Masks, called “Ba” in Tibetan, can be categorized into three main types: Cham (ritual dance masks), hanging masks, and Tibetan opera masks.
Cham Masks: These are religious masks worn during ritual dances that are intended to honor gods, drive away evil spirits, and prevent disasters. They are used in religious ceremonies to invoke blessings and protection.
Hanging Masks: These masks are hung in temples and prayer halls, serving as idol representations to which the public can offer prayers and reverence. Both Cham and hanging masks share similarities in form and content, falling under the domain of “Inner Tantric Buddhism” in Tibetan culture, which is part of the broader “Great Five Wisdoms” (a Tibetan Buddhist classification).
Tibetan Opera Masks: These masks are used in theatrical performances that involve singing, music, and dance to convey literary stories. They belong to the cultural category of “Drama” under the “Small Five Wisdoms” of Tibetan learning.
The Origin of Tibetan Masks
Tibetan mask art is a product of Tibet’s history and culture. Due to the region’s unique environment and religious customs, Tibetan masks reflect distinct regional cultural traits and an exceptional style of expression. Over time, they have evolved into a dazzling variety of forms.
The origin of Tibetan mask art can be traced back to Tibet’s ancient religion, Bon, and its shamanistic practices. In the 7th century, during the reign of Songtsen Gampo, after the establishment of writing and laws, the Tibetans performed grand ceremonial dances involving masks, depicting animals like lions, tigers, bulls, and leopards. At the inauguration of Tibet’s first temple, Samye Monastery (779 AD), masked animal dances were also performed. In the rock paintings of Tibet’s Ali Prefecture, one can find depictions of dance scenes and mask-wearers alongside animal totems. This suggests that Tibetan masks began in ritual ceremonies and shamanic dances, influenced by Bon culture.
The Development of Cham Masks
The Cham masks, specifically, evolved through the integration of early Tibetan folk dances with the tantric dance of the Indian yogic tradition, as adapted by the great Indian master Padmasambhava (Guru Rinpoche). These masks became part of religious rituals and Tibetan Buddhism’s vibrant cultural expression.
Hanging Masks and Their Connection to Buddhism
Tibetan hanging masks were created as protectors within Buddhist temples. Their origin is closely tied to the rise of Buddhism and the establishment of monasteries. According to historical texts, the “flying black protector mask” now housed in Sakya Monastery was a gift from an Indian master to Rinchen Sangpo, intended as a protective deity for Tibet. This mask later passed to one of the “Five Sakya Ancestors” and became a prominent figure in Sakya’s religious rituals, often appearing in Cham dances.
The Influence of Indian and Bon Religious Elements
The spread of Indian culture and religion in Tibet significantly shaped Tibetan mask art. Deities from Indian mythology such as Avalokiteshvara, Manjushri, and Vajrapani became important protectors in Tibetan Buddhism. Some Indian goddesses and Brahmanical deities, often depicted in fierce and wrathful forms, also found their place in Tibetan mask art as protectors of the faith.
Tibetan mask art is also deeply influenced by the native Bon religion. Although Buddhism eventually supplanted Bon as the dominant religion in Tibet, it absorbed various Bon rituals, such as witchcraft, fire offerings, and demon expulsion. Many Bon gods, such as mountain deities, spirit gods, and ghosts, were incorporated into Tibetan Buddhism as protectors, adding to the rich diversity of Tibetan masks.
In addition, the close cultural exchange between Tibet and China, especially after the Yuan dynasty, brought elements of Chinese culture into Tibetan Buddhism, including themes of good fortune and happiness. Masks representing immortal beings, arhats, and other auspicious figures were created, some even resembling Chinese monks and deities. For instance, the “Offering Donors” and “Big and Small Monk” masks at the Potala Palace reflect Central Chinese cultural influences.
Tibetan Opera Masks: A Journey Through Myth and Art
Tibetan opera masks were first developed in the 14th century. The wandering monk Tang Dongjiebo is credited with creating the earliest Tibetan opera masks, which were modeled after his own image, featuring a white beard and made of white goat hide. As Tibetan opera art evolved, new masks were introduced, such as yellow masks and the essential blue mask used in opening scenes. This blue mask, called “Wenba” (representing a fisherman or hunter), is decorated with colorful satin and embroidered with sun and moon patterns, symbolizing the Three Jewels of Buddhism. These masks are grand and majestic in appearance.
To meet the diverse roles in Tibetan opera, a large number of 3D masks (depicting animals, deities, and spirits) and 2D masks (representing various characters) were also created.
Masks in Ritual Dances and Hanging Masks: Gods and Ghosts
Ritual dance masks (Cham masks) are 3D sculptural masks, though some 2D fabric masks exist. These masks are made from a variety of materials, including leather, wood, copper, clay, and lacquered fabric. Early masks, such as the “rhino leather mask” mentioned in The History of Tibet and China, were made from leather. Copper masks are often hammered from thin sheets of metal, while clay and lacquer masks are the most common and continue to be used today.
Hanging masks, often similar in form to Cham masks, were also used for religious purposes. Early examples include stone-carved masks, such as those at the Nyingma sect’s “Xi Zu La Kong” temple and the Kagyu sect’s “La Long Temple” where skull masks were found. Some deity statues, while crafted from clay, were further decorated with copper, gold, and precious incense.
Both Cham and hanging masks are considered religious masks. Besides depicting Buddha, Bodhisattvas, and revered monks, these masks often represent protector deities and spirits, each with extraordinary powers, whose purpose is to safeguard the Dharma and those who practice it.
Protector Deities: From Wisdom to Karmic Power
The protector deities in Tibetan masks are categorized into two groups: Yixi Ba (wisdom protectors) and Jide Ba (karma protectors). Wisdom protectors are often portrayed as fierce and wrathful, with threatening and imposing features. These deities, such as Vajrapani, Manjushri, and Avalokiteshvara, are depicted wearing skull garlands, holding human skulls, hearts, or blood, emphasizing their fearsome and protective nature. This “wrathful form” represents the “hatred” and “subjugation” that conveys the power of the Buddha and the Dharma.
In contrast, the karma protectors, like the “Eight Ghosts” of Jide Ba, represent the mysterious world where human traits and ghostly qualities intermingle. These masks reflect the interplay between human nature and supernatural forces, illustrating gods and spirits that are closely connected to human lives, controlling both fortune and misfortune. Many of these deities come from Bon religion, where mountain gods, spirit gods, and various protective spirits oversee earthly matters.
The Characters in Tibetan Opera Masks
The emergence of Tibetan masks marked a shift from the mystical, dark world of gods and ghosts to the world of humans. Human emotions—truth, goodness, beauty, lies, ugliness, and evil—are expressed directly through the masks, allowing for a full and vivid portrayal of characters.
Tibetan opera masks come in both 3D and 2D forms. 3D masks are typically made from paper pulp, lacquered fabric, or clay, and are used to depict animals and supernatural beings such as Maitreya Buddha, the Dragon Princess, and Yama, the King of Hell.
2D masks are typically made from various fabrics, cardboard, and goat hide and are used to represent human characters such as old men, kings, ministers, monks, and sorceresses. These masks have a strong secular and folk quality.
The 3D masks used for ghost and spirit characters in Tibetan opera are heavily influenced by Cham dance masks, being romanticized and exaggerated in their design. However, the content they express is quite different from the religious sentiment of Cham masks, focusing more on human perspectives, secular emotions, and the beauty and ugliness of the world. These masks serve the narrative and interact with the characters, adding personality and depth to the dramatic roles.
Protector Deities in Tibetan Buddhism: Guardians of the Dharma
Protector deities (Dharmapala) are divine beings in Tibetan Buddhism responsible for safeguarding the teachings of the Buddha. They form one of the largest categories of deities in Tibetan Buddhism, playing a key role in protecting both the Dharma and practitioners.
Mahakala (Great Wrathful King)
Mahakala, a significant deity in the Gelugpa school’s Vajrayana tradition, is known for his fierce wrath, which enables him to subdue evil spirits. He is often referred to as the “Great Defender” due to his role in protecting the faithful and ensuring the Dharma’s success. In Tibetan Buddhism, Mahakala is seen as an emanation of Manjushri’s wrathful aspect.
Wrathful Protector Deities
The wrathful protector deities come in various forms, often depicted with multiple faces and arms. These deities can appear in different colors, such as red, yellow, blue, or white, each representing different aspects of their power and authority.
Vajrapani (The Vajra Holder)
Vajrapani, known in Tibetan as Chana Dorje, is a wrathful deity who holds a vajra (thunderbolt) as his symbol. He is a protector of the Dharma and is considered one of the three main protectors in Tibetan Buddhism, alongside Avalokiteshvara (Chenrezig) and Manjushri. Vajrapani’s form is often associated with power, protection, and the elimination of obstacles.
Brahman
In Tibetan Buddhism, Brahman (represented as a protector deity) reflects the link between traditional Hindu influences and Tibetan Buddhist practices. Brahman is considered a guardian figure who protects both the teachings and practitioners.
Shitilin (The Lord of Cemeteries)
The term Shitilin is derived from Sanskrit, often translated as “Lord of Cemeteries” or “Graveyard Lord.” He is associated with the wisdom and liberation of impermanence. Depicted with bones and skulls, Shitilin’s role is to remind practitioners to let go of attachment to the concept of permanence and seek wisdom to achieve liberation and ultimate bliss.
Sakya Protector Deities
The Sakya school of Tibetan Buddhism also has its own set of protector deities, such as Sakya Pandita’s lineage protectors, who provide spiritual protection and guidance to followers of the Sakya tradition.
Vajra Tara (The Goddess of Auspiciousness)
Vajra Tara, also known as Pandian Lam in Tibetan, is an important female protector deity in Tibetan Vajrayana Buddhism. She is often depicted in her wrathful aspect, representing the fierce protection of the Dharma.
Vajra Tara Details
Her representations often showcase a powerful female figure with a distinctive and strong presence. In these depictions, she is shown in a fierce and wrathful posture, symbolizing the protection and transformation of negative energy into spiritual strength.
Protective Deities of the Nyingma Tradition
The Nyingma school also has its own set of protector deities, each playing a vital role in safeguarding the teachings and practices of this ancient school of Tibetan Buddhism.
Tashi Sherpa (The Auspicious Lion)
Tashi Sherpa is another prominent protector figure, often represented as a guardian lion, symbolizing courage and the victory of Dharma over negative forces.
The Deer Mask
The deer mask is a symbolic representation used in various rituals and ceremonies. It signifies the importance of spiritual animals and deities, with the deer often seen as a peaceful and noble creature.
Yaksas and Other Protector Spirits
Yaksas (often depicted as fearsome spirits or demons) are another type of protector spirit in Tibetan Buddhism. They are typically portrayed as fierce beings that guard sacred spaces and act as guardians of the Dharma.
Other Protective Deities and Masks
Tibetan protector deities are also represented through various masks, each highlighting different spiritual aspects and functions. These masks are not only symbolic but also serve to remind practitioners of the diverse spiritual forces that aid in their protection and spiritual journey.
Female Protector Deities
In contrast to the fierce, wrathful male deities, many Tibetan protector deities take the form of beautiful female figures, symbolizing peace, tranquility, and nurturing protection. These deities are often seen as embodiments of compassion and harmony.
Tibetan protector deities, whether fierce or gentle, play an indispensable role in preserving and protecting the Buddhist teachings, and their various forms and representations underscore the rich diversity of Tibetan religious art.
By
