238 wilkens
of the Biography of Xuanzang this dichotomy is expressed by using the words
‘dharma, religious sphere’ (OU nom) and ‘politics, government’ (OU törö):230
Denn in diesen beiden Geleitworten lobt man die Innere Lehre und das
Äußere Gesetz sehr.231
It is not likely that the Manichaeans in the Uyghur Empire in Mongolia have
invented this concept of the two systems. Because of the Tibetan and Mongol
parallels we can infer that the Manichaeans built upon an indigenous Central
Asian tradition, which was adapted to the exigencies of Manichaean politics.232
The Mongols had a parallel concept known under the Mongolian terms
qoyar törö, qoyar yosun or qous yosun, which has been described in great
detail by Klaus Sagaster in the introduction to his edition of the White History
(Mong. Čaγan teüke).233 He compared medieval European concepts such as
duo ordines, duae potestates, duo gladii etc.234 and, most importantly, referred
to the Tibetan terms lugs gnyis and lugs zung.235 Tradition ascribes the division
230 törö can as well have a religious connotation, e.g. as an equivalent of Skt. dharma.
Furthermore, nom and törö can be synonymous. Therefore, I translate with ‘teaching2’
in the following: MaitrH I 15b6–10 anta tägip arate udaraketa ulatı ulug küčlüg aržilarnıŋ
nomın törösin taplamadın altı yıl alp kılısıg iš išlädi (Geng Shimin, Hans-Joachim
Klimkeit, Das Zusammentreffen mit Maitreya. Die ersten fünf Kapitel der Hami-Version
der Maitrisimit in Zusammenarbeit mit Helmut Eimer und Jens Peter Laut herausgegeben,
übersetzt und kommentiert. Teil I: Text, Übersetzung, Kommentar. Teil II: Faksimiles und
Indices (Wiesbaden: Harrassowitz, 1988), lines 1336–1340) “After having arrived there, he
did not accept the teaching2 of the great and powerful seers such as Ārāḍa (Kālāma) and
Udraka (Rāmaputra) and during six years he performed ‘the deed which is difficult to
perform’ (Skt. duṣkaracarya) .”
231 For the edition and translation cf. Röhrborn, Klaus, Die alttürkische Xuanzang-Biographie
VII. Nach der Handschrift von Leningrad, Paris und Peking sowie nach dem Transkript
von Annemarie v. Gabain herausgegeben, übersetzt und kommentiert (Wiesbaden:
Harrassowitz, 1991), lines 282–284: kim ol iki süölärdä ič nomug taš [tö]rög üküš küläyür.
232 Zieme, Religion und Gesellschaft, 71, thinks that this concept was introduced by the
Buddhists and refers to the Pāli terms dhammacakka ‘wheel of dharma’ and āṇācakka
‘wheel of government’. But, on p. 72 Zieme cites authors who also think that we are
dealing with an Inner Asian conception.
233 Sagaster, Klaus, Die Weiße Geschichte (Čaγan teüke). Eine mongolische Quelle zur Lehre
von den beiden Ordnungen Religion und Staat in Tibet und der Mongolei (Wiesbaden:
Harrassowitz, 1976), 9–49.
234 Sagaster, Weiße Geschichte, 9–10.
235 Cf. the complementary terms lha chos (‘religious order’) and mi chos (‘social order’) as
well as chos (‘religious sphere’) and srid (‘political sphere’) in Tibetan as documented in