1913년 “티벳․몽골 조약”을 통해 본 청대 티벳 불교권의 유산

The legacy of Tibetan Buddhism around the Qing and the 1913 Tibeto-Mongol Treaty

The demise of Qing’s imperial regime caused some of constituent members to get a chance for changing their political positions. At the last stage some of them wanted newly invented nation states, tried to build the new foundations, finally Mongol achieved the goal incompletely, but Tibet and Uyghur failed. Of course there was a Chinese acute count-attack for keeping territory inherited from the Qing Empire. During the late imperial Qing, Qing government desperately tried to maintain their territory, moreover after the collapse of this government at the very time the Republic of China was established, for the consistent control of the border area the Chinese Republicans founded the Meng-zang Gong-zuo-chu (蒙藏工作處) succeeded the Qing’s Li-fan-yuan (理藩院 est. 1636) in 1912, renamed to the Mongolian and Tibetan Affairs Commission (蒙藏委員會) in 1929. So for the resistance against the consolidation policy of the Qing and the Republicans, the Fan-bu (藩部＜Man. Tulergi golo), dependent parts under the Qing, could expected to make alliance to some degree. In certain aspects it could be the first consideration more than the coalition with the outside European powers. Among the near future candidates for independent states from the Qing’s regime had to derive some sort of internal agreement each other. So there was high possibility these candidates would try to organize an internal league among countries with similar interests “independent from the Qing’s regime”. On that point basically the Mongols had been in the same political position with Tibet during the Qing, so there was pretty good probability that the Mongol government of Jebdzundampa would participate in the diplomatic step “Tibeto-Mongol Treaty of 1913” with Tibet. Furthermore in history we can see the close correspondence between Tibet and Mongols. Since the rise of Russian and Qing Empire the central part of Eurasia basically divided into the East, West Turkestan and they defined borders on the Mongolian territories, then we almost forgot the historical role of Mongols, but we have to remind that at least around 18thcentury still there was the strong Mongols like the Zunghar, the Khalkha, and they ruled some parts of Central Asia and the most part of Inner Asia mainly composed of the Tibet, Mongols and Uyghur before Qing reorganized them into Fan-bu(藩部). Qing government’s official records underlined that Qing emperors achieved several monumental military victories over the Zunghar Mongols and “pacified and settled (平定)” the borders and make them the wall to protect Manchu-Qing Empire, like in the military chronicle Record of the Emperor’s Personal Expeditions to Pacify the Northern Frontiers (『欽定平定朔漠方略』). Simultaneously with the military campaign historical reinterpretation was under way and through the retrospective historiographies Manchu emperors were glorified and empowered with Heavenly forces. But the success of Qing’s military campaigns was not only caused by the Manchu military forces endowed from Heavenly authority. In the beginning of the Late Jin(後金), Manchu court struggled and cooperated with the eastern Mongols and participated into the religio political community of Tibetan Buddhism by the Mongol-connection, and at last replaced the position of highest patron to the Manchu Emperor called “the Manjusiri Bogda Khan”. Since the 16thcentury among the struggles for re-establishing the Great Mongol Empire, Mongols re-accepted the Tibetan Buddhism as the principle in herited from Qinggis and Kubilai Khan of the Great Mongol Empire. In this way Tibetan Buddhism got the Religio political position and Tibetan-Mongol connection ruled Inner Asia in their way “the Tibetan Buddhism World Order” controlled under the disciplines conducted by the priests and patrons, however even they are not mutually equal. Under this circumstance Manchu who wanted to be an influential patron had to make connections with the clergy of Tibetan