Although Chinggis Khan’s cult showed Buddhist influence as early as the
thirteenth century, it was during the sixteenth and seventeenth centuries that his image
was really Buddhicized. Chinggis Khan was integrated into the lower level of the
pantheon, as a protector of the Dharma (dharmapāla, Tib. chos skyong, Mong. nom-un
sakiγulsun): an emanation of the dharmapāla Vajrapāni (Mong. Vcirbani, Ocirvani, Tib.
Phyag na rdo rje)—a martial figure deriving from Indra, the Indian god of thunder.17
On a thangka depicting Chinggis Khan, Vajrapāni would logically be represented
above him, as the head of his spiritual lineage. Vajrapāni is one of the most worshipped
protectors in Mongolia. Abatai Qan (1554-1588) of the Qalqa and Gushri Qan (1582-
1654) of the Khoshud were also considered to be emanations of this deity. Chinggis
Khan was also sometimes said to be an emanation of Indra (Tib. brGya byin), or
Brahmā (Tib. Tshangs pa dkar po)—two Indian gods turned into protectors of the
Dharma—, or, in older sources, a son or emanation of Qormuzda (i. e. Ahura Mazda).
(Sagaster 1976: 256; Franke 1994 [1978]: 67)