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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 동양사학회 동양사학연구 東洋史學硏究 第155輯
- 발행연도
- 2021.6
- 수록면
- 127 - 200 (74page)
- DOI
- 10.17856/jahs.2021.6.155.127
이용수
초록· 키워드
오류제보하기
The ruling class of the Mongol Empire highly esteemed Tibetan Buddhism and was criticized that the Yuan Dynasty collapsed partly because of their blind belief in Tibetan Buddhism. Phagpa was a symbol of Tibetan Buddhism during the era but little is known of his life at the Mongol court, the character of his relations with his motherland, Tibet, and his legacy in Central Eurasian history.
Phagpa was 6 years old when the Mongol army dispatched by Küten(1206–1251), son of Ögödei, invaded Central Tibet in 1240. Küten summoned Phagpa's uncle Sakya Pandita (Sa skya Pandita, 1182-1251) to his camp as the delegate from Tibet, which changed Phagpa's life greatly. He went to Liangzhou(涼州) following Sakya Pandita and stayed there for several years. Sakya Pandita had Küten's disease treated and revealed that Küten had been a King of Xixia(西夏) in his previous life, both of which pleased Küten. Sakya Pandita's work in Liangzhou had huge impact on young Phagpa's thoughts.
Right after the Toluids seized power, Phagpa was invited by Khubilai(1215-1294), then a brother of the new Qa'an, Phagpa's new life with Khubilai did not run smooth: Phagpa was not submissive as expected. However, when Khubilai was fighting against his little brother Ariγ Böke(1219–1266), Phagpa aided Khubilai by making a congratulatory remark delivered in New year's day that Khubilai was the emperor, which boosted Khubilai's legitimacy. After Khubilai won the succession struggle, Phagpa was dispatched to Tibet after a twenty-year-absence. He demarcated the boundaries of the 13 myriarchies of Tibet. Along the process the Sakyapa sect, to which Phagpa belonged, encroached upon the interest of other sects and even killed a disobedient monk. He seemed to have been criticized by many Tibetan people (both laymen and clergy) because he was backed by “people-killing” Mongols. When he returned to Dadu, he dedicated a new Mongol script to the court, the so-called “Phagpa script”, and Khubilai promoted him to become “Imperial Preceptor (帝師)" because now the Mongols had their own script to issue orders to the whole empire. The Yuanshi(元史) recorded how Phagpa was welcomed by all princes, princesses and high officials, all of whom coming out to the suburbs to welcome his arrival. Even a white elephant was among the welcoming crowd. In addition, Phagpa aided Khubilai in conquering the Southern Song by erecting the image of Mahākāla(Ch. 大黑天), god of war, with his face toward the Southern Song. Finally they won the war and the Mahākāla image became one of the symbols of Mongol rule.
Even though he was highly esteemed by the Mongol ruling class at the court, he decided to leave Dadu and Khubilai could not dissuade him. He did not head for Central Tibet but for Lintao (臨洮) near Liangzhou and stayed there for several years, which shows his uneasiness either at the Mongol court or in Tibet. In Tibet, anti-Phagpa party was strengthening its political influence and when Khubilai realized it, he immediately dispatched Mongol army to get rid of them. A lot of people were caught and killed and it was considered as the most tragic incident in Tibetan history.
Phagpa died in 1280. Still his name was frequently utilized to support legitimacy of some Buddhist sects, especially the newly risen Gelukpa sect. The “Great fifth” Dalai lama of the Gelugpa sect declared that the third -actually first- Dalai lama was the incarnation of Phagpa lama and it was widely spread and believed owing to the fifth's fame. Later, the Manchus overpowered the “last Great Khan” Ligdan Khan (1592-1634) and acquired the Mahākāla image which was believed to be made by Phagpa. Thus the Manchus could officially claim that they were the successors of the Mongol Empire.
Phagpa's life was not a path of ease and glory but it was a vivid impersonation of the tension and cooperation between Tibetan Buddhism and the Mongol rulers during the Mongol Empire period, and a significant image of prestige in the ongoing dynamics of the Central Eurasian history thereafter.
Phagpa was 6 years old when the Mongol army dispatched by Küten(1206–1251), son of Ögödei, invaded Central Tibet in 1240. Küten summoned Phagpa's uncle Sakya Pandita (Sa skya Pandita, 1182-1251) to his camp as the delegate from Tibet, which changed Phagpa's life greatly. He went to Liangzhou(涼州) following Sakya Pandita and stayed there for several years. Sakya Pandita had Küten's disease treated and revealed that Küten had been a King of Xixia(西夏) in his previous life, both of which pleased Küten. Sakya Pandita's work in Liangzhou had huge impact on young Phagpa's thoughts.
Right after the Toluids seized power, Phagpa was invited by Khubilai(1215-1294), then a brother of the new Qa'an, Phagpa's new life with Khubilai did not run smooth: Phagpa was not submissive as expected. However, when Khubilai was fighting against his little brother Ariγ Böke(1219–1266), Phagpa aided Khubilai by making a congratulatory remark delivered in New year's day that Khubilai was the emperor, which boosted Khubilai's legitimacy. After Khubilai won the succession struggle, Phagpa was dispatched to Tibet after a twenty-year-absence. He demarcated the boundaries of the 13 myriarchies of Tibet. Along the process the Sakyapa sect, to which Phagpa belonged, encroached upon the interest of other sects and even killed a disobedient monk. He seemed to have been criticized by many Tibetan people (both laymen and clergy) because he was backed by “people-killing” Mongols. When he returned to Dadu, he dedicated a new Mongol script to the court, the so-called “Phagpa script”, and Khubilai promoted him to become “Imperial Preceptor (帝師)" because now the Mongols had their own script to issue orders to the whole empire. The Yuanshi(元史) recorded how Phagpa was welcomed by all princes, princesses and high officials, all of whom coming out to the suburbs to welcome his arrival. Even a white elephant was among the welcoming crowd. In addition, Phagpa aided Khubilai in conquering the Southern Song by erecting the image of Mahākāla(Ch. 大黑天), god of war, with his face toward the Southern Song. Finally they won the war and the Mahākāla image became one of the symbols of Mongol rule.
Even though he was highly esteemed by the Mongol ruling class at the court, he decided to leave Dadu and Khubilai could not dissuade him. He did not head for Central Tibet but for Lintao (臨洮) near Liangzhou and stayed there for several years, which shows his uneasiness either at the Mongol court or in Tibet. In Tibet, anti-Phagpa party was strengthening its political influence and when Khubilai realized it, he immediately dispatched Mongol army to get rid of them. A lot of people were caught and killed and it was considered as the most tragic incident in Tibetan history.
Phagpa died in 1280. Still his name was frequently utilized to support legitimacy of some Buddhist sects, especially the newly risen Gelukpa sect. The “Great fifth” Dalai lama of the Gelugpa sect declared that the third -actually first- Dalai lama was the incarnation of Phagpa lama and it was widely spread and believed owing to the fifth's fame. Later, the Manchus overpowered the “last Great Khan” Ligdan Khan (1592-1634) and acquired the Mahākāla image which was believed to be made by Phagpa. Thus the Manchus could officially claim that they were the successors of the Mongol Empire.
Phagpa's life was not a path of ease and glory but it was a vivid impersonation of the tension and cooperation between Tibetan Buddhism and the Mongol rulers during the Mongol Empire period, and a significant image of prestige in the ongoing dynamics of the Central Eurasian history thereafter.
목차
序論
Ⅰ. 초기 생애
Ⅱ. 대칸의 스승, 제국 운영의 조력자
Ⅲ. 팍빠의 사망과 遺産
結論
참고문헌
Abstract
참고문헌 (99)
참고문헌 신청
Byang chub rgyal mtshan, Lha rigs rlangs kyi rnam thar, A detailed account of the “Rlangs po ti bse ru” and the “Si tu'i bka' chems” of Si-tu Byang-chub-rgyal-tshan, T. Tsepal Taikhang, New Delhi, 1364/1974
Byang chub rgyal mtshan, Ta si byang chub rgyal mtshan gyi bka' chems mthong ba don ldan. Lhasa: Bod-ljongs mi dmangs dpe skrun khang, 1364/1989
大司徒 / 2002 / 朗氏家族史 / 西藏人民出版社
Dpal ʼbyor bzang po, G.yas ru Stag tshang pa. Rgya Bod kyi Yig tshang mkhas pa dgaʼ byed chen mo ʼdzam gling gsal baʼi me long (Kunsang Topgyel and Mani Dorji ed.) Thim-phu, Bhutan. Two volumes, 1454/1979
達倉宗巴 / 1999 / 漢藏史集 / 西藏人民出版社
Byang chub rgyal mtshan, Ta si byang chub rgyal mtshan gyi bka' chems mthong ba don ldan. Lhasa: Bod-ljongs mi dmangs dpe skrun khang, 1364/1989
大司徒 / 2002 / 朗氏家族史 / 西藏人民出版社
Dpal ʼbyor bzang po, G.yas ru Stag tshang pa. Rgya Bod kyi Yig tshang mkhas pa dgaʼ byed chen mo ʼdzam gling gsal baʼi me long (Kunsang Topgyel and Mani Dorji ed.) Thim-phu, Bhutan. Two volumes, 1454/1979
達倉宗巴 / 1999 / 漢藏史集 / 西藏人民出版社
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