쿠빌라이 칸과 대성수만안사의 백탑 = Kuhbilai Khan and the White Pagoda of the Great Temple of Sacred Longevity and Myriad Peace

다국어 초록 (Multilingual Abstract)

After Khubilai Khan proclaimed himself as Great Khan in 1260, he planned to construct a new capital. This new capital Dadu (大都), which is today Beijing, was designed by Liu Bingzhong (劉秉忠, 1216-1227) based on the model of classical Chinese Cities with the Ancestral Temple and the Altar for soil and grain. The construction of the new imperial city was completed in 1271. However, in this construction of the new capital, the Buddhist temples were also built for the royal faith of Buddhism. The most important Buddhist emblem in this new capital was the famous White Pagoda in the Great Temple of Sacred Longevity and Myriad Peace (in Chinese Da Shengshou Wan`ansi, 大聖壽萬安寺). This temple and the White Pagoda were built for Buddhist protection of the new capital under the patronage of Khubilai Khan. In 1271, Khubilai Khan heard that some miraculous lights were seen every night from a collapsed Buddhist pagoda in Dadu. He excavated the site and found the Buddha`s relics and the reliquaries buried in the Liao Dynasty. After the discovery of the Buddha`s relics, he, as an emperor, worshipped the relics and built a new pagoda for enshrining these relics. This is the White Pagoda of the Great Temple of Sacred Longevity and Myriad Peace. In Chinese history, many emperors such as Wendi (文帝) of Sui dynasty, worshipped the Buddha`s relic and built a new pagoda enshrining the relic not only for Buddhism itself but also for the political propaganda of emperors. Therefore, this project of building a new pagoda by Khubilai Khan was another example of the politically designed affair of Chinese Buddhism. Khubilai Khan employed one Nepalese Artist named Anige (1245- 1306) as an architect of this new pagoda. Anige made the White Pagoda in the style of Nepalese and Tibetan Stupas, and this was a totally different and new style of pagoda in Chinese Buddhist Art. In addition, one Tibetan monk designed the whole iconographic system of the pagoda and the reliquaries. This Tibetan monk was presumed to be the same person as the second Imperial Preceptor Rin chen rgyal mtshan (1238-1282) in Yuan dynasty. According to the inscription of the White Pagoda, the monk arranged many Buddhist deities of Tibetan Mandala inside and outside of the White Pagoda, and he also made many kinds of dharanies and many miniature pagodas made of clay and incense, which were deposited inside the pagoda. These enormous pagoda deposits designed by this monk would have been influenced by the Tibetan Buddhism and the Liao Buddhist relic cult. This eccentric and exotic style of the White Pagoda represents the new ideology of Khubilai Khan as a new Mongolian emperor in China, and this White Pagoda became a very famous and important symbol of the new capital in Yuan dynasty until now, although the Mongols all disappeared Chinese history. The building of the White Pagoda and the temple was closely associated with the establishment of the new capital of Yuan according to the Chinese traditional Buddhist faith. However the artistic style and iconography of the White Pagoda is completely different from the Chinese traditions. It is possible that Khubilai Khan wanted to represent the characteristics of the new empire of Mongols in China through this new Buddhist monument. This temple had preserved its status as the Imperial temple during Yuan dynasty, but together with the fall of the dynasty, the temple also disappeared due to a fire. Nevertheless, the White Pagoda still stands firmly in Beijing evoking the glorious era of the Mongolian Empire and the Great Khubilai Khan.

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