the history of buddhism among the mongols 389
Khan not only granted the Daoists this privilege, but also granted all
representatives of other religions the same privilege, provided that
they be willing to pray to Heaven and to pronounce benedictions. It is
revealing that until the end of Mongol rule in China, all edicts granting
exemption from taxes to Daoists, Buddhists, Christians and Muslims,
make reference to inggis Khan.
The generosity of the Mongol rulers does, however, not mean that
mutual relations between the different religions were free of con icts. In
the time of Möngke, the Chan master Haiyun had responsibility over
the Buddhists, while the patriarch Li Zhichang (1193–1256), a
disciple of Changchun, was the highest authority in Daoist matters.^43
Notwithstanding the equal status of both religions, serious arguments
between them occurred. The Daoists used their strong initial position
to take possession of Buddhist monasteries, to destroy Buddhist stat-
ues, and to compose slanderous writings against the Buddhists. The
Buddhists defended themselves and led complaints with Möngke
Khan who thereupon summoned the protagonists of both parties—the
Daoist patriarch Li Zhichang and Fuyu Zhanglao, the abbot of the
Buddhist Shaolin monastery in Karakorum, to his compound in
Karakorum in 1255. The abbot succeeded in proving that the Daoists
were wrong and consequently overcame the Daoist patriarch with his
argumentation.^44
Because the Daoists did not properly ful l the duties that had been
imposed on them, Möngke Khan summoned a second meeting in the
Yellow Palace (Sira Ordo) in the neighbourhood of Karakorum in 1256.
The Buddhists were represented by a delegation led by Fuyu Zhanglao
and by Namo (or ), a monk from Kashmir, who had already
come to Mongolia under Ögedei and who had been appointed “state
teacher” (Mong. ulus-un basi, Chin. guoshi ) by Möngke.^45 The
meeting ended without result because the leader of the Daoist faction,
the patriarch Li Zhichang, died.^46
Since the problems had not been settled and the attitude of the Dao-
ists did not change, Möngke ordered his brother Qubilai to organise
a third meeting in the newly built city of Shangdu (also known
(^43) On Li Zhichang, see Franke 1952, p. 149; Waley 1963, pp. 17–19; oyiúi 1998,
pp. 185–186; Abramowski 1979, pp. 19, 38 n. 86.
(^44) oyiúi 1998, pp. 184–190.
(^45) On Namo, see oyiúi 1998: 193; Franke 1952, p. 175.
(^46) oyiúi 1998, pp. 102–103; Franke 1952, p. 175; Waley 1963, p. 18.