Rare Fine Masterpiece Quality - The bodhisattva with Horse Head:

Bato Kannon is the wrathful Incarnation of the Mahasattva Bodhisattva Avalokiteshvara of great
compassion in Tantric Buddhism. In Japan, Bato Kannon has been termed the ‘Protector of
Animals’
In Sanskrit, Bato Kannon means ‘Hayagriiva’ (transcription: 何耶掲梨婆), meaning ‘Horse
Head.’ The ‘horse-headed Kannon is the only manifestation of Kannon expressing rage.’ Due to
such nature, he is one of the Myoo Acala, Wisdom kings, warlike, wrathful deities of Esoteric
Buddhism. For each of the six realms of existence (rokudō), the Bodhisattva of Compassion
appears here as horse-headed Avalokiteshvara, one of six Avalokitesvaras.
Roku Kannon, six deities of mercy, was meant to save sentient beings of the six worlds: divine,
heavenly beings (devas), demigods, Titans (asura), human beings, animals, starving spirits, and
the damned. The Kannon saved not an only horse but also every Chikushodo (beasts). It is
believed to guide and benefit the Chikushodo (the animal kingdom) among the Roku Kannon.
Bato Kannon is dedicated to the animal world and is capped by the horse and flamed-haired.

Rokai Mandala Japanese Style Thangka High-Quality Print

Ryokai-mandala relays the truth and the state of Enlightenment that is advocated by Dainichi
Nyorai (Mahavairocana) who is the principal Buddha in Esoteric Buddhism.
The term "mandala" refers to a structure in which numerous "Buddhas," including Dainichi
Nyorai, are arranged in a predetermined order. Two such structures are the Garbha-mandala (also
known as the Taizokai-mandala) and the Vajradhatu-mandala, which are collectively referred to
as Ryokai-mandala or Ryoubu mandala. In addition to paintings that feature the individual
picture of Buddha, some also employ a single Sanskrit character to represent one Buddha.
Garbha-mandala also termed as Daihitaizosho mandala indicates that ‘world’ is not included tin
the original language instead has been referred to as ‘Taizokai mandala’ for a long time in tune
with Vajradhatu mandala.
The Mandala is divided into 12 parts of ‘in’ sections. The central part includes ‘The Central
Eight Petal Court’ and the Taizokai Dainichi Nyorai- a posture off ‘Hokkai Join’. Dharma-realm
meditation mudra folding both hands in front of the belly is seated on thee center of a lotus
flower with 8 petals. All of 8 statues, namely four of Nyorai (Hodo (Ratnaketu Tathagata),
Kaifukeo (Samkusumitaraja), Amida Nyorai (or Muryoju, Amitabha Tathagata) and Tenkuraion
(Divyadundubhimeghanirghosa)) and 4 of Bosatsu (Fugen bosatsu (Samantabhadra Bodhisattva),
Monju Bosatsu (Manjusri), Kannon Bosatsu (Kannon Buddhisattva) and Miroku Bosatsu
(Buddha of the Future, Bodhisattva of the Present) are depicted around Dainichi Nyorai.
Yama Dharmaraja, the Lord of Death and King of the Law (Tib: shin je cho gyal) is the protector
deity for the Vajrabhairava Tantra and meditation practice.
Yama Dharmaraja is an emanation of Manjushri. Here in this case, although there is ‘Dharma,
instead of signifying the teachings of Buddhism or the truth of reality, it represents the law of
cause and effect, Karma.
In this print, Dharmaraja is depicted with his consort Chamundi. He is depicted having a violent
and enraged expression, with the head of a buffalo, three round eyes, and horns interwoven with
flame. He frequently holds a lasso in his left hand and a stick with a skull in his right. He wears a
skull crown on his head. He is standing atop a bull, lying down and crushing a guy lying on his
back.

Dharma Dhatu Mandala

Dharma Dhatu Mandala also known as Dharmadhatu Vagishvara Manjushri with 219 deities
(Tibetan: jam pal cho ying sung gi wang chug lha nyi gya dang chu gui kyil kor).

During Marpa's last stay in India Naropa decided to test the Tibetan's ability to hold the lineage
of his teachings. He therefore manifested the entire mandala of Hevajra, Marpa's main
meditational deity, and said to him:
Your personal yidam Hevajra with the nine emanation goddesses has arisen in the sky before
you. Will you prostrate to me or to the yidam.

While some contemporary scholarship has called his meeting with Nāropa into question,
traditional accounts describe that Marpa then studied with the adept at the forest retreat of
Pullahari and received the initiations, instructions, and texts for a series of major tantric systems,
especially those that would become known as the Six Doctrines of Nāropa (Nā ro chos drug).

From the Indian adept Maitrīpa (b. c. 1002–d. 1077), Marpa received instructions on the
meditation system of mahāmudrā and the tradition of dohā, or spiritual songs of realization.
Marpa eventually returned to Tibet, where he married, established a home as a landowner and
farmer, and began his career as a teacher and translator. Marpa transmitted his lineage to a
number of disciples, but he is perhaps best known in Tibetan religaious histories as the guru of
the renowned yogin and poet Milarépa (Mi la ras pa, b. c. 1040–1123
Marpa was the founder of Kagyudpa tradition of Tibetan Buddhism. Marpa was one of four sons
born of a well-to-do family living in Lodrak Chukhyer, southern Tibet. His father was Wangchuk
Oser and his mother Gyamo Sa Dode. He was born in 1012 A.D. in the region of Lodrak, Tibet,
right above the border of Bhutan.

The life of Milarepa

From the Gungthang province of Western Tibet, close to Nepal, Milarepa (1052-1135) had a
hard childhood and a dark youth. He was only seven when his father died. Relatives had taken
over his father’s property and mistreated the bereaved family. His mother, bitter, sent Milarepa
to train in black magic, to wreak revenge on those who had blighted her life. She was given her
wish – Milarepa proved adept at the practices he was taught, and unleashed a tide of destruction,
killing many.

But he came to regret his actions, and looked for help in shedding the bad karma he had acquired
during his vengeful adolescence. He first attached himself to the Nyingmapa Lama Rongton,
who, observing that Milarepa had a karmic connection to Marpa, sent him to learn with him.
Marpa, being aware that Milarepa had first of all to purify himself from the negative karma he
had accumulated, exposed him to an extremely hard apprenticeship. Among other trials, he had
to build towers out of rocks to Marpa’s specifications with his bare hands, only to be ordered to
tear them down again. But finally, Marpa gave Milarepa full transmissions of all the Mahamudra
teachings from Naropa, Maitripa and other Indian masters.

Practicing these teachings for many years in isolated mountain retreats, Milarepa attained
enlightenment. He gained fame for his incredible perseverance in practice and for his
spontaneous songs of realisation. Of his many students, Gampopa became his main lineage
holder.