Buddhism in the Mongol Empire
Some scholars have argued that the adoption of Buddhism by the Mongol Empire is largely attributed to the need of the ruling classes to legitimise their power over the Mongol dominion. Therefore, members of the Mongolian aristocracy sought recognition from prominent spiritual leaders in Tibet in return for protection and patronage.
Regardless of the initial motivation, the relationship between Tibetan spiritual leaders and the Mongolian aristocracy paved the way for Buddhist teachings to be disseminated in Mongolia. It is interesting to note that Sakya Pandita Kunga Gyaltsen, one of the previous incarnations of the World Peace Protector Dorje Shugden, played an important role in the establishment of Buddhism in Mongolia.
How Buddhism spread throughout the Mongol Empire provides an important insight into the cultural and political situation at the time, and illustrates how many high lamas worked skilfully to benefit the Mongols. Although they had to bow to the authority of secular Mongol rulers in the beginning, these lamas always ended up commanding respect and genuine patronage from the powerful Mongol Khans.
First Dissemination: Early Adoption of Buddhism in Mongolia
Buddhism entered Mongolia during the first millennium CE. At the time, Mongolia was comprised of many nomadic empires and Buddhism arrived there from Nepal via Central Asia. Even today, we can see evidence of the country’s initial adoption of Buddhism through analysis of the Sogdian language, with its origins in Sanskrit.
Prior to the 12th century, Mongolia was ruled by various nomadic empires such as Xianbei and Xiongnu. (Click to enlarge)
During this period, the kings of empires such as Xianbei (93–234 CE), Xiongnu (209 BCE – 93 CE), the Rouran Khaganate (late 4th century CE – mid-6th century CE), the Gokturks (mid-1st millennium CE), and the Uyghur Khaganate (8th – 9th century CE) welcomed missionaries and built temples for them. The Uyghur Khaganate, amongst others, even adopted Buddhist doctrine as part of their culture.
Second Dissemination: The Yuan Dynasty
Genghis Khan’s first Mongol Empire (Click to enlarge)
After Genghis Khan (1162 – 1227 CE) and his successors conquered Asia, Russia and parts of Europe, they began using religion to legitimise their power. Although he was not a Buddhist, in 1206 Genghis Khan wrote a letter to a Tibetan Khambo Lama of the Sakya school of Tibetan Buddhism to request for prayers:
“I want to invite you to my country, but my state affairs have not been finished yet, so pray for my victory.”
http://www.mongols.eu/mongolia/history-buddhism-mongolia/buddhism-in-mongolian-empire/
The symbol of Tengri, the supreme Mongol deity and the ruler of Heaven
Genghis Khan was an adherent of Tengrism, which combined ancestor worship with shamanism and animism. Traditionally, the Khans of Mongolia believed that they received the power to rule the world from Tengri, the supreme Mongol deity and the ruler of Heaven.
After Genghis Khan passed away, his son Ogedei Khan (1186 – 1241 CE) inherited the empire. Although he was not interested in Buddhism and his wife, Toregene Khatun, was a Christian, Ogedei built several houses of worship for the Buddhist faith. One of Ogedei’s sons, Godan, was later appointed as the governor of Ningxia and Gansu.
Genghis Khan (1162 – 1227 CE)
In 1240, Prince Godan launched a military campaign into Tibet where he destroyed several places of Buddhist worship such as Gyal Temple and Reting Monastery. Although Prince Godan believed that the Mongols held the greatest power in the world, he also believed that a religion was necessary for his next life.
Therefore, Prince Godan invited the renowned Sakya patriarch, Sakya Pandita, for a meeting. The prince was impressed by Sakya Pandita’s knowledge and teachings and he became the first known Buddhist prince of Mongolia.
A portrait and statue of Ogedei Khan (1186 – 1241 CE)
Mongke Khan
During the 13th century, Buddhism flourished and enjoyed special dispensation from the reigning Mongol rulers. For example, Buddhist monasteries in Karakorum were exempt from paying taxes and Mongke Khan appointed a Kashmiri monk named Namo as Chief of all Buddhist monks, also known as the Imperial Preceptor.
Kublai Khan (r. 1269 – 1294 CE), Mongke Khan’s successor, was also very interested in Buddhism. He invited the Chan Buddhist monk Hai Yun to Mongolia and appointed him as his Buddhist Advisor. Hai Yun even gave Kublai Khan’s second son, the future crown prince of Mongolia, the Chinese name Zhenjin (True Gold).
According to William Rubruck, envoy of Louis IX who visited Mongolia in the 13th century:
“In a big temple there were many lamas sitting in two rows, holding beads in their hands, wearing yellow gowns. Their hair and beards were close cut and they were reciting Buddhist books chanting “Om mani padme hum” (May happiness prevail). In Mongolian literary sources about monuments erected in the second half of the 14th century in Kara-Korum, the “Tsogt the Great Temple”, the temple of praying, or Chitayan temple, and others were mentioned, and it was also reported that 120 temples were built for lamas.”
http://www.mongols.eu/mongolia/history-buddhism-mongolia/buddhism-in-mongolian-empire/
Kublai Khan also invited a Sakya lama, Drogon Chogyal Phagpa (1235 – 1280 CE) to spread Buddhism throughout his realm. This is considered to be the second transmission of Buddhism in Mongolia. Empress Chabi (1227 – 1281 CE), Kublai Khan’s consort, received the Hevajra initiation from Phagpa and developed strong devotion to this lama. Thereafter, Kublai Khan appointed Phagpa as the Imperial Preceptor, with authority over the monks within the territory of the Yuan Dynasty.
Sakya Pandita and his nephew Lama Drogön Chögyal Phagpa (click to enlarge)
In 1269, Kublai Khan instructed Lama Phagpa to create a unified writing system for his multilingual empire. The resulting Phagpa script, also known as the “Square Script”, was based on the Tibetan script but written vertically from top to bottom, and was designed to be written in Tibetan, Chinese, Mongolian, Uyghur and Sanskrit dialects.
This new script became the official script of the empire and Tibetan Buddhist lamas became the most influential of all religious clergy in Yuan’s China. Their influence continued until the Yuan Dynasty fell in 1368.
After the fall of the Yuan Dynasty, many Mongols reverted to their original beliefs — Shamanism, the belief in spiritual healing and Animism, the belief in supernatural non-human entities.
An artist’s illustration of Kublai Khan conquering one of his enemies
Third Dissemination: Cultural Renaissance (16th Century)
In 1566, the relationship between Mongolia and Tibet became strained when Hutuhtai Secen Hongtaiji of Ordos in Inner Mongolia and his two brothers decided to invade Tibet. Having forced the spiritual leaders of Tibet into submission, they returned to Ordos with three high-ranking monks. Tumen Jasanghtu Khan also invited a monk from the Kagyu school of Tibetan Buddhism to Mongolia in 1576.
His Holiness the 3rd Dalai Lama Sonam Gyatso
In 1578, Altan Khan, an ambitious military leader who aspired to unite the Mongols and revive the glory of Genghis Khan, saw the value of spiritual recognition in legitimising his rule. He invited Sonam Gyatso, a spiritual leader from the Gelug lineage of Tibetan Buddhism for a meeting.
Sonam Gyatso and Altan Khan forged a mutually beneficial relationship that culminated in Sonam Gyatso acknowledging Altan Khan as the reincarnation of Genghis Khan, thus legitimising his rule while Altan Khan recognised Sonam Gyatso as the reincarnation of Lama Phagpa, thus strengthening his supremacy over the Tibetan Sangha. Altan Khan also bestowed upon Sonam Gyatso the title of Dalai Lama (“Ocean Lama”) and Ochirdara (“Vajradhara”). This title was posthumously granted to Sonam Gyatso’s two preceding incarnations as well.
Altan Khan
Although Altan Khan passed away not long after, he had set a precedent for the importance of spiritual recognition in legitimising ruling power amongst the Mongolian aristocracy. For the next century, the Mongol ruling class continued to seek the blessings of and recognition from Tibetan spiritual leaders to affirm their authority. In return, these spiritual leaders were allowed to spread the Buddhist doctrine and build temples (Datsan in Mongolian) across the country.
The prevailing belief in reincarnation also facilitated the convenient recognition of high lamas amongst the Mongolian nobility, legitimising not just the leadership but the country’s elite as well. Over time, the role and function of shamanistic diviners and healers were taken over by Buddhist monks, and the Shamanic culture and religion experienced a significant decline in influence.
A gorgeous Mongolian Datsan, Ivolginsky Datsan in Buryatia, Russia
The Influence of the Qing Dynasty (1635 – 1912 CE)
Emperor Hong Taiji (1592 – 1643 CE) became a patron of Tibetan Buddhism as part of his campaign against the last Mongol Khan, Ligdan Khan (1588 – 1634 CE). Qing Dynasty historian Jin Qichong has claimed that the Qing rulers were only interested in Buddhism for its usefulness in controlling both the Tibetans and Mongolians.
For instance, Emperor Qianlong’s (1711 – 1799 CE) claim to be an emanation of the Bodhisattva Manjushri and his interest in Tibetan Buddhism, patronage of Tibetan Buddhist art, translation of the Buddhist canon and so forth gave him considerable influence within the Tibetan Buddhist world.
Emperor Qianlong also supported the Gelug (Yellow Hat) school of Tibetan Buddhism in order to maintain peace within Mongolia because the majority of Mongols were followers of the two main lamas of this lineage — the Panchen Lama and the Dalai Lama. According to Mark Elliott, Professor of Chinese and Inner Asian History at Harvard University, Emperor Qianlong’s political manoeuvring and intertwining of Tibetan Buddhism with Mongolian matters “meshed seamlessly with his personal faith.”
Left: Emperor Qianlong depicted as an emanation of the Bodhisattva Manjushri.
Right: A portrait of Emperor Qianlong
On another occasion, Emperor Qianlong deliberately undermined the influence of the Khalkha nobility when he selected the 3rd reincarnation of Jetsundamba, the highest Mongolian Gelugpa lama, from amongst the Tibetan royal family of Lithang instead of the Khalkha Mongols, the largest subgroup of Mongol people. The Khalkha nobility originally protested this decision but later changed their minds and requested for the newly recognised incarnation to be enthroned far away at Dolonnor. Emperor Qianlong ignored this request, having intentionally selected the incarnation of Jetsundamba from amongst the Tibetans to put an end to Outer Mongolian autonomy.
The Fall of the Mongolian Aristocracy
By the turn of the 20th century, Buddhism had become an established religion in Mongolia with 583 monasteries in Outer Mongolia and various temple complexes scattered throughout. These Buddhist institutions alone controlled approximately 20% of the country’s wealth.
Present-day Ulaanbaatar was then known as the seat of the living Buddha of Mongolia, Jetsundamba Khutuktu, also known as Bogdo Gegen or Bogd Khan. Jetsundamba Khutuktu was the third highest lama after the Dalai Lama and the Panchen Lama, within the hierarchy of Tibetan Buddhism in Mongolia. The two monasteries in Ulaanbaatar alone housed approximately 13,000 and 7,000 monks respectively.
Jetsundamba Khutuktu
The monasteries acquired their wealth through donations and offerings from both the nobility and ordinary householders. Herders would also dedicate themselves to these monasteries either out of faith or from a desire to escape the demands of the aristocracy. In 1924, there were 140 incarnate lamas in Mongolia, each retaining some degree of secular authority, and roughly one-third of the population were monks. Approximately 250,000 (over one-third of the total population) lived in territories administered by the incarnate lamas and the monasteries.
When the Qing Dynasty fell in 1911, it was the Buddhist monasteries and temples that provided much needed political structure for Mongolia, and the Jetsundamba Khutukhtu began to administer an autonomous state in Yehe Kuriye. Although some foreign observers did not have a favourable view of Mongolian Buddhist monks and considered them corrupt, ignorant and lazy, the Mongolian people did not agree and have continued to maintain their faith in Buddhism to this day. In 1924, revolutionaries took over Mongolia and put an end to the power of the nobility.
Important Figures in Mongolian Buddhism
Sakya Pandita Kunga Gyeltsen (1182 – 1251 CE)
When Prince Godan asked his general, Doorda Darkhan, for advice on which Tibetan Buddhist lama was worthy of his invitation, the general answered,
“The Kadampas are the best regarding the monastic institution; the Taglungpas are the most skilled in worldly human affairs; in splendour, the Drigungpas are the greatest; but as for Dharma, Sakya Pandita is the most learned of them all.”
Following his general’s recommendation, Prince Godan issued an invitation to Sakya Pandita, who embarked on the journey to meet with the prince in 1244. Sakya Pandita brought along his two nephews — 10-year-old Phagpa and Chagna Dorje (1239 – 1267 CE). Phagpa was considered to be the religious heir of the Sakyas while Chagna was destined to be the patriarch of the Khön family.
Sakya Pandita Kunga Gyatsen (1182-1251)
When they arrived at Lanzhou, Prince Godan had just returned from the enthronement ceremony of his older brother, Guyuk (1206 – 1248 CE) as the great Khan. Prior to Guyuk’s ascension, political power lay in the hands of Toregene Khatun (Ogedei Khan’s consort) during the interim period between Ogedei Khan’s death and Guyuk Khan’s enthronement.
Sakya Pandita taught Prince Godan the Dharma, convinced him not to drown and decimate the Chinese race, and healed the prince from a serious skin disease. Sakya Pandita also advised the learned Buddhist masters and their patrons in the U-Tsang and Kham regions of Tibet not to fight the Mongol armies but to pay tribute to them instead. This eventually led to the widespread dissemination of Buddhism in Mongolia in later decades.
Sakya Pandita’s followers in Tibet requested him to return home but, feeling that he would be more beneficial by remaining amongst the Mongols, Tanguts, Uyghurs and Chinese, Sakya Pandita decided to remain where he was.
When Sakya Pandita knew that his time was coming to an end, he wrote a book titled Clarifying the Buddha’s Intention and a letter that showed his confidence in Prince Godan’s good intentions for Tibet. In 1251, Sakya Pandita appointed Phagpa as his successor in Mongolia and passed away peacefully.
Drogön Chögyal Phagpa
Drogön Chögyal Phagpa
After his uncle Sakya Pandita passed away, Drogön Chögyal Phagpa remained under the protection and patronage of Prince Godan until he was summoned by Kublai Khan. Previously a practitioner of Chan Buddhism, Kublai Khan felt that he had a stronger karmic connection with Tibetan Buddhism.
Both Kublai Khan and his consort, Chabi, developed devotion to Phagpa and he was given the title ‘Imperial Preceptor’, which gave him authority over all monks within the realm of the Yuan Dynasty.
Namo
A Kashmiri Buddhist teacher, Namo was the spiritual guide of Guyuk Khan, who later bestowed the title “Guusi” or State Preceptor upon Namo.
Upon Guyuk Khan’s passing in 1248, Mongke, who was the grandson of Genghis Khan and the eldest son of Tolui (1190 – 1232 CE), was appointed as the Grand Khan. The newly enthroned Khan continued to favour Namo and in 1252, entrusted him with the management of Buddhist affairs in his realm.
Two artistic depictions of Guyuk Khan
The 3rd Karmapa Rangjung Dorje
The 3rd Karmapa Ranjung Dorje
The 3rd Karmapa Rangjung Dorje was a prominent Buddhist master, scholar and practitioner. Having taught in the Uyghur and other Mongol regions, acquiring a stainless reputation in the process, he was invited to the Mongol Yuan court by Emperor Yuan Wenzong (Togh Temur) (1304 – 1332 CE).
Unfortunately, the emperor and the crown prince Rinchinbai passed away before the Karmapa’s arrival. Therefore, when the Karmapa finally reached Daidu, he officiated the enthronement of Temur as Emperor Yuan Shundi (r. 1333 – 1370).
Ondor Gegeen Zanabazar (1635 – 1723)
Stunning White Tara statue attributed to the great Mongolian artist Zanabazar
Born into the Mongolian royal family, Ondor Gegeen Zanabazar was the 16th Jetsundamba Khutuktu and the first Bogd Gegeen, the highest spiritual authority of the Gelug school of Tibetan Buddhism in Mongolia. When he was five years old, His Holiness the 5th Dalai Lama recognised him to be the incarnation of Taranatha, the remarkable Jonang Buddhist scholar.
Zanabazar used his influence to advance the interests of Buddhism among the Mongols. He was also known for his incredible artistic talents and was considered to be a skilled sculptor, architect, painter and costume designer and an erudite scholar and linguist.
The 3rd Dalai Lama Sonam Gyatso (1543 – 1588)
His Holiness the 3rd Dalai Lama Sonam Gyatso
Sonam Gyatso was the first to hold the title of ‘Dalai Lama’. He studied at Drepung Monastery under the guidance of Panchen Sonam Drakpa, a renowned Gelug lama, and learned the Nyingmapa tantric doctrines as well. He was later appointed the Abbot of Drepung Monastery and his reputation was such that the monks of Sera Monastery also considered him their abbot.
Sonam Gyatso recognised Altan Khan as the reincarnation of Genghis Khan and in return, Altan Khan bestowed upon him the title of ‘Dalai Lama’ and recognised him to be the incarnation of Drogön Chögyal Phagpa, one of the most highly respected Dharma teachers in Mongolia and the spiritual guide of Kublai Khan.
Aftermath
After the turn of the 20th century, rapid changes across Asia affected the state of Buddhist affairs in Mongolia. Buddhism had become an integral part of Mongolian culture but in 1921, Mongolia began to feel the pinch of the Russian Bolshevik Revolution.
In 1924, the Mongolian spiritual guide Jetsundamba Khutuktu passed away and the Mongolian People’s Republic (MPR) was established soon after. The newly founded party then executed a socialist revolution under the direction of the Soviet Communist International (Comintern).
Things became worse in the 1930s when Stalin was in power. Most Mongolian temples and monasteries were destroyed except for Gandan Khiid and Erdene Zuu, two of the most famous temples in Mongolia. During and after World War II, governmental policy changes allowed the revival of Buddhism and reconstruction of monasteries that were previously destroyed.
Erdene Zuu Monastery in Mongolia
Recommended Videos
Genghis Khan: Rise of Mongol Empire (BBC Documentary)
Or view the video on the server at:
https://video.tsemtulku.com/videos/GenghisKhanRiseOfMongolEmpire.mp4
The Mongol Empire: “Kublai Khan” (History Channel)
Or view the video on the server at:
https://video.tsemtulku.com/videos/KublaiKahnAndTheMongolEmpire.mp4
Recommended Reading
The texts above were sourced from legitimate book-hosting services offering these texts for free download. They are made available here for purely educational, non-commercial purposes.
Sources:
- https://en.wikipedia.org/wiki/Religion_in_the_Mongol_Empire
- https://en.wikipedia.org/wiki/Buddhism_in_Mongolia
- http://www.mongols.eu/mongolia/history-buddhism-mongolia/buddhism-in-mongolian-empire/
- http://themongolschina.weebly.com/religion.html
- http://www2.kenyon.edu/Depts/Religion/Fac/Adler/Reln260/Mongolian-Buddhism.htm
- https://en.wikipedia.org/wiki/Mongol_invasions_of_Tibet
- https://studybuddhism.com/en/advanced-studies/history-culture/buddhism-in-tibet/tibetan-history-before-the-fifth-dalai-lama/tibetan-lamas-and-mongol-patrons
- https://www.discovermongolia.mn/blog-news-why-dalai-lama-is-called-dalai-lama/
For more interesting information:
- 10,000 Mongolians Receive Dorje Shugden
- Zaya Pandita Luvsanperenlei (1642 – 1708)
- Kalmyk People’s Origin – VERY INTERESTING
- Danzan Ravjaa: The Controversial Mongolian Monk
- Agvan Dorjiev: The Diplomat Monk
- Mongolian Astrology and Divination
- The Fifth Dalai Lama and his Reunification of Tibet
- Tsem Rinpoche’s Torghut Ancestry
- My recollection of H.E. Guru Deva Rinpoche
- The Ethnics Groups of China
- Archaeologists Unearth Tomb Of Genghis Khan
- Incredible Geshe Wangyal
- Tsem Rinpoche’s heritage in China
- Auspicious Mongolian Omen
- Namkar Barzin
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If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
Since the conquest of China and conversion of Kublai Khan in the early centuries, many Mongols there adopted Tibetan Buddhism. As Mongolians had a strong element of shamanism mixed with ancestor worship and a belief in natural spirits for a brief period. Tibetan Buddhism was made the official religion of the Mongol Yuan Dynasty in China in the 12 century. All forms of Buddhism as such Chinese, Tibetan, or Indian were practiced, but Tibetan Buddhism was particularly favoured by Kublai Khan. The Mongolian Emperors had invited Tibetan monks to help promote Buddhism. As a results , many Buddhist monasteries were built and the translation of Buddhist texts increased . Sakya Pandita Kunga Gyaltsen, one of the previous incarnations of Protector Dorje Shugden, played an important role in the establishment of Buddhism in Mongolia. Interesting read of the history of how Buddhism came into Mongolia. Reading it will path way to many readers to understand more.
Thank you Rinpoche for this sharing.
Buddhism in the Mongol Empire has come along way to where it is now. Buddhism was introduced to Mongolia in the beginning of the 13th century . Tibetan Buddhism later became as way of unifying people and creating a sense of nationalism in 16th century onward. By the 20th century, Tibetan Buddhism had spread deeply into Mongolian culture. The Mongolian Buddhism and the Tibetan Buddhism has a long history during the periods of the nomadic empires. Tibetan Buddhist monasticism has made an important impact on the early development of Mongolian Buddhism in the country’s history, traditional arts, and culture .Buddhism revived and flourished once more after with the collapse of communism and the establishment of democracy in Mongolia.
Interesting read of the history.
Thank you for this sharing.
This is the journey of a great man Genghis Khan who is a founder of the first Great Khan of the Mongol Empire. His ruthless hunger for power and expansion resulted in the conquest of the largest contiguous of Mongol Empire in world history. He built a huge empire in medieval history by uniting various nomadic tribes and confederations in northeast Asia and other parts of Europe.
Most interestingly the great man used religion to legitimise the power. Although he was not a Buddhist by faith, Buddhism became the major religion after his grandson inherited the empire. He built several houses of worship for the Buddhist and believed that the Mongols held the greatest power in the world. He also believed that a religion was necessary for his next life.
An invitation of a Great Dalai Lamas is an enormously popular in establishment of Buddhism in Mongolia. Although the great lamas had to bow to the authority of secular Mongol rulers in the beginning, these lamas always ended up commanding respect and genuine patronage from the powerful Mongol Khans as Buddhism spread widely throughout the Mongol Empire. Unknown to many, the truth is that the World Peace Protector Dorje Shugden had played an important role in establishment Buddhism in Mongolia.
The cultural practice historical lineages of Khan’s family had resulted in today’s Mongolia embracing Buddhism as its heritage. The Buddhist temples and monasteries are now reopened and rebuilt and today Mongolia has been a favorite destination for tour for its stunningly beautiful landscapes with dramatic mountains, vast grassy meadows, towering sand dunes and a startling silence in the open air. For all these amazing wonders the country possesses, it’s no wonder the Mongolians call their homeland the “land of the blue sky” whereby it the country also holds many awards for its natural heritage.
The great Protector Manjushri Dorje Shugden depicted in the beautiful Mongolian style. I hope many Mongolians will print out this image and place in their houses to create an affinity with Dorje Shugden for greater blessings. To download a high resolution file: https://bit.ly/2Nt3FHz
The powerful Mongolian nation has a long history and connection with Manjushri Dorje Shugden, as expressed in the life of Venerable Choijin Lama, a State Oracle of Mongolia who took trance of Dorje Shugden among other Dharma Protectors. Read more about Choijin Lama: https://bit.ly/2GCyOUZ
All enlightened beings are worthy of homage and worship. They are the best beings to take refuge in and we should offer them our prayers as we can put our full confidence in them. Of all the Buddhas and Bodhisattvas, I personally find that Manjushri is extremely important. This is because what keeps us in samsara (cyclic rebirth) is our total ignorance and misunderstanding of the reality of existence. What is necessary to penetrate this deep ignorance that keeps us bound in a perpetual state of reincarnation is wisdom. We need many types of wisdom which can be acquired by relying on Manjushri as our yidam (meditational deity). By focusing on his meditation, practice, mantra and path we can gain wisdom in order to have the tool to penetrate the reality of existence. Therefore, Manjushri is an extremely important Buddha for us to focus on and take refuge in.
Tsem Rinpoche
(Photograph: this is the beautiful outdoor Manjushri statue who is in a teaching pose. He is floating above a koi fish pond nestled among lush greenery in Kechara Forest Retreat, Malaysia)
每一位觉者都能成为我们朝拜、膜拜的对象。他们是我们至高、至好的皈依，我们应该向他们做祈请，并且对他们生起全然的信念。在众佛菩萨之中，我个人认为文殊菩萨极为重要。这是因为使我们身陷娑婆（轮回）的是我们自身的无明，以及对实相的曲解。智慧是一种必要，它能穿透我们深不见底的无明，那个使我们受困于无止境投生的无明。我们需要多种智慧，而依止文殊菩萨作为我们的本尊，即能使我们成就多种智慧。透过文殊菩萨的观想、修持法门、心咒及修行道路，我们能成就智慧，拥有了知实相的“器具”。故此，专注于文殊菩萨的修持法门、皈依他，对我们而言都极为重要。
詹杜固仁波切
（相片：这尊户外文殊菩萨像呈转法轮姿。他被茂密的草木环绕，安坐在马来西亚克切拉禅修林的鱼池之上。）
Medicine Buddha puja encourages healing of all levels – physical, mental and emotional healing for those in need.
High resolution file of this thangka is available for download for all dharma practitioners around the world and for those who just want sacred images in their environment. Enjoy, be blessed and share this with others.
Here is the link to free download of this image and many other images: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=7
Listening to the chanting of sacred words, melodies, mantras, sutras and prayers has a very powerful healing effect on our outer and inner environments. It clears the chakras, spiritual toxins, the paths where our ‘chi’ travels within our bodies for health as well as for clearing the mind. It is soothing and relaxing but at the same time invigorates us with positive energy. The sacred sounds invite positive beings to inhabit our environment, expels negative beings and brings the sound of growth to the land, animals, water and plants. Sacred chants bless all living beings on our land as well as inanimate objects. Do download and play while in traffic to relax, when you are about to sleep, during meditation, during stress or just anytime. Great to play for animals and children. Share with friends the blessing of a full Dorje Shugden puja performed at Kechara Forest Retreat by our puja department for the benefit of others. Tsem Rinpoche
Listen here: https://www.youtube.com/watch?v=ZbzgskLKxT8&t=5821s
Mongolians conquered half the known world at one time, with soldiers on horseback. These horsebacks warriors struck fear into Western Europe at one time, and one of the greatest civilizations then was China, who was considered a major civilized nation then. It took many great beings like Sakya Pandita and Sonam Gyatso who helped to bring dharma and and end to the warrior and blood thirsty Mongolians to the dharma and Buddhism.
Mongolians are fiercely loyal to the Gaden tradition, may the Mongolians be a spiritual force of change in the world to come.
Last Saturday, at an event marking 60 years of Tibetans being recipients of Indian kindness, Lobsang Sangay mentioned that the exiled Tibetans should strengthen their efforts to make the Dalai Lama’s return to his Potala Palace a reality.
Representing the Indian government, Ram Madhav, a leader in the governing Bharatiya Janata party, echoed Sangay’s statement with hope that the Dalai Lama will be able to “return to your homeland” through peaceful and democratic means.
This event was originally planned to be held in Delhi but it was cancelled and relocated to Dharamsala. At the same time, Indian officials were directed by their Foreign Secretary to avoid events hosted by the Tibetan leadership, since they coincided with a “sensitive time” for Delhi’s relations with Beijing. India’s volte-face approach in shunning the Tibetans, with the unprecedented cancellation of many key Tibetan events, is now being viewed as a clear sign that India is no longer willing to be collateral damage in the Tibetan quest to agitate China over the so-called Tibetan cause.
With mounting pressure from India to not hurt their relations with China, the tone of the message this time around seems to be that of a plea with only one goal in mind: for the Dalai Lama to return to Tibet and reunite with Tibetans inside Tibet. Could it be that after 60 years, the Tibetan leadership has finally realised their fight against China is a futile one, and they should start looking at more achievable goals? May the aspirations of millions of Tibetans to see the Dalai Lama’s return to Tibet be fulfilled and in the words of Madhav, that ” it will not take that long for you (Tibetans) to be back home.”
https://www.theguardian.com/world/2018/apr/01/pm-in-exile-urges-tibetans-to-make-dalai-lamas-return-a-reality
Any histories of Buddhism always interest me to read. This article of Buddhism in Mongolia is fascinating from the time of Genghis Khan. Mongolia main religion is the tantric Buddhism of Gelugpa lineage . Love this part of the history ,”Emperor Qianlong also supported the Gelug (Yellow Hat) school of Tibetan Buddhism in order to maintain peace within Mongolia because the majority of Mongols were followers of the two main lamas of this lineage — the Panchen Lama and the Dalai Lama. According to Mark Elliott, Professor of Chinese and Inner Asian History at Harvard University, Emperor Qianlong’s political manoeuvring and intertwining of Tibetan Buddhism with Mongolian matters “meshed seamlessly with his personal faith.” Thank you Rinpoche and blog team for this very interesting article, video clips and pictures. ??
Any histories of any subject always interest me to read. This article of Buddhism in Mongolia is fascinating from the time of Genghis Khan. Mongolia main religion is the tantric Buddhism of Gelugpa lineage . It seem that the links between the Mongolian Buddhism and the Tibetan Buddhism are very ancient .and both has a long history during the periods of the nomadic empires. They are described as a part of Tibetan Buddhism, which is in many ways. Tibetan Buddhist monasticism has made an important impact on the early development of Mongolian Buddhism. Buddhism is in the heart of every aspect of Mongolian culture . The revival of this powerful Buddhist heritage is critical to Mongolia’s future peace and happiness.
Thank you Rinpoche for this interesting post which I do enjoyed and watching the video too.
Throughout history, the greatest conquerors and the vastest empire ever existed was the Mongolian Empire spearheaded by the great Genghis Khan and his successors. History also prevails that Kublai Khan, the grandson established a united China for what it is today by created the Yuan Empire.
Having conquered the seat of civilisation, China, it is without doubt that Tibet was also under the influence of the Mongolian Kings or Khans.
What is most amazing to learn is that although originally not Buddhists, the rulers of the Mongol empire sought the help of Tibetan lamas to assist divinely their success in amassing the vast lands which spread from Mongolia to eastwards to China and westward to modern day Europe.
As such with the original motivation and the results of their conquests, Mongolian rulers held high regards to the Tibetan Lamas for their help.
From the 13th century, Buddhism was brought to the Mongolians and in the 16th Century, Altan Khan (a direct descendant of the Khan dynasty) bestowed the title of Dalai Lama on an erudite Tibetan Lama, Sonam Gyatso. And posthumously to his two predecessors.
This is an article to read about history of the Mongolian Khans, and their reverence of Tibetan Buddhism, especially the importance of the virtues of Buddhism on such brutal and merciless conquerors in history.
Whatever were the motivation, the Mongols till today has beautiful monasteries and also a place of growing Buddhism.
In recent times, initiation to Dorje Shugden had been performed in Mongolia.
If there is one thing that straddles Pan-Asia, it would be Buddhism in the form of one tradition or another.
Tibetan Buddhism, as it is now referred to, without doubt, has left its mark on the Mongol, Tibetan and Chinese empires. However, because of the pressure of war and revolution, this comes in a subtle but still perceptible way today.
This article gives a very good account of how Tibetan Buddhism crept into the fabric of the Mongol empire(s). Glenn Mullin has also written on this topic and his paper on this subject can be found here:
http://sarr.emory.edu/MongoliaConference/MullinPaperRev1.pdf
A resurgent China and India will bring with it a similar resurgence of interest in their cultures and I suspect Buddhism will prominently feature.
Dear Rinpoche and Choong,
What you’ve commented above is on how Buddhism creeped into Mongolia and China and their impact on it, but for me I saw the connections between Masters from different lineages and how they benefitted these places over few lifetimes. In it, we can also see how these lineages intertwined and can be traced back to Buddha Sakyamuni’s time like the first Khalka Jetsun Dampa, whose previous life was the famous scholar Taranatha, was one of the Buddha’s 500 disciples.
My point, we used to say that all lineages are the same, there’s no distinctions in their teachings and it goes back to same teachings but in reality, how do you proof that? This is exactly how! That it can be traced back till Buddha’s time. And we can’t always say because my Guru said so, but to really show it.
Just now I’ve mentioned that how these lineage Masters benefitted beings over lifetimes; we can see from the case of Sakya Pandita (one of the previous incarnations of DS) and then the nephew Lama Phagpa, who then in another life as Althan Khan (recognised by Sonam Gyatso (The 3rd Dalai Lama) as the reincarnation of Lama Phagpa) and the Althan Khan, whose previous life was Genghis Khan and in this life, H.E. the 25th Tsem Tulku Rinpoche who’s known as Prince Iska Minh is in the family tree of Genghi Khan too?
Lama Sonam Gyatso, who hailed from Drepung Monastery was under the guidance of Panchen Sonam Drakpa (known for being the Abbot of three well-known monastery; Ganden, Sera and Drepung and one of previous lifetimes of DS).
Then the 5th Dalai Lama recognised Ondor Gegeen Zanabazar, the 16th Jetsundamba Khutuktu as the incarnation of Taranatha as mentioned above and Master Zanabazar was the Guru for of Zaya Pandita Luvsanperenlei. Choong has written a great article on this Master here https://goo.gl/pq8s63 . Luvsanperenlei was also one of the key disciples of Drepung Monastery’s Tulku Drakpa Gyaltsen and is said to have mentioned in his Collected Works several of the prophecies of his teacher Tulku Drakpa Gyaltsen. Tulku Drakpa Gyeltsen’s biography (rnam thar) was also preserved in Mongolian in Zaya Pandita’s works. And both Zaya Pandita and Zanabazar met Qing Emperor Kangxi during the year 1961.
Up till here, I’m amazed. Just look at these connections so far. Not mentioning those Masters like Karmapa Kagyu and etc.
*Just a sideline~ I was just finished listening to a video here suggested by Rinpoche https://youtu.be/ynhVVAXQ6Qg This lady spoke about many things such as how reincarnation was connected to the same family, correspondences between wounds and birthmarks, the healings, the ages of the children that usually could recalled their past lives and many more.
There’s another one here on how a beloved brother returned as the man’s son as the boy grew ‘proved’ he was the reincarnation of the brother. https://www.youtube.com/watch?v=XkhkGxjXm0M&feature=youtu.be
All in all, we should now be very careful on how we associate with others and how we conduct our life as these will carry forward into our future lives. The chances are, we might see them again. If you were not worry about your life previously, given all these circumstances , you should by now be very afraid. It’s not only because it’s mentioned in Buddhism, but reincarnation happens to all regardless your faith.
Please correct me if I’m wrong on any of the above mentioned as I’m trying to figure out pieces of big puzzle here as I go
Thank you Rinpoche and Choong
Hi Jacinta,
Nice to see your comments.
As you are well aware, Buddhas emanate in many different forms and roles so that the Dharma may continue spread in the ten directions.
Because of cause and effect which resembles each other, what you stated in your observant comments are precisely the result of their actions.
Yes, the more I researched and the more I observed, just like you, the more unshakable my faith has become in the Dharma.
Thank you very much for your comments.
It would appear that Buddhism began to make deep inroads into Mongolian, when Prince Godan, grandson of Genghis Khan, was impressed and won over by the teachings and knowledge of the great Buddhist Master ,Sakya Pandita, and probably became the first prince of Mongolia to be converted to Buddhism .Thus in the 13th century, in the reign of Mongke Khan, Buddhism flourished with the powerful support and patronage of the Mongol rulers.
Mongke Khan appointed Namo , a Kashmiri Buddhist monk as Chief of all Buddhist monks, also known as the Imperial Preceptor. Mongke Khan’s successor, Kublai Khan, was very interested in Buddhism. He invited a Sakya Lama, Drogon Chogyal Phagpa(Sakya Pandita’ nephew whom he had brought with him to Mongolia), to spread Buddhism throughout his realm. Later Kublai Khan and his consort developed great devotion towards Drogon Chogyal Phagpa and appointed him as the ‘Imperial Preceptor’, which gave him authority over all monks within his realm.
Thus by the turn of the 20th Century , Buddhism had become an established religion in Mongolia, with 583 monasteries in Outer Mongolia, and with the Buddhist institutions alone controlling approximately 20% of the country’s wealth! Present-day Ulaanbaatar became the seat of the living Buddha of Mongolia, Jetsundamba Khutuktu.To this day, Mongolians have continued to maintain an unwavering faith in Buddhism and in their Sangha.
Many illustrious masters are behind the spread and flourishing of Buddhism in Mongolia. It can be seen from them that the relationship between Tibetan spiritual leaders and the Mongolian aristocracy paved the way for Buddhist teachings to be disseminated in Mongolia.
The most notable was Sakya Pandita Kunga Gyeltsen. It was Sakya Pandita who taught the Dharma to Prince Godan and converted him to Buddhism. Sakya Pandita brought the message of peace in his Dharma . He convinced Prince Godan not to decimate the Chinese race. He also advised the learned Buddhist masters and their patrons in the U-Tsang and Kham regions of Tibet not to fight the Mongol armies but to pay tribute to them instead. This was probably the key factor that led eventually to the widespread dissemination of Buddhism in Mongolia in later decades.
Sonam Gyatso, the 3rd Dalai Lama, is another renowned figure. He was the first to be appointed as Dalai Lama by Alta Khan.
Ondor Gegeen Zanabazar, the 16th Jetsundamba Khutuktu, was the first Bogd Gegeen, the highest spiritual authority of the Gelug school of Tibetan Buddhism in Mongolia. Zanabar, also an erudite scholar,linguist and artist, used his influence to advance the interests of Buddhism among the Mongols.