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Northern Xiangtangshan, Middle Cave, façade
- Title Translation: 北响堂山中洞 , 外墙
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Middle Cave, the second largest of the caves in scale, still has its impressive entrance and large stone porch largely preserved. In recent times, a wooden porch-like structure was added to the front of the cave. Above the eaves of the porch and carved into the stone mountainside, there is a domed roof with a fenced harmika or platform at the top. The single-story stupa with domed roof is a distinctive feature of the design of the Xiangtangshan caves and appears on the walls of the North Cave and on many smaller stone carvings of the middle and late sixth century. Tall armored guardian figures stand under the stone eaves of the porch, and large lions support the columns flanking the door. Walking into the cave, visitors pass under the gaze of two tall bodhisattvas who face the entrance. The Middle Cave, like the great North Cave, has a large central pillar. However, it has only a single large niche deeply cut into the front of the pillar to form an altar on which a Buddha sits on a lotus throne accompanied by two tall standing disciple figures and two bodhisattvas. The base of the central pillar has relief figures of Spirit Kings, lions, and incense burners, much like the North Cave. The cave walls were originally left largely plain, but devotees of the Ming dynasty (1368-1644) added a row of seated Buddhas contained in shallow niches that encircle cave's interior.
Northern Xiangtangshan, Middle Cave, façade
- Title Translation: 北响堂山中洞 , 外墙
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Middle Cave, the second largest of the caves in scale, still has its impressive entrance and large stone porch largely preserved. In recent times, a wooden porch-like structure was added to the front of the cave. Above the eaves of the porch and carved into the stone mountainside, there is a domed roof with a fenced harmika or platform at the top. The single-story stupa with domed roof is a distinctive feature of the design of the Xiangtangshan caves and appears on the walls of the North Cave and on many smaller stone carvings of the middle and late sixth century. Tall armored guardian figures stand under the stone eaves of the porch, and large lions support the columns flanking the door. Walking into the cave, visitors pass under the gaze of two tall bodhisattvas who face the entrance. The Middle Cave, like the great North Cave, has a large central pillar. However, it has only a single large niche deeply cut into the front of the pillar to form an altar on which a Buddha sits on a lotus throne accompanied by two tall standing disciple figures and two bodhisattvas. The base of the central pillar has relief figures of Spirit Kings, lions, and incense burners, much like the North Cave. The cave walls were originally left largely plain, but devotees of the Ming dynasty (1368-1644) added a row of seated Buddhas contained in shallow niches that encircle cave's interior.
Northern Xiangtangshan, Middle Cave, façade
- Title Translation: 北响堂山中洞 , 外墙
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Middle Cave, the second largest of the caves in scale, still has its impressive entrance and large stone porch largely preserved. In recent times, a wooden porch-like structure was added to the front of the cave. Above the eaves of the porch and carved into the stone mountainside, there is a domed roof with a fenced harmika or platform at the top. The single-story stupa with domed roof is a distinctive feature of the design of the Xiangtangshan caves and appears on the walls of the North Cave and on many smaller stone carvings of the middle and late sixth century. Tall armored guardian figures stand under the stone eaves of the porch, and large lions support the columns flanking the door. Walking into the cave, visitors pass under the gaze of two tall bodhisattvas who face the entrance. The Middle Cave, like the great North Cave, has a large central pillar. However, it has only a single large niche deeply cut into the front of the pillar to form an altar on which a Buddha sits on a lotus throne accompanied by two tall standing disciple figures and two bodhisattvas. The base of the central pillar has relief figures of Spirit Kings, lions, and incense burners, much like the North Cave. The cave walls were originally left largely plain, but devotees of the Ming dynasty (1368-1644) added a row of seated Buddhas contained in shallow niches that encircle cave's interior.
Northern Xiangtangshan, Middle Cave, lion
- Title Translation: 北响堂山中洞 , 狮子
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Middle Cave, the second largest of the caves in scale, still has its impressive entrance and large stone porch largely preserved. In recent times, a wooden porch-like structure was added to the front of the cave. Above the eaves of the porch and carved into the stone mountainside, there is a domed roof with a fenced harmika or platform at the top. The single-story stupa with domed roof is a distinctive feature of the design of the Xiangtangshan caves and appears on the walls of the North Cave and on many smaller stone carvings of the middle and late sixth century. Tall armored guardian figures stand under the stone eaves of the porch, and large lions support the columns flanking the door. Walking into the cave, visitors pass under the gaze of two tall bodhisattvas who face the entrance. The Middle Cave, like the great North Cave, has a large central pillar. However, it has only a single large niche deeply cut into the front of the pillar to form an altar on which a Buddha sits on a lotus throne accompanied by two tall standing disciple figures and two bodhisattvas. The base of the central pillar has relief figures of Spirit Kings, lions, and incense burners, much like the North Cave. The cave walls were originally left largely plain, but devotees of the Ming dynasty (1368-1644) added a row of seated Buddhas contained in shallow niches that encircle cave's interior.
Northern Xiangtangshan, Middle Cave, ceiling
- Title Translation: 北响堂山中洞 , 天花板
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Middle Cave, the second largest of the caves in scale, still has its impressive entrance and large stone porch largely preserved. In recent times, a wooden porch-like structure was added to the front of the cave. Above the eaves of the porch and carved into the stone mountainside, there is a domed roof with a fenced harmika or platform at the top. The single-story stupa with domed roof is a distinctive feature of the design of the Xiangtangshan caves and appears on the walls of the North Cave and on many smaller stone carvings of the middle and late sixth century. Tall armored guardian figures stand under the stone eaves of the porch, and large lions support the columns flanking the door. Walking into the cave, visitors pass under the gaze of two tall bodhisattvas who face the entrance. The Middle Cave, like the great North Cave, has a large central pillar. However, it has only a single large niche deeply cut into the front of the pillar to form an altar on which a Buddha sits on a lotus throne accompanied by two tall standing disciple figures and two bodhisattvas. The base of the central pillar has relief figures of Spirit Kings, lions, and incense burners, much like the North Cave. The cave walls were originally left largely plain, but devotees of the Ming dynasty (1368-1644) added a row of seated Buddhas contained in shallow niches that encircle cave's interior.
Northern Xiangtangshan, Middle Cave, interior
- Title Translation: 北响堂山中洞 , 内景
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Middle Cave, the second largest of the caves in scale, still has its impressive entrance and large stone porch largely preserved. In recent times, a wooden porch-like structure was added to the front of the cave. Above the eaves of the porch and carved into the stone mountainside, there is a domed roof with a fenced harmika or platform at the top. The single-story stupa with domed roof is a distinctive feature of the design of the Xiangtangshan caves and appears on the walls of the North Cave and on many smaller stone carvings of the middle and late sixth century. Tall armored guardian figures stand under the stone eaves of the porch, and large lions support the columns flanking the door. Walking into the cave, visitors pass under the gaze of two tall bodhisattvas who face the entrance. The Middle Cave, like the great North Cave, has a large central pillar. However, it has only a single large niche deeply cut into the front of the pillar to form an altar on which a Buddha sits on a lotus throne accompanied by two tall standing disciple figures and two bodhisattvas. The base of the central pillar has relief figures of Spirit Kings, lions, and incense burners, much like the North Cave. The cave walls were originally left largely plain, but devotees of the Ming dynasty (1368-1644) added a row of seated Buddhas contained in shallow niches that encircle cave's interior.
Northern Xiangtangshan, Middle Cave, archway
- Title Translation: 北响堂山中洞 , 拱道
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Middle Cave, the second largest of the caves in scale, still has its impressive entrance and large stone porch largely preserved. In recent times, a wooden porch-like structure was added to the front of the cave. Above the eaves of the porch and carved into the stone mountainside, there is a domed roof with a fenced harmika or platform at the top. The single-story stupa with domed roof is a distinctive feature of the design of the Xiangtangshan caves and appears on the walls of the North Cave and on many smaller stone carvings of the middle and late sixth century. Tall armored guardian figures stand under the stone eaves of the porch, and large lions support the columns flanking the door. Walking into the cave, visitors pass under the gaze of two tall bodhisattvas who face the entrance. The Middle Cave, like the great North Cave, has a large central pillar. However, it has only a single large niche deeply cut into the front of the pillar to form an altar on which a Buddha sits on a lotus throne accompanied by two tall standing disciple figures and two bodhisattvas. The base of the central pillar has relief figures of Spirit Kings, lions, and incense burners, much like the North Cave. The cave walls were originally left largely plain, but devotees of the Ming dynasty (1368-1644) added a row of seated Buddhas contained in shallow niches that encircle cave's interior.
Northern Xiangtangshan, natural landscapes
- Title Translation: 北响堂山洞穴群 , 自然景觀
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Northern Group, Bei Xiangtang, is the earliest and largest in scale and has three caves begun with imperial sponsorship
Northern Xiangtangshan, natural landscapes
- Title Translation: 北响堂山洞穴群 , 自然景觀
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Northern Group, Bei Xiangtang, is the earliest and largest in scale and has three caves begun with imperial sponsorship
Northern Xiangtangshan, natural landscapes
- Title Translation: 北响堂山洞穴群 , 自然景觀
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Northern Group, Bei Xiangtang, is the earliest and largest in scale and has three caves begun with imperial sponsorship
Northern Xiangtangshan, natural landscapes
- Title Translation: 北响堂山洞穴群 , 自然景觀
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Northern Group, Bei Xiangtang, is the earliest and largest in scale and has three caves begun with imperial sponsorship
Northern Xiangtangshan, natural landscapes
- Title Translation: 北响堂山洞穴群 , 自然景觀
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Northern Group, Bei Xiangtang, is the earliest and largest in scale and has three caves begun with imperial sponsorship
Northern Xiangtangshan, natural landscapes
- Title Translation: 北响堂山洞穴群 , 自然景觀
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Northern Group, Bei Xiangtang, is the earliest and largest in scale and has three caves begun with imperial sponsorship
Northern Xiangtangshan, natural landscapes
- Title Translation: 北响堂山洞穴群 , 自然景觀
- Period: Northern Qi, Ming, 550-577 C.E.
- Project: Xiangtangshan Caves
- Work Description: The Northern Group, Bei Xiangtang, is the earliest and largest in scale and has three caves begun with imperial sponsorship
Zhihua Gate (Zhihuamen, Tianwangdian, or Hall of the Heavenly Kings), Zhihuamen stele about the temple history
- Title Translation: 智化門 , 敕賜智化禪寺之記碑
- Period: Ming, 1444
- Project: Beijing Zhihua Temple
- Work Description: The entrance hall, named Zhihua Gate, is a small structure with three bays across the front and two bays across the depth (13 x 7.8 meters). It originally contained four now-lost statues of the Four Heavenly Kings installed to guard and protect the temple. Taken together with the Drum Tower on the west and Bell Tower on the east immediately inside the entrance gate (shanmen), the first quadrangle serves as a preparatory space before one makes entry into the main part of the complex to venerate the Buddhas.
Rulai Hall (Rulaidian, Tathagatha Hall or Shakyamuni Hall), scripture cabinets
- Title Translation: 如来殿 , 藏经橱
- Period: Ming, c. 1444 C.E.
- Project: Beijing Zhihua Temple
- Work Description: The Rulai Hall is named for a title given to the historical Buddha Shakyamuni, from whose enlightenment and teachings the Buddhist religion originated. Rulai Hall has two stories and has approximately nine thousand small niches of Buddhas decorating the wall. The Rulai Hall (Hall of Śākyamuni) is on the first floor and the Wanfo Pavilion (Ten Thousand Buddhas Pavilion) is on the second—enclosed by walls on its east and west.
Capital music from the Zhihua Temple (Zhihuasi Jing yinyue), music performance
- Title Translation: 智化寺京音乐 , 音乐表演
- Period: Ming, Qing, c. 1444 C.E.
- Project: Beijing Zhihua Temple
- Work Description: Benefiting from Wang Zhen’s unprecedented power at the court, the temple was able to hire skilled monk musicians to play during Buddhist ceremonies and other ritual activities for the members of the court. However, with Wang’s death in 1449, the temple lost its prestigious status, and during Emperor Jingdi’s reign (1450-1456), the monks began to perform ritual music outside the temple to make a living. Thus Capital music of Zhihua Temple also became popular among the people. When Emperor Yingzong retook the throne in 1457, he at once set out to honor Wang Zhen with statues and steles and rituals performed at the temple. The music of Zhihua Temple gradually increased in importance. The comprehensive instrumental ensemble, rigorous training, and elegant performance style of the Zhihua Temple’s music group inspired other temples in Beijing through the succeeding Qing. During the reign of Emperors Daoguang and Xianfeng (1821-1861), Zhihua Temple became such a center for Beijing music that spread to numerous temples in the region including but not limited to: Tianxian Nunnery, Chengshou Temple, Shuiyue Nunnery, Dizang Temple, Xizhao Temple, Guandi Temple, Huoshen Temple, Jiuding Niangniang Temple, and Puning Temple. Jing ceremonial music consists of three parts: vocalization of text, wind instruments, and percussion instruments, called by monk musicians the “three gateways.” The most prominent of these is the musical gateway of the wind instruments that greatly distinguished capital music of Zhihua Temple from other temple music or folk music performance. The Jing music ensemble of the Zhihua Temple is composed of nine performers and thirteen or fourteen musical instruments, including two pipes, two flutes, two sheng, two sets of cloud chimes, one drum, a set of small cymbals, 2 mounted gongs, two larger cymbals (nao and bo) and a bell. Several members of the troupe will play more than one instrument during a performance.
Revolving Sutra Cabinet (Zhuanlun Jingzang, or Scripture Cabinet) in Sutra Hall (Zangdian, or Scripture Hall), crown and ceiling
- Title Translation: 藏殿转轮经藏 , 顶部和天花板
- Period: Ming, c. 1444 C.E.
- Project: Beijing Zhihua Temple
- Work Description: “Revolving Sutra Cabinet” (zhuanlun jingzang) is an octagonal sutra cabinet. It has a stone plinth supporting the wooden cabinets and does not revolve. A Vairocana Buddha seated on a lotus is positioned right at the center on top of the sutra cabinet. The off-center position of the sutra cabinet turns out to be a calculated decision, as it creates enough space and angle for a visitor to see the Vairocana Buddha right before s/he enters the hall.
Revolving Sutra Cabinet (Zhuanlun Jingzang, or Scripture Cabinet) in Sutra Hall (Zangdian, or Scripture Hall), elephant figure
- Title Translation: 藏殿转轮经藏 , 大象形象
- Period: Ming, c. 1444 C.E.
- Project: Beijing Zhihua Temple
- Work Description: “Revolving Sutra Cabinet” (zhuanlun jingzang) is an octagonal sutra cabinet. It has a stone plinth supporting the wooden cabinets and does not revolve. A Vairocana Buddha seated on a lotus is positioned right at the center on top of the sutra cabinet. The off-center position of the sutra cabinet turns out to be a calculated decision, as it creates enough space and angle for a visitor to see the Vairocana Buddha right before s/he enters the hall.
Revolving Sutra Cabinet (Zhuanlun Jingzang, or Scripture Cabinet) in Sutra Hall (Zangdian, or Scripture Hall), Vairocana Buddha
- Title Translation: 藏殿转轮经藏 , 毗卢遮那佛
- Period: Ming, c. 1444 C.E.
- Project: Beijing Zhihua Temple
- Work Description: “Revolving Sutra Cabinet” (zhuanlun jingzang) is an octagonal sutra cabinet. It has a stone plinth supporting the wooden cabinets and does not revolve. A Vairocana Buddha seated on a lotus is positioned right at the center on top of the sutra cabinet. The off-center position of the sutra cabinet turns out to be a calculated decision, as it creates enough space and angle for a visitor to see the Vairocana Buddha right before s/he enters the hall.
Buddha Triad from Rulai Hall (Rulaidian, Tathagatha Hall or Shakyamuni Hall), Shakyamuni Buddha
- Title Translation: 如来殿三圣 , 释迦牟尼佛
- Period: Ming, c. 1444 C.E.
- Project: Beijing Zhihua Temple
- Work Description: Shakyamuni Buddha is the large central figure, finely carved, covered in gold, and more than four meters high. He displays the same pose as the central Buddha in the Zhihua Hall, with right hand touching the earth in front of him. On the walls around there are countless Buddhist figures set into small niches. Shakyamuni is accompanied by two tall, crowned figures, standing at his sides, who wear long richly ornamented robes, unlike the plain robe of the Buddha. The robes have painted patterns of birds, peonies, dragons, and lions that simulate embroidery and finely woven textiles. The figure at the Buddha’s right or west side is Indra 帝释天, the king of Hindu gods, who holds a large scepter. The one at the Buddha’s left, is the Hindu god Brahma 大梵天. The appearance of the Buddha together with Hindu gods Brahma and Indra is very unusual in Chinese Buddhist art, but can be identified with textual accounts of the Buddha’s life. The earth-touching pose, bhumisparsha mudra, is associated with a key event in the prince Sakyamuni’s life, his achievement of enlightenment through profound meditation years after renouncing his privileged existence in order to seek the truth. Many depictions of the Buddha in the history of Asian art depict him seated in this pose to represent the moment, when on the verge of attaining enlightenment, the demon god Mara summoned a hoard of subordinate demons to distract him. By touching the earth, Shakyamuni called upon the earth goddess to witness his merit and overcome the demons. In the Rulai Hall, however, Mara’s demons are absent. The presence of the gods Brahma and Indra refer not to the moment prior to the enlightenment, but to events following the Buddha’s enlightenment when Brahma and Indra, along with many other gods, came to the Buddha to implore him to show others the way to achieve wisdom in a world full of ignorance. The Buddha therefore began to teach and gathered a following of disciples.
Buddha Triad from Wanfo Pavilion (Wanfoge, Ten Thousand Buddhas Pavilion), Shakyamuni Buddha
- Title Translation: 万佛阁三圣 , 释迦牟尼佛
- Period: Ming, c. 1444 C.E.
- Project: Beijing Zhihua Temple
- Work Description: The three figures on the ground level of the Rulai Hall are located directly below three other large Buddha sculptural images in the upper level, called the Wanfoge (Ten-thousand Buddha Pavilion). Of these sculptures, the central figure is artistically similar to the Shakyamuni in the lower level. It too is a very large golden figure displaying finely modeled features and wearing the same kind of robe and earrings. In addition, this Buddha wears a five-petaled jeweled crown, large necklace and additional jewelry on his arms and ankles. He sits on a larger multilevel, thousand-petaled lotus throne set on an elaborately carved base that indicate his superior status or importance. His hands are held up in front of his chest, with the index finger of the left hand raised and the right hand closed over it. This is the mudra called the “wisdom fist” and is the gesture of the Buddha Vairocana who is the dharmakaya Buddha. A large coffered ceiling with central dragon was formerly situated directly above him. The two other large Buddha sculptures in the Wanfoge are labeled as Sakyamuni Buddha and Rochana Buddha, and together with the central Vairochana they are identified as the Three Bodies of the Buddha. Rochana represents the Buddha body as sambhogakaya or baoshen, body of reward, an idealized vision worshipped by believers emerged.
Wanfo Pavilion (Wanfoge, Ten Thousand Buddhas Pavilion), small Buddha shrines
- Title Translation: 万佛阁 , 小佛龛
- Period: Ming, c. 1444 C.E.
- Project: Beijing Zhihua Temple
- Work Description: The upper level of Rulai Hall is the Wanfo Pavilion (Ten Thousand Buddhas Pavilion), which is a smaller 3-bay-by-3-bay structure. The Pavilion features the “Three Bodies of the Buddha” (sanshen fo), with Buddha Vairocana at the center accompanied by Śākyamuni to its left and Rocana Buddha (Luzhena fao) to its right. While the lower-level ceiling is flat, consisting of square panels (tianhua), the ceiling on the second level features a magnificent coffered ceiling (zaojing), now installed in the Chinese gallery of the Nelson Atkins Museum of Art. Rulai Hall and Wanfo Pavilion together form the religious center of the temple.
Buddha Triad from Wanfo Pavilion (Wanfoge, Ten Thousand Buddhas Pavilion), Rocana Buddha
- Title Translation: 万佛阁三圣 , 卢舍那佛
- Period: Ming, c. 1444 C.E.
- Project: Beijing Zhihua Temple
- Work Description: The three figures on the ground level of the Rulai Hall are located directly below three other large Buddha sculptural images in the upper level, called the Wanfoge (Ten-thousand Buddha Pavilion). Of these sculptures, the central figure is artistically similar to the Shakyamuni in the lower level. It too is a very large golden figure displaying finely modeled features and wearing the same kind of robe and earrings. In addition, this Buddha wears a five-petaled jeweled crown, large necklace and additional jewelry on his arms and ankles. He sits on a larger multilevel, thousand-petaled lotus throne set on an elaborately carved base that indicate his superior status or importance. His hands are held up in front of his chest, with the index finger of the left hand raised and the right hand closed over it. This is the mudra called the “wisdom fist” and is the gesture of the Buddha Vairocana who is the dharmakaya Buddha. A large coffered ceiling with central dragon was formerly situated directly above him. The two other large Buddha sculptures in the Wanfoge are labeled as Sakyamuni Buddha and Rochana Buddha, and together with the central Vairochana they are identified as the Three Bodies of the Buddha. Rochana represents the Buddha body as sambhogakaya or baoshen, body of reward, an idealized vision worshipped by believers emerged.
Coffered Ceiling from Zhihua Hall (Zhihuadian, Hall of Transforming Wisdom), crowned small Buddha
- Title Translation: 智化殿天花与藻井 , 戴冠小佛像
- Period: Ming, c. 1444 C.E.
- Project: Beijing Zhihua Temple
- Work Description: The Zhihua monastery is one of the great Buddhist temple compounds in the Chinese capital of Beijing. Conceived on a grand scale, the compound was built in the early 1400s by the eunuch Wang Zhen. This ceiling comes from the second of five main halls on the monastery's central axis — the Hall of Great Wisdom.To give visitors a sense of the original context, the Museum installed the ceiling with architectural elements reconstructed from measured drawings made at the original site. In the center is a writhing imperial dragon surrounded by clouds, bracketing, and eight canted panels, each bearing a smaller dragon among clouds. Lotuses, apsaras (Buddhist flying musicians), and other Buddhist religious symbols are carved in the surrounding panels. The Chinese name for this central part of the ceiling is tianjing, or "well of heaven." While most of the original red lacquer is well preserved, much of the rich overlay of gold leaf has been lost.A series of model temples supported by cloud-decorated brackets encompass the central element; within these miniature structures are delicately carved sculptures of Buddhas and bodhisattvas. The remainder of the ceiling consists of square panels painted with stylized lotus flowers that show the influence of Tibetan Buddhism (Lamaism). Each bears a character from a North Indian script (called Lantsha by the Tibetans) that symbolically recreates the universe. The model temples and panels may have been added during repairs made in the Kangxi period (1662–1722).