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Both sides didn’t try to enforce all their cultural and political systems on each other. As Tuttle indicates, Tibetans “accepted a sufficient amount of bureaucratic supervision to satisfy the Qing imperial rulers” (Tuttle, 17), and at the same time Qing rulers demonstrated their support by promoting “Tibetan Buddhism sufficiently” (Tuttle, 17). According to Tuttle, head lamas of Yonghe temple were the “principal representatives of Tibet in China Proper” (Tuttle, 20). As an imperial Gelukpa monastery, Yonghe temple attracted Tibetan Buddhists who trained Manchu, Han Chinese and Mongol monks (Tuttle, 20). To Tuttle, the relationship between Manchus and Tibetans is a continuity of the patronage tradition that dates back to Yuan period. The patronage …show more content…
Labazhou was divided into five groups (Jin, 394): the first one was for Buddha; the second one was for the imperial court; the third one was for renewed lamas and elites; the forth one was for government officers; the fifth one was for lamas in Yonghe temple. Two important points can be observed here. First, Qing court somewhat “created” a religious festival that didn’t make sense to Tibetan lamas in Yonghe temple. In other words, Qing court intervened in the religious activities of Yonghe temple. As a result, Tibetan lamas were involved with a Han Chinese and Machu event, Laba Festival. Second, although Qing court disturbed the religious activities of Tibetan lamas, they did offer Labazhou to Tibetan Buddha and lamas first. Even the emperor received Labazhou later. Thus, Tibetan Buddhism was revered at the same time. In conclusion, the relationship between Qing court and lamas in Yonghe temple was very subtle and complicated: Qing court might intervene at some point by celebrating a festival that was new to Tibetans; at the same time, however, Tibetan Buddhism was prioritized over imperial court as Buddha received the best …show more content…
Qianlong was verified as the incarnation of Manjusri largely due to the endorsement of Rolpai Dorje (Wright, 46). Manjusri is the Bodhisattva of Wisdom for Han Chinese, Mongol, Manchu and Tibetan Buddhists. The earthly abode of Manjusri is Wutai Shan in Shanxi Province. Actually, Kangxi, the grandfather of Qianlong, was the first Qing emperor officially regarded as the incarnation of Manjusri. The Qing emperor as the incarnation of Manjusri was further confirmed by Rolpai Dorje during the ruling of Qianlong. This title has not only religious implications, but also pivotal political meanings. The fact that an influential lama recognized Qianlong as the emanation of Manjusri stabilized the ruling of Qing court to a certain degree, since the title---incarnation of Manjusri---would legitimize the Qing emperor. Actually, it is a tradition for Manchu emperors to seek the recognition of influential lamas. Hong Taiji, second Qing emperor, invited the fifth Dalai Lama to the capital. They also exchanged title so that Hong Taiji was referred as “Manjusri-Great Emperor” (Wright,

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