392 klaus sagaster
the policy of Qubilai, but they even lost their independence and were
subordinated to the Tibetan “state teacher”.^55
In 1270, the authority of ’Phags-pa further increased through his
appointment as “imperial teacher” (Chin. dishi ).^56 With this, he
became the rst of a series of “imperial teachers” that only ended during
the time of emperor Toon Temür/Shundi (r. 1333–1368).^57
The “imperial teacher” had an elaborate amount of duties, both
religious and administrative: as court clergyman, he bestowed initiations,
performed consecrations, and prayed for the longevity of the emperor
and the well-being of the state. He was authorised to propagate the
doctrine, to give explanations of the religious scriptures, and to found
and restore monasteries and temples.^58 As already mentioned, his most
important political and administrative duty undoubtedly was the adminis-
tration of all matters relating to the Buddhist clergy in the whole empire,
and the responsibility for regular and secular matters of Tibet.
The “imperial teachers” were provided with substantial means for
executing their tasks. Already under Qubilai, but especially under the
later emperors, the Tibetan Buddhist clergy was so heavily supported
and juridically favoured that this caused resentment among the Confu-
cian of cials, ordinary people, and followers of other religions. The large
allowances also became an increasing problem for the state nances.
Not seldom did the monks behave so arrogantly and domineeringly
that they were not even afraid of insulting members of the imperial
family. Instead of setting an example for the doctrine of the Buddha,
they shamelessly used their privileges and sowed fright and fear. As a
rule, the emperors only reacted against this phenomenon out of bigotry
or political calculation when their own interests or the interests of the
state allowed them no other possibility.^59
Under the last emperor of the Yuan Dynasty, Toon Temür, the
increasingly fast moving decline of Mongolian rule over China was
accompanied by moral decay at the court and among the Buddhist
clergy. The negative role of the Tibetan Lamas has obviously been
one of the reasons that caused a quick collapse of Mongolian rule in
China.^60
(^55) Delger 1989, pp. 69–71; oyiúi 1998, pp. 231–233.
(^56) Tucci 1949, pp. 14–15; Everding 1988, p. 106.
(^57) oyiúi 1998, pp. 130, 268; Tucci 1949, p. 15; Delger 1989, pp. 62–69.
(^58) Delger 1989, pp. 69–76.
(^59) Delger 1989, pp. 53–60, 106–113.
(^60) Franke 1948, p. 534; Franke & Trauzettel 1968, p. 240; Delger 1989, p. 61.