Abstract：Religion is a great cultural lever to maintain social stability and has its prominent role in promoting national integration. In the history of China, Ming and Qing Dynasties,which were established by ethnic minorities, for the same purpose, both adopted the policy of “winning obedience from local population with their own customs” by supporting Tibetan Buddhism to appease border ethnic minorities, but each had its own focus in implementation. In terms of religious leadership, in Yuan Dynasty the emperor’s teacher had the greatest power, while in Qing Dynasty four major lamas were appointed for division of power. In regard of privileges, Tibetan Buddhist monks were overprotected in Yuan dynasty, and their privilege overruled the state's judiciary. However, privileges of monks were strictly confined within the law in Qing Dynasty. It terms of management systems, rules and regulations in Yuan Dynast were extensive but slightly weak, while Qing Dynasty imposed all-around control on Tibetan Buddhism with more intensive rules and regulations. In terms of the religious faith of the royal family, Yuan Dynasty’s obsessive religious belief resulted in insufficient control of religious authority, while the rulers of the Qing Dynasty had a clear understanding of the influence and enlightenment of the Tibetan Buddhism. From the difference between “centralized” and “decentralized”, between “lenient” and “strict”, between “extensive” and “intensive”, and between “obsessive” and “functional”, we can easily discern whether Yuan Dynasty or Qing Dynasty held better policy in controlling Tibetan Buddhism. By comparing the two dynasties' policies on Tibetan Buddhism and their gains and losses, and integrating successful experience of the two dynasties promoting ethnic unity and governing border regions, we can learn lessons from history and gain some inspiration for the present.
胡垚. 元、清两朝藏传佛教政策管控及其效果[J]. 《深圳大学学报》（人文社科版）, 2018, 35(2): 15-20.
HU Yao. Comparison between Tibetan Buddhism Policy Control in Yuan and Qing Dynasties. , 2018, 35(2): 15-20.
2018, Vol. 35 
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