Zhangjia Ruobiduojie, also known as Zhangjia III, was appointed by Emperor Qianlong Hongli as the National Master, an esteemed title granted to prominent Buddhist leaders who served as spiritual advisors to the emperor. He is recognized as an important historical figure, playing a key role in religious and political affairs during the Qing Dynasty.
The relationship between Zhangjia and Emperor Qianlong
In the historical records of Tibetan Buddhism, Zhangjia Ruobiduojie is regarded as the reincarnation of Zhangjia II. From an early age, he was recognized as a wise child prodigy. Before his birth, many extraordinary phenomena occurred in Tibet, predicting that his birth would bring blessings to the region. It is said that when young Zhangjia was 2 years old, he publicly claimed to be the Zhangjia Lama and even spoke of many details from his past lives.
At the age of seven, Zhangjia was welcomed into the Qing Palace. Under the arrangements of Emperor Yongzheng, after entering the palace, he received an education alongside the fourth prince, Hongli. He served as Hongli’s companion and a mentor in Buddhist studies. Over time, the two established a deep bond as ruler and subject, teacher and student.
In daily interactions, Zhangjia and Emperor Qianlong strictly adhered to court etiquette. However, Qianlong repeatedly broke these regulations to show his immense respect for him. In the summer of the forty-sixth year of Qianlong’s reign, the emperor and Zhangjia ascended Mount Wutai to hold a prayer ceremony. They sat together on the same mat, with Qianlong remarking that sharing the mat with Zhangjia brought him peace and comfort.
Once, Zhangjia fell seriously ill, experiencing numbness in his limbs and worsening vision, unable to recover for a long time. Upon hearing him mention that saving a life might bring him good fortune and aid his recovery, Qianlong specifically ordered the pardon of a death row inmate who was about to be executed.
Because Qianlong relied heavily on Zhangjia, he entrusted him with assisting in handling Mongolian affairs. Zhangjia demonstrated his influence across Inner Mongolia, Outer Mongolia, Xinjiang, and Qinghai.
The relationship between Zhangjia and Qianlong played an essential role in politics, culture, and religion. To study the history of Tibetan Buddhism during the Qing Dynasty, one must consider the close ties between the Qing royal family and figures like Zhangjia.
So what could cause such a renowned and respected National Master to be rebuked by a protective deity?
The protective deity rebukes Zhangjia III
One year, Zhangjia III traveled to Chaya, where a high lama specially led 500 people to welcome him. However, the high lama’s attendants were dressed in military uniforms, wielding weapons, and drinking noisily at their lodging. National Master Zhangjia felt displeased and privately expressed his dissatisfaction to his attendants.
That night, something unusual happened. Zhangjia dreamed of a towering red figure clad in rhinoceros armor, holding a long spear, who sternly questioned him: “Why do you slander my lama?!” Clearly a protective deity, the figure showed great displeasure with Zhangjia’s critical remarks.
The following day, the high lama invited Zhangjia and his entourage to visit his residence to view scriptures and Buddhist statues. To his astonishment, he noticed a rare rhinoceros armor protective deity statue displayed prominently — it looked exactly like the figure he had seen in his dream.
Faced with this realization, Zhangjia felt deeply ashamed. He understood that he should not have carelessly spoken ill of others, especially in public or in the presence of other people. To show remorse, he presented several fine satin fabrics as gifts to the high lama.
Additionally, Zhangjia encouraged the high lama, who was in the process of compiling a commentary, to persevere and complete the important work.
After this humbling experience, Zhangjia often used it to teach his disciples. He would advise them: “No matter where you are or how great a virtuous monk you meet, never arrogantly criticize others publicly or in the company of others.” Doing so will harm your own virtue — always be cautious.”
Translated by Joseph Wu
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