“While the kings of Jang had close contact with the Kagyu order since at least the early fifteenth century, the development of significant relations are traditionally marked by both Tibetan and Chinese sources with the visit of the first hierarch who personally interacted with Lijiang, the Eighth Karmapa, Mikyo Dorje who visited in 1516, when he was but ten years old.”
“This massive literary undertaking was begun at the request of the king and completed by the Sixth Zhamar during his second visit to Lijiang in 1621. This was an extremely important project for the Tibetan cultural world as it was only the second xylograph edition of the Tibetan Tripiṭaka (and therefore, mass-producible).” –Debreczeny (2013: 198)
In this second instalment on The Road to Shangri-la series, I first explore a little of the historical and cultural background of Lijiang the city itself, the Naxi people, language and culture indigenous to that region (the Han Chinese refer to them as one of their minorities), and the institution of the Naxi Mu Kings during their allegiance to the Chinese Ming Dynasty. I briefly explore their connection to Tibetan Buddhism and the Gyalwang Karmapas, from the 15th century onwards with their support and patronage of the 8th to the 10th Karmapas. Also, their extremely important collaboration in the 17th Century with the Karma Kagyu master, 6th Zhamarpa (who became an important teacher for the 10th Karmapa) in producing the second edition of the Tibetan Kangyur (the Litang edition). This version of the Kangyur was what the 8th Tai Situpa based his famous Derge Kangyur edition on. For more on the Karmapas/Karma Kagyu and their importance in publishing the Tibetan Kangyur editions, see my previous article here.
This is followed by sharing personal photos and information about my visits to two main historical sites and places in Lijiang itself. A visit to the newly built replica Mu’s Residence/Palace (in the same original site), which contains not only an old statue of the 2nd Karmapa, Karma Pakshi, paintings of the Karmapa and Mu Kings, but also a copy of the famous Lithang Kangyur. There is also a magnificent 500 year old tree in the grounds, which I felt particularly moved to touch, knowing that this tree had been there during the 17th Century and time of the Karmapas (photos below).
Then I share some stunning scenes, buildings and mountain views of Black Dragon Lake Park, with Naxi Manuscript and Culture Museum showcasing old Naxi scriptures (one of the most delightful and joyful written hieroglyphic languages I have ever seen). The perfect place to wander around the lake and take in the mountain vista from the exquisite cafe on the lake there.
Music? Naxi traditional music by female musicians, Traditional Naxi Music concert in Lijiang, and for the stunning red and pink roses in Lijiang, including their lovely Lijiang Rose tea (more on that later), Kiss from a Rose by Seal.
1) HISTORICAL AND CULTURAL BACKGROUND OF NAXI MU KINGS AND THEIR PATRONAGE OF KARMAPAS AND KARMA KAGYU
Naxi People, Language and Culture in Lijiang
One of the personal revelations (for me at least) of visiting Lijiang, was the discovery of the Naxi people and culture indigenous to the region, and their vivid, joyful delightful ‘child-like’ hieroglyphic script. There are several museums and places in Lijiang dedicated to the Naxi Dongba cultural heritage and also re-constructions of the Mu’s Palace at the same place it was initially built. More on that place later, first a little background on the Naxi Mu Kings and their connection to the Karmapas and Karma Kagyu masters, such as 8th Tai Situpa.
The Mu “Heavenly Kings” and Mu Zeng (Karma Mipham Tshewang Sonam Rabten) and the patronage of the Karmapas and Karma Kagyu
Prior to the fleeing into exile of the 10th Karmapa, it is clear that the Karmapas (from the 7th to the 9th onwards) had been invited and given patronage by the local Naxi Mu Kings of Jang, and the Jang Buddhist students were even given their own ‘house’ in the main Karma Kagyu monastery in Tsurphu. Debrezceny (2013) explains:
“Jang, in remote northern Yunnan, was for centuries a powerful petty kingdom located between Tibet and China, beyond direct imperial control. While ethnically and linguistically related to the Tibetans, the local inhabitants, the Naxi, had closely aligned themselves politically and culturally with the Chinese, depicting themselves as Chinese officials in official portraiture and keeping records in Chinese.
Through military campaigns the kingdom of Lijiang expanded its domain into Tibetan territories, and the local ruling family took an increasing interest in Tibetan Buddhism. The main trade routes between Yunnan and Tibet all passed through Lijiang-controlled territory, giving the Naxi control over the Yunnan-Tibet tea-horse trade, which provided a great deal of revenue to support such construction projects.
During this peak period, when the kingdom of Jang controlled large areas of Tibetan territory, the Mu (木) ruling family began to take an active interest in Tibetan Buddhism, which corresponded to an explosion of temple building activity during the sixteenth and seventeenth centuries. By the time of 8th Tai Situ’s death in 1774, this enthusiasm had resulted in the construction of thirteen Karma Kagyu temples in the Jang area alone.”
According to Debreczeny (2013):
“The rulers of Lijiang were so famous for their enthusiastic patronage of Buddhism that they were known as the “Mu heavenly kings” (Mu tian wang 木天王) after the martial Guardian Kings of the Four Directions. Several of the larger royally sponsored Karma Kagyu temples, such as Fuguo si (福國寺, ’Og min gling) and Xitan si (悉檀 寺, Gsing than gsi, 1617), even contained shrines called “Mu Heavenly King Halls,” which housed statues of the greatest king of Lijiang, Mu Zeng (木增, r. 1598-1624 [1646]), whose Tibetan name was Karma Mipham Tsewang Sonam Rabten (Karma mi pham tshe dbang bsod nams rab brtan).”
“According to the Moonstone Mala historical account by 8th Tai Situpa and Belo, in 1473 the 7th Karmapa (1454-1506) received gifts from the king of Lijiang Mu Qin, and between 1485 and 1487, the Fifth Mu hereditary chieftain (tusi 土司), Mu Qing (木青, 1442-1485), and the Sixth Mu hereditary chieftain, Mu Tai (木泰, 1486-1502), both sent invitations to the 7th Karmapa to come to Lijiang, but he did not accept.”
However relations started to develop when the 8th Karmapa, Mikyo Dorje visited Jang as a boy at their invitation (Debreczeny 2013):
“While the kings of Jang had close contact with the Karma Kagyu order since at least the early fifteenth century, the development of significant relations are traditionally marked by both Tibetan and Chinese sources with the visit of the first hierarch who personally interacted with Lijiang, the Eighth Karmapa, Mikyo Dorje who visited in 1516, when he was but ten years old…his seven-day visit is found in his biography by Si tu and ’Be lo, which recorded that the Mu ruler dispatched four generals and ten thousand soldiers as escorts and that he was met at the border by the king and royal family members riding on elephants. As a result of his visit, the king of Jang promised that five hundred boys would be trained as monks at his expense and that he would build “one hundred temples.”
Moreover:
“The kingdom of ’Jang was prominent enough within the Kagyu system to even warrant its own exclusive multistoried regional dormitory (Grwa rgyun) to house approximately three hundred Naxi monks, called the Yellow House of Lijiang (’Jang khang ser po), at the Kagyu mother monastery Tsurphu in central Tibet, where they went for advanced education.”
The 6th Zhamarpa and the Jang (Litang) Kangyur (Jang Sa Tham)
The next Karma Kagyu master to visit Lijiang was the Sixth Zhamarpa, Chokyi Wangchug (who became an important teacher for the 10th Karmapa) who first visited Lijiang in 1610. The meeting of the Mu King with the 6th Zhamarpa led to the production of the Jang (’Jang sa tham) edition of the Tibetan Kangyur (also known as the “Litang Edition”). According to Debreczeny (2013):
“This massive literary undertaking was begun at the request of the king and completed by the Zhamar during his second visit to Lijiang in 1621. This was an extremely important project for the Tibetan cultural world as it was only the second xylograph edition of the Tibetan Tripiṭaka (and therefore, mass-producible).”
I wrote about this edition (and others) of the Tibetan Kangyur here: The Kangyur and the Karmapas’ role in their publication and preservation. Original folios from the Litang edition were housed and exhibited in the Ten Thousand Book Tower at the Mu Mansion complex, which I was delighted and moved to see in person.
For more photos and information about that edition of the Jang (Litang) Kangyur, see below. In sum, the Naxi Mu Kings of Jang were Buddhist practitioners and patrons who had a very productive and good relations with the Tibetan Karmapas and Karma Kagyu teachers from the early 17th century onwards, before the 10th Karmapa sought their help and support when fleeing for his life from the Mongolian invading army and Gelugpa takeover. One of the oldest Naxi Buddhist temples in Lijiang, Dabaojigong contains wall murals said to have been painted by the 10th Karmapa himself, more on that in a later post.
2) HISTORICAL SITES, BUILDINGS, TEXTS AND ARTWORKS
While in Lijiang I visited several building and places dedicated to highlighting the Naxi people, language and Mu Kings there. Here are some photos I took of these places below here. First is Mu’s Mansion/Residence, second is the Black Dragon Lake Park.
Mu’s Residence (木府), the Litang Kangyur and 500 year old tree
I visited the Mu Residence/Palace, which is in stunning the Lijiang old Town area. The Mu were a Naxi family who became well-known for their exceptional skill and experience in city planning, and eventually masterminded the construction of Baisha Village and Dayan Town (modern-day Lijiang Old Town). They managed to maintain rule over the area right up until the Yuan Dynasty (1271-1368), when they were overthrown by the Mongolians and reinstated as Tusi. Under their new title, they led the region into financial prosperity throughout the Yuan, Ming (1368-1644) and Qing (1644-1912) dynasties. In the heyday of Tusi Mu, it was consisted of 100 buildings. However, it was destroyed by war and fighting, and so the current buildings are replicas, although stunning nonetheless Here are some stunning scenes on my walk to it near Lijiang’s Zhongshe River. The town was filling up with mainly Chinese tourists as it was summer holidays, but mornings were generally uncrowded.
Mufu is a sprawling estate that covers several acres. Like other Chinese mansions and palaces, it is divided into courtyards, each beautifully manicured and with its own purpose. The buildings within are great examples of Ming Dynasty architecture (with some Naxi influence)
The main entrance gate to Mu’s Residence is imposing and stunning indeed, and leads to another stunning gateway.
500 Year-old Tree at the Mu Mansion complex
There was a very old tree in the Mu Mansion complex, said to be over 500 years old. Many scarves and prayer flags were draped around it. I touched the tree to receives its blessings/energy. Knowing it had been there when the 10th Karmapa and other great masters were in Lijiang was moving to see and feel indeed.
Black Dragon Lake Park
Another stunning place I visited in Lijiang, was the Black Dragon Lake park complex, started in the Qing era with buildings of the Ming, Quing dynasty/ Mu era and a museum dedicated to the Naxi culture and manuscripts. It is said that the lake is one of the main sources of water for the Lijiang city. This was about a fifteen minute walk above the North Gate of Lijiang old town. Be sure to go to the front gate and not the back gate though, as they do not take cash payments for the tickets there. Here are some photo scenes from my visit there. The lake is said to offer one of the best views in China of the Jade Dragon Snow mountain.
Naxi Culture and Manuscript Museum and Institute
Also in the Black Dragon Lake complex was a museum full of art, clothing and manuscripts by the idigenous Naxi people and culture. For me the most stunning and interesting things I saw there were the joyful, childlike hieroglyphic script of the Naxi (see photos here):
[1] Rin chen dpal bzang, ed., Mtshur phu dgon gyi dkar chag kun gsal me long [Descriptive Catalog of Tsurpu Monastery, a Clear Mirror] (Lhasa, 1995), 161-2.
Sources:
Debreczeny, Karl, 2013. “Si tu paṇ chen’s Artistic Legacy in ‘Jang.” Journal of the International Association of Tibetan Studies, no. 7.
See also for Chinese readers/speakers: [Preliminary Discussion on the Relationship Between the Mu Chieftains and the Karma Kagyü School], in Lijiang Mushi tusi yu Tian Chuan Zang jiao jue chu yu lishi wenhua yantao hui lunwen ji丽江木氏土司与滇川藏交角区域历史文化研讨会论文集 [A Collection of Essays from the Symposium on the Lijiang Mu Family Chieftain and the Yunnan Tibet Intersection of Regional History and Culture], ed. Mu Shihua木仕华 (Beijing; China Tibetology Publishing House, 2009