Beschreibung
AFTER THE EIGHTH KENTING TAI SITUPA CHOKYI JUNGNE (1700-1774), THANGKA OF ‘THE FIFTH KARMAPA OFFERING BLESSINGS TO YONGLE EMPEROR’ 19世纪 八世廣定大司徒巴丘吉炯涅（1700-1774) 画派風格 噶瑪巴大宝法王為明太祖薦福圖 Tibet, 19th century. This thangka painting, in the Chinese style, depicts the story of the Fifth Karmapa, Deshin Shekpa (1384-1415):, arriving in Nanjing in the fifth year of the Yongle reign (1407) and performing rituals at Linggu Temple to pray for Yongle Emperor's deceased parents. In the painting, the Yongle Emperor is wearing a black gauze cap with wings and a bright yellow robe. His slightly turned seated posture resembles that of portraits from the Nanhun Hall, and his face is reflected in a basin of water beside him, showing both sides to the viewer. This represents the Karmapa using a mirror or water to initiate the Yongle Emperor. Occupying the main position in the painting, the Karmapa is shown wearing the bejewelled black crown, dressed in a monk's shawl, robe, and skirt. He sits cross-legged on a cushion, holding a vajra in his right hand near his chest and a vajra bell in his left hand, with a peaceful and solemn expression. Above the Yongle Emperor in the painting, Linggu Temple in Nanjing is depicted, with a pagoda emitting brilliant rays of light and colorful clouds. This is similar to the nearly 5-meter-long scroll Universal Salvation for the Ming Taizu housed in the Tibet Museum. The creator of our thangka must have referenced this long scroll in Tibet and recorded the miraculous scenes at Linggu Temple following the meeting between the Karmapa and the Yongle Emperor. At the top right is the meditational deity Manjushri. On the Karmapa's side, three lamas are presenting gifts or performing an initiation ceremony for the Yongle Emperor, while on the Yongle Emperor's side, three attendants are presenting gifts. In the foreground of the thangka, there is a pond filled with sacred lotus flowers. This thangka has been consecrated with a red handprint and inscribed with the Sanskrit writing of Om mani padme hum (praise to the jewel in the lotus). (image size)79.2x47cm 15000/20000 NOTE 第五世噶瑪巴 德新謝巴 Deshin Shekpa (1384~1415) 法王誕生於南藏涅塘地區一個瑜伽士家中，他母親在懷他的時候，能聽到他在胎中唸「嗡啊吽」咒聲。他一出生不久就坐直，擦一擦自己的臉說：「我皈依佛，皈依法，皈依僧。我是噶瑪巴！嗡瑪尼貝美吽！」 當他被帶到楚布寺，第二世夏瑪卡卻旺波仁波切立刻認出此孩子就是第四世噶瑪巴若佩多傑的轉世。他把黑寶冠等他代為保管之物都給了德新謝巴，並授予所有噶舉的傳承的法教，德新謝巴很快的完成了學習。 为安定人心，宣扬其皇位的合法性与正统性，也为了进一步密切与西藏地方政教势力的关系，加强对西藏地方的管辖，明太祖朱元璋夫妇以荐福为名，派遣宦官侯显、僧人智光等携带礼品和诏书专程赴藏，召请在藏区声望最高、影响力最大的噶玛噶举派第五世活佛却贝桑波前往南京。另一个说法，传说二十二歲時，明朝永樂皇帝在夢中見到噶瑪巴就是觀音菩薩，於是寄來金字書寫的信函，邀請噶瑪巴去中國。二十三歲時，噶瑪巴旅行三年才到了皇宮；永樂皇帝親 自在城門口迎接並尊噶瑪巴為師，對法王非常尊敬。歷史中曾記載，在接下來一百天中，噶瑪巴每天顯現一個絕妙驚人的奇蹟。永樂皇帝將事蹟繪畫在布上並以漢、 蒙、藏文字註解《噶瑪巴為明太祖薦福圖》。和以前兩位噶瑪巴一樣，德新謝巴也去五台山朝聖，並視察他的寺院。 永樂皇帝在一場法會中，看見一頂由十萬位空行母的頭髮所織成的黑色金剛寶冠，在上師頭頂上盤旋；皇帝悟到這是因為他的虔敬，才可能見到能助他開悟的法冠， 因此他做了一頂寶冠供養噶瑪巴，使人人都可以看到，並獲得加持，這是黑寶冠法會的開始。據說人們只要看到此寶冠一眼，便得被救渡。皇帝並賜噶瑪巴最高的頭 銜「大寶法王」及金印，此後噶瑪巴被尊稱為大寶法王噶瑪巴。 The Yongle emperor, seeking to reestablish the 'priest-patron' relationship that had existed between the Yuan rulers and Tibetan Buddhist leaders, sent numerous envoys to invite eminent hierarchs to his court. While most leaders were hesitant or unable to respond, the Kagyu order sent the Fifth Karmapa, Deshin Shekpa, to engage with the new emperor. At the age of twenty-two, the Yongle emperor, having seen the Karmapa as Avalokiteshvara in a dream, sent a gold-lettered invitation to Deshin Shekpa. At twenty-three, Deshin Shekpa embarked on a journey that took three years to reach the imperial palace. The Yongle emperor personally greeted
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AFTER THE EIGHTH KENTING TAI SITUPA CHOKYI JUNGNE (1700-1774), THANGKA OF ‘THE FIFTH KARMAPA OFFERING BLESSINGS TO YONGLE EMPEROR’ 19世纪 八世廣定大司徒巴丘吉炯涅（1700-1774) 画派風格 噶瑪巴大宝法王為明太祖薦福圖 Tibet, 19th century. This thangka painting, in the Chinese style, depicts the story of the Fifth Karmapa, Deshin Shekpa (1384-1415):, arriving in Nanjing in the fifth year of the Yongle reign (1407) and performing rituals at Linggu Temple to pray for Yongle Emperor's deceased parents. In the painting, the Yongle Emperor is wearing a black gauze cap with wings and a bright yellow robe. His slightly turned seated posture resembles that of portraits from the Nanhun Hall, and his face is reflected in a basin of water beside him, showing both sides to the viewer. This represents the Karmapa using a mirror or water to initiate the Yongle Emperor. Occupying the main position in the painting, the Karmapa is shown wearing the bejewelled black crown, dressed in a monk's shawl, robe, and skirt. He sits cross-legged on a cushion, holding a vajra in his right hand near his chest and a vajra bell in his left hand, with a peaceful and solemn expression. Above the Yongle Emperor in the painting, Linggu Temple in Nanjing is depicted, with a pagoda emitting brilliant rays of light and colorful clouds. This is similar to the nearly 5-meter-long scroll Universal Salvation for the Ming Taizu housed in the Tibet Museum. The creator of our thangka must have referenced this long scroll in Tibet and recorded the miraculous scenes at Linggu Temple following the meeting between the Karmapa and the Yongle Emperor. At the top right is the meditational deity Manjushri. On the Karmapa's side, three lamas are presenting gifts or performing an initiation ceremony for the Yongle Emperor, while on the Yongle Emperor's side, three attendants are presenting gifts. In the foreground of the thangka, there is a pond filled with sacred lotus flowers. This thangka has been consecrated with a red handprint and inscribed with the Sanskrit writing of Om mani padme hum (praise to the jewel in the lotus). (image size)79.2x47cm 15000/20000 NOTE 第五世噶瑪巴 德新謝巴 Deshin Shekpa (1384~1415) 法王誕生於南藏涅塘地區一個瑜伽士家中，他母親在懷他的時候，能聽到他在胎中唸「嗡啊吽」咒聲。他一出生不久就坐直，擦一擦自己的臉說：「我皈依佛，皈依法，皈依僧。我是噶瑪巴！嗡瑪尼貝美吽！」 當他被帶到楚布寺，第二世夏瑪卡卻旺波仁波切立刻認出此孩子就是第四世噶瑪巴若佩多傑的轉世。他把黑寶冠等他代為保管之物都給了德新謝巴，並授予所有噶舉的傳承的法教，德新謝巴很快的完成了學習。 为安定人心，宣扬其皇位的合法性与正统性，也为了进一步密切与西藏地方政教势力的关系，加强对西藏地方的管辖，明太祖朱元璋夫妇以荐福为名，派遣宦官侯显、僧人智光等携带礼品和诏书专程赴藏，召请在藏区声望最高、影响力最大的噶玛噶举派第五世活佛却贝桑波前往南京。另一个说法，传说二十二歲時，明朝永樂皇帝在夢中見到噶瑪巴就是觀音菩薩，於是寄來金字書寫的信函，邀請噶瑪巴去中國。二十三歲時，噶瑪巴旅行三年才到了皇宮；永樂皇帝親 自在城門口迎接並尊噶瑪巴為師，對法王非常尊敬。歷史中曾記載，在接下來一百天中，噶瑪巴每天顯現一個絕妙驚人的奇蹟。永樂皇帝將事蹟繪畫在布上並以漢、 蒙、藏文字註解《噶瑪巴為明太祖薦福圖》。和以前兩位噶瑪巴一樣，德新謝巴也去五台山朝聖，並視察他的寺院。 永樂皇帝在一場法會中，看見一頂由十萬位空行母的頭髮所織成的黑色金剛寶冠，在上師頭頂上盤旋；皇帝悟到這是因為他的虔敬，才可能見到能助他開悟的法冠， 因此他做了一頂寶冠供養噶瑪巴，使人人都可以看到，並獲得加持，這是黑寶冠法會的開始。據說人們只要看到此寶冠一眼，便得被救渡。皇帝並賜噶瑪巴最高的頭 銜「大寶法王」及金印，此後噶瑪巴被尊稱為大寶法王噶瑪巴。 The Yongle emperor, seeking to reestablish the 'priest-patron' relationship that had existed between the Yuan rulers and Tibetan Buddhist leaders, sent numerous envoys to invite eminent hierarchs to his court. While most leaders were hesitant or unable to respond, the Kagyu order sent the Fifth Karmapa, Deshin Shekpa, to engage with the new emperor. At the age of twenty-two, the Yongle emperor, having seen the Karmapa as Avalokiteshvara in a dream, sent a gold-lettered invitation to Deshin Shekpa. At twenty-three, Deshin Shekpa embarked on a journey that took three years to reach the imperial palace. The Yongle emperor personally greeted
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