Tag: phagpa

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Juyong Guan

Juyong Guan 居庸关

The Juyong Gate was constructed between 1343–45 at the orders of the last Mongol emperor, Xundi (1333–67). According to its inscriptions, Dynastic Preceptor Nam mkha’ seng ge, a Tibetan lama of the Sa skya lineage, presided over the planning and construction of the gate and stupas, which were consecrated upon completion by Kun dga’ rgyal mtshan dpal bzang po (1333–58), one of the last Imperial Preceptors, also a Tibetan lama of the Sa skya lineage. Inscriptions also state that the emperor ordered its construction “in order to bring happiness to the people who pass under the stupas and receive thus the Buddha’s blessing.” See images here.

The Juyong Gate was built at a strategic pass just south of the Great Wall and northwest of Beijing. The arched gate was originally built as a base for three stupas (which disappeared and were replaced with wooden pavilions by 1448), and the architecture of the structure was in the Tibetan style. Stupa-arches were a completely Tibetan architectural form, introduced to China via the Mongols during the Yuan dynasty, and served the same function as they did in Tibet, standing at the entrance to important cities. The Juyong Gate may have been one of four planned gates intended to guard the four directions of the capital.

The arched passageway is carved with relief images that represent a highly developed state of lamaist art, which some link to the tradition established by Anige (1243–1306), the influential Nepalese artist invited to Khubilai’s court at the suggestion of ‘Phags pa in 1260. Prominent among the carved reliefs are images of the guardians of the four directions as well as mandalas of the five meditation buddhas, each of whom are associated with one of five directions (four directions and the center). The depiction of cosmological symbols based on four and five directions seem to be a reflection of the Mongol adoption of an originally Indian cosmology (four-directional) as well as a Chinese cosmology (five-directional). The idea that the Mongol rulers were guardian kings ruling over different directions (displaced onto actual geographies) was one of many religious conceptual models used to legitimate Mongol dominance.

The most significant aspect about the gate is its use of the above cosmological imagery together with inscriptions in five languages (Chinese, Mongol, Tangut, Tibetan, and Sanskrit) that posthumously articulate the divine nature of Khubilai Khan. Although the multilingual inscriptions differ subtly in content from each other, the Mongol inscription has been interpreted as elevating Khubilai Khan as a reincarnation of Manjushri, the resident bodhisattva of Mount Wutai in China. Such an identification of an emperor with Manjushri was unprecedented (and not mentioned in Chinese inscriptions due to incompatibility of the concept of reincarnation with Chinese Confucian sensibilities) and signaled a first step toward the role that Mongol emperors would later take as reincarnations of Manjushri/Manjusri. This use of the Tibetan concept of reincarnation together with the association of Manjushri with China (where the Mongol rulers resided) cleverly solidified Mongol legitimacy as religious authorities. Its significance as a religious-political model continued beyond the fall of the Yuan dynasty and was eventually passed onto the Qing.


Sources：

Patricia Berger. Preserving the Nation: The Political Uses of Tantric Art in China. In Later Days of the Law: Images of Chinese Buddhism 850–1850. Lawrence: Spencer Museum of Art, University of Kansas. 1994. pp. 103–07.
Heather Karmay. Early Sino-Tibetan Art. Aris and Phillips. 1975. pp. 21–27.
Franke, From Tribal Chieftains to Universal Emperor and God p. 64–72

Entry by Eveline S. Yang, 2/06/07

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Yuan Buddhist Canon Printing

Yuan Buddhist Canon Printing

In the early fourteenth century the printing of two separate and massive Yuan editions of the Buddhist canon was finally completed in southeast China. The first was a Tangut edition, the Xixiazang (西夏藏) or Xixia Tripitaka, completed in 1302. The second was the “complete” Chinese edition known as the Jishazang (ji砂藏) or Qisha (or Jisha) Tripitaka. Carving the blocks for the Jishazang had extended over almost a century, between 1231 and 1322.

Both of these editions had been ordered by Khubilai Khan (r.1260-1294) but came to fruition only after his reign, under the supervision of the General Secretary of the Buddhist Clergy in Songjiang, named Guanzhuba (管主巴). Guanzhuba (interpreted as bka’ ‘gyur pa or bka’ rgyud pa in Tibetan) was either Tibetan or of Xixia descent with a Tibetan education. The Xixiazang was printed in 3620 chapters at the Dawanshou (大萬壽) Temple in Hangzhou. It was based on earlier texts in the Xixia script engraved and printed in Xixia before Chinggis Khan destroyed the dynasty in 1227. The Jishazang blocks were carved at the Yansheng Yuan (延聖院) monastery on Jisha Island near Suzhou and Hangzhou. Although work began in the fourth year of the Shaoding reign in the Song dynasty, it was not completed until the second year of the Zhizhi reign of the Yuan. The Yansheng Yuan caught fire in 1258, interrupting the work, which was not resumed until 1299. The blocks finished before the fire seem to have survived. Major work was accomplished between 1300 and 1301, and from 1306-1307 Guanzhuba reconstructed and printed “missing” esoteric sections of the canon for inclusion in this second edition. These sections may have been carved at the same workshop as the Xixiazang in Hangzhou. The text of a vow by Guanzhuba was found in the Mogao cave of Dunhang and dated to the twelfth month of the tenth year of Dade 1307 (another similar but shorter colophon exists in volume 562 of the Yingyin Song Jisha Zangjing 影印宋ji砂藏經). This vow states that Guanzhuba was responsible for carving and printing vast numbers of illustrated Buddhist texts. He further committed to distributing these texts to monasteries, including monasteries in the former Xi xia lands, with great fanfare including offerings, assemblies and teachings. In the Yingyin Song Jisha Zangjing, it also states that Guanzhuba himself donated two hundred silver ingots in the form of a money order, and later three hundred silver ingots for the engraving of the woodblocks.

In addition to the canon, a revised catalogue of the Tripitaka was also published during the twenty-second year of the Zhiyuan reign period, also by order of Khublai Khan. This catalogue, the Zhiyuanlu 至元录 [full name: Zhi Yuan Fa Bao Kan Tong Zhong Lu 至元法宝勘同总录 (A Revised General Catalogue of the Dharma-Treasure up to the Yuan)] is said to have been based on three years of work by several tens of Chinese, Tibetan and Uighur monks, using source material from 1440 books in 5580 volumes. They are also said to have drawn from both Chinese and Tibetan versions of the Tripitaka, as well as the Chinese catalogue Buddhist Sutras Catalogue made in the Kaiyuan Reign Period (Kaiyuan Shijiao Lu) and the Tibetan catalogue kept in the Sakya monastery. This comparative catalogue of Tibetan and Chinese Buddhist canons along with a reconstitution of Sanskrit titles was supported by Khubilai Khan (d. 1294) under the direction of ‘Phags pa and with the assistance of Chinese, Tibetan and Uighur Buddhists. It is preserved in the Chinese Buddhist canon, Taisho vol. 99, number 25, in ten juan.

The printing of the Xixia and Jisha Tripitaka show Tibetan Buddhist influence, with a high level of artistic maturity and technical skill, extending all the way to the seaboard of China during the Mongol Yuan dynasty. The texts also intimate the cooperation of Tibetan artists, Yuan Mongol patrons, and Chinese craftsmen during the long-running, expensive and ambitious project. The Xixia edition reveals the continuing importance of the Xixia people – as well as their models of legitimacy and governance – to the Yuan, and in addition, it can be noted that illustrations from the this canon were later replicated in another edition sponsored by the Yongle emperor of the Ming dynasty. Through the impeccable records kept and the obvious grandeur of the projects, it is clear that the printing of the Buddhist canon in Yuan dynasty China was aimed at making a contribution to the economy as well as building a sense of solidarity among subjects of the state and the legitimacy of the rulers.


Sources:

Patricia Berger. 1994. Preserving the Nation: The Political Uses of Tantric Art in China. In Latter Days of the Law: Images of Chinese Buddhism 85-1850. Lawrence: Spencer Museum of Art, University of Kansas. 89-125.
Heather Karmay (Stoddard). 1975. Early Sino-Tibetan Art. Aris and Phillips.
Rinchen Trashi. 1988. “Tibetan Buddhism and the Yuan Royal Court.” Tibet Studies 1-26.
Françoise Wang-Toutain, “Circulation du savior entre la Chine, la Mongolie, et le Tibet au XVIIe siècle. Le prince Mgon-po skyabs.” Études chinoises, vol XXIV, (2005), 57-111, which cites Huang Hao Zai Beijing de Zangzu wenwu (1993), p. 55.

Entry by Stacey Van Vleet, 1/30/07, with additions by Gray Tuttle 9/22/08

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Multilingual text canon Zhiyuanlu

Zhiyuanlu 至元录/Zhiyuan fabao kantong zonglu至元法宝勘同总录

Comparative catalogue of Tibetan and Chinese Buddhist canons and reconstitution of Sanskrit titles supported by Qubilai Khan (d. 1294) under the direction of ‘Phags pa and with the assistance of Chinese, Tibetan and Uighur Buddhists. Preserved in the Chinese Buddhist canon, Taisho vol. 99, number 25, in ten juan.


Source:

Françoise Wang-Toutain, “Circulation du savior entre la Chine, la Mongolie, et le Tibet au XVIIe siècle. Le prince Mgon-po skyabs.” Études chinoises, vol XXIV, (2005), 57-111, which cites Huang Hao Zai Beijing de Zangzu wenwu (1993), p. 55.

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Shes bya rab gsal

Shes bya rab gsal

Shes bya rab gsal, which is also known as Zhang suo zhi lun彰所知論 in Chinese, was the Abhidharma work made by ‘Phags-pa Blo-gros rgyal-mtshan (1235-1280) for teaching the Mongolian crown prince Jinggim (1243-1286,Chi. Zhen jin 真金). In order to legitimize the regime of Mongolians, Shes bya rab gsal traced the origin of Mongolians to Tibet, which had inherited Buddhist teaching from India. It is believed that Shes bya rab gsal was originally composed in Tibetan in 1278, and then translated into Mongolian and Chinese. Although past scholars have been familiar with the Chinese version of Zhang suo zhi lun collected in Chinese Tripitaka (Taisho Tripitaka Vol. T32, No. 1645), the Tibetan (in Sa skya bka’ ‘bum Vol. 13, pp. 13) and Mongolian versions were lately studied in 1980s and 2006 respectively (Hoog, 1983; Uspensky, 2006).

It seems that Shes bya rab gsal was not widely circulated during 13-14th century; nevertheless, it left significant legacies to later Mongolian historiographies that played big roles in making of the cosmology of early-modern Mongolians. For instance, the Buddhist cosmology in Shes bya rab gsal that suggested Mongol, Tibet and India shared a common origin was later adopted by Erderni-yin Tobči (Chi. Meng gu yuan liu蒙古源流) by Sagang Sečen in 1662. Moreover, Shes bya rab gsal did not only influence the historical writings, but also provide a theoretical antecedent for Manchu emperors that also linked their empire to the universal Buddhist origin that shared by Mongol, Tibet and India.


References

Chen, yin-ke 陳寅恪. Zhang suo zhi lun yu meng gu yuan liu (Shes bya rab gsal and Erdeni-yin Tobči). Bulletin of the Institute of History and Philology Academia Sinica. 2:3, 1931, pp. 302-309.
Shen, weirong 沈衛榮. A Re-examination of the Shes bya rab gsal and the Erdeniyin Tobči. Bulletin of the Institute of History and Philology Academia Sinica. 77:4, 2006, pp. 697-727.
Uspensky, Vladimir. “Explanation of the Knowable” by ‘Phags-pa bla-ma Blo-gros rgyal-mtshan (1235-1280). Tokyo: Research Institute for Languages and Cultures of Asia and Africa, 2006.
Hoog, Constance. Prince Jin-Gim’s Texkbook of Tibetan Buddhism. Leiden: E. J. Brill, 1983

Entry by Ling-wei Kung 10/18/14

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Sangge

Sangge/Sangko (? – 1291)

This Tibetan (Kamalok) statesman rose to power quickly from his first meeting with Pakpa to his official appointment in Qubilai Khan’s court. He was also rumored to be of Ughyur descent and little recorded history exists considering his early years. As the head of the Sino-Mongol financial empire, Sangge’s control went unchecked by the emperor and was characterized in memory by corruption, oppression and tyranny.

Fluent in Mongolian, Chinese, Uyghur, Tibetan and other languages, Sangge ascended to power mainly through his interpreting skills, which gained him favor with ‘Phags pa. During his appointment in the Zongzhi yuan (created in 1264), Sangge enjoyed the favor and protection of the lama who in turn introduced him to Qubilai Khan. 1272 is the first year on record where Sangge is mentioned as an imperial official.

Sangge’s power climaxed in 1287, when he was appointed as chancellor of the right of the Supreme Secretariat. At the same time, he served as the head of Zongzhi yuan and another governmental body in charge of Buddhist pious works. Sangge continued his power by influencing the appointments underneath him, giving him full control of his bureaucracy.

Sangge strengthened the Mongolian military grasp over Tibet, strategically distributing troops at the center and border of the territory. This marked the first permanent occupation of Tibet by Chinese imperial troops. Soon after, Sangge focused his efforts on reorganizing the Tibetan postal service – a move that failed due to the immense pressure it exerted on residents who lived in postal districts and quickly fled. At his golden years in power, Sangge also continued to reform the country’s currency system.

In his incredibly powerful position, Sangge only needed to answer to the emperor himself, an unchecked power system that eventually led to his downfall. When the emperor was finally made aware of Sangge’s disrespectful etiquette and corruption (for example, he unsealed a box of fruit sent from the emperor as tribute), he ordered Sangge executed. After a long delay and governmental seizure of his family’s assets, Sangge was executed on Aug. 17, 1291.


Source:

Luciano Petech, Sang-ko, a Tibetan statesman in Yüan China. Acta Orientalia Academiae Scientarium Hungaricae 34:193-208. 1980

Entry by Megan H. Chan, 2/12/07

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Shalopa

Sha-lo-pa Kuan-chao/ Shaluopa Guanzhao/ Shes rab dpal

Sha-lo-pa Kuan-chao沙羅巴was a Tibetan Buddhist cleric, introduced to the Mongol court by his influential teacher, ’Phags-pa Lama. He then spent the greater part of his life in China, not only as a monk cooperating with the government managing Buddhist affairs, but also as a scholar, who was versed in many languages, translating Buddhist scriptures into Chinese. The effort to reconstruct Sha-lo-pa’s life with clues found in Western literature and Tibetan sources is challenging, since there is no substantial information on his biography. He is merely mentioned along side Tibetan Buddhism under the Mongols in the 13th and 14th centuries. The only account regarding his life is in Chinese, in Fozu Lidai Tongzai 佛祖歷代通載, “Encyclopedia of Buddha and his patriarchs under successive dynasties,” an annalistic chronicle compiled by the Ch’an monk Nien-ch’ang. The following is a broad view of Sha-lo-pa’s biography in Fo-tsu li-tai t’ung-tsai:

Sha luo ba (1259-1314) came from Jining 積寧. His personal name was Sha luo ba Guanzhao. Due to the facts that he had spent a great part of his life in China and befriended with many Chinese intellectuals, he also adopted a Chinese name (hao), Xueyan xue yan 雪岩 “Snow Cliff”. He was the youngest of four brothers. At a very young age, he already shaved his head and became a monk, following the guidance of the Imperial Preceptor ’Phags-pa. ’Phags-pa ordered him to go to La-wen-pu, whose knowledge of the essentials of the esoteric Buddhism was impressive, and studied with him.

Sha luo ba’s role in translation is important. When Emperor Shizu [Qubilai] received lectures from the imperial Preceptor ’Phags-pa, Sha luo ba was ordered to translate his words. The emperor was impressed by his translation and honored him as Greatly Discerning and Vastly Wise Teacher of the Law大辯廣智法師 (Dabian Guangzhi Fashi). Later the Imperial Preceptor Grags-pa ‘od-zer recommended Sha-lo-pa to the emperor as the candidate to translate the esoteric materials, which were to be distributed widely. Treated with great respect and honor, the people from the former Tangut state of Xi Xia always addressed him with his family instead of personal name.

In 1295, Sha-lo-pa was made Inspector-General of the Buddhist Religion in all of Jiangzhe江浙等處釋教都總統. In 1298, he was appointed as Inspector-General of the Buddhist Religion in all of Fujian統福廣. Even after he expressed his wish for retirement, the emperor still consulted him about the Buddhist Law. Sometime during 1308-1312, Sha luo ba was summoned by the crown prince and honored with the rank of Guanglu dafu situ光祿大夫司徒. Afterwards, Sha-lo-pa resided in the Temple of Felicitous Longevity慶壽寺 (Qingshou si) until he passed away in 1314, aged 56.

During his life time, Sha luo ba brought Anike/Anige/Aniko (1244-1306), an architect and sculptor from Nepal to China. Aniko influenced Chinese sculpture greatly and planned the construction of the White Stupa (Baita si) in Beijing.


Sources:

Herbert Franke.1985. Sha-lo-pa (1259-1314), a Tangut Buddhist monk in Yüan China, Religion und Philosophie in Ostasien, Festschrift für Hans Steininger zun 65. Geburstag. Wuurzburg: Könighausen & Neumann. 22pp. 佛光大辭典

Entry by Agnes Lin, 2/13/07

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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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‘Phags pa

‘Phags-pa

Following the religious preceptorship that emerged in Tangut state (Chin.: Great Hsia or Hsi Hsia 西夏, 1038-1227) as a model, Mongol rulers adopted this institution of imperial preceptorship (Chin.: ti-shih 帝師) as a means of dealing with the increasing multiethnic population within its territory. First Chinese Buddhism, and then Tibetan Buddhism won over the Mongol Royal family. ‘Phags-pa was a well known Tibetan scholar-monk who was recognized as “imperial preceptor” (1260) and “state preceptor” later by Kublai Khan.

‘Phags-pa (1235-1280) was a member of the Sa skya sect of Buddhism. ‘Phags-pa accompanied his uncle Kunga Gyaltsen, the fourth forefather of the Sa skya sect to Liangzhou for an interview with Prince Godan in 1244. After Kunga Gyaltsen died in Liangzhou in 1251, ‘Phags-pa remained in the Huanhua monastery in Liangzhou at his age of sixteen. ‘Phags-pa became an important historical figure since he had an interview with the then Prince Kublai on Mt. Liupanshan in 1253. Kublai received a Buddhist consecration (Abhiseka) by ‘Phags-pa in 1253 and treated him as his tutor thereafter. When Kublai ascended the throne, he granted ‘Phags-pa the title of “Imperial Preceptor” and gave him responsibility for Buddhist affairs within Yuan dynasty’s territory. Later, ‘Phags-pa was also granted a title “Great Treasure Prince of Dharma” due to his invention of a Mongolian script, called “’Phags-pa Script” nowadays, which was promoted throughout the state in the course of Yuan dynasty; and honored with the title of “Imperial Preceptor of the Yuan Dynasty”.

In addition to invent “’Phags-pa Script”, ‘Phags-pa also introduced the cult of Yamantaka into China, and it seems that ‘Phags-pa had knowledge of medicine as well. ‘Phags-pa, therefore, was not merely a powerful religious figure, but also was an important scholar in other areas. His huge influence on Mongol was mainly accomplished by tutoring or advising the member of the royal family, rather than the civilians within the state. Kublai’s choice of ‘Phags-pa remains controversial, in part due to the young age at which he was recognized as Kublai’s tutor. Nevertheless, ‘Phags-pa was a promising monk and the Mongolian influence on him was hugely important for Kublai to control the multiethnic state.

From the Tibetan perspective, ‘Phags-pa was a prominent Lama for many reasons. ‘Phags-pa went back to Sa skya in the summer of 1264 and he set up thirteen official posts. ‘Phags-pa came back Sa skya in 1274 due to the social disorder in Tubo, with the permission from Kublai Khan. He died in Sa skya on November 24, 1280. Ye Rinchen, ‘Phags-pa’s brother succeeded his position of Imperial Preceptor afterwards. ‘Phags-pa was granted posthumously a title of “Lord Under the Divine Sky, Propagator of Literature of the Court, Great Sage of the Highest Virtue, Profound Wisdom and Accomplished Enlightenment, Great Treasure Prince of the Dharma, Prince of the Deities of Paradise, Pandita the Imerpial preceptor.” by Kublai. In memory of ‘Phags-pa, Kublai ordered temples built for him in each prefecture and stupas in many areas; Significantly, the temples were supposed to be larger than that for Confucius, which signified the importance of Tibetan Buddhism as compared to the traditional Confucianism in the political realm of the Yuan dynasty.

Sources:
Petech, Luciano, Tibetan Relations with Sung China and with the Mongols, China among Equals: The Middle Kingdom and its Neighbors, 10th-14th Centuries. Morris Rossabi (ed.) UC.P. 172-203
Dunnell, Ruth, The Hsia Origins of the Yuan Institution of Imperial Preceptor, Asian Major, 3rd series, Vol. V, Part I, 1992, 85-111
Watt, James C.Y., Wardwell, Anne E., When Silk Was Gold: Central Asian and Chinese Textiles, The Metropolitan Museum of Art. 95-99
Bechwith, Christopher I., Tibetan Science at the Court of the Great Khans, J Tib Society Vol.7, 1987, 5-7
Rinchen Drashi, Tibetan Buddhism and the Yuan Royal Court, Tibetan Studies, 1-26.
Herbert, Franke, From Tribal Chieftain to Universal Emperor and God: The Legitimation of the Yuan Dynasty, Munich, 1978, 58- 64;
Herbert, Franke, Consecration of the “White Stupa” in 1279, Asian Major, 3rd series, Vol, II, Part 1, 155-183

Entry by Lan Wu

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Dam pa Kun dga’ grags

Dam pa Kun dga’ grags (胆巴国师, 1230-1303)

Other than his teacher, Pakspa, Dampa is the most influential Tibetan lama to the Yuan Dynasty. Dampa means “subtle and mysterious.” According to “Yuanshi (元史, The History of Yuan Dynasty.)”, his date of birth is not certain: he lived in the same time period with Pakspa. However, according to “Danbabei (胆巴碑, The Memorial of Dampa.)”, he was born in 1230, studied Buddhist scriptures from when he was young, and had a deep relationship with Sakyapa learning. When he became 24 in 1253, he went to Western India to study Buddhism. According to “Lidaifozutongzai (历代佛祖通载)”he was born in mdo-kham region (突甘斯旦麻), now is part of Tibetan autonomous regions of Sichuan province and Qinghai province.

When Dampa went to China, he was ordered to reside in the Shouning Temple on the Wutaishan. In 1272, he went to the capital (Yanjing) and gave esoteric initiations to princes and lords. In 1282, he asked the Emperor earnestly to be allowed return to the West because he could not get along with the Chancellor at the time, Hsiang-ko (Sangge). Then he was recalled and banished to Chaozhou. When he was in Chaozhou, the wife of the Deputy Commissioner of the Military Council got a strange illness, and Dampa cured Chengzong of sickness by praying for him. During the Yuanchen period (1295-1296), Qaidu violated the borders of Tibet. Chengzong asked Dampa to pray to Mahākāla, after which a letter reporting victory indeed arrived. He also prayed for an end to Chengzong’s illness which was cured instantly.

Dampa is reputed to have been a ‘swift runner’ (rkang-mgyogs) in the special tantric sense. He wrote nothing but bestowed tantric initiations upon suitable disciples, producing spontaneous enlightenment in some of them. Dampa was a person who influenced the cultural, political, and religious aspects of the relationship between the Yuan Dynasty and Tibet.

Sources:
周生文， 阵庆英, “大元蒂师八思巴在玉树的活动，” 西藏研究 No. 34. (1990)
周生文， 阵庆英, “元代藏族名僧胆巴国师考,” 中国藏学 No. 9. (1990)

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Dynastic Preceptor

Dynastic Preceptor: Guoshi (国师)

This is a title that kings and emperors gave to great monks and lamas. The first guoshi in history was in China; in 550, the king of Beiqi (北齐) bestowed the title to a great teacher, Fachang (法常). Afterwards, when China-based dynasties such as the Yuan, Ming and Qing had relationships with Tibet, they bestowed the titles of “Fawang (法王)”， “Wang (王)”， “Daguoshi (大国师)”， “Guoshi (国师)”, and so on. The most influential and popular guoshi in Mongol Empire was ‘Phags pa bla ma.