Tag: sakya

Posted on

Shenyang (Mukden) Mahakala Complex

Mahakala complex in Mukden (nowadays, Shenyang, Chin.: 沈阳)

The Mahakala complex is located in Mukden, nowadays Shenyang in northeast China. The Mahakala complex consists of one major temple and four branch temples and adjunct stupas. The Mahakala temple (Shisheng si 实胜寺) was completed in 1638, while the four branch temples and adjunct stupas, set at the compass points, were built from 1643-45 to house four other deities. The stupas are the Rnam par snang ba’i lha khang, the Thugs rje chen po’i lha khang, the Tshe dpag med mgon gyi lha khang, and the Dus kyi ‘kho lo’i lha khang. The construction of the Mahakala complex represents the Buddhist cosmological order celebrated at Abahai’s succession as cakravartin, legitimized the Manchu’s dynasty, which put Mukden, the then capital of Manchu’s state, under the protection of Mahakala.

Mahakala is a seven-armed warlike deity known as a Protector of the Law (in Buddhist sense). Mahakala was particularly important for Mongols at that time and signified the sovereignty. That Hungtaiji embraced the Mahakala cult was crucial in terms of incorporating Mongols into the realm of Manchu state. It is worth noting that by adopting the notion of sovereignty, which was originally created by Mongols, Hungtaiji successfully legitimated the Manchu state.

The Yuan image of Mahakala housed at the complex was later transported from Mukden to Peking by Emperor Kangxi in 1694, where it became part of a new temple complex in the southeast corner of the Imperial City (south of the present-day Donghuamen).

However, what is intriguing about the patronage granted by the rulers of Manchu to Tibetan Buddhism is that, prior to the Qianlong reign, the rulers of Manchu dynasty did not only maintain relations with the Sa skya pa cult, but also kept relations with other cults as well. What should be kept in mind is that a number of Manchu rulers patronized other cults of Tibetan Buddhism while this magnificent temple complex was constructed. The Mahakala cult was closely related to the Sa skya pa cult exclusively.

Sources:

Crossley, Pamela Kyle, A Translucent Mirror: History and Identity in Qing Imperial Ideology, U.C.P., 1999
Crupper, Samuel M, Manchu Patronage and Tibetan Buddhism during the First Half of the Ch’ing Dynasty, The Journal of the Tibet Society, Vol.4, 1984
Rawski, Evelyn S, The Last Emperors: A social history of Qing imperial institutions UC.P., 1998

Entry by Lan Wu 03/13/07

Posted on

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

Posted on

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

user-1541793495

Posted on

Sa-skya Pandita

Sa-skya Pandita / Pandit from Sakya (1182-1251)

Künga Gyeltsen was a son of Pelchen Öpo, the eldest son of the first of the five Sakya superiors, Sachen Künga Nyingpo. When he was a teenager, he left Sakya and studied under various teachers of the major Indian Buddhist philosophical and doctrinal trends. In 1204, when the Kashmiri master Shakyashribhadra brought Indian scholars to Tibet, Sakya Pandita learned directly from knowledgeable Indians and went back to Sakya with Suhatashri, one of the scholars. After his uncle and a teacher, Drakpa Gyeltsen, died in 1216, Sakya Pandita became a leader of the religious tradition of Sakya.

Koden was a grand son of Genghis Khan. After he led an unsuccessful campaign in Sichuan, he turned his attention to Tibet. He summoned Sakya Pandita in 1244 with a letter with courteous tone, but threatening contents. Sakya Pandita went to Liangzhou (凉州=武威), with two of his nephews, Pakpa Lodrö Gyeltsen and Chakna Dorjé. Sakya Pandita and Koden agreed on the main points of their future relationships in 1247. Sakya Pandita sent letters to Ü, Tsang and Ngari, and advised them to submit and allow the Mongols to exact taxes and to levy troops. Sakya Pandita spent rest of his life in Liangzhou, and passed away in 1251. He was honored by both Tibetans and Mongolian peoples.


Sources:

Matthew T. Kapstein, “The Tibetans.” (Massachusetts, 2006)
Luciano Petech, “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, 1983)
Hankyu Kim, “The Historical Relationship Between China and Tibet.” (Seoul, 2003)

Entry by Seul ki Park, 2/07

user-1541792942

Posted on

‘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

Posted on

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)