過去學者探討乾隆皇帝贊助宗教活動，都注意到清朝皇帝利用宗教拉攏蒙古的關係。本文從內務府的檔案發現，乾隆皇帝跟著章嘉國師學習靜坐，早晚都需做功課。皇帝如同藏傳佛教的教徒，捨地四百頃做為雍和宮經費來源，又溢注數十萬兩的銀子興修寺廟、造像，培植雍和宮的喇嘛學習誦經課程。 本文討論雍和宮與北京城市文化的關係，試圖說明藏傳佛教在北京的普及情況。雍和宮成為北京旗人的信仰中心，許多達官貴人爭相信奉藏傳佛教。有趣的是，漢人卻對藏傳佛教抱持負面的看法，與旗人虔心的態度截然不同。下層民眾則因藏傳佛教，將祭祀所用的香通稱為「藏香」，所有的蠟燭稱為「藏蠟」。其次，北京市民家家供奉家堂佛，請佛像後，舉行「裝臟」儀式，用麵捏成各種鮮果形狀稱為「麵供」，成為北京市民禮佛和祭祖的供品，此皆說明北京市民生活習俗逐漸受藏傳佛教影響。

Previous studies of Emperor Ch’ien-lung’s religious patronage have all noted that the Ch’ing emperors used religion to strengthen their relationship with the Mongols. Using newly obtained evidence from the archives of the Imperial Household Department, the present essay reveals that Ch’ien0lung regularly studied meditation with the Preceptor-of-State Chang Chia. In a manner typical of Tibetan Buddhist adherents, the emperor granted four hundred ch’ing (approximately 2600 hectares) of land to the Yung-ho Temple, donated several tens of thousands of silver taels for the purpose of erecting and repairing the temple’s halls and images, and supported the lamas’ sutra recitation and study. The present essay discusses the relationship between the Yung-ho Temple and the urban culture of Peking and attempts to explain the widespread popularity of Tibetan Buddhism in the city. The Yung-ho Temple was the religious center of Peking’s Bannerman community, a place where many officials and nobles competed in their veneration of Tibetan Buddhism. What is interesting is that the Han Chinese, in contrast, held a negative attitude toward Tibetan Buddhism. Nevertheless, the lower classes were still influenced by the religion. They referred to all sacrificial incense as “Tibetan incense” and all candles as “Tibetan wax.” They also, in Tibetan fashion, sculpted various kinds of fruit out of dough as offerings for their household shrines. Together, these practices demonstrate the gradual impact of Tibetan Buddhism on the customs of Peking’s citizenry.