This project is about Buddhism in Mongolia. For instance, I am going to describe a brief and simplified version of the history of Mongolian Buddhism. While my original plan is to focus specifically on the Yuan dynasty, I am also going to cover some pre and post Yuan Mongolian as well as Tibetan history in relation to Buddhism in Mongolia. The purpose of this project is to create the fuller and more complete picture of Mongolian Buddhism.
The popular legend suggests that the Buddhism was introduced to Mongolia during Yuan dynasty, the thirteenth century, when Chinggis Khan have conquered Tibet (http://mongoluls.net/shashin/buddhmongol.shtml). Although, the research have shown that Buddhism was present in Inner Mongolia, as well as in the southern region of what now is Outer Mongolia long before the thirteenth century. For instance, some scholars suggest that the earliest dates of Buddhism in Mongolia goes as far as the first century CE. And by the ninth century there was well established Buddhist schools in Mongolia (Jerryson 13). Therefore, the evidence of the presence of Buddhism in Mongolia before the invasion of Tibet contributes to the conclusion that Buddhism have been establishing its way in Mongolia gradually, and was already wide popular in some regions prior to being officially accepted by the Khan.
Between the seventh and the ninth centuries Tibetan empire was strong and powerful. Tibetan army conquered the cities of Kashgar, Kucha, and Khotan on the West, and on the East the war between Tibetan and Chinese states lasted for nearly two centuries. At some point, in 763 CE, Tibetans conquered the Chinese capital, Chang‘an. They also conquered Tangut people. Many of the conquered people and places were as the result converted to Tibetan Buddhism (http://idp.bl.uk/education/buddhism/tibetan/tibetan.html). Besides, during that time many Tibetan lamas were travelling along the Silk Road, preaching Buddhism. It could be that during that time of Tibetan flourishing when Buddhist traces got into Mongolia.
The remains of Tibetan rule in Central Asia were discovered in two military establishments along the Silk Road.
Namely in the town of Miran, and the fort of Mazar-tagh. As well, a great number of Tibetan manuscripts were found in the cave at Dunhuang. All manuscripts are dated from the middle seventh century until the ninth. Some manuscripts on Tibetan and Mongolian were also discovered in Kharakhoto, in what is now Inner Mongolia. Although those manuscripts are dated with later dates, around the thirteenth century (http://idp.bl.uk/education/buddhism/tibetan/tibetan.html).Another reason why it is not easy to establish a specific date for when Buddhism began its establishment in Mongolia is because Mongolian Buddhism neatly syncretized with the local shamanistic tradition, namely Boe, which was flourishing prior to the arrival of Buddhism. Because those two traditions have been mixing together gradually, it is difficult to pin point the precise time of the ‘beginning of Buddhism’ in Mongolia (Jerryson 11).
For this exactly reason of being able to absorb the local deities into Buddhist pantheon, the religion was able to successfully survive and take roots in Mongolia. Besides, the form of Buddhism that appeared as the result of merging Buddhism with Boe, is known as distinctly Mongolian Buddhism (Jerryson 11).
Nevertheless, going back to the popular story of how Tibetan Buddhism was officially recognized and brought to Mongolia during the Yuan dynasty, it is evident that at first Buddhism affected only the upper class and was not much of an influence for the masses for a very long time. So, here is how the story goes.
At first, in the be
ginning of the thirteenth century, Chinggis Khan conquered Tibet. By that time he already had a reputation for his religious tolerance. Within his realm of ruling there were Nestorian Christians, Muslims, Manicheists, as well as shamans. Although, it is not before somewhat around a half century later that Buddhism officially was established in Mongolian court. According to one source, after Chinggis Khan’s death, his grandson Godan Khan went to Tibet to settle down the rebellion (http://mongoluls.net/shashin/buddhmongol.shtml). Although his trip there was bloody and destructive, he made friends with Sakya Pandita, the patriarch of Sakya Buddhist school in Tibet. The connection between Godan Khan and Sakya Pandita was strong enough fo
r the religious bond to form. Their descendants continued the connection. Godan Khan’s successor Khubilai (Kublai) Khan kept Sakya Pandita’s nephew at the Mongolian court for the political reasons. During that time Phags-Pa (Sakya Pandita’s nephew) converted many people of the court to Buddhism. According to some sources Khubilai Khan is the grandson of Chinggis Khan (http://en.wikipedia.org/wiki/Kublai_Khan).According to the other source the story goes a little differently. In this version Godan Khan, who was at the time the Mongol emperor of China, sends his messengers to Tibet with the purpose of finding the most outstanding lama. They comeback with Sakya Pandita, who becomes emperor’s spiritual guide. This story also mentions the miracles performed by Sakya Pandita, as well as relics that were found after his cremation, including Buddhist images that appeared on his bones (http://shugden.tripod.com/sakya.html).
Even though at that time Buddhism considered as the religion of the upper class only, it began to subtly influence thoughts and the culture of many Mongolians. The seeds of Buddhism were already sowed, to the point when after the collapse of Yuan dynasty, and the couple of centuries of a decline, Buddhism was easily revived later on (http://www.innermongolia.org/english/tibetan_buddhism.htm).
Altan Khan i
s remembered for re-establishing the religious ties between Mongolia and Tibet. In 1569 he invited the 3rd Dalai Lama, Sonam Gyatso to Tumet (http://en.wikipedia.org/wiki/Altan_Khan). It was at that time when Altan Khan gave Sonam Gyatso the title “Dalai Lama“, which is simply the translation of Sonam Gyatso to Mongolian. Gyatso (Tibetan), as well as Dalai (Mongolian) means ocean. From that moment on until the present day, generations of Sonam Gyatso’s reincarnations are known by their Mongolian name. Besides that, the following, the 4th Dalai Lama was actually a Mongolian grandson of Altan Khan, to keep it in a family. That is only one example of Mongolian powerful influence over Tibetan traditions. There are many other examples how both cultures have influenced each other.Some scholars suggest that the acceptance of Tibetan Buddhism by Mongolians is rooted in their cultural similarities. Both had a lot in common emotionally and psychologically, which made it easier for them to connect, and for Mongolian emperor to understand and accept the religion. Although Mongolians are known for allowing plural religions to flourish under their ruling umbrella, there was some cases of rejecting religious traditions. Or more precisely, not allowing the cultural elements of those traditions that had less in common with Mongolian culture to penetrate the established rules. For instance, the Confucians were not successful in the endeavour of popularizing and spreading the tradition through the Mongolian authority, although they tried… (http://www.innermongolia.org/english/tibetan_buddhism.htm).
Nevertheless, going back in history of Tibetan and Mongolian traditions, even their pre-Buddhist cultures were somewhat similar. Tibetan shamanic Bon tradition which partly syncretized into Tibetan Buddhism is very similar to Mongolian shamanic faith of Boe (http://www.innermongolia.org/english/tibetan_buddhism.htm). That could be another reason that allowed Mongolians to easily connect with Tibetans and their culture.
Sakya Pandita, who originally known as the one who brought Buddhism to Mongolia is also known as the Master of Sakya school of Buddhism. Nevertheless, the second wave of officially recognized Buddhism in Mongolia, that developed later in the 16th century through the effort of Altan Khan, is known as Gelukpa school of Buddhism, the Yellow Sect (http://en.wikipedia.org/wiki/Buddhism_in_Mongolia). Therefore, Mongolian Buddhism although presently is known mainly as Gelukpa, actually represents two main schools of Tibetan Vajrayana. Although, Sonam Gyatso, the 3rd Dalai Lama, who later came to Mongolia by the invitation of Altan Khan, did proclaim himself as the reincarnation of Sakya Pandita, and Altan Khan as the reincarnation of Khubilai Khan. He addressed the public with this news, emphasizing that those two came together again with the purpose of spreading the Buddhism throughout Mongolia (http://en.wikipedia.org/wiki/Altan_Khan). By making this historical gesture, Sonam Gyatso officially syncretized for Mongolians two politically somewhat distinct schools of Tibetan Buddhism.
Works Cited:
“Buddhism in Mongolia” Wikipedia: The Free Encyclopedia March 24, 2010. http://en.wikipedia.org/wiki/Buddhism_in_Mongolia
Jagchid, Sechin. Tibetan Buddhism, The Mongolian Religion http://www.innermongolia.org/english/tibetan_buddhism.htm
Jerryson, Michael K. Mongolian Buddhism: The Rise and Fall of the Sangha. Bangkok: Silkworm Books, 2007.
“Kublai Khan” Wikipedia: The Free Encyclopedia March 29, 2009. http://en.wikipedia.org/wiki/Kublai_Khan
Mongoluls.net 2002-2007. http://mongoluls.net/shashin/buddhmongol.shtml
“Sakya Pandita” Sakya Tegchen Choling, NEWSLETTER 82 -- pgs 26-27. March 21, 2010. http://shugden.tripod.com/sakya.html
Sam van Schaik Tibetan and Mongolian Buddhism on the Silk Road, International Dunhuang Project (IDP). 2001. International Dunhuang Project (IDP). 11 January 2002. http://idp.bl.uk/education/buddhism/tibetan/tibetan.html
Images (top to bottom):
1. The Manuscript in Mongolian found in Kharakhoto2. Khubilai (Kublai) Khan
3. Sakya Pandita
4. Altan Khan
5. Black Mahakala, also known as Gombogur in Mongolia. One of the main wrathful protectors recognized by all schools of Tibetan Buddhism. Very popular in Mongolia, as well as in Tibet
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