Kelayamatantra (gSin.rje.nag.po'i.rqyud), and the ~iriputrapariprcch!sutra

(Sa.ri'i.bus.zhus.pa'i.mdo).

Additional sources for

this book were the texts Beautiful Ornaments of th~ Arts (bZo.ria.mdses.pa'i. kha.rgyan) by LobzanQ Damch& Gy~tso, and Radiant Sun (Rab.asal.fil.ma) by Hipam Choklay Namgyal. experience,

influenc~

The oral instructions of my teachers, and my own my writing of this book as well.

Althouqh the actual

text may differ slightly from the old manuals, I see no contradiction but only harmony with the spirit of the tradition: there is no confusion or distortion in what is presented here. Sprinqwat•r, snowmelt, mountain All come

fr~ th~

ocean

~nd

stre~ms

flov

ba~k

-- different, yet

to

t~~

ocean:

Likewise, distinct traditions of knowledge derivin9 from 1~ian an~

Arise from the tantras

a~

Tibetan m&st-.~s. harmonize with the spirit of

the tantrl'ls •

•

•

•

•

•

A word on the 5ystem of datina different systems put forth

by

• u~ed

•

•

•

in this book: there are numerous

scholars; that adopted here for datina the

buddhist er" (B.E.) from the ye!lr of

t~

Buddha's

oarinirv~na

follows the

widely-accepted method of the Theravad~ school of ~rt Lanka. This agrees with the system expounded by the great scholar of Kashmir (Kha.che.pa!}.chen ~AJcydr!), and is the same view as that expressed by the former hierarch of the Kaqyu school, the fourteenth Karmapa (The~.mchog.rdo.rje, 1798-1868). For example, in the calendar currently in use among Tibetans, the lenqth of time from

th~

year of

the Teacher's ~ss1na until the en~ of the or~sent And sixt~th actual cycle of sixty y~ars would comprise a total of forty-two such cycles, hypoth~ttcally, with a

su~plus

of ten yeArs.

Supposin~ th~

first of these cycles had begun with

the fire hare year eleven years after the Teacher's o"sslnq (acc01mt1no for-the ten-year surplus), the iron blrd year of the nlnth cycle would correspond to the year of the passinq of Jesus Christ; the. fire ox year of the twentieth cycle, to the birth of Sanqtsen Gampo, the thirty-third lclng of thO! Tlbo!t:an royal

dynast~~

and the fire hare year of the twenty-seventh cycle, to t~ start of the first

sixty-year cycle 1n the calendar

~lly

1n use nowadays.

Noble character lies in the 11\UIIIinatlon of the depths of

one's experience; S1c1lfu1 transmission, 1n the continuing leqacy of pr"ecise intelligence: With none of these qualities, I am an insignificant PE"oduct of flf'/ times, Merely a follower in another's footsteps. Geqa Lama.

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