MONGOLIAN COLLECTABLES

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Thangka of Maitreya - bodhisattva of loving kindness

Preparing to Descend from the Tushita heaven as the Future Buddha.

(Mongolian, Gelug tradition. Dated at Late 18^th–Early 19^th Century)

This superb Mongolian thangka depicts Maitreya, the bodhisattva of loving kindness, preparing to descend from the Tushita heaven and take rebirth as the future Buddha. Maitreya is the bodhisattva who is to appear on Earth, achieve complete enlightenment, and teach the pure dharma when this age ends. According to scriptures, Maitreya will be a successor of the historic Sakyamuni Buddha, the founder of Buddhism.

"With the fire of great love burning the fuel of anger, the light of pristine awareness removes the darkness of ignorance; heir to the Conqueror's Dharma, upcoming leader of beings; to the one residing in Tushita, I bow." (Sakya liturgical verse).

Presently Maitreya resides in the Tushita Heaven (Pāli: Tusita), said to be reachable through meditation. It is believed that Śākyamuni Buddha also lived here before he was born into the world. Some Bodhisattvas live in the Tuṣita Heaven before they descend to the human realm to become Buddhas.

In this depiction of Tushita heaven, the coming buddha is surrounded by a range of narrative scenes showing the Shakyamuni Buddha as teacher, devotees making offerings, and numerous learned Gelugpa scholars in reverential contemplation. Surrounding the central pavilion of this pure land are rows of jewelled trees, reflective lakes and skies filled with flying apsaras and celestial gods who bring offerings to the Future Buddha.

Maitreya is shown with an extremely sweet and gentle countenance and is seated with both feet on the ground - indicating that he has not yet completed ascending his lotus throne. He is dressed as a Bodhisattva adorned with crown and many jewels and sits on an elaborately decorated throne whish is supported by two Snow Lions. He is holding two lotus stems – one depicts a dharmackakra (Wheel of Law) resting on the lotus while the other depicts a small water vase. Flanking this central image are two seated boddhisattvas – most likeley Padmapani, bodhisattva of compassion, and Manjushri the bodhisattva of wisdom. All about these central figures are other bodhisattvas, cosmic protectors, monks and arhats. The seated Maitreya is surmounted by a pavilion which covers a buddha seated in meditation who carries a flask of long-life elixir in one hand and displays the hand gesture of fearlessness with the other – presumably depicting Maitreya as fully realised Buddha of the Future.

The Maitreya Festival

The Maitreya Festival, which honors Maitreya, was important in Tibetan and Mongolian Buddhism. Maitreya’s role was especially celebrated in the pantheon and rituals of the reformed Gelugpa order as the next Buddha as well as the source of a significant group of tantras. Tsongkhapa, this sect’s founder, named his first monastery Ganden, after Maitreya's heaven, and he and his followers "went to Ganden" when they died. Historically, Maitreya has continued to fulfil many needs, both spiritual and political. Tibetan and Mongolian monasteries usually house Maitreya images, which were used in the annual Maitreya Festival instituted by Tsongkhapa in 1409 and promulgated in Mongolia by Zanabazar in 1655.

The Maitreya festival took on special significance in Mongolia after it was introduced by Zanabazar. Held at the New Year in Da Khree (Urga), the Maitreya Festival had great appeal to Buddhists in Mongolia yearning for stability after years of political uncertainty. Zanabazar must have understood the complex ramifications of his devotion to Maitreya; he is known to have focused on him in his own prayers and practice. He also cast images of the Future Buddha, several of which survive. At least two representations of Maitreya attributed to Zanabazar's hand - one is now kept at Gandantegchinlin Monastery in Ulaanbaatar . The Maidar (Maitreya) Procession in Mongolia focused on a sculptural image of Maitreya transported in a horse-headed cart. The Maitreya Festival in Mongolia came to symbolize hope for a New Age of Mongol rule and autonomy.

Significantly "Ganden" is the Tibetan name for the paradise of the Buddha of the Future and is also the name of Mongolia ’s largest extant monastery. According to scriptures, the arrival of this Buddha will herald the end of the world's sufferings. This name therefore suggests the salutary wish that Ganden monastery would become a route to the world's salvation.

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