(By Tsem Rinpoche and Pastor Shin)

China’s great history spans over five thousand years, and with 446 rulers and 67 dynasties, not many emperors stand out. However, there are a few exceptions and these great memorable rulers have been immortalised in Chinese folk culture and history books around the world.

Emperor Kangxi (1654-1722) was the longest-reigning emperor of China and his 61-year reign was characterised by expansion to become one of the greatest empires in history from 1661 to 1722, perfectly described by his posthumous name, “Emperor Complying with the Heaven, Magnificently Fortunate, Civilised and Martial, Far-sightedly Perceptive, Modest and Frugal, Generous and Benevolent, Sincere and Honest, Impartial and Conciliating, Industrious and Virtuous, Marvellously Accomplished, and Benevolent.” When he passed away, he was laid to rest in the Eastern Qing Tombs.

Astronomers of the Jesuit China missions with the Kangxi emperor.

He laid the foundation for a long period of political stability and economic prosperity in China. His successful administration of the empire is attributed to his vitality as well as his exceptional administrative and military abilities. His tolerance and acceptance of other faiths led to the “Edict of Toleration”, which barred attacks on Catholic churches, thus legalising Christianity in China. The Jesuit missionaries were even placed in charge of the Imperial Board of Astronomy and they taught Western science at court and were commissioned to write treatises on astronomy and mathematics.

For the common folk, some of Kangxi’s most significant acts were his six southern tours. The ‘Southern Tour of Inspection’ (nanxun) was the centrepiece of his interaction with his subjects. One of the three major tasks he was determined to undertake upon assuming the throne was the ambitious effort to control flooding by improving the hydraulic engineering of the Yellow River. His southern tours are a popular subject matter featured in numerous Chinese TV dramas.

Emperor Kangxi inspecting the dams of the Yellow River. From the scroll of Emperor Kangxi’s tour of inspection in the South. China; Qing dynasty, 1689. Wang Hui (1632-1717), Yang Jin (ca.1644-1726) and Gu Fang (active ca. 1700). Painted on silk, height: 68.5 cm. Inv. MA2460.

However, a lesser known aspect of this great emperor’s life is his significant connection with Buddhism. Between 1702 and 1723, Kangxi wrote 420 copies of the Heart Sutra, which amounts to approximately one copy every two to three weeks for a period of more than 20 years. Kangxi also wrote copies of the Diamond Sutra, Medicine Sutra, the Universal Gate Chapter（普门品）of the Lotus Sutra, and more. He engaged in these activities on top of being a ‘workaholic’ emperor, as Kangxi was known to patiently read and reply endless memorials (official communications to the throne) every day, having extensive discussions with his advisors, as well as granting audiences.

With this in mind, we are pleased to present more information about this emperor, considered an emanation of Bodhisattva Manjushri, and his connection to Wu Tai Shan, the holy abode of Manjushri.

Or view the video on the server at:
https://video.tsemtulku.com/videos/EmperorKangxiAndWTS1.mp4

Wu Tai Shan

Wu Tai Shan or Mount Wutai means “Five Plateau Mountain” and is sometimes also known as Qingliang Shan. It is a major Buddhist pilgrimage site in the Chinese northeastern province of Shanxi and consists of a group of five flat-topped peaks – the North, South, East, West and Central peaks. The Northern peak is called Beitai Ding or Yedou Feng, and at 3,061 metres is the highest point in northern China.

The association of Manjushri with Wu Tai Shan has long been established since classical times in India. When viewed from India or Central Asia, Chinese scholars identified Wu Tai Shan in the ‘north-east’ as the abode of Manjushri mentioned in the Avatamsaka Sutra. According to ancient records, there were pilgrimages from India and other Asian countries to Wu Tai Shan as early as the 7^th century.

This panoramic view of the sacred mountain Wu Tai Shan was made on the mountain itself in 1846 by a Mongolian monk at a local Mongolian monastery, Cifusi, the main lodging for Mongolian monks visiting the mountain.

Mount Wutai is home to 53 of China’s most important monasteries and temples. In fact, it is a temple city that,

“is to the Mongols what Mecca is to the Mohammedans, or Jerusalem is to the Jews.”

(Fischer 1925:19)

Since the Tang Dynasty (618-907), Wu Tai Shan was a major pilgrimage site for paying homage to the Bodhisattva Manjushri for much of East Asia, with King Tri Ralpachen of Tibet (r. 817-836) requesting woodcut images of Wu Tai, and the famous Japanese monk Ennin (794-864) carrying paintings from Wu Tai Shan back to Japan.

Wu Tai Shan later became an imperial destination during the Qing Dynasty and in 2009, a UNESCO World Heritage Site.

For a thousand years from the Northern Wei period (471-499) nine Emperors made 18 pilgrimages to pay tribute to the bodhisattvas, commemorated in stele and inscriptions. Started by the Emperors, the tradition of pilgrimage to the five peaks is still very much alive. With the extensive library of books collected by Emperors and scholars, the monasteries of Mount Wutai remain an important repository of Buddhist culture, and attract pilgrims from across a wide part of Asia.

Criterion (ii): The overall religious temple landscape of Mount Wutai, with its Buddhist architecture, statues and pagodas reflects a profound interchange of ideas, in terms of the way the mountain became a sacred Buddhist place, endowed with temples that reflected ideas from Nepal and Mongolia and which then influenced Buddhist temples across China.

Criterion (iii): Mount Wutai is an exceptional testimony to the cultural tradition of religious mountains that are developed with monasteries. It became the focus of pilgrimages from across a wide area of Asia, a cultural tradition that is still living.

Criterion (iv): The landscape and building ensemble of Mount Wutai as a whole illustrates the exceptional effect of imperial patronage over a 1,000 years in the way the mountain landscape was adorned with buildings, statuary, paintings and steles to celebrate its sanctity for Buddhists.

http://whc.unesco.org/en/list/1279

Establishing Tibetan and Mongolian Buddhist Institutions in Wu Tai Shan

The existence of Wu Tai Shan is evidence of a “seamless blend of the Chinese and Tibetan cultures”, serving as “an important bridge for cultural exchanges between the Han, Tibetan, Mongolian people and people of other ethnic origins” (UNESCO 2008b:2).

Emperor Kangxi played an important role in fostering this blending of cultures. In conjunction with his conciliatory policy towards the Mongols and Tibetans, Kangxi sent 40 Mongolian lamas to Mount Wutai in 1655 CE, and converted 10 Buddhist monasteries in Wu Tai Shan, backed by his full financial support, into Tibetan and Mongolian Buddhist institutions between 1683 and 1705 CE in order to strengthen his standing amongst the Mongol and Tibetan ethnicities that considered Wu Tai Shan sacred.

The Mongol noblemen and reincarnations of important high lamas would take turns to go on pilgrimages to Wu Tai Shan. For instance, 12 of the Inner Mongolian ruling princes and their families would go on pilgrimage to Wu Tai Shan each year, which meant that each of the ruling families of the forty-eight banners of Inner Mongolia would go to Wu Tai Shan every four years. Mongol noblemen and high-ranking lamas were also sometimes invited to accompany the emperor on his pilgrimage. The First Jebtsundamba Khutuktu made a pilgrimage to the mountain with Emperor Kangxi in 1698.

The effect of that action can still be felt today. According to Professor Tuttle, an expert in modern Tibetan history and Sino-Tibetan relations since the 17^th Century,

“the presence of ethnic Tibetan, Mongolian, and Chinese Tibetan Buddhists at this important Buddhist pilgrimage place has made Riwo Tsenga (Wu Tai Shan) one of the pre-eminent sites of religious and cultural exchange in China.”

These ten Tibetan and Mongolian monasteries have their own unique histories and significance.

1. Luohou Si (Rāhula Temple) 羅睺寺, Drachendzingyi Lhakhang

The special wooden lotus mechanism of Luohou Si.

Although it was constructed in 1492 during the Tang dynasty, much earlier than the other temples, Luohou Si is one of the best-kept monasteries. According to legend, this temple was built on the site where Manjushri gave a discourse with a magic lantern. The temple was named after Rahula, Buddha Shakyamuni’s son, symbolically meaning that this is “a place where all living creatures can escape torment.”

The grand temple complex consists of six yards, 16 halls, and more than 100 rooms. The temple is famous for its iconic 3-metre tall wooden lotus mechanism with a large, round plate carved with sea waves and 18 arhats. When the wooden lotus blooms (opens), four golden Buddhas seated back-to-back can be seen arising from inside the lotus.

The temple also has a tantric chamber with the images of Yamantaka, Mahakala, Guhyasamaja, Heruka, Kalarupa, and Palden Lhamo. Luohou Temple is a famous pilgrimage destination, especially among Mongolians.

2. Shouning Si 壽寧寺, Takten Dechen Ling

It is said that during the Northern and Southern dynasties, the third son of Emperor Wenxuan of Northern Qi was sent to war all year round and was later wounded. Having seen the disastrous effects of war, he realised that he had committed grievous crimes and thus began to despise court affairs.

In 556 AD, he contracted a serious illness. Repeated treatments were ineffective and he was unable to heal. The prince then visited Mount Wutai on pilgrimage. One day, he dreamt of an old man who chided him for his yearning for glory (through war), which had caused great harm to the people. Full of guilt, the prince went to a relatively flat place on the ridge, arranged firewood, lit it then walked into the fire to kill himself. The outline of a Bodhisattva could be seen amidst the flames. This is what people later referred to as the “Buddha that appears from burning one’s body.

The Manjushri Hall in Shouning Si is said to be the spot where the prince self-immolated, and the building is a hexagonal pavilion. The pavilion used to house a wooden image of the prince, but has since been replaced by a colourful Manjushri statue.

The temple has a huge scroll (314-cm long and 76-cm wide) with the seal of Emperor Kangxi. It is said that the scroll tells the history of the Emperor’s encounter with a goddess. According to legend, during the reign of Emperor Kangxi, the leader of the Dzungars colluded with Russia to launch a rebellion. Escorted by General Bai, Emperor Kangxi travelled to Inner Mongolia where General Bai is said to have killed a Lama. In the ensuing chaos, Emperor Kangxi had no choice but to flee to a nearby forest to escape the angry Mongols.

A scroll written by Emperor Kangxi telling the tale of the miraculous help he received from Goddess Xian Niangniang of Wu Tai Shan.

Emperor Kangxi had been wandering in the forest for almost two days, hungry and thirsty, when an old lady carrying a basket of food approached. The emperor begged the old lady for some food and asked where she was from. She replied that she came from the Five Peaked Mountain (Wu Tai Shan). When the emperor asked how she travelled 800 miles, it was then that the old lady pulled out some silver thread from his sleeves and, using them, pulled herself up into the sky. The emperor then recalled a story he had heard from the old monks of Wu Tai Shan about this goddess.

After the emperor returned to China, he set off for Wu Tai Shan to pay his respects and give thanks to the goddess for saving his life. In Shouning Temple, he bestowed the title “Holy Mother of Five Peaks” to Xian Niangniang (Goddess of Thread) and swiftly wrote “Wu Feng Hua Yu” which means “May the light of the five peaks continue to shine”. This scroll was circulated several times and was preserved by an old man called Lan Juhua of Baishi Village. Later on, the people of Wu Tai Shan made a copy of this scroll on a wooden plaque and hung it under the eaves of Shouning Temple’s hall.

This temple is also one of five monasteries in Wu Tai Shan renovated by Lama Tsongkhapa’s disciple and personal attendant, Sakya Yeshe. In 1413, Lama Tsongkhapa received a second invitation to visit the Ming court of the Yongle Emperor (永乐, r.1402-1424); he had refused an earlier invitation received in 1408. Not wanting to refuse a second time but unwilling to go himself, in 1414 Lama Tsongkhapa sent Sakya Yeshe in his stead.

3. Sanquan Si 三泉寺, Chupmik Sumdré Ling

Located on the hillside of Mount Wutai near the town of Taihuai in Shanxi province, Sanquan Temple gets its name from the three bubbly springs in a well beside the temple. The waters of Sanquan Si are said to connect with the Black Dragon Pool (Heilong Chi, 黑龍池) of the Northern Terrace.

Built in the Yuan dynasty (1271-1368), the temple was reconstructed by Master Xinglian during the period of Ming Zhengtong (1436-1449). Master Xinglian rebuilt the nave and cast a bronze statue of Buddha, enshrined on a lotus base in the nave. Sanquan Temple has a total of 16 halls and rooms.

4. Yuhua Chi or Yuhua Si 玉華池或玉華寺

According to the “Qingliangshan zhi” records, five hundred arhats reside here at Yuhua Chi. It was built in the Tang Dynasty by one of the four great translators of Chinese Buddhism, Venerable Bukong, who was from North India. In 767 AD, he sent his disciples Hanguang, Xingman and Chuntuo to build Jinge Si as well as Yuhua Chi Temple.

At Venerable Bukong’s request, five monasteries including Yuhua Chi Temple and Jinge Si were installed as state temples. The temple is also famous for the harmonious existence of monks in both the Tibetan and Chinese traditions practising and living together in the same monastery.

5. Qifo Si (Seven Buddha Temple) 七佛寺 , Sanggyé Rapdün Gön

According to Ming Dynasty inscriptions, Qifo Si was founded in the Tang Dynasty. As the legend goes, a monk created seven Buddha statues at the foot of the hill. One day, the villagers found that the seven Buddha statues had been relocated to the top of the hill.

The nagas who resided in the five caves on the hill were Protectors of the Dharma, and they felt that it was disrespectful to install the Buddhas at the foot of the hill. Thus, they moved the Buddha statues to the hilltop. This hill was later known as “Seven Buddha Hill”, and a temple was built around the seven Buddhas.

6. Jingang Ku (Vajra Grotto) 金剛窟, Dorjé Puk

A description from “Gu Qingliang Zhuan” gives us insight into the abode of Manjushri on Wu Tai Shan, where he resided even before Lord Buddha was born, and the treasures that are kept within this grotto.

Legend speaks of the Vajra Grotto, where all the items offered to the Buddhas of the Three Times are concealed and kept. It is stated in Qiyuan Tu（中天竺舍卫国祇洹寺图经）that,

“within Jetavana was a set of Heavenly musical [instruments] made of the seven jewels. According to “Linji Ji” (Record of Numinous Traces), these musical [instruments] were made by the King of the Raksasa of Lanka Mountain and presented to Kasyapa Buddha as an offering. After the parinirvana (passing) of Kasyapa Buddha, Manjushri would go to the Vajra Grotto of Clear and Cold Mountain. When Sakyamuni Buddha is born, he will go to Jetavana for twelve years, and Manjushri will return and enter the Vajra Grotto of Clear and Cold Mountain.”

Furthermore, [the grotto] contains a silver harp with a silver deva sitting on a seven-jewelled flower playing this harp. Since the time of Kasyapa Buddha, it possesses the gold paper and silver writing of the great vinaya-pitaka and the silver paper and gold writing of the sutra-pitaka. After the parinirvana (passing) of the Buddha, Manjushri will again go to the Vajra Grotto of Clear and Cold Mountain.

Among the manuscripts at Dunhuang, there is a story about a monk named Buddhapali who travelled to Mount Wutai on pilgrimage. When he arrived on Mount Wutai, Buddhapali met an old man who asked him to return to India so that he could bring the Ushnisha Vijaya Dharani Sutra (佛顶尊胜陀罗尼) from India to China and propagate it in China.

Buddhapali went through hardship and made tremendous efforts to translate and ensure the sutra was propagated. When he had done so, Buddhapali returned to Wu Tai Shan again. Manjushri greeted him in his true form and led Buddhapali to the Vajra Cave, where it is said that Buddhapali meditated and entered clear light.

7. Shancai Cave 善財洞, Norzang Druppuk

This Wu Tai Shan site is a Shaman temple built during the Qing Dynasty (1644-1912), when the Shunzhi Emperor was said to have been a monk here. It faces the Qingshui River with its beautiful scenery, with the Dailuo Ding at its back.

The temple has two courtyards about 100 metres apart. The lower courtyard has three halls on a central axis with meditation rooms and monks’ quarters to either side. The upper courtyard stands on a cliff overlooking the surrounding area and offers breathtaking scenery.


8. Pu’an Si 普安寺

This temple, which faces west, has Longfeng (Dragon-and-Phoenix) Mountain at its back and Bijia Mountain in front of it. The Qingshui River flows in front, with two hills forming a natural screen for the temple, protecting it from both the left and the right.

Built in 475 AD during the Northern Wei dynasty, Pu’an Si is one of the first temples to promote the practice of Guan Yin (Avalokiteshvara/Chenrezig) in China.

9. Yongquan Si 湧泉寺 (佛林寺)

Formerly known as Yongquan Si, the temple is known today as Folin Temple. It was given its name due to its location near a source of spring water with a strong current, hence the name Yongquan (Gushing Spring).

Kangxi visited this temple in 1683 and praised its beauty with poetic verses. In 1689, when the renovation was completed, he gifted various plaques to the temple.

10. Tailu Si (臺麓寺)

Tailu Si was built during Emperor Kangxi’s reign. In 1683, the emperor made an inspection tour to Wu Tai Shan and shot a tiger that had been menacing the locals on his way back. Thereafter, the place was renamed Shehu Chuan (or “shooting tiger”) village and an imperial residence was built there for successive emperors of the Qing Dynasty to reside in during their pilgrimages to Mount Wutai.

The main building of the imperial residence was destroyed during the Cultural Revolution (1966-76), and the existing site now covers an area of 15,000 square metres with three halls, a monument and a white marble bridge. The government is currently working on restoring the imperial residence of the Kangxi emperor.

Building and Renovating Monasteries in Wu Tai Shan

Apart from institutionalising the ten monasteries above, Emperor Kangxi also built two monasteries on Wu Tai Shan. One of them is Tailu Si (mentioned above) and the other is Guangren Si.

Guangren Si

Located next to Luohou Temple, Guangren Si played an important role in the past as a summer residence for His Holiness the Panchen Lama and His Holiness the Dalai Lama. Named “Shifang Tang”, as a reception hall of Luohou Temple for visiting monks from Mongolia and Tibet, it was established as a standalone monastery later on. Many of the monks in Guangren Si hail from Labrang Monastery, one of the largest and most influential monasteries in Amdo, Tibet.

Emperor Kangxi’s support was not limited to institutions of Tibetan Buddhism. In 1698, Kangxi renovated Bishan Si and Shuxiang Si, two predominantly Chinese monasteries, with 6000 taels of gold.

Shuxiang Si (殊像寺) is located on the edge of Taihuai Village where the major temples, including Pusading, are located. Kangxi’s imperial support to this monastery included numerous poems to its iconic image, as well as financial support. 

This Chinese Buddhist monastery became so highly regarded among the Tibetan and Mongolian population that the Tümed Mongol prince Yéshé Döndrup (1792– 1855) composed a text about the history and environs of this temple with Ngawang Tendar of Alasha (A lag sha Ngag dbang bstan dar, 1759–1831), an erudite Tibetan Buddhist grammarian of the time.

Shuxiang Si

Bishan Si（碧山寺）is famous for its tradition of providing free board and lodging for visiting monks, nuns and lay Buddhist practitioners. If one does not have enough money for the return trip, the temple will even provide financial assistance if they are able. Due to this practice of generosity, Bishan Si was also known as “Guangji Maopeng” (广济茅棚), illustrating the extended assistance and aid it provides for travellers.

Bishan Si

Apart from Wu Tai Shan, Emperor Kangxi also built monasteries in other locations such as Ganden Sumtseling in Zhongdian, designed to look like the Potala Palace in Lhasa, and Amarbayasgalant Monastery in Inner Mongolia. These two temples would play a significant role in the propagation of Buddhadharma in their respective areas.

Imperial Patronage

“The donations to the temples were unprecedented during the Kangxi period. Generally the gifts offered consisted of money, various fabrics (including robes with the imperial insignia of the dragon upon them), incense and candles, Tibetan scarves (khata), and sometimes jewels, fruit, tasselled bridles, prayer flags, and imperially inscribed placards. Especially large offerings were made four times in conjunction with a particular ceremony.

In addition, exceptional gifts to the monasteries were significant. On the emperor’s first visit, in 1683, each temple received two hundred taels of silver. On this and other occasions the emperor disbursed over three thousand taels of silver and nine thousand taels of gold. These cash endowments do not include the expense of creating placards and stelae for over sixty sites, Buddhist images, imperially produced Buddhist canonical works, and frequent road repairs; nor do they include the regular allowances provided to the monks that were sponsored by the court.”

The stele erected by Kangxi in front of Mahavira Hall at Pusading, Wu Tai Shan

Emperor Kangxi also gave donations that preceded a ceremony, which is not the norm, an indicator that Kangxi was truly a benevolent emperor who supported the monastics and Buddhadharma.

1684
Squad leader, ten cavalry and thirty soldiers were sent to protect Pusading.

1685
Second imperial monastery (Tailu Si) was built with 3,108 taels of gold and staffed with lamas.

1698
Pusading was given one thousand taels of silver. Bishan Si and Shuxiang Si were renovated with three thousand taels of gold.

1702-1708

• Numerous Manchu governor memorials were sent regarding rebuilding of monasteries and repair of roads.
• At Lozang Tenpa’s request, the imperial gift of a Tibetan Buddhist canon (fanshu zang jing) was presented.

1705
At Lozang Tenpa’s request, gilt images of Bodhisattvas (to flank Manjushri) and lion mounts (for Manjushri) were delivered from the imperial household workshops.

1705/6
At Lozang Tenpa’s request, the imperial gift of a second Tibetan Buddhist canon was presented.

According to Tuttle,

“the abundance and nature of the evidence for imperial support of Tibetan Buddhism at Wu Tai Shan, preserved in the gazetteers and corroborated by other Qing government documents, indicate the importance that the imperial family, and especially the Kangxi emperor, attached to this patronage.”

Emperor Kangxi’s support did not only come in the form of financial sponsoring, but from a 1714 stele inscription, we know that he was a true believer as rituals and pujas were done regularly for many purposes, especially for the protection of the state, performed by monks of the Tibetan and Chinese Buddhist traditions in Wu Tai Shan.


“Every new and full moon the Qingxiu chanshi (Ding-ceng-jian-cuo Bstan ‘dzin rgya mtsho) leads the ge-long and ban-di (ban de, Tibetan Buddhist monks) and all Tibetan and Chinese monks to ascend to (Jingang)ku (Banruo si) in unison, to reverently offer mystic incantations and make solemn prostrations (fengyan mizhang qiao chi [qin] wu ti). They wish an eternally stable imperial realm and longevity to the emperor above, and pray that the beings of the four births and the nine existences below all cross to the other shore.”

Natalie Köhle, “Why Did the Kangxi Emperor Go to Wutai Shan? Patronage, Pilgrimage, and the Place of Tibetan Buddhism at the Early Qing Court,” Late Imperial China 29.1 (2008): 88.

Rituals done in the tradition of Tibetan Buddhism at Mahavira Hall, Pusading Temple

The Kangxi emperor visited Wu Tai Shan twice in 1683. Earlier in the year, ceremonies dedicated to the longevity of the imperial family were conducted and in his later visit the same year, he made offerings for prayers dedicated to the grand empress dowager’s longevity (wanshou wuliang). Below is a list of imperially sponsored rituals at Wu Tai Shan during Emperor Kangxi’s reign.

1674
First notice of sponsorship of specific rituals since 1657 — a ritual to bless the dynasty and help the people (zhuguo youmin).


1683
First visit by an emperor since the Yuan dynasty. On three separate occasions, the Kangxi emperor gave money for:

• A three-day life-extending ceremony (yenshou wuliang daochang) to pray for the grand empress dowager
• Prayers to protect the grand empress dowager’s prosperity and long-life (fuqi yanmao shengshou wuliang)
• Prayers for long-life (wanshou wuliang)

1687

• Life-extending ceremony (yenshou wuliang daochang) sponsored for the unwell grand empress dowager, who was being attended by the Kangxi emperor.
• After the grand empress dowager passed away, a compassionate grace ceremony (ci’en daochang) was sponsored for her.

1690
The empress dowager sent offerings for a 49-day long-life ceremony (wanshou wuliang) to protect the Kangxi emperor.

1693

• An imperial prince sent offerings for a long-life ceremony (wansui wanshou wuliang daochang) to protect the Kangxi emperor
• The seventh prince (Yinsi, b. 1681) sent offerings for a long-life ceremony (wansui wanshou wuliang daochang) to protect the Kangxi emperor
• The empress dowager sent offerings for a 49-day long-life ceremony (wanshou wuliang) to protect the Kangxi emperor

1698
The Kangxi emperor made offerings to establish a three-day ceremony to protect the dynasty and enrich the people (huguo yumin).

1702

• Memorial from the Shanxi governor: Recitations were to be held every month on the new and full moon as well as days 3, 7, 17 and 27 in relations to the emperor’s long-life (wanshou wuliang).
• Manchu governor memorialised the recitation of sutras in relation to long-life (wanshou wuliang).

1706

• Lama prayed on behalf of emperor.
• Manchu governor memorialised thrice regarding the recitation of sutras in relation to long-life (wanshou wuliang)
• Manchu governor practised ritual purification and abstinence from meat and alcohol in order to pray before Pusading’s (and each temple’s) Buddhist images

1707

• Manchu governor visited Wu Tai Shan to start the long-life sutra recitations on behalf of the Kangxi emperor.
• Manchu governor memorialised thrice regarding the recitation of sutras, most often in relation to long-life (wanshou wuliang).

1708
Numerous Manchu governor memorials with regards to the recitation of sutras, most often in relations to long-life (wanshou wuliang).

Rituals done in the tradition of Chinese Buddhism, Wu Tai Shan

In summary, Kangxi visited Wu Tai Shan five times for pilgrimage, and awarded two sets of Sanskrit Buddhist scriptures, 55 plaques, wrote 15 poems, commissioned more than 20 inscriptions, repaired more than 20 temples, donated seven gold Buddha statues, and gifted more than 6,000 taels of gold and silver and uncountable royal treasures. The abundance and nature of Kangxi’s imperial support shows that his patronage of Wu Tai Shan was a serious and important matter.

Supporting the Jasagh Lamas

Another important factor in the development and growth of Wu Tai Shan was the establishment of the role of Jasagh Lama, developed from the 5^th Dalai Lama’s visit to Beijing in 1653. These Tibetan-appointed lamas, often sent from Lhasa, served as intermediaries between Tibet and the Qing court. The Jasagh Lama played an important role as the Head Lama (monk) of Wu Tai Shan and at the imperial monastery, Yong He Gong, in Beijing. Apart from overseeing the imperial monasteries, the Jasagh Lamas also taught Tibetan language and Buddhism to the imperial families.

The Eastern Meditation Hall of Pusading Temple used to be the residence of the Jasagh Lama

Although the role was set by Kangxi’s predecessor, the Kangxi emperor’s reign saw that appointees to this position of leadership on Mount Wutai would enjoy unprecedented recognition and favour. In 1683, Ngawang Lozang, the first Jasagh Lama, was given an honorific title and in the same year, the Kangxi emperor came to the mountain twice to arrange for prayers on behalf of the dynasty.

Ngawang Lozang’s successor, Lozang Tenpel was able to secure imperial permission and support to re-tile the roof of the main temple of Wu Tai Shan, Pusading, with imperial yellow-gold ceramic tiles reserved for use on imperial palaces and other elite homes. Pusading was later known as an imperial touring-palace (xinggong), hosting occasional visits by the Qing emperors to Wu Tai Shan.

The third Jasagh Lama, Lozang Tenpa, was granted a letter patent, a silver seal and the title Qingxiu Chanshi. These imperial gifts gave legal confirmation of his position as Head Lama in Wu Tai Shan. In 1704, a new Jasagh Lama named Tenzin Gyatso was appointed. During his tenure, Emperor Kangxi and his son, the future Yongzheng emperor, came to Wu Tai Shan to set up regular long-life prayers at the mountain on the full and new moon of each month.

Imperial Publications of Mount Wutai Gazetteer

Related to the Jasagh Lamas, especially the first Jasagh Lama Ngawang Lozang was the first Mount Wutai gazetteer (清凉山志). In the same year, he also requested that a Mongol prepare the first Mongolian version of a gazetteer. During the Qing dynasty, Wu Tai Shan was the subject of more gazetteers than any other site in the empire. This was unprecedented especially for this “rural, almost frontier, location.”  These gazetteers are imperial editions, and most can be linked to the imperial court. Below is a list of Wu Tai Shan (or Qingliang Shan 清凉山) gazetteers published during Emperor Kangxi’s reign.

1661
Qingliang Shan Zhi 清凉山志 [Clear and Cool Mountain Gazetteer] (reprint of 1596 edition), with a preface by the first Jasagh Lama (Mongolian) Ngawang Lozang, leader of Chinese and Tibetan affairs at the mountain.

1667
Mongolian gazetteer by Lozang Tenzin, at Ngawang Lozang’s behest.

1694
Qingliang Shan Xinzhi 清凉山新志 [New Clear and Cool Mountain Gazetteer] edited, with a preface by the third Jasagh Lama (Chinese) Lozang Tenpa.

1701
Qingliang Shan Xinzhi 清凉山新志 [New Clear and Cool Mountain Gazetteer], edited by the third Jasagh Lama Lozang Tenpa, imperial reprint.

1701

• Mongolian translation of Qingliang Shan Xinzhi [New Clear and Cool Mountain Gazetteer], with a preface by the Kangxi emperor.
• Manchu translation of Qingliang Shan Xinzhi [New Clear and Cool Mountain Gazetteer], imperial print.

1707
Qingliang Shan Xinzhi 清凉山新志 [New Clear and Cool Mountain Gazetteer] reprint made.

1721
Second Mongolian edition of Lozang Tenzin’s text.

A copy of the Mount Wutai gazetteer, Qingliang Shan Zhi (清凉山志)

The effort expended by the imperial court to encourage the production of gazetteers devoted to the mountain is evidence of Emperor Kangxi’s royal patronage of Wu Tai Shan. In comparison to the scattered Ming gazetteer references to prominent visiting lamas such as the 5^th Karmapa and Shakya Yeshé (one of Tsongkhapa’s close disciples), or to minor local bureaucratic Tibetan Buddhist lamas of the Ming, the biographies in the new gazetteers included Tibetan Buddhists who were not just visiting dignitaries or minor bureaucrats, but rather men specifically given imperial positions and praised by Emperor Kangxi.

Emperor Kangxi as Manjushri

A very important point to keep in mind when considering Emperor Kangxi’s connection to Wu Tai Shan is the belief that he is the Bodhisattva Manjushri himself. While some may claim that the Qing emperors’ patronage of Wu Tai Shan and their identification with Manjushri was politically motivated, there is convincing evidence that this was not the case with Kangxi.

Part of a very rare set of woodblocks for printing the Mongolian Kangyur (the spoken words of the Buddha). Under the imperial order of Kangxi, the ancient Mongolian Kangyur was revised to including some 756 illustrated deities with accompanying text, which was then cut into woodblocks and printed between 1717-1720.

Manchu emperors were referred to as Manjushri in Mongol and Tibetan materials, one such example is in the biography of Changkya Rolpai Dorje, where Emperor Kangxi was referred to as “Manjushri, the sublime Kangxi”. Other sources, such as the Hor chos-‘byung (1819) or History of Buddhism in Mongolia, written in Tibetan by Jigme Rigpe Dorje, refers to the Manchu emperors as “the Manjugosha Emperors”.

In the imperial preface of the Mongolian Kangyur, produced by the Kangxi emperor between 1718-1720, it refers to Kangxi as an emanation of Manjushri:

“Then Manjushri, the saviour of all living forms, [with the] intellect of all the Buddhas, was transformed into human form, and ascended the Fearless Lion Throne of gold; and this was none other than the sublime Emperor Kangxi-Manjushri who assisted and brought joy to the entire vast world…”

The act of the Emperor Kangxi slaying a tiger is likened to Manjushri’s subjugation of poisonous dragons in subduing the land.

The third Jasagh Lama Lozang Tenpa’s preface to the 1701 “Qingliang Shan Xinzhi” provides further evidence to support this view, as it refers to Kangxi as “the present emperor, teacher of the previous seven Buddhas, who has manifested as the sage of the ninth layer”. As Manjushri was known to be the “teacher of the previous seven Buddhas,” the preface contains a veiled reference to Kangxi as an emanation of the Bodhisattva Manjushri that could easily be understood by Chinese Buddhists.

Altogether, the Kangxi emperor personally visited Wu Tai Shan five times – twice in 1683 and again in 1698, 1702, and 1710. This is an extraordinary number for an emperor, underscoring the close relationship between the new Manchu sovereigns and China’s state protector, Manjushri, who resided there. The emperor’s act of slaying a tiger is also likened to Manjushri subjugation of poisonous dragons in subduing the land. This event was commemorated with the construction of an imperially sponsored monastery, Tailu Si, at “Tiger Shot Stream” (Shehu Chuan), the new name given to the site of the tiger killing. This scene remains the most widely reproduced scene of all Kangxi’s tours to Wu Tai Shan.

Perhaps then, we can find the answer in the signs from the divine. As recorded in the Wu Tai Shan gazetteer, one of Manjushri’s apparitions, for which Wu Tai Shan is famous, could be seen during the imperial visit and pilgrimage of Emperor Kangxi to the mountain.

“Only at the Western Terrace there was an auspicious, five coloured, and majestic appearance of the Bodhisattva. [When] the imperial carriage arrived at Middle Peak, the place was mysterious and among all the princes and imperial guardsmen, as well as officials serving in the capital and in the outer provinces, there was no one who did not praise it.”

In Changkya Rolpai Dorje’s edition of the gazetteer, it was mentioned that:

“The Kangxi emperor renovated all old temples and monasteries. He personally came to make pilgrimage, and, after worshipping, made costly gifts to the sangha. In particular, at the time when he prayed on behalf of his mother, a light of five colours appeared above the western mountain. Thereupon, the Venerable One showed his body and it was seen, unfading, until the emperor had arrived at Middle Peak.”

The concept of a Dharma King is not uncommon — as with His Holiness the Dalai Lama in Tibet who is believed to be the personification of the Bodhisattva Avalokiteshvara, so is the Qing Emperor Kangxi believed to be the Bodhisattva Manjushri personified.

Ksitigarbha, Buddha Amitabha and Dorje Shugden. Click on image to enlarge or for more high resolution thangka downloads click here.

Three Saints of the Western Pureland – Amituofo, Dashizhi and Kuan Yin together with Dorje Shugden. Click on image to enlarge or for more high resolution thangka downloads click here.

Buddha Amitabha and Kuan Yin together with Dorje Shugden. Click on image to enlarge or for more high resolution thangka downloads click here.

Kuan Yin (Goddess of Compassion), Wei Tuo and Dorje Shugden. Click on image to enlarge or click here for more beautiful thangkas.

References:

• Jami, Catherine (2012). The Emperor’s New Mathematics: Western Learning and Imperial Authority. New York: Oxford University Press.
• Berger, P. (2003). Empire of Emptiness: Buddhist Art and Political Authority in Qing China. Honolulu: University of Hawai’i Press.
• Shepherd, Robert J. (2013) Faith in Heritage: Displacement, Development, and Religious Tourism in Contemporary China. Walnut Creek, CA: Left Coast Press.
• Tuttle, Gray (2005). Tibetan Buddhists in the Making of Modern China. New York: Columbia UP.
• Forêt, Philippe (2000). Mapping Chengde: The Qing Landscape Enterprise. Honolulu: University of Hawaii Press
• Charles Bawden, ed., The Jebtsundamba Khutukhtus of Urga (Wiesbaden: Otto Harrassowitz, 1961, Asiatische Forschungen, 9).


• Cartelli, Mary Anne. The Five-Colored Clouds of Mount Wutai: Poems from Dunhuang. Leiden: Brill, 2012
• Charleaux, Isabelle (2015). Nomads on Pilgrimage: Mongols on Wutaishan (China), 1800–1940. Leiden: Brill.
• Chou, Wen-Shing. “Imperial Apparitions: Manchu Buddhism and the Cult of Mañjuśrī” in Archives of Asian Art, Volume 65, Numbers 1-2, 2015, pp.139-179
• Gray Tuttle and Johan Elverskog, “Tibetan Buddhism at Wutaishan in the Qing.” Wutaishan and Qing Culture. Journal of the International Association of Tibetan Studies. 6 (2011): 163214.
• Farquhar, David M. “Emperor as Bodhisattva in The Governance of The Ch’ing Empire” in Harvard Journal of Asiatic Studies Vol. 38, No. 1 (Jun., 1978), pp. 5-34
• Köhle, Natalie , ‘Why did the Kangxi emperor go to Wutai Shan? Patronage, pilgrimage, and the place of Tibetan Buddhism at the early Qing court’ in Late Imperial China, 29/1 (2008)
• http://china.org.cn/top10/2010-11/30/content_21448985.htm
• http://www.chinaheritagequarterly.org/features.php?searchterm=009_expeditions.inc&issue=009
• http://www.encyclopedia.com/people/history/chinese-and-taiwanese-history-biographies/emperor-china-kangxi
• http://www.chinadaily.com.cn/m/shanxi/wutaishan/2015-02/09/content_19533210.htm
• https://treasuryoflives.org/zh/biographies/view/Shakya-Yeshe/5795
• https://shanxi.chinadaily.com.cn/wutaishan/2015-12/11/content_22693785.htm
• https://shanxi.chinadaily.com.cn/wutaishan/2015-12/11/content_22693785.htm
• http://www.sxfj.org/html/5325/5325.html
• https://shanxi.chinadaily.com.cn/wutaishan/2014-10/20/content_18772107.htm
• https://shanxi.chinadaily.com.cn/wutaishan/2014-10/20/content_18772153.htm
• http://blog.sciencenet.cn/blog-558553-567087.html
• https://shanxi.chinadaily.com.cn/wutaishan/2015-01/04/content_19232285.htm
• http://www.wutaishanfojiao.com/content-21-6-1.html

For more interesting information:

• Emperor Kangxi | 康熙皇帝
• All About Manjushri | 关于文殊菩萨
• The Imperial Tomb of Emperor Kangxi
• Empress Xiaozhuang Wen: Kangxi’s Mongolian Grandmother
• The Tsongkhapa category on my blog
• Information about Manjushri on my blog
• Ganden Sumtseling Monastery
• Who is Tulku Drakpa Gyaltsen?
• The 14th Dalai Lama’s prayer to Dorje Shugden
• Wu Tai Shan
• Sacred Mountain of Manjushri
• Holy Place of Kuan Yin
• Auspicious Mongolian Omen
• Panchen Lama’s Hat
• Facebook question: The Relationship between Lama Tsongkhapa and Maitreya Buddha
• Magadha Sangmo | 须摩提女

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