Light Of The Sacred Land
Niangben & Renqingduojie
Silicon Valley Asian Art Center
ABOUT THE EXHIBITION
WITNESS THE SACRED VISION OF TIBETAN BUDDHIST ART
From the murals of Dunhuang to the Thangkas of Regong, this exhibition reveals the living heritage of Tibetan artistry through 23 sacred pieces by Niangben and Renqing Duojie—two masters devoted to both tradition and innovation.
23
THANGKAS
2
ARTISTS
APR 19–30
2025 year
Black Thangka Of The Twenty-One Taras
The central figure of this thangka is Green Tara, who is believed to be the compassionate manifestation of Avalokiteshvara (Guanyin). Tara has many different forms, with twenty-one Taras in total, and Green Tara is the principal deity, embodying the merits of all twenty other emanations. In the thangka, Green Tara wears a floral crown, with her hair elegantly tied up. She has golden hoop earrings and a kind, compassionate expression. She is adorned with precious jewel necklaces. Her left hand is placed at her chest, holding a lotus stem, while her right hand hangs down, with the palm facing outward in a gesture of granting wishes, also holding a lotus stem, symbolizing the overcoming of the eight difficulties and bringing comfort to all sentient beings.
Blue Thangka With Colored Accents Of Yellow Jambhala
“Yellow Mahakala,” known as “Zhanbala” in the Shambhala script and “Nora” in Tibetan, is translated as “Wealth Deity” in Chinese. Due to his yellow appearance, he is called the Yellow Wealth God. He is one of the five color wealth gods revered by the major Tibetan Buddhist schools and is considered the chief of all wealth gods, also regarded as a protector deity in esoteric Buddhism. Yellow Mahakala is depicted with one face and two arms, wearing a five-Buddha crown. His short, plump body and muscular arms reflect strength. In his right hand, he holds a “mani gem,” symbolizing the illumination of the ten directions and the increase of blessings for all beings. In his left hand, he holds the “treasure mouse,” symbolizing wealth. He is adorned in celestial garments with blue lotus flowers and jewels as decorations, and a string of “ubala beads” hangs from his chest. His left foot is bent, while his right foot treads upon a white conch shell, symbolizing his ability to retrieve treasures from the sea. He is seated in a relaxed posture on a lotus moon disc. Practicing the Yellow Mahakala mantra and meditating upon his form can bring his protection, increase blessings, longevity, wisdom, material and spiritual benefits, and release practitioners from the pressures of life, as well as ease financial burdens, allowing them to focus on their spiritual path.
Blue Thangka With Colored Accents Of Water-Moon Avalokiteshvara
“Water Moon Avalokiteshvara,” also known as “Water Auspicious Avalokiteshvara” or “Water Auspicious Bodhisattva,” is an incarnation of Avalokiteshvara embodying the appearance of water. This form represents the bodhisattva’s deep meditation and connection with the essence of water.
Blue Thangka With Colored Accents Of Manjushri Bodhisattva
The central figure of this thangka is “Yellow Manjushri.” His entire body is golden yellow, with one face and two arms. He is slightly leaning to the left, dressed in celestial robes, exuding great dignity. His hair is tied into five topknots, symbolizing the attainment of the five wisdoms. The numerous jewels and ornaments on his body represent the perfection of his “Dharmakaya.” In his left hand, he holds an “Ubalara flower,” which carries a sutra box containing the “Prajna Paramita” texts, symbolizing the vastness of wisdom as described in the sutras. In his right hand, he wields a “vajra sword,” representing the cutting of ignorance and delusion with the sharpness of wisdom.
Colored Thangka Of Guru Rinpoche
The central figure of this thangka is “Padmasambhava,” one of the greatest spiritual achievers in Indian Buddhist history and a key founder of Tibetan Buddhism. Padmasambhava, also known as the “Lotus-Born” Master, is regarded by later generations as the most powerful figure in terms of miraculous abilities. In the 8th century, King “Trisong Detsen” of the Tibetan Empire invited Padmasambhava to Tibet to propagate the teachings of Buddhism. Padmasambhava succeeded in establishing Tibet’s first Buddhist monastery, “Samye Monastery,” which housed the Three Jewels of Buddhism—Buddha, Dharma, and Sangha. He taught Tibetan disciples to study and translate sacred texts, invited great masters like “Vajrabodhi” and “Vimalamitra” from India, and translated key teachings of both the exoteric and esoteric traditions into Tibetan. Padmasambhava established Buddhist monastic institutions, set the standards for both monastic and lay practitioners, and founded the “Nyingma school” of Tibetan Buddhism. Under his guidance, the teachings of wisdom, compassion, and the removal of obstacles were passed down, which laid the foundation for Tibetan Buddhism. Through his work, he bestowed numerous blessings, providing methods for overcoming difficulties, gaining spiritual wisdom, and ensuring prosperity and health for those who followed his teachings.
Golden Thangka Of Vaishravana
The central figure of this thangka is “Vaishravana,” the “King of Wealth.” He is endowed with great fortune and is dedicated to protecting the wealth of sentient beings. As the guardian of all worldly riches, he oversees treasures, prosperity, and the protection of the Dharma. Vaishravana is depicted in golden-yellow, with a single face and two arms. He wears a crown of the Five Buddhas and is adorned with golden armor and various precious ornaments. In his right hand, he holds a “treasure banner,” and in his left hand, he holds a “mouse,” which releases various treasures from its mouth. Seated in a posture resembling that of a Bodhisattva, he is mounted upon a white lion, radiating light like ten million rising suns. The treasury of endless wealth is under his dominion. Surrounding him are the “Eight Great Wealth Deities,” each riding a steed that matches their own color. They are all adorned with treasures, and each holds a treasure-giving mouse in their left hand. In the surroundings, there are the “Five Family Deities of Wealth,” also known as “Jambhala” in Sanskrit. These include the green, white, red, yellow, and black “Jambhalas,” representing the Five Wealth Gods. These deities symbolize the purification of the five poisons—greed, anger, ignorance, arrogance, and doubt—and the purification of the mind. Each direction (east, west, north, south, and central) corresponds to one of these deities and their associated pure lands, which represent different aspects of wisdom. Practicing the Five Jambhalas can increase personal wealth and ensure health and happiness for one’s family.
Black-GoldSamantabhadraBodhisattva
The central figure of this thangka is “Samantabhadra Bodhisattva,” also known as “Puxian
Bodhisattva” in Chinese, which translates to “the one who embodies boundless great conduct
and profound vows, manifesting in all the Buddha realms.” Samantabhadra is one of the Four
Great Bodhisattvas in Mahayana Buddhism, symbolizing “ethical conduct” and “virtue in action,”
which corresponds to “Manjushri Bodhisattva,” who represents wisdom and right conduct. Both
Bodhisattvas are attendants to Shakyamuni Buddha, with Samantabhadra positioned to the left and
Manjushri to the right.
Additionally, “Vairochana Tathagata,” “Manjushri Bodhisattva,” and “Samantabhadra Bodhisattva”
are revered as the “Three Saints of Huayan” in Mahayana Buddhism.
Black-Gold Four-Armed Avalokiteshvara
The central figure of this thangka is “Four-Armed Avalokiteshvara” (also known as “Chenrezig”), a representation of compassion. This deity is depicted with “one face and four arms,” wearing a crown of the five Buddhas and adorned in light celestial garments, with exquisite jewel earrings and necklaces. The four arms symbolize the “four virtues of compassion, loving- kindness, joy, and equanimity.” The first pair of hands, with the “left hand holding an eight-petaled lotus at ear level,” signifies purity and freedom from affliction, symbolizing the act of emerging from the dirt of worldly life with a pure and untainted heart. It also represents the deity’s pure heart, full of virtues, and capable of using various means to save beings from suffering. The “right hand” holds a “crystal mala (prayer beads),” with each bead symbolizing the Buddha’s teachings that liberate beings from the pain of samsara (the cycle of suffering). The second pair of hands is “pressed together in prayer at the chest,” symbolizing Avalokiteshvara’s encouragement for all Buddhas to join in saving beings from the cycle of reincarnation. The “feet are crossed in the vajra posture” on a lotus throne, representing stability in meditation, wisdom, and the union of wisdom and skillful means, signifying the equality between samsara and nirvana Avalokiteshvara is adorned with numerous jewels, including earrings, necklaces, chest ornaments, bracelets, and anklets. His “left shoulder is draped in deer skin,” symbolizing great compassion and a pure heart that will never fall into the cycle of reincarnation. This represents great compassion, wisdom, and strength, which are essential teachings in esoteric practices “Four-Armed Avalokiteshvara, along with “Manjushri” and “Vajrapani,” are collectively known as the “Three Protectors” in Buddhism.
Black-Gold Shakyamuni Buddha
The central figure of this thangka is “Shakyamuni Buddha,” the founder of Buddhism, revered by both the exoteric and esoteric traditions. The term “Buddha” is a shorthand for “Buddha” (the Enlightened One). In this thangka, “Shakyamuni Buddha” is depicted in the moment of his enlightenment. His face is serene and compassionate, and his expression peaceful. His body is golden in color, and he has “one face and two arms.” He is adorned with a “topknot of spiraled hair,” dressed in monastic robes, and a “saffron- colored cloak” draped over his right shoulder. He sits in the “vajra posture” (diamond lotus position), with his “right leg placed over his left leg.” His “right hand extends over his knee” and forms the “earth-touching mudra” (Bhumisparsha Mudra), symbolizing the moment of his enlightenment and calling upon the earth to witness his awakening. His “left hand rests at his waist,” forming the “meditation mudra” (Dhyana Mudra), symbolizing his state of deep meditation and tranquility. He is seated on a “lotus throne,” embodying peace and wisdom.
Golden Thangka Of Green Tara
The central figure of this thangka is “Green Tara,” known in Sanskrit as “Tara” (also referred to as the “Holy Savior Buddha Mother”). In ancient China, she was called “Duoluo Bodhisattva” or “Duoluo Avalokiteshvara.” Tara has many different manifestations, and “Green Tara” is the primary form among all the Tara embodiments, including the twenty-one Taras and the five White Taras. She is considered the main deity among all the Taras, encompassing the merits of the other twenty manifestations. Green Tara is known to relieve “eight types of suffering,” such as the dangers of lions, elephants, snakes, water, imprisonment, thieves, non-human beings, and others, earning her the title “Savior from the Eight Dangers.” Green Tara can also transform the “five poisons” of human behavior—greed, hatred, ignorance, pride, and doubt—by transforming the poison of doubt into perfect wisdom. She is also known for her ability to protect children, eliminate all beings’ suffering and afflictions, fulfill all beings’ desires, and bring wealth, longevity, peace, and good fortune to the present world. In this thangka, “Green Tara” is depicted wearing a “crown of floral garlands,” with her hair styled in an elegant topknot. Her “ears are adorned with golden earrings,” and she has a kind expression with gentle eyes, along with a “precious necklace.” Her “left hand” is positioned at her chest, holding a “stem of lotus flower,” symbolizing purity and the overcoming of suffering. Her “right hand” hangs down, palm facing outward in the gesture of “granting wishes,” also holding a stem of lotus, representing the ability to relieve the eight types of suffering and bring peace and happiness to all beings.
Red Thangka Of Amitayus
The main figure of this Thangka is “Amitayus,” the Buddha of Longevity. He has one head and two arms, with a red- colored body. His hair is styled in a topknot, and he wears the “Five Buddha Crown.” He is dressed in celestial robes with a silk skirt and adorned with precious jewels and ornaments, embodying all the regal attributes of a Buddha’s form. His hands are in the “Dhyana Mudra” (Meditation Mudra) placed on his knees, holding a “longevity vase” in both hands. He is seated in the “Vajra posture” on a “lotus moon disk.” Amitayus, along with the “White Tara” and “Vajravarahi,” located below him in the painting, are collectively known as the “Three Longevity Deities,” symbolizing longevity, blessings, and auspiciousness.
Blue Thangka With Colored Accents Of Four-Armed Avalokiteshvara
This thangka depicts “Four-Armed Avalokiteshvara” (also known as “Chenrezig”), with one face and four arms. The deity wears a “Five Buddha crown”, soft celestial garments, precious earrings, and jewelry. The “four arms” symbolize the “four immeasurables”: “compassion, love, joy, and equanimity.” In the first pair of hands, the “left hand” holds an “eight-petaled lotus,” aligned with the ear, symbolizing purity and the departure from worldly impurities. It also represents the “pure heart” of Avalokiteshvara, free from any defilement, with the virtue to save beings through various means. The “right hand” holds a “crystal mala,” and each bead represents the Buddha’s words that liberate sentient beings from the suffering of samsara. In the second pair of hands, Avalokiteshvara’s palms are “joined in prayer” at the chest, symbolizing the encouragement of all Buddhas to join in the salvation of sentient beings from the cycle of birth and death. The deity is seated in the “Vajra posture” (cross-legged) on a lotus throne, representing “stable meditation” and the unity of wisdom and compassion. This position signifies the “equanimity” between samsara and nirvana. The Four-Armed Avalokiteshvara is richly adorned with various accessories, including “earrings, necklaces, chest ornaments, bracelets, and anklets.” The “left shoulder” is draped in “deer skin,” symbolizing great compassion, purity, and the steadfastness of one who is never subject to samsara. It also represents “great compassion, wisdom, and power,” and is considered an essential practice in tantric Buddhism. Four- Armed Avalokiteshvara, along with “Manjushri” and “Vajrapani,” are collectively referred to as the “Three Protectors” or “Three Lords.”
Colored Thangka Of Thousand-Armed Avalokiteshvara
This thangka depicts “Thousand-Handed Thousand-Eyed Avalokiteshvara,” also known as “Thousand-Armed Guanyin Bodhisattva.” The main figure is dressed in soft celestial garments, adorned with precious ornaments and jewelry. The deity has “eleven faces” and “a thousand hands,” each hand featuring an eye, symbolizing Avalokiteshvara’s compassion and ability to protect and observe all sentient beings. The eleven faces are arranged in five tiers. The first three tiers each feature three faces. The three faces in the front represent compassionate aspects, guiding and saving virtuous beings. The three faces on the right also display compassion, said to lead beings out of the cycle of birth and death. The three faces on the left are wrathful, symbolizing the ability to save those with negative karma. On the fourth tier above the nine faces is a “Vajra face” with three eyes, representing the immense power and will required to transform beings, which can only be achieved through persistent effort over countless lifetimes. The topmost layer features a red-skinned figure, representing “Amitabha Buddha.” The word “thousand” symbolizes boundless and complete perfection. The “thousand hands” represent infinite compassion, while the “thousand eyes” symbolize the all-encompassing wisdom. This form of Avalokiteshvara manifests to meet the diverse needs of sentient beings, embodying the supreme fruit of Guanyin’s compassionate virtues.
Colored Thangka Of Shakyamuni Buddha
The central figure of this thangka is Shakyamuni Buddha. Shakyamuni Buddha is the founder of Buddhism and is revered by both the exoteric and esoteric traditions as the principal teacher. “Buddha” is a shortened form of “Buddhattā,” meaning “The Awakened One.” In the thangka, Shakyamuni Buddha is depicted in the posture of enlightenment, with a gentle and serene expression, exuding a sense of tranquility. His body is golden in color, with a peaceful demeanor. He is shown with one face and two arms, with a high spiral hair knot, dressed in monk’s robes and a right- slanted monk’s kasaya. His legs are crossed in a seated posture, with his right leg placed over his left, adopting the Vajra Asana (diamond posture). His right hand extends over his knee, forming the “Earth- touching Mudra,” symbolizing the earth witnessing his moment of enlightenment. His left hand rests on his waist, below the navel, forming the “Meditation Mudra.” He sits peacefully upon a lotus seat.
Golden Thangka Of Green Tara
The central figure of this thangka is “Green Tara,” known in Sanskrit as “Tara” (also referred to as the “Holy Savior Buddha Mother”). In ancient China, she was called “Duoluo Bodhisattva” or “Duoluo Avalokiteshvara.” Tara has many different manifestations, and “Green Tara” is the primary form among all the Tara embodiments, including the twenty-one Taras and the five White Taras. She is considered the main deity among all the Taras, encompassing the merits of the other twenty manifestations. Green Tara is known to relieve “eight types of suffering,” such as the dangers of lions, elephants, snakes, water, imprisonment, thieves, non-human beings, and others, earning her the title “Savior from the Eight Dangers.”
Green Tara can also transform the “five poisons” of human behavior—greed, hatred, ignorance, pride, and doubt—by transforming the poison of doubt into perfect wisdom. She is also known for her ability to protect children, eliminate all beings’ suffering and afflictions, fulfill all beings’ desires, and bring wealth, longevity, peace, and good fortune to the present world.
In this thangka, “Green Tara” is depicted wearing a “crown of floral garlands,” with her hair styled in an elegant topknot. Her “ears are adorned with golden earrings,” and she has a kind expression with gentle eyes, along with a “precious necklace.” Her “left hand” is positioned at her chest, holding a “stem of lotus flower,” symbolizing purity and the overcoming of suffering. Her “right hand” hangs down, palm facing outward in the gesture of “granting wishes,” also holding a stem of lotus, representing the ability to relieve the eight types of suffering and bring peace and happiness to all beings.
Black Thangka With Colored Accents Of Six-Armed Mahakala
This mahakala is depicted with “six arms,” “three fierce eyes,” and a “red face.” The body is dark blue-black, radiating fierce flames, and the figure is terrifying in appearance. The deity wears a “white elephant skin” draped over the body, with the elephant’s head facing downward and its four legs placed across the deity’s shoulders and back. In the uppermost right hand, the deity holds the “elephant’s foot”; the left hand holds a “trident.” The middle two hands are holding a “skull drum” (right hand) and a “rope” (left hand). The main arms hold a “skull bowl” and a “crescent moon blade.” The body is adorned with a “blue snake” around the neck, “necklaces,” and “white snakes” around the wrists and ankles, symbolizing the subjugation of the Dragon King and Yakshas. The waist is wrapped in a “tiger-skin skirt,” surrounded by “human heads,” symbolizing victory over enemies and obstacles.
Despite having six arms, the deity only has two legs, one bent and the other extended, straddling a “reclining white elephant.” The elephant holds “skull bowl” in its left hand and a “large radish” in its right hand. The white elephant is said to be a “wealth deity,” known for its extreme fierceness later subdued by “Mahakala.”
According to the vow made by “Avalokiteshvara Bodhisattva,” the practice of “Six-Armed Mahakala” can subdue and save sentient beings who have gradually deteriorated in the degenerate age of the Dharma. Mahakala’s power offers protection to beings, helping them to escape the suffering of the “intermediate state (bardo).” It is said to alleviate the hardships and poverty of beings and fulfill all their virtuous wishes. Mahakala is one of the most important wisdom protectors in Buddhist teachings. Secret offerings and practice of Mahakala bring swift blessings, continually and consistently, day and night.
Black Thangka With Colored Accents Of Vajrabhairava
“Mahavairocana Vajra,” meaning “The Terminator of Death.” As the deity representing the father in the continuation of Vajra teachings, Mahavairocana Vajra signifies the path to Buddhahood through realization of the sixteenth emptiness. Achieving the realization of both supreme and common Siddhis, he eradicates all obstacles, attaining the great Nirvana.
Known for subduing demons, he is called Mahavairocana, and due to his protective power, he is also called the Great Saint. He is the wrathful manifestation of Manjushri Bodhisattva.
Mahavairocana Vajra has nine faces, symbolizing the nine sacred texts that suppress King Yama. The two horns on the bull’s head represent the two truths in Buddhist philosophy. Each of his faces has three eyes, symbolizing his ability to perceive the past, present, and future. The three faces on the right represent anger, power, and peace, while the three faces on the left represent purity, death, and wrath. The top red face symbolizes the man-eating yaksha, and the yellow face at the crown symbolizes serenity, reflecting the true form of Manjushri Bodhisattva.
With thirty-four arms, Mahavairocana Vajra represents the thirty-seven practices of the Bodhisattvas. He holds various ritual implements with the “Vajra Seal.” The sixteen feet represent the sixteen aspects of emptiness. Eight feet on the right trample upon the male, water buffalo, yellow ox, deer, snake, dog, sheep, and fox, representing the eight liberations and achievements. Eight feet on the left trample upon the eight female deties, symbolizing the eight purifications of wisdom.
He wears a skull crown, adorned with a necklace of fifty skulls and a cloak made of elephant hide. Embracing his consort, the Vajra Dakinis, in a wrathful embrace, both are depicted in blue, symbolizing their wrathful aspect. His right hand wields a Vajra axe, while his left hand holds a skull cup filled with fresh blood.
Black Thangka Of Shakyamuni Buddha
The central figure of this thangka is Shakyamuni Buddha, the founder of Buddhism, revered by both the exoteric and esoteric traditions. “Buddha” is a shortened form of “Buddhathara,” meaning “the awakened one.” In the thangka, Shakyamuni Buddha is depicted in a posture of enlightenment. His expression is gentle and serene, radiating peace and tranquility. His entire body is golden. He is shown with one face and two arms, with a topknot of spiral hair, wearing a monk’s robe, and draped in a right-shoulder cloak. His legs are crossed in a meditative posture, with the right leg placed over the left, seated in the Vajra posture (the full lotus position). His right hand extends over his knee, forming the “Earth Touching Gesture” (Bhumisparsha Mudra), symbolizing his calling of the Earth as a witness at the moment of his enlightenment. His left hand rests on his waist, forming the “Meditation Gesture” (Dhyana Mudra), symbolizing the tranquil state of meditation. He sits calmly on a lotus seat.
Black-Gold With Colored Accents White Tara
The central figure of this thangka is White Tara, also known as the Goddess of Longevity and Salvation, an embodiment of the compassionate heart of Avalokiteshvara (Guanyin). According to legend, White Tara is said to have been born from the left eye of Amitabha Buddha, and as a result, she is often called the “Seven-Eyed Buddha Mother.”
Avalokiteshvara has 32 manifestations, and among them, Tara’s forms can be manifested into 21 different saving goddesses. White Tara, resembling a radiant moon, possesses the power to save from the Eight Difficulties and is one of the 21 revered manifestations of the Holy Saving Buddha Mother.
White Tara is depicted as having a white body, with one head and two arms. She wears a crown of five Buddhas, her hair black and flowing, with the top part styled in a bun while the rest cascades over her shoulders. Her right hand is placed on her knee, performing the “Gesture of Invitation,” while her left hand holds the Three Jewels (Buddha, Dharma, Sangha) in front of her chest, with an Ubbala flower symbolizing the Three Jewels. It is said that her central third eye can observe the innumerable Buddha realms in the ten directions, while the remaining six eyes observe beings in the six realms of existence.
In Tibetan Esoteric Buddhism, Green Tara and White Tara are two of the most widely recognized forms among the 21 Tara manifestations. Along with Amitayus (the Buddha of Longevity) and Venerable Buddha Mother, White Tara is commonly referred to as the “Three Deities of Longevity.” Practicing White Tara’s mantra is believed to increase lifespan, bring wisdom and blessings, and sever the root of samsara, fulfilling all wishes.
Colored Thangka Of Green Tara
The central figure of this thangka is Green Tara, known as Tara in Sanskrit, which means “The Holy Savior Buddha Mother.” In ancient China, she was referred to as Duoluo Bodhisattva or Duoluo Avalokitesvara. Tara has many different manifestations, and Green Tara is the foremost among all Taras, encompassing the virtues of the other twenty-one Taras, including the five White Taras, among others. Green Tara is the chief of all Taras and embodies the virtues of the other twenty Taras. She is capable of rescuing beings from the eight types of suffering, such as the dangers of lions, elephants, snakes, water, imprisonment, robbers, non-human beings, and also known as the “Eight Sufferings Rescuing Tara.”
She is also able to transform the “doubt” from the five poisons of human behavior—greed, anger, ignorance, pride, and doubt—into ultimate, perfect wisdom. Green Tara has the power to protect children, alleviate all beings’ suffering, fulfill the wishes of all beings, and bring wealth, longevity, peace, and blessings in this world.
In the thangka, Green Tara is depicted wearing a floral crown and a high bun, with gold hoop earrings, kind eyes, and adorned with precious jewels. Her left hand is positioned at her chest, holding a lotus stalk, while her right hand is extended downward, palm outward, forming a gesture of granting wishes, also holding a lotus stalk. This symbolizes her power to overcome the eight difficulties and bestow peace and joy upon all beings.
Colored Thangka Of Yellow Jambhala
The Yellow Mahakala (Wealth Deity), referred to as “Zhanbala” in the ancient Zhangzhung texts and “Nora” in Tibetan, is translated into Chinese as “Mahakala” or “Wealth Deity.” Named for his yellow appearance, Yellow Mahakala is one of the five wealth deities worshipped across the major Tibetan Buddhist sects and serves as a protector deity in Vajrayana Buddhism, standing as the chief of all wealth deities. In Tantric teachings, Yellow Mahakala is both a wealth deity and a protector god.
He has one face and two arms, with a five-Buddha crown adorning his head. His small stature and large belly exude strength, with his right hand holding a mani jewel, symbolizing the radiance of treasures illuminating all directions and enhancing the fortune of sentient beings. His left hand holds a rat that spits treasures, symbolizing wealth. His body is draped in heavenly garments, adorned with blue lotuses and precious jewels. Around his neck, he wears a string of Ubalara prayer beads. His left foot is bent, and his right foot stands on a white conch shell, symbolizing his ability to obtain treasures from the sea. He sits gracefully in a wishful posture on a lotus moon disc.
By practicing the Yellow Mahakala mantra and reciting his sacred mantra, practitioners can receive his protection, gaining wealth, longevity, wisdom, and material and spiritual benefits. They will not be burdened by life’s challenges or financial pressures, and will be able to pursue their spiritual path with peace of mind.
Black-Gold Shakyamuni Buddha With Eighteen Arhats
The main figure of this Thangka is “Sakyamuni Buddha,” surrounded by the “Eighteen Arhats.” Sakyamuni Buddha is the founder of Buddhism and is revered in both the exoteric and esoteric traditions as the principal teacher. The term “Buddha” is an abbreviation of “Buddhata,” meaning “the Enlightened One.”
In the Thangka, Sakyamuni Buddha is depicted in his “enlightenment posture,” with a compassionate and serene expression. His entire body is golden, and he is shown with one face and two arms. He has a topknot of spiral hair, symbolizing wisdom, and is dressed in monk’s robes with the right shoulder uncovered, wearing the monk’s robes in a manner known as the “tied right shoulder.” He sits cross-legged in the “Vajra posture” (a meditative pose), with his right leg placed over the left, symbolizing deep meditation. His right hand is extended over his knee in the “touching the earth mudra,” calling upon the earth to bear witness to his enlightenment. His left hand rests on his lap, with the fingers forming the “meditation mudra,” symbolizing peace and deep concentration, while seated on a lotus throne.
Surrounding the Buddha are the “Eighteen Arhats.” Before Sakyamuni’s nirvana, he instructed his disciples, the “Sixteen Great Arhats,” to remain on earth to protect and spread the Buddha’s teachings until the arrival of Maitreya Buddha. These sixteen Arhats are named in the “Fazhu Ji” as Bindu Rabhadra, Kanogavaka, Kanogavala, Suvinda, Noyora, Bathora, Kaliya, Vahedra, Wuboga, Bantoja, Lohora, Nakashina, Ingeta, Vannapasa, Asita, and Ju Tu Bantoja. In Chinese Buddhism, two additional Arhats were included, forming the system of the “Eighteen Arhats” which later influenced Tibetan Buddhism.
In Tibetan Buddhism, the additional Arhats are “Dhammodara” and “Bhagavan Hoshang” (often depicted as the “Laughing Maitreya”). Dhammodara is often shown carrying a scripture box on his back, holding a treasure vase in his left hand and a whisk in his right, accompanied by a tiger, sometimes appearing in a female form. There is a belief that his wandering monk image is linked with the legendary Xuanzang’s journey for scriptures. Bhagavan Hoshang (the “Laughing Buddha”) adopts the Maitreya image, holding a string of prayer beads in his right hand and a “mani gem” in his left, embodying the connection between Maitreya Buddha and the legendary figure of the laughing monk.
Black-Gold Samantabhadra Bodhisattva
The central figure of this thangka is Samantabhadra Bodhisattva, also known as “Bianji Bodhisattva,” which means one who possesses immeasurable great actions and profound vows, manifesting in all the Buddha realms. Samantabhadra is one of the Four Great Bodhisattvas in Mahayana Buddhism, symbolizing the virtues of wisdom and conduct. He is often paired with Manjushri Bodhisattva, who represents wisdom and right conduct, as the left and right attendants of Shakyamuni Buddha. Additionally, Vairochana Tathagata, Manjushri Bodhisattva, and Samantabhadra Bodhisattva are collectively known as the “Three Holy Ones of Huayan.”
Artists
Niangben
Niangben, a nationally recognized inheritor of the “Regong Art” intangible cultural heritage and a Chinese master of arts and crafts, was immersed in the artistic traditions of Regong in Qinghai Province’s Huangnan Tibetan Autonomous Prefecture from a young age.
Born in 1971 in Regong Art Village, Wutun Shangzhuang, Longwu Town, Tongren County, Autonomous Prefecture, he was deeply influenced and influenced by the Buddhist painting art of Wutun Shangsi and Xiasi Temple since childhood.
Through years of artistic practice and innovation, Niangben has boldly incorporated elements from Dunhuang murals, Tibetan Thangka color palettes, and Han Chinese gongbi techniques, forming his distinct Thangka style and becoming one of the most representative figures in the transformation stage of Regong Thangka art.
Renqing Duojie
Renqing Duojie was born in 1995 in Wutun Shangzhuang, Huangnan Tibetan Autonomous Prefecture, Qinghai Province, P.R.China. Immersed in the rich tradition of Regong thangka art, he developed a deep passion for the craft from a young age. As the son of Niangben, a renowned Chinese arts and crafts master and an ambassador for Regong art (a National Intangible Cultural Heritage Project), Renqing began learning the art of thangka painting from his father at age 13.
After nearly 12 years of rigorous training and dedicated effort, he mastered the techniques taught to him through the Regong thangka art ecological inheritance program. Throughout his apprenticeship, Renqing absorbed the artistic essence of his father’s work, striving for excellence in his knowledge and skills, and constantly innovating in his creations. His artistic style is distinguished by its bright and elegant colors, meticulous composition, and vivid expressions.
From the murals of Dunhuang to the Thangkas of Regong, from Zhang Daqian to Niangben and Renqing Duojie, this artistic lineage transcends time — preserving sacred traditions while breathing new life into Tibetan Buddhist art.
Shu Jianhua
Silicon Valley Asian Art Center
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VIP Preview
Join us for this remarkable artistic journey
3:30-5:30pm, April 18 (Fri)
Silicon Valley Asian Art Center
Special Lecture
Chang Dai-chian – Xiawu Cairang – Niangben: The Tradition of Buddhist Painting and the Art of Thangka
April 20 (Sun) | 3:00 – 5:00 PM
Niang Ben
Silicon Valley Asian Art Center
The Arts Talk
Radiance of the Sacred Realm EXPLORING THE BEAUTY OF THANGKA ART
April 21 (Mon) | 12:30 – 2:00 PM
Niang Ben
Silicon Valley Asian Art Center
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Silicon Valley Asian Art Center
3777 Stevens Creek Blvd # 400M, Santa Clara, CA 95051
3777 Stevens Creek Blvd # 400M, Santa Clara, CA 95051
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