The thesis studies how Emperor Chien-lung, through the character of the counterpart to Manjusri Bodhisattva, governed of Tibet in the way of Caesaropapism. Chinese emperors conventionally used mythology and religions to enhance the rationality of their governance and to play elevated lords. However, after the preach of Buddhism in China, people knew better about Buddhism and its doctrines. Then, emperors started to exercise the counterparts of Buddhist idols, such as Bodhisattva or Cakravartin, to reinforce the honor of themselves and the rationality of their governance. Among Bodhisattvas of Buddhism, Manjusri was noted for his wisdom, with being the chief of Mahayana Bodhisattva. In Buddhism canons, Manjusri’s rite was considered Mt. Wu-tai in China. Because of its location, Manjusri had a lot to do with China. Most Chinese emperors were viewed as the counterparts to Manjusri Bodhisattva. Perhaps on account of the similar sound of Manchu and Manjusri, Ching Tai-tsung was entitled as Emperor Manjusri Bohisattva by tribes of Mongolia and Tibet. However, it was not until Emperor Yung-cheng that emperors in Ching dynasty had never accepted the title actively and responded to the title with real act. However, Emperor Chien-lung skillfully modeled himself as the embodiment of Manjusri through the title. As a result, he could reasonably rule Tibet and emperors in Ching dynasty were more powerful than Four Trulkus ever since then for the dual roles of a lord and a cakravartin. In addition, the thesis also interprets the application of the title, “Emperor Manjusri Bohisattva” in Ching dynasty. For example, Ching government conferred descendents of Panchen; besides, 6th Panchen was honored the privilege to celebrate the birth of emperors in Beijing. On the other hand, the government put a ban the reincarnation of Red-capped Trulku and punished illegal monks. Such deeds, so-called as “Prajna sutra” and “Wisdom sword” are just two sides of a coin in the exercise of the name, Emperor Manjusri Bohisattva.
