| This thesis employs the promulgation status of the religious protector-dharmapala, Mahakala in Tibetan Buddhism as the subject of the research. Mahakala, as in Sanskrit, translated as Daheitian in Chinese who was originated from Brahman of ancient India. In Purana of Vedic, particularly in Siva Purana, has relatively detailed explanation including its origination.The scene of Mahakala in Indian esoteric Buddhism had been long gone. In Nepal and Hindu temples, however, there are still some Mahakala icons exist; Mahakala rituals and the religious assembly can still be encountered in Nepal even today. Besides, the promulgation of esoteric Buddhism to Yunnan of China in the 8th century also fetched the Mahakala faith. Whether in Nanzhao or Dali, the legends and worship of Mahakala covered a very wide spectrum, the influence cemented with the local legend forming a distinctive Mahakala myth.After the progressively sprouting of Esoteric Buddhism, Mahakala was incorporated into the pantheon of esoteric Buddhism, inherited the protection role to the community at Brahmanic period, coupled with the multiple identities as God of Benefactor, Warrior and Underworld. Tibetan Buddhist sects pay supreme respect to Mahakala as he was placed in the prominent position in dharmapala shrines. In the beginning period of Republic of China, Geshe Dorje Chopa of Drepung Monastery, a Gelugpa monk, compiled the Dharma Ocean of the Esoteric Vehicle; the very chapter on the dharmapala specifically placed Mahakala in the foremost position evinced his importance in full.In addition, Tibetan Buddhist rituals had gradually conveyed by the monks into the Western Xia. Many of the Mahakala rituals are exhibited in the publication of Chinese khara-khoto documents, such as Mahakala Feminine Dharani (lha mo nag mo chen mo'i gzungs), Chi Wu-the essence of Mahakala, The practice of Mahakala, The Praise of Mahakala, The Root Mantra of Mahakala and so on. It shows that the Qiang clan of Dangxiang, who had great faith in Buddhism were using them in their daily attendance. Among the combination of the efficacious myths and legends, when penetrate into a country, not only the monarch is convinced but also the local people pursue the practice.Also, the relationship between Mahakala and the ruling regime and the state are inseparable. In the Yuan Dynasty (1235-1280), Pagba as a member of the Sakya sect, was appointed as Di Shi-Guru of the Emperor, immediately after the transmission of Hevajra Tantra to Qubilai Qan. After all sorts of efficacious occurrences, the dharmapala, Mahakala, Pagba treated respectfully had converted into the protector of the state and received well respect by the subsequent emperors.After the Yuan Dynasty, the Mahakala faith was redirected to the same clan, Caqar, until the seventeenth century leg-ldan Qayan (1592-1635) era without extinction. After conquest Caqar by the Abahai (1592-1643) of the Later Jin Dynasty, the Mahakala faith was then promulgated to Mukden. This dharmapala represented the politically righteous, hence created a great benefit to the ruling monarch. After obtaining Mahakala icon, therefore, Abahai constructed a big group of Mahakala shrines in Mukden. It demonstrated that had great faith on the one hand, but also claimed the legitimacy of succession dominating the whole world on the other. From then on, the subsequent Emperor Kangxi (1654-1722) and Qianlong (1711-1799), were all paying homage to Mahakala without exception. In acquaintance the knowledge and understanding of Tibetan Buddhism, Changkya Khutukhtu (1717-1786), the then Guru of the State, played a key role. Started from Emperor Qianlong, the importance of Gelug Sect increased significantly in the royal court. From the Brahmin time, Mahakala as a religious deity, passed through esoteric Buddhism, Tibetan Buddhism, not only was prominent in religion but also in politics at various stages. This thesis elaborates the above details which form the edifice of Treasures Garland as, promulgation and inheritance of dharmapala-Mahakala.This thesis consists of nine chapters. Chapter One, preface, detailed the motivation of the research, related literatures review, its structure, salient contributions and the significance of this thesis. Chapter Two, discusses the origin of the Mahakala, especially the status of Mahakala in the lines of Lord Shiva large role in morphological and Titles, the extant ruins of Mahakala in India and Nepal. Chapter Three explores the doctrines and the evolution of the late Indian Mahayana Buddhism, including the background of the creation of India esoteric; appends with the roles of Mahakala in Indian religious and literary legend. Chapter Four focuses on the promulgation of Mahakala faith in Yunnan, including the Nan Zhao, Dali which is full of local features; whilst reviews the promulgation of Mahakala faith in Yunnan and the local profile in parallel. Chapter Five briefs the classification, morphology and related legends of Mahakala in Tibetan Buddhism. Chapter Six discusses the spread of Mahakala in Western Xia and the role places in cultural interconnection. Chapter Seven evaluates the Mahakala faith in the royal court throughout the Qing Dynasty. The above seven chapters form Part One of this thesis. Part Two, Chapter Eight studies and interprets literatures mainly in Russia and Khara-khoto, supplement with relevant Tibetan literatures from French Collection of Dunhuang. Chapter Nine is the summary, associates with two appendixes-Appendixâ… sets out the directory of Tibetan Tripitaka, Bu-ston and Stog Version of Mahakala rituals; with Appendixâ…¡ delegates for the relevant plates.
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