the history of buddhism among the mongols 417
and his Indian followers. In the Beijing bsTan-’gyur the works of two
non-Indians are included: the twenty volumes of the work of Tsong-
kha-pa Blo-bzang-grags-pa, and the seven volumes of the work of
the rst lCang-skya Qututu Ngag-dbang-blo-bzang-chos-ldan.^161 The
reason for this is clearly religio-political. This great honour was not so
much intended for the venerable second Buddha Tsong-kha-pa, the
founder of the dGe-lugs-pa school, but for his highest representative
at the imperial court, who, through the reincarnation process could
maintain a long-lasting presence in Beijing. Also Kangxi’s successor
Yongzheng was very much interested in the institute of the lCang-skya
Qututus. Already in 1724, in the year the printed Tibetan bsTan-’gyur
was nished, the new emperor summoned the second lCang-skya
Qututu Ye-shes-bstan-pa’i-sgron-me Rol-pa’i-rdo-rje (1717–1786), the
reincarnation of the rst lCang-skya Qututu, to Beijing.^162 There the
young monk became acquainted with the future emperor Qianlong,
and he learnt Chinese, Manchu and Mongolian with him.^163 After the
enthronement of Qianlong, Rol-pa’i-rdo-rje became one of the most
in uential advisors of the new ruler. He participated appropriately in
creating the printed edition of the bsTan-’gyur,^164 and made himself a
name as scholar through his own numerous writings.^165 Before all else,
however, Rol-pa’i-rdo-rje was a clergyman at the court and, in this
function, had to ful l diplomatic tasks and be present at important
ceremonial events. In 1780, he set out to encounter the third Pa-chen
Rin-po-che Blo-bzang-dpal-ldan-ye-shes (1738–1780) in order to escort
him on his visits to Jehol and Beijing, and to take care of him until his
death in the eleventh month of the same year.
- The Relations Between Qianlong and Rol-pa’i-rdo-rje
The relations between Qianlong and Rol-pa’i-rdo-rje were characterised
by trust and respect. This does not mean, however, that the emperor
deviated from the principle of Manchu religious policy to use religion
as a means to “pacify” the Mongols and the Tibetans. For achieving this
goal, he did not shrink from interfering in the discovery of reincarnated
(^161) Sagaster 1967, p. 25.
(^162) On the second lCang-skya Qututu, see Kämpfe 1976.
(^163) Kämpfe 1976, p. 82.
(^164) Heissig 1954, pp. 84–85; Kämpfe 1976, p. 93.
(^165) See, for example, the works listed in Taube 1966, pp. 112–115.