the history of buddhism among the mongols 391
- Buddhism under Qubilai Khan
Qubilai’s policy was determined by his con dential relationship with his
Tibetan religious teacher ’Phags-pa. It is beyond question that Qubilai
not only expected religious advice from the learned head of the Sa-
skya-pa school, but—above all—wanted to use him also for his political
aims. One of these aims was the expansion of Mongolian power in
Tibet. Such an expansion was obstructed by the political activities of
contending schools and their alliances with equally contentious Mon-
golian leaders.^51 A second aim was the obvious pursuit of Qubilai to
bring the different Buddhist schools in the whole Mongolian empire
under a uni ed leadership so as to facilitate a more ef cient control
over these politically, socially and economically important concentra-
tions of power.
The speed with which Qubilai wanted to achieve both these goals
is evident from the fact that already in the year 1260, the year he was
chosen as Great Khan, he appointed his con dant ’Phags-pa as “state
teacher” (Chin. guoshi) and delegated the administration of Tibet and
the higher control over the whole Buddhist clergy in the Mongolian
empire to him.^52 Very soon, a special of ce was established for this aim,
the “General Administrative Of ce” (Mong. yerüngkeyilen úasaqu küriyeleng,
Chin. zongzhiyuan ) which was renamed “Of ce for Buddhist
Affairs” (Mong. delgerenggüi úasa-un küriyeleng, Chin. xuanzhengyuan )
in 1288. The rst president of this of ce was ’Phags-pa.^53 The local
administration in Tibet was represented by a “Grand Minister” (Tib.
dpon-chen). The latter function was lled by ’Phags-pa personally as
highest Buddhist clergyman in the whole empire.^54
A consequence of ’Phags-pa’s exceptional position of power was that,
very soon, the Sa-skya-pa took the leading political position among
the Tibetan schools, and further also won preference over the Chinese
Buddhists. The Chan Buddhists, which under Möngke still had held
the leading position, were not only forced out of this position through
(^51) oyiúi 1998, p. 208.
(^52) Everding 1988, p. 106; Delger 1989, p. 71; oyiúi 1998, p. 220.
(^53) Eichhorn 1973, p. 311; Franke 1948, p. 480; Delger 1989, pp. 77–87, 114; oyiúi
1998, pp. 253–256. 54
On ’Phags-pa and the political role of the Sa-skya-pa in Tibet, see Rossabi 1988,
pp. 143–145 and Petech 1990.