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18、佛教格鲁派（黄教）再次传入蒙古地区，并迅速在蒙古社会中蔓延。至17实际上半叶，黄教成为蒙古全民族信奉的宗教，其势力已深入漠南、漠北和漠西等广大蒙古地区。明末清初的战乱使漠南蒙古地府黄教一度衰弱。清朝前期，清政府利用藏传佛教作为征服蒙古的工具，特别予以倡导和保护，经吮指至乾隆一个半世纪的优礼，黄教地位日崇，影响渐大，迅速发展到前所未有的规模，寺庙数量迅速增加。据统计，仅漠南地区即拥有寺庙千余座，僧侣喇嘛数十万人。可谓“寺庙林立，僧侣遍布”。其次，黄教的影响越来越大。上岑喇嘛享有与蒙古王公同等的优厚待遇及各种尊贵名号和职衔，他们在寺院内设置还拥有行政司法等的权利，并参与蒙旗政治事务，成一时之盛，前
19、所未有。清代华昂娇在蒙古地区走向全盛的突出标志，就是哲布尊丹巴呼图克图和章嘉呼图克图系统的行程。黄教的活佛系统始于西藏，16世纪在西藏行程了达赖和班禅两大活佛系统。为了保证黄教的顺利传播，防止寺院财产的外流，蒙古地府客观上也需要自己的活佛转世系统，需要自己的宗教领袖。1614年，应克尔克蒙古汗王之邀，西藏觉囊派僧人多罗那他来到库伦传教，被尊为“哲布尊丹巴”。他于1634年去世，恰好1635年土谢图汗生有一子，即被指认为多罗那他转世，是为哲布尊丹巴一世。哲布尊丹巴一世后入藏学法，1649年改宗格鲁派。请康熙三十年受封为呼图克图大喇嘛，管理克尔克蒙古藏传佛教事务。蒙古人又称之为“温都尔葛根”。16
20、91年，多伦会盟时，清廷正式承认了哲布尊丹巴在克尔克（漠北）蒙古的宗教领袖地位。章嘉呼图克图系统在漠南蒙古的地位则完全是由清政府确立的。当看到哲布尊丹巴活佛正在走向一个集政权于一身的领袖位置时，清廷一方面有意扶植章嘉活佛系统以分哲布尊丹巴活佛系统作为蒙古地区黄教领袖的特权，另一方面，通过一系列措施将漠北政教权力转至蒙古大臣、再由蒙古大臣移至满蒙大臣、最后集中到满洲大臣的手中，从一定程度上降低了活佛的世俗权力。对活佛转世则由蒙古人改为藏族人，以彻底清除任何形成政教一体势力的可能性。藏传佛教在蒙古地府的迅猛发啊站固然有众多原因，但根本原因却在于清政府的民族宗教政策，即联络蒙藏并抑制回汉。早在努尔哈
21、赤时期，只对“外藩蒙古惟喇嘛之言是听”的特点，即考试推行笼络和优待藏传佛教的政策，对其继承者产生了深远的影响。皇太极继位后，将遵从藏传佛教视为“驭蕃工具”，继续笼络之策，对前来归附的上层喇嘛，优礼有加。吮指时期曾多次派专使入藏，敦请达赖喇嘛前来内地，世祖诏书中坦言“当太宗皇帝时，尚有克尔克一隅未服，以外藩蒙古惟喇嘛之言是听，因往达赖喇嘛。”然而，利用宗教统治蒙古这一政治策略最有利的实施者，当推康熙帝。有两件大事不能不提，其一是通过兴建多伦汇宗寺确立了章嘉活佛同龄内蒙古宗教的领袖地位，行程蒙古地府藏传佛教大喇嘛分主教权的局面，此后历代章嘉活佛都受到清政府的特殊礼遇；其二是康熙帝亲自降旨，组织蒙古
22、喇嘛高僧大德将林丹汗时期编就的蒙文甘珠尔经抄本，做了仔细校勘后在北京刊行。雍正和乾隆等后世帝王业继承了这一传统。处于“兴黄教以安众蒙古”的目的，清政府所采取的一系列制度和措施相当完备。概括起来主要包括1、推行等级制度，以制度化和法律化的形式，封赏名号，如呼图克图、诺们汗等，优越喇嘛的特殊社会地位，使他们成为僧侣贵族。据有关史料，清廷所封的呼图克图分4个等级有55位至多2、在喇嘛徒重比较集中的地区或重要的宗教领袖所在地势力喇嘛旗，授予中交上层人物与世俗王公享有同等的政治权利和地位，确认其封建特权。3、经济上予以扶持，上次丰厚，广建寺院。清朝前期政府曾多次拨款兴建寺庙，如多伦的汇宗寺、善因寺、兴源寺等等4、设立理藩院，规范并加强宗教管理。其中，设置喇嘛旗，授予宗教上岑人物与世俗王公享有同等的政治权利和地位，确认其封建特权，在局部地方实行政教合一的通知无疑是清朝宗教政策的重要内容。
