五世 달라이라마 北京行의 배경과 17세기 내륙아시아 네트워크
The backgrounds of the Fifth Dalai Lama's Mission to Beijing and the Inner Asian Network during the 17th century
0
조회
0
다운로드
12
인용
0
참고문헌
키워드
초록
During the epoch of the Fifth Dalai Lama Ngag dbang blo bzang rgya mtsho (1617-1682), Gelukpa established Ganden Podrang Government in Drepung Monastery, Lhasa. Especially around the 1660s-70s, the Fifth Dalai Lama reorganized the Tibetan political system, based in principal upon a reciprocal relationship between the religious and secular branches of government, with the Dalai Lama or his regent directing the affairs of state. From that time Dalai Lama grasped the political hegemony in Tibet, and also extended his religious and political power around the Inner Asia like as Mongolia and Manchu region. From the late of 16th century, Gelukpa's new monastic communities spreaded around the Mongolia vigorously, while there has been a serious conflicts among the several Mongolian governments, for the reunification and restoration the Mongol Empire of the 13th century, among the Tumed, Caqar, Qalq-a and Oyirad Mongols. Under this circumstances, the Mongols rapidly assimilated into a tibetan buddhism and there had been emerged the ideal model of Buddhist rule, the “Lamaist-Caesaropapist” relationship that was to define the buddhist king authorized as an Cakravartin Rāja, the protector of the World of Buddhism by the Dalai Lama and Gelukpa. From this vision, the Priest and Patron relationship, which had been created by Pakpa and Kubilai Khan during the Mongol Empire, was restored between Mongol and Tibet. So there had been emerged new regional order regulated by the Buddhist political rule, and secular and religious communities in this area had been firmly related into the Inner Asian Network. From the early 17th century, Qing court also deeply understood that it was extremely important getting into this network as a member. The inviting Dalai Lama to Beijing presented very significant chance to the Qing court for participating into the Inner Asian Network, so from the Chong-de era Qing court started to prepare this invitation, at last in the late of 1652 Dalai Lama visited Beijing, and Qing Emperor Shun-zhi and the Fifth Dalai Lama made the historical Priest and Patron relationship.From the procedure of the Fifth Dalai Lama's mission to Beijing, we can understand the systems and structures of the Inner Asian Network to some extent.
Abstract
During the epoch of the Fifth Dalai Lama Ngag dbang blo bzang rgya mtsho (1617-1682), Gelukpa established Ganden Podrang Government in Drepung Monastery, Lhasa. Especially around the 1660s-70s, the Fifth Dalai Lama reorganized the Tibetan political system, based in principal upon a reciprocal relationship between the religious and secular branches of government, with the Dalai Lama or his regent directing the affairs of state. From that time Dalai Lama grasped the political hegemony in Tibet, and also extended his religious and political power around the Inner Asia like as Mongolia and Manchu region. From the late of 16th century, Gelukpa's new monastic communities spreaded around the Mongolia vigorously, while there has been a serious conflicts among the several Mongolian governments, for the reunification and restoration the Mongol Empire of the 13th century, among the Tumed, Caqar, Qalq-a and Oyirad Mongols. Under this circumstances, the Mongols rapidly assimilated into a tibetan buddhism and there had been emerged the ideal model of Buddhist rule, the “Lamaist-Caesaropapist” relationship that was to define the buddhist king authorized as an Cakravartin Rāja, the protector of the World of Buddhism by the Dalai Lama and Gelukpa. From this vision, the Priest and Patron relationship, which had been created by Pakpa and Kubilai Khan during the Mongol Empire, was restored between Mongol and Tibet. So there had been emerged new regional order regulated by the Buddhist political rule, and secular and religious communities in this area had been firmly related into the Inner Asian Network. From the early 17th century, Qing court also deeply understood that it was extremely important getting into this network as a member. The inviting Dalai Lama to Beijing presented very significant chance to the Qing court for participating into the Inner Asian Network, so from the Chong-de era Qing court started to prepare this invitation, at last in the late of 1652 Dalai Lama visited Beijing, and Qing Emperor Shun-zhi and the Fifth Dalai Lama made the historical Priest and Patron relationship.From the procedure of the Fifth Dalai Lama's mission to Beijing, we can understand the systems and structures of the Inner Asian Network to some extent.
참고문헌 (43)
- Pamela K. Crossley, "A Translucent Mirror: History and Identity in Qing Imperial Ideology", pp.238~239 (1999), University of California Press
- 金成修, "明淸之際藏傳佛敎在蒙古地區的傳播", pp.52~27 (2006), 社會科學文獻出版社
- Johan Elverskog, "Our Great Qing: The Mongols, Buddhism and the State in Late Imperial China", pp.104~105 (2006), University of Hawai’i Press
- Elliot Sperling, "Tibet's Foreign Relations during the Epoch of the Fifth Dalai Lama, In Lhasa in the Seventeenth Century", pp.127~129 (2003), Brill
- 鄧銳齡, "關于1652-1653年第五輩達賴喇嘛晋京的兩个問題", 民族硏究, 3, pp.66~68 (1995)
- 石碩, "淸朝前期治藏特点及相關問題", 西藏硏究, pp.44~ (1996)
- 王輔仁, "達賴五世朝淸考", 西藏硏究, 3, pp.63~70 (1982)
- 陳慶英, "五世達賴喇嘛進京記｣", 中國藏學, 2 (1992)
- 中國第一歷史檔案館, "淸初五世達賴喇嘛檔案史料選編" (1998), 中國藏學出版社
- 中國第一歷史檔案館, "崇德年間藏事檔案譯稿", 歷史檔案, pp.19~23 (2001)
- 郭美蘭, "五世達賴喇嘛入覲述論", 中國邊疆史地硏究, 2, pp.33~41 (1997)
- 石濱裕美子, "ダライラマ招請の背景にある順治5年の淸․モンゴル關係について-第一歷史檔案館所藏, 蒙文老檔 を用いて", 史滴, 20, pp.100~120 (1998)
- 李保文, "關于滿藏最早建立互使關係問題｣", 西藏硏究, 2, pp.8~17 (2003)
- 李保文, "順治皇帝邀請第五世達賴喇嘛考", 西藏硏究, 1, pp.17~28 (2006)
- 齊木德道爾吉, "淸內秘書院蒙古文檔案 第一輯 , In 崇德二年八月初六日", pp.190~ (2004), 內蒙古人民出版社
- 中國第一歷史檔案館, "淸初五世達賴喇嘛檔案史料選編", pp.1~2 (1998), 中國藏學出版社
- 岡田英弘, "ダヤンハ-ンの六万户の起源, In 榎博士还曆纪念東洋史论丛" (1975), 山川出版社
- 岡洋樹, "清朝とハルハ｢八扎萨克｣について", 東洋史研究, 52(2) (1993)
- 森川哲雄, "ハルハ․トゥメンとその成立について", 東洋学报, 55(2) (1972)
- 齊木德道爾吉, "淸內秘書院蒙古文檔案 第一輯, In 崇德五年十月初六日", pp.279~282 (2004), 內蒙古人民出版社
- 石濱裕美子, "ガルダン․ハルハ․淸朝․チベットが共通に名分としていた ｢佛敎政治｣思想-滿洲文․モンゴル文․漢文 朔漠方略 の史料批判に基づいて-", 東洋史硏究, 59(3), pp.45~48 (2000)
- 山口瑞鳯, "ダライラマ五世の統治権 ─活仏シムカンゴンマと管領ノルブの抹殺─", 東洋学报, 73(3) (1992)
- 山口瑞鳯, "十七世纪初头のチベットの抗争と青海モンゴル", 東洋学报, 74(1) (1993)
- 第五世达赖喇嘛阿旺罗桑嘉措, "达赖喇嘛三世、四世传", 全国图书馆文献缩微复制中心出版, 218~219 (1992)
- "达赖喇嘛三世、四世传", 310~
- 齊木德道爾吉, "淸內秘書院蒙古文檔案 第一輯, In 崇德二年十一月", pp.204~205 (2004), 內蒙古人民出版社
- 中國第一歷史檔案館, "淸初五世達賴喇嘛檔案史料選編", pp.2~3 (1998), 中國藏學出版社
- "五世達賴喇嘛自傳․雲裳", 213~
- "淸太宗實錄 권63, 崇德7年10月己亥條", ~
- "淸太宗實錄 권64, 崇德8年5月丁酉條", ~
- 陳慶英, "西藏首次遣使淸朝史實探討", 中國藏學, 1, pp.51~63 (1998)
- "Asaraɤči neretü-yin teüke", pp.138~ (1984), 民族出版社
- 若松, "伊拉古克三考, In 淸代蒙古的歷史與宗敎" (1994), 黑龍江敎育出版社
- 馬汝珩, "伊拉古克三史事考辨, In 淸代西部歷史論衡", pp.276~292 (2001), 山西人民出版社
- 于敏中, "日下舊聞考", pp.74~1251 (1981), 北京古籍出版社
- Ho-chin Yang, "China's Routes to Tibet during the Early Qing Dynasty: A Study of Travel Accounts, Dissertation in the Department of Asian Languages and Literature", University of Washington, pp.89~162 (1994)
- 中國第一歷史檔案館, "淸宮珍藏歷世達賴喇嘛檔案薈萃", pp.10~11 (2002), 宗敎文化出版社
- James A. Millward, "New Qing Imperial History: The Making of Inner Asian Empire at Qing Chengde" (2004), Routledge Curzon
- David M. Farquhar, "Emperor as Bodhisattva in The Governance of The Ch'ing Empire", Harvard Journal of Asiatic Studies, 38(1), pp.20~24 (1978)
- 鄧銳齡, "吳三桂叛淸期間同第五輩達賴喇嘛通使始末", 中国藏學, pp.16~25 (1998)
- 김호동, "근대 중앙아시아의 혁명과 좌절" (1999), 사계절
- 刘正寅, "阿帕克和卓流亡路线的再探讨", 中国边疆史地研究, 2, pp.64~72 (2002)
- 刘正寅, "噶尔丹统治时期的天山南路（1680-1697)", 民族研究, 5, pp.73~79 (1994)