On the Issue of the Early Interactions of the Manchu Rulers with Tibetan Lamas (original) (raw)
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The Tibetan Context in Khoshut-Qing Relations: from Equality to Subordination
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Из истории калмыцко-тибетских контактов XVII-XVIII вв
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The article is devoted to one of the most important areas of the foreign policy of the Kalmyk Khanate in the XVII–XVIII centuries — interaction with Tibet. Goals.The purpose of the article is to introduce into the scientific circulation new archival documents and information about the specifics of formation, main directions, periods, significant historical figures and the results of Kalmyk-Tibetan interaction in the 17th-18th centuries. Results. The interaction of the Kalmyk aristocracy with Tibet takes shape shortly before the formation of the Kalmyk Khanate as part of the diplomatic and educational activities of the missionaries of the Gelug Buddhist school in the Oirat Union. The clerical elite of Tibet was interested in spreading Buddhist teachings, developing a national Buddhist tradition and a Buddhist church in the Kalmyk Khanate. The secular elite of the khanate, interested in legitimizing their own status, integrating into the socio-political space of Central Asia, actively supported the adoption of Buddhism by the Kalmyks and the spread of the Buddhist church under the patronage of Gelug. Creation of national legislation and national writing in the 40s. XVII century with the active participation of the Buddhist clergy, it played an integrating role in the Oirat Union and became a culture-forming factor for the sociocultural and socio-political life of the Kalmyk Khanate. Since the end of the XVII century. Tibetan investment, including the title, the throne name of the Kalmyk khans, the seal and the banner, determined the legitimacy and authority of the ruler of the khanate. Buddhist pilgrimage was the main form of Kalmyk-Tibetan communication in the XVII–XVIII centuries. Control over pilgrimage trips of representatives of the Kalmyk aristocracy by the Russian state since the beginning of the 18th century becomes a lever of influence on the domestic policy of the Kalmyk Khanate. In the second half of the XVIII century. Kalmyk-Tibetan interaction was regulated by China, which used it to organize the migration of Ubashi Khan in 1771. Keywords:Kalmyk Khanate, Tibet, Gelug, Buddhist church, pilgrimage, embassy
Historical Events of 1705 in Tibet. Part 1
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Tibetan Relationship “Cho-Yon” in Qin Sources Mid. XVII - End XVIII Centuries
RUDN Journal of World History
В тибето-цинских отношениях важное место занимал традиционный духовнопатрональный принцип «чой-йон» («духовный наставник-светский покровитель»), согласно которому Далай-лама признавался религиозным советником и наставником императора, а последний покровительствовал учению школы Гелуг, защищал ее интересы и являлся «милостынедателем», при этом обе стороны не выделяли приоритет какой-либо из сторон. После визита Далай-ламы V ко двору императора Шуньчжи в 1652 г. на основе «чой-йон» был заключен религиозно-политический союз, просуществовавший фактически до падения империи Цин в 1911 г. Однако в цинских источниках с середины XVII до конца XVIII в. можно проследить изменение трактовки «чой-йон», и прежде всегов вопросе статуса Далай-ламы. Император Цяньлун в трактате «Ламашо» (1792) провозгласил главенство власти императора перед духовным наставничеством ламы. Ключевые слова: принцип «чой-йон», Тибет, империя Цин, тибето-цинские отношения, Далай-лама Введение. В середине XVII в. к власти в Тибете пришел Далай-лама V Нгаванг Лобсанг Гьяцо (1617-1682), глава школы тибетского буддизма Гелуг. Преобразования и реформы, проводимые им, имели своей целью распространение и укрепление принципов ненасилия, взаимопомощи, единения религии и политики (тиб. Сhos-srid, lugs gnyis, кит. 佛法 fófă) среди центрально-азиатских народов, исповедующих буддизм. Отношения и связи, как внутренние между различными регионами Тибета, ведомствами, личностями, так и внешние между Тибетом и другими государствами, строились на основе «чой-йон» (тиб. mchod-yon, кит. 檀越关系 tányuè guānxì)-отношениях «духовный наставник-светский покровитель». Это понятие представляет собой сложный культурный конструкт, связывавший сакральное и мирское и уходящий своими корнями в раннебуддийскую идею о взаимоотношениях между Дхармараджей (королем Дхармы, учения) и Чакравартином (правителем, «вращающим колесо» учения) [1. C. 224, 372]. В Тибете подобные отношения оформились как особый союз «лама-милосты
Oriental Studies, 2019
In an article authors, using Qing sources, study the figures of three tulku-regents (Demo tulku Jampel Geleg, Tsemoling tulku Ngavang Tsültrim, Tatsak tulku Yeshe Gonpo), whose role in the management of Tibet in the second half of the 18th century and the beginning of the 19th century are considered great. The purpose of this study: referring to the origins of the regency in Tibet, try to identify the main reasons for the restoration of this position in the new status (tulku) during the heyday of Qing administration; identify the features of the position of the first tulku regents in the government, as well as assess their role in the management of Tibet.
Fedor Sinitsyn. Panchen Lama IX and Mongolia, 1926-1937
Синицын Ф.Л. Международная деятельность тибетского иерарха Панчен-ламы IX и ее воздействие на положение МНР и Внутренней Монголии (1926–1937) // Mongolica. Вып. Х. – СПб: Петербургское востоковедение, 2013. – С. 90–96. – ISBN 978-5-85803-467-4., 2013