“After Mu Wang, the greatest patron of Tibetan Buddhism in that [Lijiang] region was King Mu Zeng (1598-1646), known in Tibetan accounts as Karma Mipham Tsewang Sonam Rabten. Mu Zeng constructed the greatest number of temples of any of his predecessors or successors. He also expanded Lijiang’s territory the most with military campaigns. However, at the young age of 36, he abdicated his throne to concentrate on Dharma activities at a Tibetan Buddhist monastery he had helped to establish.”
“Nobody sees a flower – really – it is so small it takes time – we haven’t time – and to see takes time, like to have a friend takes time.” –artist, Georgia O’Keefe
Introduction
The seventh installment of my pilgrimage trip to Chinese and Tibetan areas is about visiting another of the main Karma Kagyu Tibetan Buddhist monasteries in the Lijiang area, ‘Karma Tashi Namgyel Ling’ [1]. In Chinese it is called Zhiyun Si ( “Zhiyun” means “pointing at the cloud”, said to be from a Tibetan Buddhist master pointing at a cloud when suggesting it as a location).
Accounts say it was established during the Qing dynasty in the early 18th Century, and is near Lashi lake, 18 kilometers west of the ancient city of Lijiang. This was an area that the 10th Karmapa, Choying Dorje stayed in for many years, and he is said to have founded several temples in the region (one of which, I will describe in the next post).
In this article, I first give some brief history of the establishment of Tibetan Buddhist temples in the Lijiang region with the patronage of the Mu Naxi Kings there, the first being one established by the 2nd Karmapa, Karma Pakshi in Dechen (now no longer existing). As well as their continuing support for the 10th Karmapa when he had to flee Tibet to escape assassination attempts by the Gelugpas/Mongolians, who slaughtered thousands of Kagyu monks in Tibet.
The second half of this article is my personal experience of visiting the Zhiyun monastery complex with photos. Highlights of the visit are the amazing art murals of deities such as Chakrasamvara, Vajravarahi, Tara, Kurukulle, Gyelwa Gyamtso, Guru Padmasambhava, 2nd Karmapa, Tai Situpas and more. Also, a rock with handprint of the 2nd Karmapa and a cave temple with naturally arisen letters, and ringsel appearing on the rock within it.
As I write in the historical section of this article, during the latter half of the 17th Century (as scholars have written) the 10th Karmapa even after losing everything in central and eastern Tibet to the Mongolian/Gelugpa forces, managed to establish numerous Tibetan Buddhist temples. As well as producing prolific amounts of paintings, statues and so on, which are some of the most unique and stunning in the history of Tibetan Buddhism.
Proving that despite all the destruction and slaughter by the Mongolian forces of his shedras, monasteries and monks, he continued Dharma activities building a legacy that lasts into the 21st Century. A far more astonishing feat and legacy than that of the 5th Dalai Lama/Gelugpas, who built the iconic Potala on the back of the mass plundering, slaughter, suppression and destruction of the other main lineages (in particular those of, the Karma Kagyu, Jonang and Drugpa Kagyu).
The fact that Little Potala and the actual Potala in Tibet built by the 5th Dalai Lama/Gelugpas are now mass tourist attractions, whereas these humble, yet stunning Karma Kagyu temples are authentic places of practice with freedom to exhibit photos of the 17th Karmapa says it all. Often, that which is seen as biggest and most powerful in worldly terms, is not the best/winner in spiritual or karmic terms. Truth and karma have a way of making people see that, only if they are willing to look, and as Georgia O-Keefe said, they have the time to look properly.
Music? Naxi traditional music, Won’t Back Down by Tom Petty and the HeartBreakers, and Stand By Me by Ben E King.
Written by Adele Tomlin, 8th August 2024.
A) HISTORICAL BACKGROUND TO THE KARMA KAGYU MONASTERIES IN LIJIANG
The Mu Naxi Kings, Ming Dynasty and establishment of the first Tibetan Buddhist temples in the Lijiang, Yunnan area
In his article Dabaojigong and Ming-Sino Tibetan Painting (2009) , art historian and Tibetologist, Debreczeny writes that the first Tibetan Buddhist temple in the expanded area of Yunnan, China was established by the 2nd Karmapa, Karma Pakshi (1204-1283) in Dechen Tibetan region, but the first one built in the Lijiang area was called Dzebo Dargyeling (DeboSaiji Si in Chinese) in Yongning in 1353.
During the Chinese Ming dynasty, from the mid-16th to 17th Centuries, the Naxi Mu Kings of Jang took over and controlled large areas of east Tibetan territory, such as Dechen, Gyalthang (Shangri-la), Ba-thang and Lit-thang and their connection with Tibetan Buddhism and masters began. One of the first Buddhist temples established during that period was Dabaojigong, which I also visited and will write about later. Debreczeny (2009) has written a study on this temple and its artworks, which I also visited and will write about later.
The important role of spiritual practitioner and King Mu Zeng in establishing Tibetan Buddhist temples in Lijiang and Yunnan area
The two primary patron Kings of the Karmapas and Karma Kagyu in the Lijiang and Yunnan region, were Mu Wang and Mu Zeng. In the 9th Karmapa’s biography it states that Mu Wang had a Tibetan Buddhist preceptor named Jangshepa and in 1582 expressed his wish to commission a woodblock edition of the Tibetan Kangyur. A monumental task that was completed during the reign of Mu Zeng. This edition of the Tibetan Kangyur is called the Jang (or Li-thang)n edition) and was completed the same year that Dabojiong was founded (more on that temple in another post). This Kangyur project brought the 6th Zhamarpa into close contact with the Mu Kings of that region, although it is said the the 9th Karmapa never visited the region personally.
After Mu Wang, the greatest patron of Tibetan Buddhism in that region was King Mu Zeng (1598-1646), known in Tibetan accounts as Karma Mipham Tsewang Sonam Rabten. According to Debreczeny (2009), Zeng constructed the greatest number of temples of any of his predecessors or successors. He also expanded Lijiang’s territory the most with military campaigns. However, at the age of 36, he abdicated his throne to concentrate on Dharma activities at the Og Min Ling (Fuguo Si) temple which he had established. He continued to act as regent for his son, Mu Yi, who succeeded him as King. Also, it was said that he far surpassed all his predecessors in spiritual attainments (Debreczeny, 2009: 102-3). He was even known as Mu Tianwang, the heavenly King.
There is a portrait of Mu Zeng dressed in monastic robes, in contrast to his official portrait as a Chinese official, which suggests he may have even become a monk. Debreczeny (2009:104) writes that: while his robes are Chinese, the Amitayus Buddha is painted in a Tibetan style, alluding to his practice of Tibetan Buddhism.
Lijiang culture was deeply influenced by both Chinese and Tibetan culture. Many of the Mu Kings including Mu Zeng could write Chinese poetry and were influenced by Confucianism. For example, in 1639, Xu Xiake ( 徐霞客), a famous Chinese travel writer of the Ming Dynasty, came to Lijiang and was warmly welcomed by Mu Zeng.
The 10th Karmapa’s exile from Gelugpa/Mongolian slaughter and takeover, and patronage of the Mu Kings Zeng and Yi
According to historical sources, the 10th Karmapa, Choying Dorje (1601-1674) first received gifts and invites to Lijiang from King Mu Zeng from the time of his enthronement as a young boy. After receiving the second invitation, he set out to go there but was held back by the increasing tensions between the Tibetan King in Tsang and the Gelugpa sectarian monasteries such as Sera and Drepung.
In 1642, the Mongolian military invasion of Tibet (at the instigation of the Gelugpas) led to a violent takeover of Central and Eastern regions of Tibet (Kham and Tsang) during which thousands of Karma Kagyu monks were slaughtered at the Kagyu encampment and their monasteries and shedras destroyed or converted.
During that time period approx between 1645-1649, the Karmapa was invited to the Baisha Town Palace, by Mu Zeng’s heir and son, Mu Yi (whose Tibetan name was Chimey Lhawang) who became the greatest supporters and patrons of the 10th Karmapa, where he stayed for many years due to the Mongolian invasion.
When a Mongol splinter force of 300, 000 arrived in Lijiang to attack the Karma Kagyu monastics and Karmapa there, they were defeated by Naxi troops offered as protection by the Mu King. However, the 10th Karmapa refused their subsequent Naxi Kings offer for them to send troops to defeat the Mongolian army in Tibet, as he did with the Tibetan King of Tsang. He was criticised for doing this at the time, as it led to the complete takeover of Tibet and the Tibetan Buddhist lineages by the Mongolians who installed the Dalai Lama (a Mongolian name) as both the spiritual and political ruler of Tibet by force.
The Mu King Yi offered to restore the Karmapa encampment to its full former glory and Karmapa used it as his main base for over 15 years, while also making secret excusrions there to bring important Karma Kagyu tulkus to the area, such as the 5th Pawo and 6th Tai Situpa. He ordained 1000 Naxi people as monks, and recognised the 6th Gyaltsab Rinpoche, Norbu Zangpo (his son, whose mother was a local Naxi woman).
Certainly, it is clear the 10th Karmapa had a huge impact on the region, spiritually and culturally, and it was reported the 10th Karmapa was in Lijiang for the 1660 New Year celebrations with the Zhamar, Tai Situ, Pawo, Phagmo Zhabdrung, Zhagom and other Karma Kagyu incarnations at the invitation of King Mu Yi.
B) PERSONAL PILGRIMAGE TO TASHI NAMGYEL LING (ZHIYUN) MONASTERY
Getting There from Lijiang
Of the five main Karma Kagyu monasteries in the Greater Lijiang area, one of them is Karma Tashi Namgyel Ling (Zhiyun Si 指云寺). It was built in 1727 during the Qing Dynasty and was made up of thirteen different structures. However only six structures remaining intact today. In terms of the founding of Zhiyun Temple, I did not find much research on it, however a Chinese tourist site states that:
“A Tibetan Buddhist Master was honorably invited to give instructions, when he was traveling across Lijiang, by the locals who found it difficult to choose a construction site for a Buddhist monastery. After observing around the surroundings, he (the master) raised his Buddhist stick to point at a colorful cloud in the west. Therefore the place right under the cloud was determined for the temple which was then named “Zhiyunsi” (Zhiyun Monastery).”
However, this story sounds more like the founding of the earlier Karma Kagyu Og-Min Ling (Fuguo Si) temple, which I will write about in the next post.
Getting to the temple is about half an hour by car from the centre of Lijiang, and located near the Lashi Reservoir. It was a cloudy and rainy day when I visited yet as the taxi approached the monastery, I could see it in the distance with a white stupa (see photos).
The first courtyard, old trees and art works
Entrance was free to the temple and there were no security guards at the gate. The main entranceway to the Zhiyun temple was a gate with the name Shargyel Karma Tashi Namgyel Ling written in Tibetan at the top. In the past, the Monastery complex had altogether 13 Buddhist halls of which only 5 are surviving.
There was a big prayer wheel there with artwork on the walls surrounding it (see photos):
This entrance led to a second courtyard and entrance gate, and art murals on the walls. In particular, there was a vivid one of the main Kagyu forefathers of Marpa, Milarepa and Gampopa: (see photo):
In the courtyard of the temple, there are said to be five different kinds of big trees, such as the Cherry tree, Plum tree, Ginkgo tree, Mulberry tree and the Chinese Scholar tree. All of which are more than 200 years old. There is a big ginkgo tree at the entrance of the temple:
In the second courtyard area was a small temple with statues of the Karmapas and Tai Situpas, and photos of the 17th and 16th Karmapas:
Lion-Faced Dakini and Karmapa Khyenno wall art
I then walked northwards from there towards the main temple. On the way were some walls painted with drawings of Lion-Faced Dakini and Guru Padmasambhava, with the words in Tibetan above: ‘Karmapa Khyenno’ (see photos). This was thrilling to see because I have a strong connection with that yidam goddess too:
The main temple: Guru Rinpoche statue
After walking up the steps, I entered the main temple and was alone there, other than a female cleaner and two young children. Inside was a stunning and huge Guru Rinpoche statue as the centre-piece, with photos of both the 16th Karmapa and the 17th Karmapa, Ogyen Trinley Dorje placed on it, as well as photos of the previous and current Panchen Lama.
The artwork murals on the temple were amazing. Huge expertly crafted arework images of many Karma Kagyu yidams and lineage masters, such as Karmapas and Tai Situpas. Vajravarahi, Chakrasamvara, Red Avalokiteshvara, the Dharma protectors Mahakala and Remati, Kurukulle, Green and White Tara, which are shared here.
2nd Karmapa cave and naturally-arisen ringsel
On leaving the main temple, I asked a monk there where the abbot was. Another monk was called who spoke Tibetan and Chinese, and he kindly offered to show me round the rest of the monastery, in particular, to see a rock with naturally-arisen ringsel(relics) where the 2nd Karmapa was said to have visited and meditated previously and left a handprint. The monk was wearing only a vest, so I asked him if he would mind putting something to cover himself, which he did.
A youthful looking Chinese layman also accompanied us, who told me he was a student of Buddhism there. His English was quite good, but he spoke no Tibetan. I wondered if he was actually a student or not though, or someone keeping an eye on the place (and me the foreigner) ha ha.
The first place the monk guided us to was a rock temple, housing a huge cetnre rock piece, with naturally-arising letters and ringsel on the outside:
The monk then led us outside away from the cave to a place nearby where local historians said the 2nd Karmapa had left a handprint:
When we returned from the cave to the first entranceway/exit of the main temple, another monk was there who I was told was the abbott of the monastery. I asked him in Tibetan where he came from and he replied he was a Gelugpa Geshe from Drepung. I was surprised to hear that as the monastery is historically Karma Kagyu and all the photos, thangkas and artworks are Karma Kagyu. I asked him why he was the abbot and not a Karma Kagyu Khenpo. He smiled and did not respond.
After an amazing afternoon at the temple and cave, I took a taxi back down the hill and stopped at Baisha ancient town for a couple of hours. As it had been raining a rainbow appeared and the sunset was particularly stunning that day. here are a couple of photos I took:
Sources
Debreczeny, Karl (2009), Dabaojigong and Ming Sino-Tibetan Painting in Lijiang in Buddhism Between Tibet and China, ed. Matthew Kapstein (Wisdom Publications).