Rare Pair of circa 1900 Tibetan Ceremonial Chairs Nyingma Buddha Carved in Backs

Where to begin! Wow, what a pair of large and important ceremonial chairs! They are very naively hand made but quite exquisite in their detail. The fronts depict peacocks and lots of floral detailing all of which is premium real gold gilt. The backs have the meditating figures of the Buddhist god Nyingma

In terms of the condition they are circa 120 years old and absolutely solid, as such they have patina marks here and there as you would expect. Really, they are just a stunning pair of spiritual chairs that will define a space in a powerful way

Dimensions:

Height 115cm

Width 58cm

Depth 66cm

Seat height 66cm frame only not including the cushion

Please note all measurements are taken at the widest point

The Nyingma tradition is the oldest of the four major schools of Tibetan Buddhism (the other three being the Kagyu, Sakya and Gelug). “Nyingma” literally means “ancient,” and is often referred to as Ngangyur (IPA: [?a??u?], Tibetan: ????????????????, Wylie: snga ‘gyur rnying ma, “school of the ancient translations” or “old school”) because it is founded on the first translations of Buddhist scriptures from Sanskrit into Old Tibetan in the eighth century. The Tibetan alphabet and grammar was created for this endeavour.

The Nyingma particularly believes in hidden terma treasures and place an emphasis on Dzogchen. They also incorporate local religious practices and local deities and elements of shamanism, some of which it shares with Bon. The Nyingma tradition actually comprises several distinct lineages that all trace their origins to the Indian master Padmasambhava.

Traditionally, Nyingmapa practice was advanced orally among a loose network of lay practitioners. Monasteries with celibate monks and nuns, along with the practice of reincarnated spiritual leaders, are later adaptations. In modern times, the Nyingma lineage has been centered in Kham and has been associated with the Rimé movement.

Mythos

Traditional Nyingma texts see themselves as a lineage which was established by Samantabhadra (Güntu Sangpo), the “primordial buddha” (Adi Buddha) and who is also the embodiment of the Dharmakaya, the “truth body” of all buddhas. Nyingma also sees Vajradhara (an emanation of Samantabhadra) and other buddhas as teachers of their many doctrines. Samantabhadra’s wisdom and compassion spontaneously radiates myriad teachings, all appropriate to the capacities of different beings and entrusts them to “knowledge holders” (vidyadharas), the chief of which is Dorjé Chörap, who gives them to Vajrasattva and the dakini Légi Wangmoché, who in turn disseminate them among human siddhas.[3] The first human teacher of the tradition was said to be Garab Dorje (b. 55 c.e.), who had visions of Vajrasattva. Padmasambhava is the most famous and revered figure of the early human teachers and there are many legends about him, making it difficult to separate history from myth.

Other early teachers include Vimalamitra, Jambel Shé Nyen, Sri Simha, and Jñanasutra. Most of these figures are associated with the Indian region of Oddiyana. Historical origins Buddhism existed in Tibet at least from the time of king Thothori Nyantsen (fl.173?-300? CE), especially in the eastern regions.[4] The reign of Songtsen Gampo (ca.617-649/50) saw an expansion of Tibetan power, the adoption of a writing system and promotion of Buddhism. Around 760, Trisong

Detsen invited Padmasambhava and the Nalanda abbot Santarak?ita to Tibet to introduce Buddhism to the “Land of Snows.” Trisong Detsen ordered the translation of all Buddhist texts into Tibetan.

Padmasambhava, Santarak?ita, 108 translators, and 25 of Padmasambhava’s nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed the base for the large scriptural transmission of Dharma teachings into Tibet and are known as the “Old Translations”. Padmasambhava supervised mainly the translation of tantras; Santarak?ita concentrated on the sutras.

Padmasambhava and Santarak?ita also founded the first Buddhist monastery in Tibet: Samye. However, this situation would not last: The explosive developments were interrupted in the mid-ninth century as the Empire began to disintegrate, leading to a century-long interim of civil war and decentralization about which we know relatively little.

The early Vajrayana that was transmitted from India to Tibet may be differentiated by the specific term “Mantrayana” (Wylie: sngags kyi theg pa). “Mantrayana” is the Sanskrit of what became rendered in Tibetan as “Secret Mantra” (Wylie: gsang sngags): this is the self-identifying term employed in the earliest literature.

Persecution

Part of the Dzogchen text The cuckoo of awareness, from Dunhuang. From this basis, Vajrayana was established in its entirety in Tibet. From the eighth until the eleventh century, this textual tradition (which was later identified as ‘Nyingma’) was the only form of Buddhism in Tibet. With the reign of King Langdarma (836–842), the brother of King Ralpachen, a time of political instability ensued which continued over the next 300 years, during which time Buddhism was persecuted and largely forced underground because the King saw it as a threat to the indigenous Bön tradition. Langdarma persecuted monks and nuns, and attempted to wipe out Buddhism. His efforts, however, were not successful.

A few monks escaped to Amdo in the northeast of Tibet, where they preserved the lineage of monastic ordination. The period of the 9-10th centuries also saw increasing popularity of a new class of texts which would later be classified as the Dzogchen “Mind series” (Semde). Some of these texts present themselves as translations of Indian works, though according to David Germano, most are original Tibetan compositions. These texts promote the view that true nature of the mind is empty and luminous and seem to reject traditional forms of practice.[8] An emphasis on the Dzogchen textual tradition is a central feature of the Nyingma school.

This item is available for collection from our Wimbledon warehouses

Condition:

Please view the very detailed pictures as they form part of the description around condition

Please note vintage period and original items such as leather seating will always have natural patina in the form of cracking creasing and wear, we recommend regular waxing to ensure no moisture is lost, also hand dyed leather is not recommended to sit in direct sunlight for prolonged periods of time as it will dry out and fade.