Tag: imperial preceptor

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Renzong

Renzong

Jen-tsung/Renzong (1139-1193) ruled the Mi-nyag/Minyak (a.k.a. Tangut or Xi Xia) people from 1169-1193. The relationships he formed with Tibetan Buddhist lamas is recognized as having marked the origin of imperial preceptorship (ti-shi), an institution that would be replicated in subsequent relations between Buddhist teachers and Central or East Asian rulers. Jen-tsung sponsored large-scale Buddhist ceremonies as well as the publishing of Buddhist canons in Chinese, Tibetan and Tangut languages. His extensive support of and close interaction with Buddhists laid the ground and provided a model for later dynasties’ involvement with Tibetan Buddhism. The legacy of his patronage of Buddhism also contributed to the posterity of Mi-nyag, a culture whose history might otherwise have been obscured completely.

Source:
Dunnell, Ruth. “The Hsia Origins of the Yuan Institution of Imperial Preceptor,” in Asia Major. Third Series. Vol. 1, part 1, 1992. p 85-111.

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Bsod nams rgya mtsho–The Third Dalai Lama

Bsod nams rgya mtsho (Sonam Gyatso), The Third Dalai Lama (1543–88)

Bsod nams rgya mtsho was the leading hierarch of the Dge lugs pa (Gelugpa) school of Tibetan Buddhism during a time when competition from rival sects within Central Tibet, especially the bKa’ rgyud pa, drove them to seek political and religious patronage from sponsors outside the Tibetan cultural regions. Such a practice of Tibetan Buddhist leaders seeking support from non-Tibetan patrons stretched back to the Yuan and had become established by the end of the Ming. This was due to the decentralized power of the Mongols that allowed different Tibetan Buddhist leaders to gain support from different branches of the Mongol imperial family. While the Tibetans did not have a centralized missionary aim, their own quest for patronage took place within the broader context of struggles between Mongol, Manchu, and Chinese groups over political and territorial primacy in Inner Asia.

Within such a context, the Mongols revived the lama-patron relationship in the late sixteenth century in an attempt to expand their political authority using Tibetan Buddhism. Altan Khan (1521–82), ruler of the Tumed Mongols, then the most powerful group in Inner Asia, met with Bsod nams rgya mtsho in the region of Kokonor (Tib. Mtsho kha/Mtsho sngon, Ch. Qinghai) in 1578. During this meeting, Altan Khan accepted Bsod nams rgya mtsho as his “spiritual guide and refuge” and gave him the title of “Dalai Lama.” In return, Bsod nams rgya mtsho gave Altan Khan the title of “Protector of the Faith.” Altan Khan’s conversion to the dGe lugs pas can be seen as part of a broader attempt to subvert his nominal superior, Tumen Khan (1558–92) of the Chakhar Mongols, who had cultivated relationships with the Sa skya pa, and who were allied with the declining Ming against the new Manchu state. Meanwhile, Bsod nams rgya mtsho gained for the Dge lugs pa the support of a powerful and wealthy patron, which enabled him to consolidate Dge lugs pa strongholds in Tibetan and Mongol regions as well gain the attention of the Ming court in Beijing.

The year after this meeting, Bsod nams rgya mtsho sent Stong ‘khor chos rje Yon tan rgya mtsho, the first Chahan lama, to Altan Khan as his representative to the Mongols. In 1583, Bsod nams rgya mtsho embarked on a second mission from Central Tibet, which took him first to the birthplace of Tsong kha pa (1357–1419), the founder of the Dge lugs pa school, in A mdo. Here, he founded an innovative Dge lugs pa school at Sku ‘bum (Kumbum Monastery) that later produced many Dge lugs pa missionaries to northeast Asia for the next two centuries. He also visited monasteries linked to Tsong kha pa’s disciple, Shakya Ye shes, and ensured their legacies as Dge lugs pa institutions. In 1585, Bsod nams rgya mtsho went to Koke khota (Tib. Mkhar sngon, Ch. Guihuacheng), the capital of Tumed Mongol territory, at the request of Altan Khan’s son. Here he established a translation school near the Chinese border. The next year, Bsod nams rgya mtsho visited the territory of the Kharchin Mongols, where he established another translation school. In 1588, he traveled further northeast at the invitation of the Khorchin. There he gave the Khorchin khan a Hevajra empowerment and consecrated the establishment of a monastic community. Owing to his reputation and activities among the Mongols, Bsod nams rgya mtsho was invited to the Ming court in 1588 by the Wanli emperor (r.1572–1620), who gave him the title of the Great Imperial Preceptor who Confers Initiations (Guanding tai guoshi). Bsod nams rgya mtsho was intending to accept this invitation when he fell ill and died in Mongol regions in 1588.

Before his death in 1588, bSod nams rgya mtsho predicted he would be reincarnated in Mongolia (indeed, the fourth Dalai Lama was recognized in the nephew of Altan Khan), thus beginning the line of Dalai Lama reincarnations that continues to play an important role in Tibetan religion and politics.

Sources:
Tak-sing Kam. The dGe-lugs-pa Breakthrough: The Uluk Darxan Nangsu Lama’s Mission to the Manchus. Central Asiatic Journal. 44:2 (2000) p. 161-176.
Evelyn S. Rawski. 1998. The last emperors: a social history of Qing imperial institutions. Berkeley: University of California Press. 244-262.
Gray Tuttle. “A Tibetan Buddhist Mission to the East: The Fifth Dalai Lama’s Journey to Beijing, 1652-1653.” In Tibetan Society and Religion: The Seventeenth and Eighteenth Centuries. Bryan Cuevas and Kurtis Schaeffer, eds. Leiden: Brill, 2006; 65-87.
Gray Tuttle. “Imperial Traditions” from Tibetan Buddhists in the Making of Modern China.

Entry by Eveline S. Yang, 3/27/07

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Ye Shes Rin Chen

Ye Shes Rin Chen/ Yi Lin Zhen (1248-1294)

The fourth Imperial Preceptor Ye shes rin chen was born in 1248 to the east of Sa skya Monastery in Central Tibet. He was a child prodigy and mastered his seminary studies at a young age. His specialty was the Kālacakra-tantra. In fact, in Tibetan historiography he is remembered more for his contribution to the Kālacakra lineage than his role as Imperial Preceptor. For instance, in a recently published who’s who of Tibetan historical figures his primary title is that of Kālacakra master (dus ‘khor ba), not Imperial Preceptor.

Ye shes rin chen was a close associate of ‘Phags pa. The latter lived in and around Sa skya from 1264-1269, while Ye shes rin chen would have been a monk at that great center of learning. Recognizing his scholarship and proficiency in ritual arts, ‘Phags pa invited him to Lintao in 1272. Ye shes rin chen accompanied ‘Phags pa to the Yuan court in 1275. There he met Kublai Khan and gained his favor. ‘Phags pa then returned to Tibet, while Ye shes rin chen remained behind in Dadu to serve as a chaplain at the court.

The office of Imperial Preceptor was created for ‘Phags pa in 1270. The ritual traditions ‘Phags pa was famous for were considered his family’s unique heritage, and the succeeding two Imperial Preceptors were members of his family. Most of the subsequent Imperial Preceptors were also relatives of ‘Phags pa. Nevertheless, Ye shes rin chen proved to be an outstanding diplomat and ritual specialist, and in 1268 this monk born outside of the Sa skya family was made Imperial Preceptor. His tenure lasted from 1268-1294. The fourth Imperial Preceptor – and Kālacakra master – Ye shes rin chen died at Wutai Shan in the last year of his reign, 1294.

Sources:
Luciano Petech. 1983. Tibetan Relations with Sung China and the Mongols. In China among equals: the Middle Kingdom and its neighbors, 10th-14th centuries. Berkeley: University of California Press. pp. 173-204
Rinchen trashi. “Tibetan Buddhism and the Yuan Royal Court.” Tibet Studies. pp. 1-26; Ming mdzod. 1992. Dus ‘khor ba Ye shes rin chen entry. p. 824.

Entry by Jann Ronis, 2/13/07

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Imperial Preceptor

Imperial Preceptor: di shi 帝師, Tib. ti shri

A government post created during the reign of the Mi nyag/Xixia emperor Renzong (r. 1139-1193), probably in the 1170s. The first known Imperial Preceptor was Boluo xiansheng 波囉顯勝, who may have been a Tibetan. In terms of his rank, his other title was the equivalent to that of an imperial prince. This tendency to treat high-ranking monks as the equals of royalty continued into the Qing dynasty. By the late 12th century, Tibetans appear to have served in this post. The Central Tibetan Gtsang po pa Dkon mchog seng ge and his student ‘Gro mgon Ti shri ras pa were probably the last Imperial Preceptors. The responsibilities of this post included first, serving as the emperor’s chaplain, teacher and consecrator and, more generally, teaching, writing, translating and editing. For instance, the Imperial Preceptor oversaw the Mi nyag revisions of the Tangut and Chinese Buddhist canons.

In the Yuan dynasty, this post was continued, but with an added responsibility of overseeing the political situation in Central Tibet. ‘Phags pa was a State Preceptor (guoshi) from 1260-1270, and then became the first Mongol Imperial Preceptor in 1270. They continued to have important religious roles at the court. ‘Phags pa in particular wrote a large number of texts for the benefit and training of the imperial family, especially Qubilai Khan’s chosen heir Jingim (who died before he could take power). To provide the imperial family with ready service, their official residence (Me tog ra ba) was within the precincts of the imperial palace.

However, their role was broader than merely serving the imperial family. The Imperial Preceptors had more political responsibilities (for Tibet) than they had in the Mi nyag dynastic period. For instance, they would issue decrees, under the emperor’s authority to both protect and command monasteries in Tibet. Moreover, they directed all Buddhist establishments in the Yuan empire and were charged with promoting Buddhism in the empire. They oversaw routine Buddhist ceremonies and special rituals upon the enthronement and funerals of the emperors. They held rituals and dedicated stupas to the protection of the state and its subjects, in general terms or in specific instances, such as to prevent flooding. During the preceptorship (1327-1329) of Kun dga’ legs pa’i ‘byung nas rgyal mtshan dpal bzang po, officials concerned about the expenses of Buddhist ceremonies successfully petitioned the emperor to abolish the Du gongde shi (central office in charge of Buddhist affairs). The elimination of this office temporarily reduced the power of the imperial preceptor, though the office was restored sometime between 1333-1358 when Kun dga’ rgyal mtshan dpal bzang po was the Imperial Preceptor.

List of Imperial Preceptors in the Yuan Dynasty*
1270-1273 1) ‘Phags pa
1273-1279/1282 2) Rin chen rgyal mtshan (1235-1279/1282), ‘Phags pa’s younger step-brother, came to Beijing in 1269 with ‘Phags pa
1282-1286 3) Dharmapâla rakshîta (1268-1287), ‘Phags pa’s nephew
1286-1294 4) Ye shes rin chen (1248-1294), ‘Phags pa’s disciple
1294-1303 5) Grags pa ‘od zer (1246-1303), ‘Phags pa’s disciple
1304-1305 6) Rin chen rgyal mtshan (1258-1305), ‘Phags pa’s disciple
1305-1314 7) Sang rgyas dpal (1267-1314), Grags pa ‘od zer’s nephew
[c. 1312] Sga A gnyan Dam pa Kun dga’ dgrags (1230-1303), ‘Phags pa’s disciple, was posthumously declared Imperial Preceptor
1315-1327 8) Kun dga’ blo gros rgyal mtshan dpal bzang po (1299-1327), Sa skya ‘Khon family member
1322/1323-1325 9) Dbang phyugs rgyal mtshan (?-1325), concurrent and acting Imperial Preceptor, while Kun dga’ blo gros rgyal mtshan dpal bzang po was in Tibet
1327-1329 10) Kun dga’ legs pa’i ‘byung nas rgyal mtshan dpal bzang po (1308-1329), Sa skya family member
1329 11) Rin chen grags [bkra?] shis, also appointed as Tai situ (Great Minister of Education)
1333-1358 12) Kun dga’ rgyal mtshan dpal bzang po (1310-1358), stepbrother of Kun dga’ blo gros rgyal mtshan dpal bzang po, Sa skya ‘Khon family member
1361-1362 13) Bsod names blo gros rgyal mtshan (1332-1362), grand-nephew of ‘Phags pa
c. 1368 14) Rnam rgyal dpal bzang po, Imperial Preceptor at end of Yuan rule of China; sent emissary to Ming Court in 1372
*Of these, only three (#9, 11, 14) do not have clear connection to ‘Phags pa as either related family members or direct disciples.

Sources:
Ruth Dunnel. The Hsia Origins of the Yüan Institution of Imperial Preceptor. Asia Major. Third Series, Vol. 5, part 1, 1992, pp. 85-111.
Elliot Sperling, Rtsa-mi lo-tsa-ba Sangs-rgyas Grags-pa and the Tangut background to early Mongol-Tibetan relations,” PIATS6 Oslo, 801-824 & “‘Lama to the King of Hsia’” The Journal of the Tibet Society, vol. 7, 1987, pp. 31-50.
Herbert Franke.1978. From tribal chieftain to universal emperor and god: the legitimation of the Yuan dynasty, Sitzungsberichte – Bayerische Akademie der Wissenschaften, Philosophisch-Historische Klasse. Munchen: Verlag der Bayerischen Akademie der Wissenschaften. Focus on pp. 52-79.
Rinchen trashi. “Tibetan Buddhism and the Yuan Royal Court.” Tibet Studies. 1-26.
Wang Yao and Chen Qingying. Xizang lishi wenhua cidian/ Bod kyi lo rgyus rig gnas tsig mdzod. Xizang renmin chubanshe/Zhejiang renmin chubanshe, 1998, pp. 66-67. Listing of imperial preceptors.
Luciano Petech. 1980. Sang-ko, a Tibetan statesman in Yüan China. Acta Orientalia Academiae Scientarium Hungaricae 34:193-208.

Entry by Gray Tuttle 1/29/07