Dalai Lama ( UK: , US: Tibetan Standard: ??? ?????????, T? la'i bla ma [tÃÆ'¡: l?: lÃÆ'¡ma] ) is a title given to the spiritual leader of the Tibetans. They are part of the Gelug School or the "Yellow Hat" of Tibetan Buddhism, the latest of the Tibetan Buddhist streams. The 14th Dalai Lama and now is Tenzin Gyatso.
The Dalai Lama is also regarded as the successor of the genuine lineage believed to be the incarnation of Avalokite? Vara, Bodhisattva of Compassion. This name is a combination of the Mongol word dalai meaning "sea" or "great" (derived from the Mongol title Dalaiyin qan or Dalaiin khan , translated as 'Gyatso' in Tibetan ) and the word Tibet ????? ( blah ) meaning "teacher, teacher".
The figure of the Dalai Lama is important for many reasons. Since the fifth time of the Dalai Lama, his character has always been a symbol of the unification of the Tibetan state, where he has represented Buddhist values ​​and traditions. The Dalai Lama is an important figure in the Geluk tradition, politically and numerically dominant in Central Tibet, but his religious authority transcends sectarian boundaries. Although he has no formal or institutional role in any religious tradition, led by his own long, he is a symbol of unifying the Tibetan state, representing Buddhist values ​​and traditions above any particular school. The traditional function of the Dalai Lama as an ecumenical figure, who holds together different religious and regional groups, has been taken by the fourteenth Dalai Lama. He has worked to overcome sectarian and other divisions within the exiled community and has become a symbol of Tibetan nationality for Tibetans both in Tibet and in exile.
From 1642 to 1705, and from the 1750s to the 1950s, the Dalai Lama or their bupati led the Tibetan (or Ganden Phodrang) government in Lhasa that governs all or most of the Tibetan plateau with varying degrees of autonomy under the Chinese Qing Dynasty, to complete sovereignty. The Tibetan government also enjoyed the protection and protection of the first Mongol kings of Khoshut and Dzungar Khanates (1642-1720) and later from the Manchu-led Qing Dynasty Emperors (1720-1912). However, Tibetan sovereignty was later rejected by the Republic of China and the People's Republic of China today.
Video Dalai Lama
History
In the Central Asian Buddhist countries, it has been widely believed for the last millennium that the Avalokite? Vara, the compassionate bodhisattva, has a special relationship with the people of Tibet and intervenes their fate by incarnate as a benevolent master and teacher like the Dalai Lamas. This corresponds to Kitab Kadam , the main text of the Kadampa school, where the First Dalai Lama, Gendun Drup, first becomes property. In fact, this text is said to have laid the foundation for the Dalai Lama's identification by Tibetans at that time as the incarnation of Avalokite? Vara.
It traces the legend of the bodhisattva's incarnation as early kings and emperors of Tibet as Songtsen Gampo and later as DromtÃÆ'¶npa (1004-1064).
This lineage has been extrapolated by Tibetans and including the Dalai Lama.
Origins in myths and legends
So, according to such sources, the informal line of the Dalai Lama's succession today as the Avalokite incarnation? Vara stretches far farther than Gendun Drub. Kitab Kadam , Kadampa's compilation of teachings is largely composed of discussions between the Indian sage Ati? a (980-1054) and the master of Tibet and his principal disciple DromtÃÆ'¶npa and 'Stories of the previous Incarnation of Aryan Avalokite? vara ', nominate as many as sixty people before Gendun Drub mentioned as the initial incarnation of Avalokite? vara and predecessors in the same lineage that leads to it. In short, this includes the mythology of 36 Indian personalities plus 10 kings and early Tibetan emperors, all said to be the earlier incarnations of DromtÃÆ'¶npa, and fourteen yogis and samans from Nepal and Tibet between him and the first Dalai Lama. In fact, according to the article "Birth to Exile" on the Dalai Lama's 14 web site, he is "seventy-four in a lineage that can be traced back to a Brahmin child living at the time of Shakyamuni Buddha."
Avalokite? vara's 'Dalai Lama master plan'
According to the 14th Dalai Lama, first Avalokite? Vara has promised the Buddha to guide and protect the people of Tibet and at the end of the Middle Ages, his main plan to fulfill this promise is the establishment of the Dalai Lama theocracy gradually in Tibet.
First, Tsongkhapa established three great monasteries around Lhasa in the province of Ã…Æ'Ã… "Ã…" before he died in 1419. The 1st Dalai Lama soon became the greatest Abbot, Drepung, and developed a huge popular power base in ÃÆ'Ã… ". He then extended this to cover Tsang, where he built the fourth major monastery, Tashi Lhunpo, in Shigatse. The second studied there before returning to Lhasa, where he became the abbot of Drepung Monastery. After reactivating the first popular show in Tsang and ÃÆ'Ã… ", the 2nd later moved to southern Tibet and gathered more followers there who helped him build a new monastery, Chokorgyel. He also established a method that later the Dalai Lama's incarnation would be found through sight in the 'lake of oracle', Lhamo Lhatso. The 3rd one builds on the fame of its predecessor by becoming the abbot of two great monasteries Drepung and Sera. The stage was set for the great Mongol King Altan Khan, hearing his reputation, to invite the 3rd to Mongolia where he transformed the King and his followers into Buddhism, as well as other Mongol princes and their followers covering the great channels of Central Asia. Hence most of Mongolia is added to the influence of the Dalai Lama, who founded a spiritual empire that remained largely to modern times. After being given the Mongolian name 'Dalai', he returned to Tibet to find large Lithang monasteries in Kham, eastern Tibet and Kumbum in Amdo, northeastern Tibet. The 4th was later born in Mongolia as the great grandson of the Altan Khan, thus strengthening the strong relationship between Central Asia, the Dalai Lama, Gelugpa and Tibet. Finally, in fulfilling Avalokite's master plan? Vara, the fifth in succession, used a vast popular base of power from the loyal followers built by his four predecessors. In 1642, a strategy that had been planned and executed by the chagdzo manager or his manager Sonam Rapten, with the military assistance of his devoted student Gushri Khan, the chief of Khoshut Mongol, allowed the 'Great 5th' to find a religious government and Dalai Lamas politics for more or less all of Tibet that lasted for more than 300 years.
Thus the Dalai Lama became the leading spiritual leader in Tibet and the 25 kingdoms of the Himalayas and Central Asia and the countries bordering Tibet and their productive literary works have "for centuries served as the main source of spiritual and philosophical inspiration for more than fifty million people from these lands. ". Overall, they have played a 'monumental role in the history of literature, philosophy, and Asian religion'.
How the Dalai Lama's genealogy became established
Gupun Drup (1391-1474), a disciple of the founder of Je Tsongkapa, was the name of the monk's ordination, later known as the 'First Dalai Lama', but only from 104 years after his death. There has been resistance since the first time he was ordained a monk in the Kadampa tradition and for various reasons, for hundreds of years Kadampa schools have ruled out the application of the tulku system applied by older schools. Tsongkhapa massively mimics the new Gelugpa school and is renewed in the Kadampa tradition and does not want to start a tulku system. Therefore, although Gendun Drup grew into a very important Gelugpa Lama, after he died in 1474, there was no question of any search being made to identify his incarnation.
Nevertheless, when the Tashilhunpo monks began to hear what seemed to be a credible record that the Gendun Drup incarnation had appeared nearby and repeatedly announcing itself from the age of two, their curiosity aroused. That was about 55 years after Tsongkhapa's death. When ultimately the monastic authority sees convincing evidence convincing them that the child is indeed the incarnation of their founder, they feel obliged to break their own traditions. In 1487, the boy was named Gendun Gyatso and installed in Tashilhunpo as tulku Gendun Drup, albeit informally.
Gyatun Gyatso died in 1542 and the Dalai Lama tulku genealogy finally became firm when the third incarnation, Sonam Gyatso (1543-1588), appeared. He made himself known as Gulun Gyatso's tulku and was officially recognized and crowned in Drepung in 1546. When he was named titular "Dalai Lama" by TÃÆ'¼med Altan Khan in 1578, it was also given to his two predecessors the latter and he is known as the third in lineage.
1 Dalai Lama
The Dalai Lama lineage starts from a humble beginning. 'Pema Dorje' (1391-1474), the son who became the first person on the line, was born in the cattle stables in Shabtod, Tsang in 1391. The parents of the bearers kept the sheep and goats and lived in tents. When his father died in 1398 his mother could not support the young shepherd so he entrusted him to his uncle, a monk in Narthang, a great Kadampa monastery near Shigatse, for his education as a Buddhist monk. Narthang runs the largest printing office in Tibet and his renowned library attracts scholars and experts from all sides, so Pema Dorje received an education beyond the norm at the time and exposure to various spiritual schools and ideas. He studied Buddhist philosophy extensively and in 1405, ordained by the abbot of Narthang, he took the name Gendun Drup. Immediately recognized as a very talented student, the abbot guided him personally and paid special attention to his progress. In 12 years he passed 12 levels of monkhood and took the highest oath. After completing his intensive study at Narthang, he went on to continue in specialist monasteries in Central Tibet, his foundation at Narthang honored among many he encountered.
In 1415 Gendun Drup met Tsongkhapa, founder of Gelugpa school, and became his disciple; their encounter is a decisive historical and political significance because he came to be known as the First Dalai Lama. When finally Tsongkhapa Khedrup Je's successor, Panchen Lama died, Gendun Drup became the leader of Gelugpa. He rose to become Drepung Monastery, the largest Gelugpa monastery, outside Lhasa.
It was mainly because of the energy and ability of Gendun Drup that Tsongkhapa's new school grew into an expanding order that could compete with others on the same footing. Taking advantage of the good relationship with the nobility and the lack of a determined opposition of the rival order, on the territorial edge of Karma Kagyu, he founded the Tashilhunpo Monastery in Shigatse. He was headquartered there, as abbot, from its founding in 1447 until his death. Tashilhunpo, 'Mount of Blessing', became the fourth largest Gelugpa monastery in Tibet, after Ganden, Drepung and Sera were all established during the Tsongkhapa period. This then becomes the Panchen Lama's seat. By building it in Shigatse in the center of Tsang, it extends the sphere of influence of Gelugpa, and its own territory, from the Lhasa region ÃÆ' to this province, which is the bastion of Karma Kagyu school and their patron, the rising Tsangpa dynasty.. Tashilhunpo is destined to become 'South Tibet's greatest monastic university' with an additional 3,000 monks.
Gupun Drup is said to be the largest scholar of letters ever produced by the Narthang Monastery and became 'the single most important lhama in Tibet'. Through hard work he became a prominent lamama, known as the 'Perfecter of the Monkhood', 'with a number of disciples'. Famous for his Buddhist scholarship also referred to as Panchen Gendun Drup, Panchen became an honorary degree appointing a 'great scholar'. By Jonangpa professor Bodong Chokley Namgyal, he was given the honorific title of Tamchey Khyenpa meaning "the All-Knowing", the title which was then assigned to all the Dalai Lama's incarnations.
At the age of 50, he entered a meditation retreat in Narthang. With age, Karma Kagyu believers, finding their sect lost too many people recruited to monks to build the Gelugpa monastery, trying to contain Gelug extension by launching military expeditions against them in the region. This led to several decades of military and political struggle between the Tsangpa and other dynasties in central Tibet. In an effort to correct this clash, from his retreat Gendun Drup issued a poem of advice to his followers suggesting refrain from responding to violence with more violence and to practice compassion and patience instead. The poem entitled Shar Gang Rima , "Song of the Snow Mountains East", became one of his most enduring works of popular literature.
Although born in a cattle pen to become a simple shepherd, Gendun Drup grew to be one of the most famous and respected teachers in Tibet and Central Asia. His spiritual accomplishments bring fancy donations from worshipers he uses to build and equip new monasteries, to print and distribute Buddhist texts and to keep monks and meditators alive. Finally, at the age of 84, older than one of his 13 successors, in 1474 he went on foot to visit the Narthang Monastery on the last teaching tour. Returning to Tashilhunpo, he died 'in the glory of glory, is recognized to have attained Buddhahood'.
His mortal remains were buried in a silver statues decorated with gems in Tashilhunpo, surviving the Cultural Revolution and still visible.
2nd Dalai Lama
Like Kadampa, Gelugpa avoids the tulku system. However, after Gendun Drup died, a boy named Sangyey Pel who was born from Nyngma expert at Yolkar in Tsang, declared himself at the age of 3 years to become "Gendun Drup" and asked to "take home" to Tashilhunpo. He speaks in mystical verses, quotes classical texts suddenly and says he is DromtÃÆ'¶npa, the Dalai Lama's early incarnation. When he saw the monks of Tashilhunpo, he greeted the students of the deceased named Gendun Drup. The Gelugpa elders must break the tradition and recognize it as Gendun Drup's tulku .
He was 8 years old, but until the 12th year his father took him to teachings and retreats, training him in all the lineages of the Nyingma family. At 12 he was installed in Tashilhunpo as an incarnation of Gendun Drup, ordained, crowned and renamed Gendun Gyatso Palzangpo (1475-1542).
Tutored personally by the abbot he made rapid progress and from 1492 at 17 he was asked to teach throughout Tsang, where thousands gathered to listen and salute, including senior scholars and abbots. In 1494, at 19, he met with some opponents of Tashilhunpo's establishment when tensions arose over the conflict between supporters of two types of succession, traditional abbational elections through achievement, and incarnation. Although he had served for several years as the abbot of Tashilhunpo, he later moved to central Tibet, where he was invited to Drepung and where his reputation as a brilliant young teacher quickly grew. He was given all the loyalty and loyalty that Gendun Drup got and the Gelug school remained united as usual. This move has the effect of shifting the central Gelug authority back to Lhasa. Under his leadership, the sect continues to grow in size and influence and with its appeal of simplicity, the devotion and simplicity of its old are required to mediate disputes between other rivals.
Popularity Gendun Gyatso in ÃÆ'Ã… "-Tsang grows as he goes on pilgrimage, travels, teaches and learns from masters like the clever Khedrup Norzang Gyatso in the Olklha mountains. He also lives in Kongpo and Dagpo and is known throughout Tibet. He spent his winter in Lhasa, wrote comments and spent the rest of the year traveling and teaching thousands of monks and laypeople.
In 1509 he moved to southern Tibet to build the Chokorgyel Monastery near the 'Lake of Oracle', Lhamo Latso, finishing it in 1511. That year he saw a vision in the lake and was 'empowered' to provide clues to help identify the Lama. All Dalai Lamas from the 3rd found with the help of such a vision were given to the regents. Currently widely regarded as one of the greatest saints and scholars of Tibet he was invited back to Tashilhunpo. Upon returning in 1512, he was given a residence built for Gendun Drup, to be occupied later by Panchen Lama. He became the abbot of Tashilhunpo and stayed there teaching in Tsang for 9 months.
Gaga Gyatso continues to travel extensively and teach while headquartered in the greatest monastery of Tibet, Drepung and known as 'Old Drepung', his fame and influence spread throughout Central Asia because the best students from hundreds of lower monasteries in Asia were sent to Drepung because of education.
Throughout the life of Gendun Gyatso, Gelugpa was opposed and oppressed by older rivals, notably Karma Kagyu and protector of their Ringpung clan from Tsang, who felt threatened by the loss of their influence. In 1498, the Ringpung army captured Lhasa and banned the Gelugpa New Year Monument Prayer Festival initiated by Tsongkhapa for world peace and prosperity. Gyatso Gyato was promoted to abbot Drepung in 1517 and in that year the Ringpung forces were forced to withdraw from Lhasa. Gyatso's Gendun then goes to Gongma (King) Drakpa Jungne to get permission for the festival to be held again. The next New Year, the Gongma was greatly impressed by Gendun Gyatso's appearance leading the Festival which he sponsored the construction of his new large residence in Drepung, 'a monastery inside the monastery'. It was called Ganden Phodrang, a name that was later adopted by the Tibetan Government, and it served as a home for the Dalai Lama until the Fifth moved to the Potala Palace in 1645.
In 1525, already the abbot of Chokhorgyel, Drepung and Tashilhunpo, he became the abbot of Sera as well, and saw the number of lowly monks he worked to improve it. Based in Drepung in winter and Chokorgyel in the summer, he spent the rest of his life composing comments, regional teaching tours, visiting Tashilhunpo from time to time and acting as the abbot of the four great monasteries. As an abbot, he made Drepung the greatest monastery in all of Tibet. He attracted many disciples and disciples 'from Kashmir to China' as well as the main protector and disciples like Gongma Nangso Donyopa from Droda who built a monastery in Zhekar Dzong in his honor and invited him to name it and be his spiritual guide.
Gongma Gyaltsen Palzangpo from Khyomorlung in Tolung and His queen Sangyey Paldzomma also became a favorite of laypeople and his faithful disciples in the 1530s and he visited their area to perform rituals such as 'he chose him for the next place of rebirth'. He died in meditation in Drepung in 1547 at the age of 67 and his relic stupa was built in Khyomorlung. It is said that, at the time of his death, through his disciples and their disciples, his personal influence encompassed the whole of Central Asia of the Buddha in which 'no one of any consequence does not know him'.
The 3rd Dalai Lama
The Third Dalai Lama, Sonam Gyatso (1543-1588) was born in Tolung, near Lhasa, as predicted by his predecessor. Claiming him as Gendun Gyatso and easily remembering events from his previous life, he was recognized as an incarnation, named 'Sonam Gyatso' and installed in Drepung, where 'he quickly surpassed his teachers in knowledge and wisdom and developed extraordinary powers'. Unlike his predecessors, he came from a noble family, connected to the Sakya and Phagmo Drupa dynasties (Karma Kagyu), and for him was that an effective Mongolian conversion into Buddhism would take place.
As a brilliant scholar and teacher, he has spiritual maturity to become Drepung Monastery, responsible for the material and spiritual well-being of the greatest Tibetan monastery at the age of nine. At 10 he leads the Monlam Prayer Festival, giving daily discourse to the assembly of all Gelugpa monks. His influence grew so rapidly that soon monks at the Sera Monastery also made him the abbot and his mediation was being sought to prevent fighting between factions of political power. At 16, in 1559, he was invited to Nedong by King Ngawang Tashi Drakpa, a supporter of Karma Kagyu, and became his personal teacher. At 17, when a battle broke out in Lhasa between Gelug and Kagyu's party and an attempt by the local long to mediate to fail, Sonam Gyatso negotiated a peaceful settlement. At 19, when the Kyichu River overflowed and overwhelmed Lhasa, he led his followers to rescue the victims and repair the dikes. He then instituted the custom where on the last day of Monlam, all monks will work to strengthen the flood defenses. Gradually, he formed himself into a national leader. His popularity and fame became such that in 1564 when King Nedong died, it was Sonam Gyatso at the age of 21 who was asked to lead his funeral, rather than the Lama Kagyu himself.
Needed to travel and teach without rest after receiving full ordination in 1565, he still retained extensive meditation practice in the hours before dawn and again at the end of the day. In 1569, at the age of 26, he went to Tashilhunpo to study the layout and administration of the monastery built by his predecessor Gendun Drup. Invited to become the abbot he refused, already the abbot of Drepung and Sera, but left his deputy there as his successor. From there he visited Narthang, Gendun Drup's first monastery and gave many sermons and offerings to the monks as a thank you.
Meanwhile, Altan Khan, head of all the Mongol tribes near the Chinese border, has heard of Sonam Gyatso's spiritual power and repeatedly invited him to Mongolia. In 1571, when Altan Khan received the title of Shunyi Wang (King) of the Ming dynasty of China and swore allegiance to Ming, although he remained de-facto quite independent, he had fulfilled his political destiny and his nephew advised him to seek spiritual safety, saying that "in Tibet dwells Avalokiteshvara ", referring to Sonam Gyatso, was then 28 years old. China is also happy to help Altan Khan by providing necessary translations of scriptures, as well as old ones. At the second invitation, in 1577-78 Sonam Gyatso traveled 1,500 miles to Mongolia to see it. They met in a strong atmosphere of respect and devotion and their encounter resulted in the reestablishment of a strong Tibetan-Mongolian relationship after a 200-year hiatus. For Altan Khan, Sonam Gyatso identifies himself as an incarnation of DrogÃÆ'¶n ChÃÆ'¶gyal Phagpa, and Altan Khan as from Kublai Khan, thus placing Khan as heir to the Chingizid lineage while securing his patronage. Altan Khan and his followers quickly adopted Buddhism as their state religion, replacing the banned traditional Shamanism. Mongol law was reformed in accordance with Tibetan Buddhist law. Since then Buddhism has spread rapidly in Mongolia and soon Gelugpa has won the spiritual loyalty of most Mongolian tribes. As Sonam Gyatso proposed, Altan Khan sponsored the construction of Thegchen Chonkhor Monastery at the open doctrinal location of Sonam Gyatso which was given to the entire Mongol population. He also mentions Sonam Gyatso "Dalai", Mongolian for "Gyatso" (Oceans).
The name "Dalai Lama", which came to be known as a worldwide non-Tibetan lineage, was then established and applied to the first two incarnations retrospectively.
Returning to Tibet on a roundabout route and invited to live and teach along the way, in 1580 Sonam Gyatso was in Hohhot [or Ningxia], not far from Beijing, when the Chinese Emperor invited him to his palace. At that time he had built a religious kingdom with such proportions that it was no surprise that the Emperor wanted to invite him and give him a diploma. At the request of the Governor of Ningxia, he has taught many people from East Turkestan, Mongolia, and nearby areas of China, with translators provided by the governor for each language. While there, a Ming court envoy arrived with gifts and requests to visit Emperor Wanli but he refused to have agreed to visit the next East Tibet. Once there, in Kham, he founded two larger Gelugpa monasteries, the first in 1580 in Lithang where he left his deputy before going to Chamdo Monaster where he lived and made Abbot. Through Altan Khan, the 3rd Dalai Lama was asked to pay tribute to the Chinese Emperor to raise the State Tutor ranking, the Chinese imperial court of Sun China approved the request. In 1582, he heard Altan Khan had died and was invited by his son, DhÃÆ'¼ring Khan, he decided to return to Mongolia. Passing Amdo, he founded the second major monastery, Kumbum, at the birthplace of Tsongkhapa near Kokonor. Furthermore, he was asked to adjudicate border disputes between Mongolia and China. This is the first time the Dalai Lama has exercised such political authority. Arriving in Mongolia in 1585, he lived 2 years with DhÃÆ'¼ring Khan, taught Buddhism to his people and changed more of the Mongol princes and their tribes. Received a second invitation from the Emperor in Beijing that he received, but died on the way in 1588.
For a lifetime of only 45 years, his performance is impressive and some of the most important is due to his relationship with Altan Khan. When he was dying, Mongolian converts urged him not to leave them, as they needed his sustained religious leadership. He promised them that he would be reincarnated in Mongolia, as Mongolian.
The 4th Dalai Lama
The Fourth Dalai Lama, Yonten Gyatso (1589-1617) is a Mongolian, great-granddaughter of the Altan Khan who is descended from Kublai Khan and King Mongol TÃÆ'¼med who was transformed into Buddhist by the Third Dalai Lama, Sonam Gyatso (1543-1588). This strong connection caused the Mongols to vigorously support the Gelugpa sect in Tibet, strengthening their status and position but also aroused the intensified opposition of Gelugpa's rivals, notably Tsang Karma Kagyu in Shigatse and the Mongolian and BÃÆ'¶npo supporters in Kham and they are allies. Being the newest school, unlike the older schools, Gelugpa does not have an established Tibetan clan patronage network and is thus more dependent on foreign customers. At the age of 10 with a large Mongol escort, he traveled to Lhasa where he was crowned. He studied in Drepung and became a abbot but became non-Tibetan he met with opposition from some Tibetans, especially Karma Kagyu who felt their position was threatened by this emerging event; there are several attempts to get rid of it from power. Yonten Gyatso died at the age of 27 years under suspicious circumstances and his butler Sonam Rapten went on to find the 5th Dalai Lama, becoming chagdzo or his manager and after 1642 he later became his regent, Desi.
5 The Dalai Lama
The death of the 4th Dalai Lama in 1617 led to open conflict between various parties. First, the Tsangpa dynasty, the central Tibetan ruler of Shigatse, a supporter of the Karmapa school and Gelugpa's rival, banned the search for his incarnation. However, in 1618 Sonam Rabten, the former Dalai Lama's 4th servant who has been treasurer of Ganden Phodrang, secretly identified the boy, who had been born by the Zahor noble family in Tagtse castle, south of Lhasa. Later, Panchen Lama, in Shigatse, negotiated the lifting of the ban, allowing the boy to be recognized as Lobsang Gyatso, the fifth Dalai Lama.
Also in 1618, King Tsangpa, Karma Puntsok Namgyal, whose Mongol patron was Choghtu Khong Tayiji of Khalkha Mongol, attacked Gelugpa in Lhasa for his earlier revenge and set up two military bases there to control the monasteries and the city. This led to Sonam Rabten who became the Dalai Lama's 5th Dalai Lama's manager or manager of Dalai Lama for more active Mongol protection and military assistance for Gelugpa while the Fifth was still a boy. Thus, in 1620, the Mongol forces allied to Gelugpa who camped outside Lhasa suddenly attacked and destroyed two Tsangpa camps and drove them out of Lhasa, allowing the Dalai Lama to come out of hiding and openly enthroned there in 1622.
In fact, throughout the fifth minority, it was the powerful and powerful Sonam Rabten who inspired the Mongol Dzungar to defend the Gelugpa by attacking their enemies. These enemies included other Mongol tribes who supported Tsangpas, Tsangpa himself and their BÃÆ'¶npo allies in Kham who also opposed and persecuted Gelugpa. Ultimately, this strategy leads to the destruction of the Tsangpa dynasty, the defeat of the Karmapa and their other allies and BÃÆ'¶npos, by armed forces from the Lhasa valley aided by their Mongol allies, paving the way for Gelugpa's political and religious hegemony. in Central Tibet. Apparently with the general consensus, based on his position as Dalai Lama changdzo (butler, minister), after the Dalai Lama became the absolute ruler of Tibet in 1642 Sonam Rabten became "Desi " or "Viceroy ", in fact, the de facto bupati or the day-to-day ruler of Tibetan government affairs. During these years and for the rest of his life (he died in 1658), "there is little doubt that politically Sonam Chophel [Rabten] is stronger than the Dalai Lama". As a young man, aged 22 years younger, the Dalai Lama called him respectfully as " Zhalngo ", which means "Presence".
During the year 1630 Tibet became entangled in competition, the struggle for power and conflict, not only between the Tibetan religious sect but also between the rising Manchu and the rival Mongol and Oirat factions, who also competed for supremacy among themselves and in the name of the sect religious beliefs that they support. For example, Ligdan Khan of Chahars, a subgroup of Mongols who supported Tsang Karmapa, retreated from the Manchu army that advanced towards Kokonor intent on destroying Gelug. He died on the street, in 1634 but his subordinate Choghtu Khong Tayiji, went on against Gelugpa, even having his own son Arslan killed after Arslan changed sides, handed over to the Dalai Lama and became a Gelugpa monk. In the mid-1630s, again thanks to Sonam Rabten's efforts, the 5th Dalai Lama has found a powerful new patron in GÃÆ'¼shi Khan of Khoshut Mongol, a subgroup of Dzungars, who recently migrated to the Kokonor region of Dzungaria. He attacked Choghtu Khong Tayiji in Kokonor in 1637 and defeated and killed him, thus removing Tsangpa and the protector and protector of the main Mongol Karmapa.
Furthermore, Donyo Dorje, king of BÃÆ'¶npo of Beri in Kham was found writing to Tsangpa king in Shigatse to propose coordinated 'clamping attacks' at the Lhasa Gelugpa monastery from east and west, seeking to completely destroy them once and for all. The tapped letter was sent to GÃÆ'¼shi Khan who used it as a pretext for attacking central Tibet in 1639 to attack them both, BÃÆ'¶npo and Tsangpa. In 1641 he defeated Donyo Dorje and his allies in Kham and then he marched on to Shigatse where after besieging their fortress, he defeated Karma Tenkyong, destroying Tsang Karma Kagyu's forces in 1642 and ending the Tsangpa dynasty.
The GÃÆ'¼shi Khan attack on Tsangpa was made on the orders of Sonam Rapten when openly and strongly opposed by the Dalai Lama, who, as a matter of conscience, out of compassion and his vision of tolerance for other religious schools, refused to grant permission. for a deeper battle in its name after the defeat of the king Beri. Sonam Rabten deviously went behind his master to encourage GÃÆ'¼shi Khan, to facilitate his plan and to ensure an attack occurred; for his defiance of his master's wishes, Rabten was loudly rebuked by the fifth Dalai Lama.
After Desi Sonam Rapten died in 1658, the following year the fifth Dalai Lama designated his sister, Depa Norbu (aka Nangso Norbu) as his successor. But after a few months, Norbu betrayed him and led a rebellion against the Ganden Phodrang Government. With his accomplices he captured Samdruptse fortress in Shigatse and tried to raise rebel forces from Tsang and Bhutan, but the Dalai Lama skillfully thwarted his plan without any fighting and Norbu had to flee. The other four Desis were appointed after Depo Norbu: Trinle Gyatso, Lozang Tutop, Lozang Jinpa and Sangye - Gyatso.
Tibetan Re-unification
Having thus defeated all Gelugpa rivals and resolved all regional and sectarian conflicts GÃÆ'¼shi Khan became the undisputed protector of the united Tibet and acted as the "Gelug Protector", establishing the Khoshut Khanate covering almost the entire Tibetan plateau, an appropriate area. roughly to 'Greater Tibet' including Kham and Amdo, as claimed by exiled groups (see map). At the coronation ceremony at Shigatse, he gave full sovereignty over Tibet in the Fifth Dalai Lama, which was united for the first time since the collapse of the Tibetan Empire exactly eight centuries earlier. GÃÆ'¼shi Khan then retired to Kokonor with his army and [according to Smith] ruled Amdo himself directly thus creating a precedent for the separation of Amdo from the rest of Tibet.
In this way, GÃÆ'¼shi Khan founded the fifth Dalai Lama as the highest spiritual and political authority in Tibet. 'The Great Fifth' became the temporary ruler of Tibet in 1642 and since then the power of the Dalai Lama for some, part or part of Tibet lasted with several pauses for the next 317 years, until 1959, when the 14th Dalai Lama fled to India. In 1645, the Big Five began the construction of the Potala Palace in Lhasa.
Güshi Khan died in 1655 and was succeeded by his descendants Dayan, Tenzin Dalai Khan and Tenzin Wangchuk Khan. However, eight other GÃÆ'¼shi Khan sons settled in Amdo but fought among themselves on the territory so the 5th Dalai Lama sent governors to rule them in 1656 and 1659, thereby bringing Amdo and thus all the Great Tibetans under his personal authority and control of Gelugpa. The Mongols at Amdo became absorbed and Tibetans.
Visit to Beijing
In 1636 the Manchu proclaimed their dynasty as the Qing dynasty and in 1644 they had completed their conquest of China under the prince of Dorgon regent. The following year their troops approached Amdo in northern Tibet, causing the Mongols Oirat and Khoshut there to surrender in 1647 and send tribute. In 1648, after extinguishing the Tibetan rebellion in Kansu-Xining, Qing invited the fifth Dalai Lama to visit their castle in Beijing because they wanted to inflict Tibetan influence in their relationship with the Mongols. Qing was aware that the Dalai Lama had a tremendous influence with the Mongols and saw relations with the Dalai Lama as a means to facilitate the surrender of the Mongol Mongols, the traditional patron of the Karma Kagyu sect. Similarly, because the Tibetan Gelugpa is very interested in reviving patron-priestly relationships with dominant forces in China and Asia Dalam, Qing's invitation is accepted. After five years of complicated diplomatic negotiations on whether the emperor or his deputy should meet the Dalai Lama inside or outside the Great Wall, when the meeting would be astrologically profitable, how it would be done and so on, it finally happened in Beijing in 1653. Emperor Shunzhi it was 16 years old, who at that time ascended the throne in 1650 after Dorgon's death. For Qing, although the Dalai Lama was not required to prostrate to the emperor, who rose from his throne and advanced 30 feet to meet him, the significance of the visit was a nominal political surrender by the Dalai Lama since the In Asian leaders of the country did not travel to meet each other but send a messenger. However, for Tibetan Buddhist historians, it is interpreted as the beginning of the era of Dalai Lamas' independent government, and the protection of Qing along with the Mongols.
When the 5th Dalai Lama returned, he was given by the Chinese emperor a gold seal of authority and a golden sheet with texts written in Manchurian, Tibetan and Chinese. The 5th Dalai Lama wants to use the seal of the gold authority immediately. However, Lobzang Gyatsho noted that "The Tibetan version of the seal inscription was translated by Mongolian translator but not a good translation". After the correction, it reads: "One who lives in a peaceful and Western heaven is unchangeable Vajradhara, Ocen Lama, unifying the Buddhist doctrines for all beings under the sky." The words of the diploma ran: "Proclamation, to let everyone from the Western Hemisphere know". Tibetan historian Nyima Gyaincain points out that based on the text written on gold sheets, the Dalai Lama is merely a subordinate of the Chinese Emperor.
Yet, despite such degrading efforts by Chinese officials and historians to symbolically show that they have political influence over Tibet, the Tibetans themselves do not receive such symbols imposed on them by Chinese with such motives. For example, regarding the above mentioned 'golden seal', the fifth Dalai Lama remarks on Dukula, his autobiography, upon leaving China after a courtesy visit to the emperor in 1653, that "the emperor made him a man carrying a golden seal for me that has three vertical lines in three parallel scripts: Chinese, Mongolian and Tibetan ". He also criticized the words carved on this gift as mistranslated into Tibetan, writing that "the Tibetan version of the seal inscription was translated by the Mongol translator but not a good translation". Furthermore, when he arrived back in Tibet, he discarded the famous golden seal of the emperor and made a new one for the use of an important country, writing in his autobiography: "Leaving Chinese characters in the seal provided by the emperor, the new seal is carved for a stamping document dealing with territorial issues.The first track of the seal was offered with a prayer for a picture of Lokeshvara... ".
Relationship with the Qing dynasty
The 17th century struggle for dominance between the Manchu-led Qing dynasty and various Mongol groups spilled to involve Tibet because of the Dalai Lama's fifth influence on the Mongols as a result of their adoption of Tibetan Buddhism and their profound allegiance to the Dalai Lama their teachers. Until 1674, the fifth Dalai Lama had mediated the Dzungar Mongol affairs whenever they required him to do so, and Emperor Kangxi, who had succeeded Emperor Shunzhi in 1661, would automatically accept and confirm his decision. However, for Emperor Kangxi, the alliance between Mongol Dzungar and the Tibetans was troubling because he feared he had the potential to unite all the other Mongols together against the Qing Empire, including the tribes that had been handed over. Therefore, in 1674, Emperor Kangxi, who was annoyed by the Fifth, was less than full co-operation in extinguishing the rebellion against Qing in Yunnan, ceasing to postpone in connection with Mongol affairs and begin dealing with them directly.
That same year, 1674, the Dalai Lama, who at the peak of his rule and carried out foreign policy free from the Qing, caused the Mongols to occupy the Dartsedo border post between Kham and Sichuan, further disrupting the Kangxi Emperor who (according to Smith) had considered Tibet as part from the Qing Empire. It also raised Qing's suspicions about Tibetan relations with Mongol groups and guided him to seek strategic opportunities to oppose and weaken Mongol influence in Tibet and finally, within 50 years, to defeat the Mongol army and to establish Qing as the only 'protector and protector '. 'Tibet in their place.
Cultural development
The fifth period of the Dalai Lama, which ruled from 1642 to 1682 and established a government known as Ganden Phodrang, was a period of rich cultural development. His government and the Desi Sangye Gyatso government are noteworthy for the increase in literary activity and cultural and economic life. The same holds true for the large increase in the number of foreign visitors who crowded Lhasa during this period as well as for a number of discoveries and institutions linked to the 'Big Five', as the Tibetans call it. The most dynamic and prolific of the early Dalai Lama, he composed more literary works than any other Dalai Lama combined. Writing on various subjects he is especially noted for his work on history, classical Indian poetry in Sanskrit and his biography of famous figures of his day, as well as his two autobiographies, one spiritual and the other political (see Further Reading). He also taught and traveled extensively, reshaped the politics of Central Asia, Tibet united, compiled and built the Potala Palace and is remembered for establishing a national medical and education system.
Death of the fifth Dalai Lama
The 5th Dalai Lama died in 1682. The Tibetan historian Nyima Gyaincain points out that the written will of the fifth Dalai Lama before he explicitly declared that his title and authority were from the Chinese Emperor, and he was subordinate to the Emperor of China.
The death of the 5th Dalai Lama in 1682 was kept secret for fifteen years by his regent, Desi Sangye Gyatso. He pretended the Dalai Lama retreated and reigned in his name, secretly choosing the 6th Dalai Lama and presenting him as someone else. Tibetan historian Nyima Gyaincain points out that Desi Sangye Gyatso wants to consolidate his personal status and power by not reporting the fifth Dalai Lama's death to the Chinese Emperor, and also colluding with the rebel group of the Qing dynasty, the Mongol Dzungar tribe in order to counter the influence of the other Khoshut Mongol tribes in Tibet. Fearing demands by Emperor Kangxi of China, Desi Sangye Gyatso explains with fear and trepidation behind his actions to the Emperor. In 1705, Desi Sangye Gyatso was murdered by Lha-bzang Khan of the Mongol Khoshut tribe for his actions including his illegal act of choosing the 6th Dalai Lama. Since Emperor Kangxi was unhappy with Desi Sangye Gyatso's actions not to report, the Emperor gave Lha-bzang Khan an additional title and gold seal. Emperor Kangxi also ordered Lha-bzang Khan to capture the 6th Dalai Lama and send him to Beijing, the 6th Dalai Lama died while he was on his way to Beijing. Journalist Thomas Laird argues that it seems to be done so that the construction of the Potala Palace can be completed, and that is to prevent Tibetan, Mongol and Qing neighbors, taking advantage of the transition in Dalai Lama's succession. (Laird 2006, pp.Ã, 181-182)
The Sixth Dalai Lama
The Sixth Dalai Lama (1683-1706) was born near Tawang, now in India, and was elected in 1685 but was not crowned until 1697 when Fifth's death was announced. After 16 years of study as a novice monk, in 1702 in the 20th year he rejected full ordination and surrendered his monastic cloak and monastic life, preferring the layman's lifestyle.
In 1703, the grandfather of the Gaoja Khan ruler Tenzin Wangchuk Khan was killed by his brother Lhazang Khan, who captured the throne of Tibet Khoshut, but unlike his four predecessors, he began to interfere directly in Tibetan affairs in Lhasa; he opposed the Fifth Dalai Lama's regent, Desi Sangye Gyatso for his trickery and that same year, with the support of Emperor Kangxi, he forced him out of the office. Then in 1705, he used the Sixth Adventure as an excuse to seize full Tibetan control. However, most Tibetans still support their Dalai Lama regardless of his behavior and deeply resent the Lhazang Khan interference. When Lhazang was asked by the Tibetans to abandon Lhasa's politics for them and to retire to Kokonor like his predecessor, he left town, but only to gather his troops to return, capture Lhasa militarily and take full political control of Tibet. The Bupati was later killed by Lhazang or his wife, and, in 1706 with the obedience of Emperor Kangxi, the sixth Dalai Lama was overthrown and captured by Lhazang who regarded him as an impostor formed by the bupati. Lhazang Khan, now acting as the only foreign ruler Tibet had ever owned, then sent him to Beijing under guard to face the emperor but he died mysteriously on the road near Qinghai Lake, feigning illness.
After discrediting and overthrowing the sixth Dalai Lama, whom he considered a master cheat, and after removing the regents, Lhazang Khan pressed Lhasa Gelugpa long to support the new Dalai Lama in Tsangyang Gyatso's place as the Fifth true incarnation. They finally nominated a Pekar Dzinpa, a monk but also reportedly the son of Lhazang, and Lhazang had placed him as the original six Dalai, backed by Panchen Lama and named Yeshe Gyatso in 1707. This option is totally unacceptable to Tibetans, however , or by the arch-rivals of Lhazang in Mongol in Kokonor who hate his usurpation of the Tibetan Khoshut throne and his interference in Tibetan affairs. Emperor Kangxi agreed with them, after sending the investigator, initially refusing to acknowledge Yeshe Gyatso. He recognized him in 1710, however, after sending Qing's official party to help Lhazang in 'restoring order'; this is the first Chinese representative in any form serving in Tibet. At the same time, while this 'Dalai Lama' doll lacks political power, Emperor Kangxi secures from Lhazang Khan in return for this support, the promise of regular tribute payments; this was the first ever reward paid to Manchu by the Mongols in Tibet and the first overt acknowledgment of Qing's supremacy over Mongol rule in Tibet.
Emperor Kangxi ordered Lha-bzang Khan to capture the 6th Dalai Lama and send him to Beijing. The 6th Dalai Lama died during a trip to Beijing.
7th Dalai Lama
In 1708, according to the instructions given by the sixth Dalai Lama when quitting Lhasa, a son named Kelzang Gyatso was born in Lithang in eastern Tibet immediately claimed by local Tibetans as his incarnation. After hiding out of fear of Lhazang Khan, he was installed in the Lithang monastery. Together with some of the Kokonor Mongol princes, rival Lhazang, who opposed the situation in Lhasa, the Tibetans in Kham actually recognized him as the Seventh Dalai Lama in 1712, retaining the birth name of Kelzang Gyatso. For security reasons he was transferred to the Derge monastery and finally, in 1716, now also supported and sponsored by the Chinese Kangxi Emperor. The Tibetans asked Dzungar to bring the real Dalai Lama to Lhasa, but the Manchu Chinese did not want to release Kelsan Gyatso to the Mongol Dzungars. Regent Taktse Shabdrung and Tibetan officials later wrote a letter to the Manchu Chinese Emperor that they recognized Kelsang Gyatso as the Dalai Lama. The Emperor then gave Kelsang Gyatso a seal of golden authority. The Sixth Dalai Lama was taken to Amdo at the age of 8 to be installed in the Kumbum Monastery with magnificent splendor and ceremony.
According to Smith, the Kangxi Emperor now arranges to protect the child and keep him at the Kumbum monastery in Amdo as a reserve in case his ally Lhasang Khan and his sixth Dalai Lama are overthrown. According to Mullin, however, the emperor's support stems from genuine spiritual recognition and respect rather than politically motivated.
Invasion of Dzungar
However, Kangxi emperor fully utilizes Kelzang Gyatso under the control of Qing in Kumbum after the other Mongols of the Dzungar tribe led by Tsewang Rabtan associated with his alleged alleged Lhazang Khan, cheated and betrayed the last by attacking Tibet and capturing Lhasa in 1717.
These Dzungars, who are Buddhists, have endorsed the fifth Dalai Lama and his bupatis. They were secretly appealed by the old Lhasa Gelugpa to invade with their help to remove them from the foreign ruler of Lhazang Khan and replace Dalay Dalay Lama unpopular with young Kelzang Gyats. This plot matches Dzungar's meandering ambitions and they are too happy to do so. In early 1717, after conspiring to overthrow Lhazang Khan through treason, they entered Tibet from the northwest with a large army, sending smaller troops to Kumbum to collect Kelzang Gyatso and drive him to Lhasa. At the end of the year, in secret Tibet they have arrested Lhasa, killed Lhazang and his whole family and overthrew Yeshe Gyatso. Their troops were sent to take the Kelzang Gyatso but were intercepted and destroyed by the Qing soldiers stationed by Lhazang. In Lhasa, the uncontrolled Dzungar not only failed to produce the child but also raged, looted and destroyed holy sites, abused the population, killed hundreds of Nyingma monks, causing chaos and bloodshed and turning their Tibetan allies against them. The Tibetans immediately appealed to the Emperor Kangxi to remove them from the Dzungars.
When the Dzungars first attacked, the weak Lhazang sent word to Qing for support and they quickly sent two soldiers to help, the first Chinese troops ever entering Tibet, but they arrived too late. In 1718 they were stopped not far from Lhasa to be defeated and then cruelly destroyed by the victorious Dzungar in the Battle of the Salween River.
Enthronement in Lhasa
This insult only determines the Emperor Kangxi to drive Dzungar out of Tibet once and for all and he begins to collect and send a much larger army to march in Lhasa, carrying the young emperor Kelzang Gyatso's trump card with it. On the magnificent line of the imperial army from Kumbum to Lhasa with a respectfully welcomed kid at every stage, Khoshut Mongol and Tibet were happy (and well paid) to join and swell the ranks. In the autumn of 1720, the Mongol pirates of Dzungar had been defeated from Tibet and the Qing imperial army had entered Lhasa with a 12 year old victory, acting as a patron of the Dalai Lama, the Tibetan liberator, an ally of Tibetan anti-Dzungar forces led by Kangchenas and Polhanas, Khoshut Mongol. Tibetans are happy to convert him as the 7th Dalai Lama at the Potala Palace.
A newly established Tibetan government consisting of Kashag or Tibetan ministerial cabinets led by Kangchenas. Kelzang Gyatso, too young to participate in politics, study Buddhism. He played a symbolic role in government, and, being highly respected by the Mongols, he influenced many of the Qing who had now taken over the protection and protection of Tibet from them.
Exile to Kham
After defeating the Dzungars, the Qing army withdrew leaving the Seventh Dalai Lama as a political figure and only Khalkha Mongol as the Qing ambulance or representative and garrison in Lhasa. After Emperor Kangxi died in 1722 and was succeeded by his son, Emperor Yongzheng, this was also withdrawn, leaving Tibet to rule autonomously and showing Qing interested in the alliance, not conquest. However, in 1723, after brutally suppressing the great uprising by the vigorous Tibetan patriot and the dissatisfied Mongol Khoshut of Amdo who attacked Xining, Qing intervened again, dividing Tibet by placing Amdo and Kham under their own control which more directly. The continuing interference of Qing in Central Tibetan politics and religion instigated an anti-Qing faction to fight with the ruling Tibetan Tibetan nobles in Lhasa, led by Kanchenas supported by Polhanas. This eventually led to the killing of Kanchenas in 1727 and a civil war that was settled in 1728 with the ingenious Polanas, who had sent Qing's help, the winner. When the Qing army arrived, they punished the defeated and alienated the Dalai Lama to Kham, on the pretext of sending him to Beijing, because his father had helped the defeated anti-Qing faction. He studied and taught Buddhism there for the next seven years.
Return to Lhasa
In 1735 he was allowed to return to Lhasa to study and teach, but was still under tight control, which was not believed by Qing, while Polhanas ruled Central Tibet under the supervision of Qing. Meanwhile, Qing has promoted the Fifth Panchen Lama to become rival leader and restore back ambassadors and Lhasa garrisons. Polhanas died in 1747 and was succeeded by his son Gyurme Namgyal, the last Tibetan dynasty ruler, far less cooperative with the Qing. Instead, he builds Tibetan troops and begins to conspire with Dzungar to remove Tibetan influence from Qing. In 1750, when the ambans realized this, they invited him and personally killed him and then, despite the Dalai Lama's attempts to placate the angry population, the vengeful Tibetan masses killed the ambans in turn, along with most of their escorts.
Recovery as Tibetan political leader
Qing sends another force 'to restore order' but when it comes the situation has stabilized under the leadership of the 7th Dalai Lama who now appears to have shown loyalty to Qing. As GÃÆ'¼shi Khan had done with the Fifth Dalai Lama, they helped rebuild the government with the Dalai Lama leading Kashag four Tibetans, reinvesting it with temporal strength in addition to his already established spiritual leadership. This arrangement, with Kashag under the Dalai Lama or his regent, outperformed the Qing dynasty that collapsed in 1912. The ambans and their garrisons were also restored to observe and to some extent oversee the affairs, however, despite their general influence diminished with the strength of their empire gradually declining after 1792 along with its influence over Tibet, the decline was aided by the succession of corrupt or incompetent ambulances. Besides, there is no reason for Qing to fear Dzungar; by the time the seventh Dalai Lama died in 1757 at the age of 49, the entire population of Dzungar was practically eradicated for many years by the Qing's genocide campaign, and the deadly pox plague, with the survivors being forcibly taken to China. Their vacant land is then given to others.
According to Mullin, though living through violent times, Kelzang Gyatso is probably the 'most spiritual and learned of the Dalai Lama anywhere', his written works consisting of several hundred titles including 'some of the finest achievements of Tibetan spiritual literature'. Moreover, despite his lack of enthusiasm in politics, Kelzang Gyatso is credited with establishing in 1751 a reformed Tibetan government led by the Dalai Lama, which continued for more than 200 years until 1950, and later in exile. The Norbulingka Development, the Dalai Lama's 'Summer Palace' in Lhasa also began during the reign of Kelzang Gyatso.
The 8th Dalai Lama
The 8th Dalai Lama, Jamphel Gyatso was born in Tsang in 1758 and died at the age of 46 who took a small part in Tibetan politics, mostly leaving temporary affairs to the bupatis and ambans. The 8th Dalai Lama was approved by the Chinese Emperor to be released from the raffle ceremony using Chinese Golden Urn. The Chinese Emperor Qianlong officially accepted Gyiangbai as the 8th Dalai Lama when the 6th Panchen Erdeni came to congratulate the Emperor on his 70th birthday in 1780. The 8th Dalai Lama was given a jade seal of authority and jade sheets from the confirmation of authority by the Chinese Emperor. The jurisprudence confirmation authority says
You, the Dalai Lama, are the incarnation of Zhongkapa's law. You are given a jade certificate of affirmation of authority and seal of jade authority, which you hold in the Potala monastery to guard the gates of Buddhism forever. All documents sent for state important ceremonies should be stamped with this seal, and all other reports can be stamped with the original seal. Because you enjoy such an honor, you should strive to develop yourself, learn and spread Buddhism, also help me in promoting Buddhism and the goodness of the previous Dalai Lama's generation for the people, as well as for our long life of the country "
The Dalai Lama, later generations and his local government valued jade authority, and jade of jade authority. They are well preserved as the roots of their ruling powers.
Although the 8th Dalai Lama lives for most of the Seventh he is overshadowed by many contemporary contemporary in terms of religious and political achievements. According to Mullin, the Fourteenth Dalai Lama has shown certain indications that Jamphel Gyatso may not be the incarnation of the Seventh Dalai Lama but Jamyang Chojey, Tsongkhapa's disciple and founder of the Drepung monastery also considered an incarnation of Avalokiteshvara. After all, he mainly leads a quiet and simple life as a dutiful and diligent monk, not involved in the kind of drama that surrounds his predecessor.
Nevertheless, Jamphel Gyatso is also said to have all the marks of being the Seventh true incarnation. It is also claimed to have been confirmed by many clear signs for Tibetans and, in 1762, at the age of 5, he was named the 8th Dalai Lama at the Potala Palace. At the age of 23 he was persuaded to take the throne as Tibetan ruler with a Bupati to help him and after these three years, when the Bupati went to Beijing as ambassador in 1784, he continued to govern alone for four more years. Unfit for worldly affairs, however, and unhappy in this role, he later retired from public office to concentrate on religious activities for the remaining 16 years until his death in 1804. He was also credited with the construction of the Norbulingka 'Summer Palace' his predecessor in Lhasa and by ordaining about ten thousand monks in his quest to cultivate monasticism.
9 to 12 The Dalai Lama
Hugh Richardson's summary of the period that included four short-lived Dalai Lama, the 19th century:
After he [the 8th Dalai Lama, Jamphel Gyatso], the 9th and 10th Dalai Lama died before reaching their majority: one of them was believed to have been killed and a strong suspicion clinging to the other. The 11 and 12 respectively reigned but died soon after being invested with power. For 113 years, therefore, the highest authority in Tibet was in the hands of an Old Regent, except for about two years when a lay noble held office and for a brief period of nominal rule by the 11th and 12th Dalai Lama. It is sometimes said that this situation was caused by the Amban - the Empire's population in Tibet - because it would be easier to control Tibet through a Bupati than when a Dalai Lama, with his absolute power, was in the head of government. That is not true. Regular tide and event flow follow the specified path. The inhabitants of the Empire in Tibet, after the first flush of zeal in 1750, grew less and less interested and efficient. Tibet, to them, is exiled from urbanity and Peking culture; and so far from dominating the Bupati, Amban allowed themselves to be dominated. It is ambition and greed for the power of the Tibetans that causes the five successive Dalai Lama to be subjected to continuous surveillance. (Richardson 1984, pp. 59-60)
Thubten Jigme Norbu, the 14th Dalai Lama's oldest brother, describes these unfortunate events as follows, though there is little,
Source of the article : Wikipedia
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