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AGWANGKHAIDUB ON PsYcHIc HEAT, MOUNTAIN DIRT, AND VIRTUOUS SUBJECTS Dalai Lama Jampel Gyatso (Tib. ‘jam dpal rgya mtsho, 1758-1804) and the Seventh Panchen Lama Lozang Tenpé Nyima (Tib. blo bzang bstan pa’i nyi ma, 1782-1853). From the former he received his higher upasampada ordination and became a fully ordained bhiksu.* In all, “as if filling a vase up to its brim” (Tib. bum pa gang byo’i tshul du), he received the quintessential instructions, transmissions, and initiations of the graduated path of swtra and tantra proper to the Géluk school at the turn of the nineteenth century.’ He was awarded the rabjampa (Tib. rab ‘byams pa) scholastic degree for his efforts before sojourning in Eastern Tibet at the famed monastery of Kumbum Jampa Ling (Tib. sku ‘bum byams pa gling). Soon thereafter he returned to Yeke-yin Ktiriy-e and quickly climbed the administrative ranks within the monastic system. He eventually became the grand abbot of the entire monastic city (Mong. gambo nom-un qayan), thus serving a critical function in what was already a prominent seat of Qing authority along the northern frontier of the imperial formation. In time he founded the Hevajra monastic college and was officially recognized by the Qing Emperor Daoguang (Tib. srid gsal, Mong. Törü gereltü, 1782-1850) for his exemplary service.'° He served both the Fourth Jebtsundamba Khutugtu Lobsangtiibdenwangchug (Tib. blo bzang thub bstan dbang phyug, 1775-1813) and the Fifth Jebtsundamba Khutugtu Lubsangchültemjigmedam biijaltsen (Tib. blo bzang tshul khrims “jigs med bstan pa’i rgyal mtshan, 1815-1840). He died, “accompanied by marvelous signs” at the end of the fourteenth rap-jung calendric cycle, in either the Fire Bird year of 1837 or the Earth Dog year of 1838." It was as tutor to the Fifth Khutugtu especially that Agwangkhaidub adopted the role of urban ideologue for the previously roaming monastic city, whose settlement near Tolgoit was completed just after the latter’s death in 1837/1838. By then, Yeke-yin Ktiriy-e had moved more than twenty-five times across more than two hundred kilometers since its founding in 1639 as the ger (yurt) monastery of the First Jebtsundamba Khutugtu. Much of Agwangkhaidub’s work in the latter years of his life, in addition to his substantial abbatial duties and tutoring the young Fifth Jebtsundamba Khutugtu, was focused on centralizing and standardized the material landscape of a still settling Yeke-yin Kiiriy-e into the religious and political tapestry of the Qing-Géluk formation. historical Buddha. The “Six Ornaments” are Nagarjuna (Tib. klu sgrub), Aryadeva (Tib. ‘phags pa lha), Asanga (Tib. thogs med), Dignaga (Tib. phyogs glang), Vasubhandu (Tib. dbyig gnyen) and Dharmakirti (Tib. chos kyi grags pa). The “Two Supreme Ones” are Sakyaprabha (Tib. shakya ‘od) and Gunaprabha (Tib. yon tan ‘od). 8 Ye shes thabs mkhas — Chandra, Lokesh: Eminent Tibetan polymaths of Mongolia. Based on the work of Ye ses thabs mkhas, entitled Bla ma dam pa rnams kyi gsung ‘bum gyi dkar chag gnyen ‘brel dran gso’i me long zhes bya ba bzhugs so. International Academy of Indian Culture, New Delhi 1961, p. 22. Bstan pa bstan ‘dzin: kyai rdor mkhan po ngag dbang mkhas grub, p. 453. '0 Ye shes thabs mkhas — Chandra, Lokesh: Eminent Tibetan polymaths of Mongolia, p. 22. !! Bstan pa bstan ‘dzin writes 1837, Ye shes thabs mkhas writes 1848. 139
