Today, am happy to announce a new e-book publication (free download), a compilation of the articles/photos I published about my recent pilgrimage and research trip to Lijiang and the Tibetan regions of Dechen and Shangri-la. The book has nine chapters, which include a mix of research, personal anecdotes, music suggestions and lots of photos. To download the e-book, click here: The Gyalwang Karmapa and Karma Kagyu in Lijiang and Yunnan. A Pilgrim-Scholar’s account by Adele Tomlin 2024 (It is also available on academia.edu here). Below is a contents outline of the new e-book.
It is scholarly in terms of research, but not scholarly in terms of it overall presentation and content, and is mainly intended for a more general audience. It aims to highlight and create new research, interest and knowledge on the life of the 10th Karmapa, Choying Dorje and Karma Kagyu masters in Lijiang, and other areas in Yunnan, China, after the violent Mongolian army invasion of Tibet in the 17th Century, led by the Gelugpas, who then took absolute political and spiritual power and control of Tibet (while allowing the Chinese Qing dynasty to rule over them).
The Mongolian invasion mass slaughtered thousands of Tibetans, including the Tibetan King of Tsang (while still imprisoned by them) and attempts were made to murder the 10th Karmapa, who was forced to escape into Lijiang, where he was offered support and refuge by the Naxi Mu Kings and able to re-group the Karma Kagyu with his attendant, Kuntu Zangpo and 6th Gyaltsab Rinpoche, Norbu Zangpo (said to have been the son of the 10th Karmapa, fathered by a local Naxi woman). The Gelug sectarian violent attacks continued even after the Karmapa and Karma Kagyu teachers had left central Tibet, as the 8th Tai Situpa, Chokyi Jungne (1700-1774) writes about during his three significant visits to Lijiang, after the 10th and 11th Karmapas had passed away [2].
However, the importance of Lijiang region and the Mu Naxi Kings to the Karmapa and the Karma Kagyu existed even before the Gelug sectarian religious dictatorship. There was a positive connection since the 15th Century and the time of the 7th and 8th Karmapas. According to 17th Karmapa (in a speech he gave in 2016 to commemorate the 16th Karmapa and his new publication of the Jang Kangyur):
“Generally, the kings of the Jiang dynasty had an excellent Dharma connection with the Gyalwang Karmapas. The fifth king Muk Ching had great faith and devotion for the 7th Karmapa Chodrak Gyatso (1454–1506), and made great offerings to him. The seventh king Muk Ting invited the 8th Karmapa Mikyo Dorje (1507–1554) to Jiang, making offerings to him and showing him great respect. Following the intention of the 8th Karmapa, the king did not wage war against Tibet and also promised to send yearly offerings to Central Tibet. During the reign of Muk Tsang, the 13th king of the Jiang dynasty, the kingdom had spread widely and was prosperous; from Litang in northern area of Kham to Chamdo in the west, a large sweep of territory came under his power. Further, Mu Zeng was very skilled in grammar and poetry and had a deep appreciation of the Dharma as well. It was during the reign of this highly accomplished king that the Jiang Kangyur was published and then transmitted.”
The Jang Kangyur: Tibetan woodblock edition of the Buddha’s Words (Kangyur)
The Sixth Zhamarpa, Chokyi Wangchug (1584-1629) ( an important teacher for the 10th Karmapa), 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 (2020). The 17th Karmapa also explained (in 2016) that the Litang Kangyur became the basis for the Dege Kangyur: “when the great scholar, the all-knowing 8th Tai Situ Chokyi Jungne, was preparing to print the Dege Kangyur (named after the place it was printed), he referred mostly to the Litang Kangyur, though he did change the order and edit it.”
The Jiang Kangyur was subsequently stolen by the Gelug-Mongolian military forces and moved to Litang, and so it is often called the Litang Kangyur. Perhaps now is the time to restore its original name of Jang Kangyur.
Special thanks to the kind and generous ‘life-saver’, D whose sponsorship and support proved essential for this trip to happen and to continue the website and research generally! Dedicated to the Gyalwang Karmapa’s activities and long-life, harmonious relations between Tibet, China and India, and may the Karma Kagyu shedras and practice centres also flourish in Central Tibet as before!
Music? Karmapa Khyenno mantra and The Melody of Devotion – Karmapa Khyenno 虔心意念遙呼之歌－噶瑪巴千諾.
Written by Adele Tomlin, 29th September 2024.
The Karma Kagyu monasteries and sacred places in Lijiang and Yunnan.
A personal pilgrimage account Adele Tomlin 2024
CONTENTS
Chapter One. 8
ON THE ROAD TO SHANGRI-LA: Following in the footsteps of the 10th Karmapa and Karma Kagyu in Lijiang, Shangri-la, Dechen Tibetan region and seeing the great Khawa Karpo Tibetan mountain (Highlights and research review). 8
Introduction: the 10th Karmapa and Karma Kagyu in Lijiang (Jang), Yunnan. 8
Summary/Itinerary of places visited: Kunming, Lijiang, Shangri-La, Dechen Tibetan region. 9
-
- Five main Karma Kagyu monasteries. 10
- Shangri-La and Little Potala. 15
- Dechen Tibetan region and Kawa Karpo mountain range. 16
4.Practicalities: safety, travel, costs, food, language and being a lone, female (non-Chinese speaking) foreigner 18
Brief review of the sources and research on the 10th Karmapa, Choying Dorje. 19
Chapter Two. 21
THE NAXI MU KINGS OF JANG, TIBETAN BUDDHISM AND THE KARMAPAS: Lijiang, the Naxi Mu Kings and the Karmapas, Mu’s Mansion, a 500 year old tree, the original Jang Kangyur and Black Dragon Lake park 21
1) Historical and Cultural Background of Naxi Mu Kings. 22
Naxi People, Language and Culture in Lijiang. 22
The Mu “Heavenly Kings” and Mu Zeng (Karma Mipham Tshewang Sonam Rabten) and the patronage of the Karmapas and Karma Kagyu. 23
The 9th Karmapa and 6th Zhamarpa and the publication of the Jang Kangyur (Jang Sa Tham). 25
2) Historical Sites, Buildings and Artworks. 29
Chapter Three. 72
VISITING TASHI CHOPHEL LING MONASTERY (Yufeng Si 玉峰寺) AS A LONE FEMALE PILGRIM: One of the five main Karma Kagyu monasteries in Lijiang. Original artworks by 10th Karmapa, Choying Dorje and a five-hundred year-old tree said to have been planted by 8th Karmapa. 72
Introduction. 72
Getting There: Location in the hills. 74
The Tashi Chophel Ling Temple: Origin around 1700 and rebuilt around the time of Tai Situ’s last visit 74
Statues, artworks and photos of the historical Karmapas, Tai Situpas and Sharna Drungpo Rinpoche 82
Original artworks on temple exterior wooden panels by 10th Karmapa, Choying Dorje. 89
The five-hundred year old Camellia Tree, said to have been planted by 8th Karmapa, Mikyo Dorje 96
Chapter Four. 102
THE STATE OF “SHANGRI-LA” AND “LITTLE POTALA” (GANDEN SUMTSEN LING): A Visit to Shangri-La, Dechen, Tibet, the 5th Dalai Lama’s ‘Little Potala”, Big Buddha monastery, Cultural Museum and Huge Prayer Wheel (Shangri-La pilgrimage, Part 4). 102
Introduction. 102
-
- HISTORICAL BACKGROUND OF THE GELUG RISE TO TOTAL POWER IN TIBET: PERCEIVED PETTY INSULTS AND MALE EGOISM… 105
Safe as an old woman carrying gold (Genmo Serkho): Secular rule for three centuries from the time of Tai Situpa, Changchub Gyeltsen. 105
The termas of Guru Padmasambhava and the predictions regarding the maelvolent influence of Gelugpas and the Mongolians on Tibet and Buddha Dharma. 106
The Jokhang monastic quarters expansion incident: Gelugpa monks attack and destroy the 7th Karmapa’s plans for residence at Jokhang temple for Vinaya vow holding monks. 107
A perceived insult to the 3rd Dalai Lama: 9th Karmapa not standing up to greet him.. 107
The Sixth Zhamarpa’s Prophetic Verses on a Scarf, the Mongolian looting of Karmapa’s horse ranch and a full on Mongolian invasion instigated by the Gelug administrators. 108
The 5th Dalai Lama and the Qing Chinese Emperor The beginning of the end for Tibet. 109
- VISITING SHANGRI-LA: LITTLE POTALA, BIG BUDDHA TEMPLE AND THE HUGE PRAYER WHEEL. 111
Getting There: Shangri-la train station with Tibetan-style architecture and huge white stupa. 111
The Ganden Sumtsenling Monastery (Little Potala). 113
Scenes from the City: Big Buddha Temple, Huge Prayer Wheel and Culture Museum in Shangri-la City 127
Endnotes. 140
Chapter Five. 141
‘SEEING’ THE WHITE PEAK OF KHAWA KARPO (ཁ་བ་དཀར་པོ་) MOUNTAIN: Visiting Khawa Karpo the highest mountain range in Dechen, Tibetan region, overview of the ‘opening’ of the Tibetan pilgrimage site by the Karmapas, the 3rd Karmapa’s Praises to it as a Chakrasamvara mandala and personal experience. 141
Introduction. 141
I: The History and Importance of Khawa Karpo as a major pilgrimage site and its connection to the Chakrasamvara Tantra and the Karmapas. 143
The ‘place-openers’ of Khawa Karpo: Khatog monastery master, and the 2nd and 3rd Karmapas. 145
The Lam-Yig and Ney-Yig for Khawa Karpo and the 2nd and 3rd Karmapa. 145
3rd Karmapa, Rangjung Dorje: Praises, mandalisation and special role of mountains in his life and songs 146
The death of the 3rd Karmapa’s teacher, Ogyenpa. 148
The mountain yogis and the importance of solitude in degenerate times. 149
Two place guides (gnas yig) to Khawa Karpo that are attributed to the 3rd Karmapa are a Secret Guide to Khawa Karpo and a Rain of Siddhi: A Site Guide for the Great Sacred Site Khawa Karpo. 149
Seventh Karmapa, Chodrag Gyatso: Seven years in retreat at Khawa Karpo. 150
II: Getting There and Personal Pilgrimage tales. 151
Police checkpoint at Dechen: request for ID and phone number. 151
Tibetan-run hotel, Khampa manager: “Oi Bhumo!”. 152
Lucky number 13 and number of circuits of Khawa Karpo. 164
Bibliography. 164
Endnotes. 164
Chapter Six. 166
THE NATURALLY-ARISEN VAJRAVARAHI AND CAVE AT ‘JOYFUL LAND OF SECRET-MANTRA’ (WENFENG SI 文峰寺): Visiting another of the five main Karma Kagyu temples, Sang-ngag Gatsal Ling (Wenfeng Si), the three-year retreat centre, Vajravārāhī cave, naturally-arisen Varahi and stunning Kagyu statues and artworks. 166
1: HISTORICAL BACKGROUND.. 168
The Wenfeng Si temple: history and connection to Tai Situpa and Karmapa. 169
2: PERSONAL PILGRIMAGE. 170
The contemporary state of Sang-ngag Gatsal Ling: Getting There and personal first-hand observations 170
The Maitreya Buddha Temple at Sang-ngag Gatsal Ling. 181
The Three-Year Nāropa Retreat Centre. 190
The Vajravārāhī cave temple. 194
The Vajravārāhī (Dorje Phagmo) Cave temple, Sengdeng Varahi statue and naturally-arisen rock Varahi 201
Stranded at the 1000-armed Avalokitesvara Hall with Noble Tara, 2nd Karmapa statues. 208
Sources. 215
Endnotes. 215
Chapter Seven. 217
SACRED ‘NATURALLY-ARISEN’ LETTERS CAVE, ROCK HANDPRINT OF 2ND KARMAPA, AND INCREDIBLE ARTWORKS AND STATUES AT KARMA TASHI NAMGYEL LING (Zhiyun Si 指云寺): Visiting Karma Kagyu monastery, Karma Tashi Namgyel Ling (Zhiyun Si), the role of the Mu Kings and 10th Karmapa in the founding of Tibetan Buddhist temples in the Lijiang/Yunnan area, and personal observations and photos of the monastery. 217
Introduction. 217
- A) HISTORICAL BACKGROUND TO THE KARMA KAGYU MONASTERIES IN LIJIANG.. 219
The Mu Naxi Kings, Ming Dynasty and establishment of the first Tibetan Buddhist temples in the Lijiang, Yunnan area. 219
The important role of spiritual practitioner and King Mu Zeng in establishing Tibetan Buddhist temples in Lijiang and Yunnan area. 219
The 10th Karmapa’s exile from Gelugpa/Mongolian slaughter and takeover, and patronage of the Mu Kings Zeng and Yi 221
- B) PERSONAL PILGRIMAGE TO TASHI NAMGYEL LING (ZHIYUN) MONASTERY. 222
Getting There from Lijiang. 222
The first courtyard, old trees and art works. 224
Chapter Eight. 267
VISITING NO-HIGHER LAND (OG-MIN LING/FUGUO SI 福國寺) MONASTERY : 17th Century founded, ‘mother’ Karma Kagyu monastery in Lijiang, Og-Min Ling, its historical background and contemporary state (China/Tibet pilgrimage, part 8). 267
Introduction. 267
The founding of the 17th century Tibetan Buddhist temple, Og-Min Ling (Fuguo Si) temple by the 6th Zhamar and 10th Karmapa. 269
The 8th Tai Situpa’s visits to Og-Minling and his amazing cultural and social impact on the Lijiang area, despite increasing Gelugpa oppression and violence in the area. 270
Getting There: near Baisha Ancient Town. 271
Sources. 301
Endnotes. 301
Chapter Nine. 303
VISITING PHUNTSOG DARGYE LING (PUJI SI 普濟寺) AND RE-VISITING THE LIFE AND LEGACY OF THE 8TH KENTING TAI SITUPA: A historical and pilgrim’s account of the 18th Century Phuntsog Dargye Ling (Puji Si) monastery, the ongoing persecution of Karma Kagyu monasteries in Lijiang by violent Mongol-Gelug forces, personal pilgrimage observations. 303
Introduction. 303
Historical Background: Ongoing Suppression of Karma Kagyu by Gelug ‘soldier’ monks and 8th Tai Situpa’s visit there. 306
Continuing persecution by Mongol-Gelug forces during Situpa’s visits. 307
The White Tara ‘protection from fear of enemy armies’ paintings by 8th Tai Situpa and artistic legacy at Phuntsog Ling (Puji Si). 309
18th Century Artworks at Puji Si 310
Getting to Phuntshog Ling (Puji Si) and personal observations and challenges. 310
First courtyard. 313
The main shrine room at Phuntsog Ling (Puji Si). 317
Endnotes. 323
BIBLIOGRAPHY. 326
Endnotes
[1] In 1615, the 6th Zharmapa wrote the catalogue (dkar chag) for the Jang Kangyur which is available at TBRC WC1CZ881 ( li thang bka’ ‘gyur dkar chag). It is the original catalogue of the Kangyur carved in Jang Satam. Printing blocks were later moved to Litang by the Gelugpas. Here is a screenshot I took of the first two folios from it:
[2] Also, according to the contemporary scholar, Tashi Tsering, the teacher of 8th Tai Situpa, the 12th Karmapa, Jangchub Dorje (1703-1732), and 11th Zhamarpa died under questionable circumstances on the Chinese border en route to meet members of Manchu imperial family. Two Gelug lamas of the Kokonor area heavily invested in the Qing court, the Changja and Tukwan incarnations, claimed to have caused their deaths by use of magic, in order to deny them access to the most powerful patrons of the time.
[3] In fact, the 8th Tai Situpa together with Khatog Rigdzin Tsewang Norbu were said to have been mainly responsible for a revival of the Shentong teachings of the Jonangpa (another Gelugpa persercuted and suppressed Tibetan Buddhist lineage) in Central and Eastern Tibet.
thank you very much really looking forward to this read I am sure much of this history would be lost without your valiant efforts
On Sun, Sep 29, 2024 at 10:33 PM Dakini Translations and Publications
Welcome! Hope you enjoy it, and do give any feedback if you have any. Yes, I think outside of scholarly circles most of this history is unknown, or has been deliberately buried.