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2015 /01 27 JOURNAL OF ETHNOLOGY A Discussion on the OriginCharacteristics of and Reasons for the Decline of Muli's Great Lama - Tusi System of Rule Qin Heping 1 Qin Xinghao 2 1. Southwest Nationalities Research InstituteSouthwest University for Nationalities Chengdu 610041 Sichuan China 2. College of HumanitiesYunnan University for NationalitiesKunming Yunnan China JOURNAL OF ETHNOLOGYVOL. 6NO. 145-532015 CN51-1731 /C in Chinese DOI 10. 3969 /j. issn. 1674-9391. 2015. 01. 05 Abstract Mulilocated in the southwest of 1. The origin and development of Great Lama Sichuan provinceis a multi - ethnic enclave - Tusi Rule where Tibetans are the main residents. HistoricallyMuli During the Wanli Period of the Ming Dynasty was called the Muli Lama Kingdom the Gelug sect flourished in Muliand Wa'erzhai simply called the Muli Kingdom. This title Wacing monastery was built. In the thirteenth summarizes the characteristics of Muli's ruling system year of the Wanli period 1585 a boy from the namely that Tibetan Buddhism occupied the Bar Family from Baidiaokeda Village of Muli dominant ruling position and its role was powerful was recognized as the reincarnation of Quejie the position of Tusi the native official and other Songzanjiacuo Qoigyi Sang - gyi and named as key administrative positions were held by lamas Jiangyang Sangbu Jiangyang Rongbu. In the and - politics and religion were unified. In additionduring fifth year of Shunzhi period of the Qing Dynasty two to three hundred years of history 1648 Jiangyang Rongbu organized a meeting in the Great Lamas held the position of Tusiand Wa'erzhi monasteryand announced that he was ruled the area with the support of lamas and the the second generation Living Buddha tulku as temple hierarchy. Although there was aggression well as the first generation Great Lama of the monastery. from the outsidethere was no inside fighting. He also announced that he was the highest Succession was orderly. In contrast this phenomena ruler of the regionand responsible for managing was very rare in other Tibetan areas therefore local political and religious affairs. Moreoverhe it is worth while to research this phenomenon. claimed that future Great Lamas must come from In recent yearsalthough scholarly circles the Bar family. In the thirteen year of Shunzhi have done a lot of research on the politicseconomics 1656 Jiangyang Rongbu was murderedand his and ethnicity of Mulifew studies have fo- nephew from Bar family became his successor. cused on the characteristics of the Tusi's ruleor This emphasized again the inheritance of the position the structural factors leading to the stability or decline from within the Bar family. Later Living Bud- of the Tusi system in Muli. Based on related dhas tulku would generally not appear within Bar data this article will explore the structural factors familyonly Great Lamas would be born in the Bar for the system's stabilityand explain the reasons family. Henceforththe positions of Living Buddhas through analyzing the structuresuccession and tulku and Great Lamas separated the for- characteristics of the Tusi system in Muli. It concludes mer was the religious leader of Muli and responsi- that private ownership played an important ble for managing religious affairs and conducting role in its declinebut its decline was also an inevitable important activitieswhile the latterwas not only result of social progress. responsible for managing the various templesbut 107
JOURNAL OF ETHNOLOGY 2015 /01 27 also for controlling local administrative affairs cal affairsand the monks supported and maintained andhencewas the highest ruler. In the seventh the rule of the Tusi. In Mulithe lamas year of Yongzheng 1729 the Qing government granted the sixth generation of the Muli Great Lamas the title of Anfusi pacification commissioner came from the common people drongpa. The so - called common people referred to those who were granted a piece of landand could work in who was subordinate to Yanyuan county. Since the administrative court or join the army of Tusi thengreat Lama also held the position of Tusi. Great Lama. Common people were the The Great Lama's court administration also played the role of Tusi's official court and politics and religion were unified as one. In the seventh year of Tongzhi 1868 the thirteenth generation Great Lama was promoted from Anfusi to Xuanweisi highest rank of tusi and thus was listed as one of the nine Great Tusi of Yanyuan. 2. The characteristics of Great Lama - Tusi in Muli 1 Playing the role of Great Lama as well as of Tusicombining the politics and religion togetherand strictly controlling society. Taking Wa'erzhai Monastery as the center Jiangyang Rongbu constructed a tripartite ruling structure which involved the Great LamaLiving Buddha tulku and tutou. In this a ruling system was constructed that unified politics and religion - i. e. a theocracy. The Great Lamalearning from the Three Big Monasteries structure in Lhasa highest rank among the four classes of people ruled in Muli. Lamas came from themtherefore the attitude of lamas influenced their ideology. If the lamas supported the Tusi Great Lama then it meant that the common people also supported the Tusi Great Lama. 3 Special marriage brought sustainable inheritanceand avoided internal conflicts Great Lama Tusi were not allowed to marry and bear children. Thereforewhen a Tusi passed awaya new Tusi must be found from within the Bar family. The Bar family was the source family for the Great Lama. They had noble status and neither the men nor women from the family practiced matrilocal or patrilocal residence. From the view of the publicthe sons of the aunts the sisters of the father were taken as brothersand the sons of the sisters were taken as the nephews all of them were eligible to inherit the position of established three big monasteries in Muli. These Great Lama Tusi. This kind of arrangement avoided were the Muli monasterykangwu Kulu monastery and Wa'er Wacing monastery. The three big monasteries had their own land. Under the three big monasteriesthere were 18 temples and the 18 temples managed their own administrative villages. Hencea management network in which the Tusi managed the monasteriesthe monasteries the dispersion of the powerand avoided the intervention of the Great Lama's father family or the consort clan into politics. Moreover it ensured that the system of the Great Lama Tusi would not end due to the lack of descendants. 4. The decline and end of the Rule of the Tusi controlled the templesthe temples managed the During the 20th centurydramatic social villagesand the villages managed the publicwas set up. 2 The lama and common people drungpa supported the rule of the Tusi Great Lama According to the rulesthe highest positions in educational or administrative institutesand the heads of administrative villages were held by lamas. The lamas were involved in managing politi- changes influenced the once secluded Muli area. The Great Lama Tusi could no longer continue to insulate himself and guard a corner independently anymorebut had to face a complicated outside world. Due to external and internal factorsthe Great Lama - Tusi system with its unification of political and religious powerswas frequently damaged and gradually weakened. In order to maintain 108
2015 /01 27 JOURNAL OF ETHNOLOGY his rule the Great Lama Tusi undertook a variety of means to extort excessive taxes and levies collect fundspurchase weaponsand force the common people to buy guns and participate in the army. The target for extorting excessive taxes and levies was the common people. In Muli common people were the people who worked for the governmentand were also the source of lamas - they were the base for maintaining the rule of the Tusi. When this base was shakenthe rule of the Great Lama - Tusi was influencedtheir rule gradually declinedandat lastended. Moreoverone of the results of the bankruptcy of the common people's was the increase of zhuangzi. The so - called zhuangzi referred to those slaves who worked in the manors for the slave owners. Zhuangzi were a source of increasing the wealth of the slave ownersthey brought glory for their hosts and increased their private property. Private ownership corrupted the public ownership hencethe ruling structure which took the Great Lama as its core was gradually destroyed. In sum the research indicates that the implementation and practice of Tusi's rule were 1 with the appointment and support of the central government 2 with the support of common people and lamas. Following the decline of the Qingthe Tusi system of Muli lost support from the central government and with the impact of the corruption of private ownership on public ownership the base of Tusi system was shaken. Therefore the old ruling system which was constructed on the foundation of without private ownership entered a decline. This is our analysis and explanation of the causes of the rise and decline of Muli Great Lama - Tusi system common ownership maintained the rule while private ownership destroyed and ended the rule. Key Words Muli Tusi - Great Lama private ownership the end of Tusi Rule References A Wang Qinrao. muli zhengjiao shi The History of Politics and Religion in Muli. Lurong Geding transl. Chengdu. Sichuan minzu chubanshe 1993. Gu PeiyuanCao Yongxian et. al. yanyuan xianzhi History of Yanyuan County. Yanyuan block - printed edition1894. Ji Bingzhen. muli shijiushi da lama angweng zhaba songdian zhuanji Biography of the 19th Generation of Big Lama in Muli. In muli wenshi Culture and History of Muli vol. 1. Lurong Geding. muli zhengjiaoshi dashiji Chronicle of Events Related to the History of Politics and Religion in Muli. Duoqu Ronggeet. al. transl. In muli wenshi The Culture and History of MuliVol. 1. Qiu Shuqian. muli jixing Travel Notes on Muli. Yaan Kangdao yuekan 1940 1 12. Sichuan Provincial Investigation Team. sichuansheng muli zangzu zizhixian zangzu naxizu shehui lishi diaocha An Investigation on the Social History of Tibetan and Naxi in Muli Tibetan Autonomous County of Sichuan Province. Beijing minzu chubanshe 2009. Yixi Wangqiu. shixi muli tusi de zhengzhi jingji jiegou Analysis on the Political - Economical Structure of Muli Tusi. Chengdu Journal of Southwest University for Nationalities 1992 4. 109