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130-693: To understand the context within which the Dalai Lama institution came to hold temporal power in Tibet during the lifetime of the 5th, it may be helpful to review not just the early life of Lobsang Gyatso but also the world into which he was born, as Künga Migyur. The child who would become the 5th Dalai Lama was born in the Chonggye Valley in Ü , south of the Yarlung Tsangpo River and about two days' journey south-east of Lhasa, to

260-492: A "wrathful worldly spirit", the propitiation of which "contradicts the precepts of taking refuge". In reply, Phabongka (who is better remembered for his teachings on the graded stages of the path and reputation of conferring Kalachakra empowerments to large crowds of laypeople regardless of his having enthusiastically propitiated Shugden) acknowledged his "error". In the same letter, Phabongka said "...I have propitiated Shugden until now because my old mother told me that Shugden

390-621: A Brahmin boy who lived in the time of Buddha Shakyamuni." According to the 14th Dalai Lama , long ago Avalokiteśvara had promised the Buddha to guide and defend the Tibetan people . In the late Middle Ages, his master plan to fulfill this promise was the stage-by-stage establishment of the Dalai Lama institution in Tibet. First, Tsongkhapa established three great monasteries around Lhasa in

520-509: A Mongolian 4th Dalai Lama , Yonten Gyatso (1589–1617), was installed as the abbot of Drepung. This increased Mongolian involvement with the Gelugpa even further and enabled more Mongolian intervention in Tibetan affairs. As a result, King Tseten Dorje's suspicions about Gelugpa ambitions rose and when in 1616 the 4th Dalai Lama died young, at the age of 28, in an attempt to defeat the process

650-739: A crucial rôle in extending the influence of the Gelug school within Amdo . The 5th Dalai Lama tutored Galdan Boshugtu Khan who later became leader of the Dzungar Khanate and granted him the titles of Hongtaiji and Boshoghtu (or Boshughtu) Khan. The Dalai Lama also sanctioned Galdan Boshugtu Khan's invasion of the last remaining remnants of the Chagatai Khanate in the Dzungar conquest of Altishahr after Afaq Khoja requested help from

780-491: A home in which the disturbed spirit of Drakpa Gyaltsen  – an iconoclastic tulku and rival scholar who had died under mysterious circumstances at a time of considerable political turmoil – might finally settle. Reportedly, though, the evil spirit's harmful activities only intensified, manifesting (in part) as atmospheric disturbances including hailstorms, but also causing both people and cattle to fall prey to disease. The deaths of some monks were attributed to

910-503: A leading lama, known as 'Perfecter of the Monkhood', 'with a host of disciples'. Famed for his Buddhist scholarship, he was also referred to as Panchen Gendun Drup , 'Panchen' being an honorary title designating 'great scholar'. By the great Jonangpa master Bodong Chokley Namgyal he was accorded the honorary title Tamchey Khyenpa meaning "The Omniscient One", an appellation that was later assigned to all Dalai Lama incarnations. At

1040-570: A military strategy in the Dalai Lama's name, though apparently with neither Lobsang Gyatso's prior knowledge nor consent. Güshi Khan (who was head of the Khoshut tribe) conquered Kham in 1640 bringing the Sakyas and the lords of Kham and Amdo under their control. His victory over Karma Tenkyong , the prince of Tsang in Shigatse , in 1642, completed the military conquest of the country and

1170-840: A monastery'. It was called the Ganden Phodrang , a name later adopted by the Tibetan Government, and it served as home for Dalai Lamas until the Fifth moved to the Potala Palace in 1645. In 1525, already abbot of Chokhorgyel, Drepung and Tashilhunpo, he was made abbot of Sera monastery as well, and worked to increase the number of monks there. Based at Drepung in winter and Chokorgyel in summer, he spent his remaining years composing commentaries, making regional teaching tours, visiting Tashilhunpo, and acting as abbot of these four great monasteries. As abbot, he made Drepung

1300-537: A peaceful settlement. At 19, when the Kyichu River burst its banks and flooded Lhasa, he led his followers to rescue victims and repair the dykes. He then instituted a custom whereby on the last day of Monlam , all the monks would work on strengthening the flood defences. Gradually, he was shaping himself into a national leader. His popularity and renown became such that in 1564 when the Nedong King died, it

1430-596: A poem of advice to his followers advising restraint from responding to violence with more violence and urged compassion and patience instead. The poem, entitled Shar Gang Rima , "The Song of the Eastern Snow Mountains", became one of his most enduring popular literary works. Gendun Drup's spiritual accomplishments brought him substantial donations from devotees which he used to build and furnish new monasteries, as well as to print and distribute Buddhist texts and to maintain monks and meditators. In 1474, at

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1560-422: A prominent family of nobles with traditional ties to both Nyingma and Kagyu lineages. The aristocratic Zahor family into which he was born had held their seat since the 14th century at Taktsé Castle , south of Lhasa –  a legendary stronghold of Tibetan kings in the days of the early empire, before Songtsen Gampo (604–650 CE) had moved his capital from there to Lhasa . The 5th Dalai Lama's father

1690-617: A protector of the Sakya school to which he's tied through prior incarnations. Due largely to the determined cunning of his first regent Sonam Chöphel and the military support of his Mongolian disciple Güsri Khan, in 1642 the 25-year-old 5th Dalai Lama Lobsang Gyatso inherited military and political control of a nation that had been torn by over a century of power struggles and civil war characterized by factionalism and sectarian allegiances. The general form of government he instituted would remain largely in place until Tibet's military occupation by

1820-694: A religious principle". The 5th Dalai Lama's official visit, as an independent head of state, to Beijing in 1653 should be understood in the context of the prior relationship which existed between China and Tibet. Earlier invitations to visit the Manchu court in Beijing had been turned down by both 3rd Dalai Lama Sonam Gyatso and 4th Dalai Lama Yonten Gyatso. Analyzing the Ming emperors' repeated invitations of Tibetan lamas from various schools, contemporary Buddhist scholar Alexander Berzin says that "requests by

1950-469: A second great monastery, Kumbum , at the birthplace of Tsongkhapa near Kokonor . Further on, he was asked to adjudicate on border disputes between Mongolia and China. It was the first time a Dalai Lama had exercised such political authority. Arriving in Mongolia in 1585, he stayed 2 years with Dhüring Khan, teaching Buddhism to his people and converting more Mongol princes and their tribes. Receiving

2080-549: A second invitation from the Emperor in Beijing he accepted, but died en route in 1588. As he was dying, his Mongolian converts urged him not to leave them, as they needed his continuing religious leadership. He promised them he would be incarnated next in Mongolia, as a Mongolian. The Fourth Dalai Lama, Yonten Gyatso (1589–1617) was a Mongol, the great-grandson of Altan Khan who was a descendant of Kublai Khan and leader of

2210-579: A symbol of Tibetan nationhood for Tibetans in Tibet and in exile. He is Tenzin Gyatso , who escaped from Lhasa in 1959 during the Tibetan diaspora and lives in exile in Dharamsala, India. From 1642 and the 5th Dalai Lama until 1951 and the 14th Dalai Lama , the lineage was enjoined with the secular role of governing Tibet . During this period, the Dalai Lamas or their Kalons (or regents ) led

2340-501: A title of Shunyi Wang (King) from the Ming dynasty of China and swore allegiance to Ming, Although he remained de facto quite independent, he had fulfilled his political destiny and a nephew advised him to seek spiritual salvation, saying that "in Tibet dwells Avalokiteshvara ", referring to Sonam Gyatso, then 28 years old. China was also happy to help Altan Khan by providing necessary translations of holy scripture, and also lamas. At

2470-522: Is a combination of the Mongolic word dalai ( ' ocean ' ) and the Tibetan word བླ་མ་ ( bla-ma ) ( ' master, guru ' ). The word dalai corresponds to the Tibetan word gyatso or rgya-mtsho , and, according to Schwieger, was chosen by analogy with the Mongolian title Dalaiyin qan or Dalaiin khan . Others suggest it may have been chosen in reference to the breadth of

2600-636: Is a title for a teacher of the Dharma in Tibetan Buddhism . The name is similar to the Sanskrit term guru , meaning "heavy one", endowed with qualities the student will eventually embody. The Tibetan word "lama" means "highest principle", and less literally "highest mother" or "highest father" to show close relationship between teacher and student. Historically, the term was used for venerated spiritual masters or heads of monasteries . Today

2730-461: Is a title given by Altan Khan , the first Shunyi King of Ming China . He offered it in appreciation to the leader of the Gelug school of Tibetan Buddhism , Sonam Gyatso, who received it in 1578 at Yanghua Monastery. At that time, Sonam Gyatso had just given teachings to the Khan, and so the title of Dalai Lama was also given to the entire tulku lineage. Sonam Gyatso became the 3rd Dalai Lama , while

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2860-605: Is credited with having discovered the incarnation. While the Karma, Drugpa and Jonangpa Kagyu orders, (beside the Gelug group from Drepung monastery ) had all independently sought to claim Künga Migyur as a reincarnation of one or another of their own lamas who'd also died in 1616, young Künga Migyur's parents reportedly resisted their demands. Lobsang Gyatso was the name which Künga Migyur received from Lobsang Chökyi Gyaltsen upon taking novice monastic ordination from him at Drepung . In 1638 when he took full ordination, also in

2990-474: Is the deity of my maternal lineage", thereby acknowledging Shugden practice's provincial and even familial (as well as Sakya ) origins. The current 14th Dalai Lama , for his part, continues to maintain it was the Fifth's intent to appease the interfering spirit of the Gyalpo class from Dol Chumig Karmo – hence his insistence on using the name "Dolgyal" to disambiguate a practice he disrecommends from one of

3120-615: The Potrang Karpo  – the White Palace ;– in 1649. The initial phase of construction continued until 1694, some twelve years after the 5th Dalai Lama's death, which was kept secret from the general public for that length of time. The Potrang Marpo  – or Red Palace – was added between 1690 and 1694. The Fifth Dalai Lama formally institutionalized the Tibetan state oracle of Nechung . Lobsang Gyatso established Nechung Monastery as

3250-473: The Dalai Lamas ' personal monastery (already known as Namgyal by that time). Thus invoking all of Tibet 's dharma protectors – including Nechung – the 5th Dalai Lama charged them to "not support, protect, or give ... shelter" to Drakpa Gyaltsen in a formal promulgation which the current 14th Dalai Lama characterizes as "quite strongly worded". Recalling the events of that time later,

3380-553: The Gelug order as an "elevation" by Lobsang Gyatso of the dangerously volatile Dolgyal (by now, quite thoroughly conflated with the original Sakya protector named Shugden) to the status of Dharmapala – in other words: a particularly forceful emanation of a blissfully awakened Buddha 's enlightened activity and therefore basically an enlightened being, himself. The 13th Dalai Lama therefore sought to clarify his view about Dorje Shugden's status in his letter to Pabongkhapa Déchen Nyingpo , in which he identified Dorje Shugden as

3510-529: The Gelug school reportedly joined Mongol forces in coercing monks of certain Kagyu and Bön institutions to embrace specifically Gelug doctrines. Modern Tibetans still differentiate between Bön and Buddhism in common parlance, calling members of the Nyingma , Sakya , Kagyu and Gelug schools nangpa (meaning "insider"), while referring to practitioners of Bön as bönpo . The Jonangpa order belongs to

3640-557: The Gelugpa school, and became his student. After the death of Tsongkhapa's successor, the Panchen Lama Khedrup Je , Gendun Drup became the leader of the Gelugpa. He rose to become Abbot of Drepung, the greatest Gelugpa monastery outside Lhasa. It was mainly due to Gendun Drup that Tsongkhapa's new school grew into an order capable of competing with others on an equal footing. Taking advantage of good relations with

3770-517: The Jonang and Gelug schools' respective zhentong and rangtong views on voidness. After moving to Amdo the school's distinct transmission lineages of both zhentong philosophy and Dro Kalachakra completion stage practices could be preserved and survived intact to this day. In late 2001, the current 14th Dalai Lama reportedly composed an "Aspiration Prayer for the Flourishing of

3900-636: The Kagyupa group of schools, the 7th one to emerge. According to Snellgrove and Richardson , it was a difference in philosophy that caused a bitter schism to arise with the Gelugpa, however Samten Karmay maintains that the 5th Dalai Lama's negative attitude towards the Jonangpa was determined by political rather than philosophical or religious considerations. He records elsewhere that the Fifth Dalai Lama's personal biographer and Sanskrit teacher

4030-600: The Khoshut , and leaders of the Dzungar Khanates (1642–1720). These relationships occurred simultaneously with the priest and patron relationship between Tibet and the emperors of the Manchu -led Qing dynasty (1720–1912), which officially continued until the collapse of the Qing empire in 1912. 1578 AD, Dalai Lama. The title Dalai Lama is part of the full title "圣 识一切 瓦齐尔达喇 达赖 喇嘛" (Holy Knowing Everying Vajradhara Dalai Lama) given by Altan Khan . "Dalai Lama"

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4160-496: The Lhasa Mönlam , the capital city's New Year Festival, which had originally been created by the reformer Je Tsongkhapa in 1409 (CE). It was under Gyatso's rule that the "rule of religion" was finally firmly established "even to the layman, to the nomad, or to the farmer in his fields". This was not the supremacy of the Gelug school over Bön , or over the other Buddhist schools, but "the dedication of an entire nation to

4290-454: The People's Republic of China in the 1950s. Nevertheless, Lobsang Gyatso's rule over Tibet included various incidents which, 350 years later, certain keen observers – namely, the heirs of those Kagyupa followers whose patrons lost power during unification or during the quelling of their subsequent rebellions – still consider to have been the abuse of government power. In 1648, Tibetans loyal to

4420-648: The Rinpung Prime Minister Ngawang Namgyel in 1548. Tseten Dorje had rebelled against the heirs of Ngawang Namgyel starting in 1557, eventually overthrowing the Rinpung and establishing the Tsang hegemony in 1565 by declaring himself King of Tsang . Tseten Dorje established his residence at Samdruptse castle, also called Shigatse , near the Gelug monastery of Tashilhunpo , and together with his nine sons, eventually extended

4550-564: The Sakya and the Phagmo Drupa (Karma Kagyu affiliated) dynasties, and it is to him that the effective conversion of Mongolia to Buddhism is due. A brilliant scholar and teacher, he had the spiritual maturity to be made Abbot of Drepung, taking responsibility for the material and spiritual well-being of Tibet's largest monastery at the age of nine. At 10 he led the Monlam Prayer Festival , giving daily discourses to

4680-842: The Tümed Mongols who had already been converted to Buddhism by the Third Dalai Lama, Sonam Gyatso (1543–1588). This strong connection caused the Mongols to zealously support the Gelugpa sect in Tibet, strengthening their status and position but also arousing intensified opposition from the Gelugpa's rivals, particularly the Tsang Karma Kagyu in Shigatse and their Mongol patrons and the Bönpo in Kham and their allies. Being

4810-602: The Vajrayana path of Tibetan Buddhism, the lama is often the tantric spiritual guide, the guru to the aspiring Buddhist yogi or yogini . As such, the lama will then appear as one of the Three Roots (a variant of the Three Jewels ), alongside the yidam and protector (who may be a dakini , dharmapala or other Buddhist deity figure). The mind of the lama is considered Buddha – one's highest potential,

4940-541: The bodhisattva of compassion, has a special relationship with the people of Tibet and intervenes in their fate by incarnating as benevolent rulers and teachers such as the Dalai Lamas. The Book of Kadam , the main text of the Kadampa school from which the 1st Dalai Lama hailed, is said to have laid the foundation for the Tibetans' later identification of the Dalai Lamas as incarnations of Avalokiteśvara. It traces

5070-476: The 'Great 5th' founded the Dalai Lamas' religious and political reign over Tibet that survived for over 300 years. Gendun Drup (1391–1474), a disciple of Je Tsongkapa , would eventually be known as the ' First Dalai Lama ', but he would not receive this title until 104 years after he died. There was resistance to naming him as such, since he was ordained a monk in the Kadampa tradition and for various reasons,

5200-476: The 2nd then moved on to southern Tibet and gathered more followers there who helped him construct a new monastery, Chokorgyel . He established the method by which later Dalai Lama incarnations would be discovered through visions at the "oracle lake", Lhamo Lhatso . The 3rd built on his predecessors' fame by becoming Abbot of the two great monasteries of Drepung and Sera . The Mongol leader Altan Khan , first Ming Shunyi King, hearing of his reputation, invited

5330-560: The 3rd to Mongolia where the 3rd converted the King and his followers to Buddhism, covering a vast tract of central Asia. This brought most of Mongolia into the Dalai Lama's sphere of influence, founding a spiritual empire which largely survives to the modern age. After being given the Mongolian name 'Dalai', he returned to Tibet to found the great monasteries of Lithang in Kham, eastern Tibet and Kumbum in Amdo, north-eastern Tibet. The 4th

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5460-586: The 5th Dalai Lama acknowledged as king of the Dzungar Upper Mongols in Kokonor . The Fifth Dalai Lama began construction of the Potala Palace in 1645 after one of his spiritual advisors, Konchog Chophel (d. 1646), pointed out that the site would be an ideal seat of government, situated as it is between Drepung and Sera monasteries, and overlooking Songtsen Gampo 's old capital city of Lhasa. The 5th Dalai Lama and his government moved into

5590-416: The 5th Dalai Lama immediately commenced the tradition of searching for his next incarnation. He composed a special prayer asking his master "to return" and directed the monks of Tibet's great monasteries to recite it. He also reserved the traditional title of Panchen (short for Pandita chen po "Great Scholar") – which had previously been a courtesy title for all exceptionally learned lamas – exclusively for

5720-432: The 5th Dalai Lama wrote that "...indirectly these creatures..." – Tibetan : འབྱུང་པོ་ , Wylie : ‘byung-po means, roughly, "creature" or "evil spirit" – "...were delivered to the peaceful state of being, released from having to experience the intolerable suffering of bad states of rebirth due to their increasingly negative actions." But the unification of Tibet having occurred at least in part on account of scapegoating

5850-467: The 5th Dalai Lama, Lobsang Gyatso, completed all his formal monastic training as a Gelugpa , proving to be an exceptional scholar, he also studied Nyingmapa doctrines, and took Nyingma tantric empowerments. The great Geluk scholar Sumpa Khenpo acknowledged that Lobsang Gyatso took a special interest in Nyingma tantric doctrines. In fact, the Fifth Dalai Lama states in his autobiography that rather than

5980-492: The 5th Dalai Lama. Dudul Rabten escaped his captors and tried to reach eastern Tibet, but was rearrested. Dudul Rabten died in captivity in 1626 at Samdruptse – Karma Phuntsok Namgyal's castle also known as Shigatse – and thus, he never lived to see his son again. The young 5th Dalai Lama's family were ordered by Karma Phuntsok Namgyal to live at court in Samdruptse , but his mother, Kunga Lhanzi , fearing retribution from

6110-406: The 8th century, when Pehar was oath-bound by Padmasambhava to act as chief among Tibet's protector's, with Dorje Drakden named his chief emissary. The 5th Dalai Lama also composed a generation stage practice and invocation of the protector entitled simply Dra-Yang-Ma (Melodic Chant), which was incorporated into the ritual cycles of Nechung Monastery , where it continues to be practiced, up to

6240-550: The Abbot he declined, already being Abbot of Drepung and Sera, but left his deputy there in his stead. From there he visited Narthang , the first monastery of Gendun Drup and gave numerous discourses and offerings to the monks in gratitude. Meanwhile, Altan Khan , chief of all the Mongol tribes near China's borders, had heard of Sonam Gyatso's spiritual prowess and repeatedly invited him to Mongolia. By 1571, when Altan Khan received

6370-602: The Chinese Emperor summoned him to his court. By then he had established a religious empire of such proportions that it was unsurprising the Emperor wanted to summon him and grant him a diploma. Through Altan Khan, the 3rd Dalai Lama requested to pay tribute to the Emperor of China in order to raise his State Tutor ranking, and the Ming imperial court of China agreed with the request. In 1582, he heard Altan Khan had died and invited by his son Dhüring Khan he decided to return to Mongolia. Passing through Amdo , he founded

6500-631: The Chinese characters that were on the seal given by the emperor, a new seal was carved for stamping documents that dealt with territorial issues. The first imprint of the seal was offered with prayers to the image of Lokeshvara ...". The event is described in Samten Karmay 's account as follows: Dalai Lama Dalai Lama ( UK : / ˈ d æ l aɪ ˈ l ɑː m ə / , US : / ˈ d ɑː l aɪ / ; Tibetan : ཏཱ་ལའི་བླ་མ་ , Wylie : Tā la'i bla ma [táːlɛː láma] )

6630-535: The Dalai Lama over the power struggle between the Afaqi and Ishaqi Khojas . In 1679, the 5th Dalai Lama overruled the advice of his Prime Minister and launched an expedition resulting in the Tibet–Ladakh–Mughal War that did not conclude until two years after his death with the 1684 Treaty of Tingmosgang . In a move distinctly evocative of Songtsen Gampo , Lobsang Gyatso once again proclaimed Lhasa to be

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6760-667: The Dalai Lama's wisdom. The Dalai Lama is also known in Tibetan as the Rgyal-ba Rin-po-che ( ' Precious Conqueror ' ) or simply as the Rgyal-ba . 1587 AD, Duǒ Er Zhǐ Chàng (朵儿只唱). As requested by the third Shunyi King of Ming China, Chelike, Sonam Gyatso was given title Duǒ Er Zhǐ Chàng (朵儿只唱) by Wanli Emperor . Samding Dorje Phagmo Since the 11th century, it has been widely believed in Central Asian Buddhist countries that Avalokiteśvara ,

6890-472: The Fifth Dalai Lama did not accept it. He wrote that after he left Beijing on his way back to Tibet, "the emperor made his men bring a golden seal for me" but "The Tibetan version of the inscription of the seal was translated by a Mongolian translator but was not a good translation." Furthermore, when he arrived back in Tibet, he discarded the emperor's famous golden seal and made a new one for important Tibetan state usage, writing in his autobiography: "Leaving out

7020-585: The Fourth Dalai Lama in 1617 led to open conflict breaking out between various parties. Firstly, the Tsangpa dynasty, rulers of Central Tibet from Shigatse, supporters of the Karmapa school and rivals to the Gelugpa , forbade the search for his incarnation. However, in 1618 Sonam Rabten , the former attendant of the 4th Dalai Lama who had become the Ganden Phodrang treasurer, secretly identified

7150-651: The Jonang Teachings" entitled in Tibetan : ཇོ་ནང་པའི་བསྟན་རྒྱས་སྨོན་ལམ་ , Wylie : Jo-nang pa'i bStan rGyas sMon-lam (which might be called quite strongly worded). The 5th Dalai Lama Ngawang Lobsang Gyatso established a centralized dual system of government under the Gyalwa Rinpoche ( i.e. , the institution of the Dalai Lama ) which was divided equally between laymen and monks (both Gelugpa and Nyingmapa ). This form of government, with few changes, survived up to modern times. He also revitalized

7280-419: The Kadampa school had eschewed the adoption of the tulku system to which the older schools adhered. Therefore, although Gendun Drup grew to be an important Gelugpa lama, there was no search to identify his incarnation after his death in 1474. Despite this, 55 years after Tsongkhapa, the Tashilhunpo monks heard accounts that an incarnation of Gendun Drup had appeared nearby and repeatedly announced himself from

7410-462: The Khan as heir to the Chingizid lineage whilst securing his patronage. Altan Khan and his followers quickly adopted Buddhism as their state religion, replacing the prohibited traditional Shamanism . Mongol law was reformed to accord with Tibetan Buddhist law. From this time Buddhism spread rapidly across Mongolia and soon the Gelugpa had won the spiritual allegiance of most of the Mongolian tribes. As proposed by Sonam Gyatso, Altan Khan sponsored

7540-419: The King prohibited the Gelugpa monks from searching for his incarnation. Dudul Rabten's arrest occurred at roughly the same time that his infant son had been recognized, in secret, by lamas of the Gelug order as the reincarnation of the 4th Dalai Lama , while Tashilhunpo 's abbot Lobsang Chökyi Gyaltsen used diplomacy to persuade King Karma Phuntsok Namgyal to lift the ban he'd put in place on seeking out

7670-446: The Ming emperors for Tibetan lamas to visit China and the freedom the lamas exercised in responding to these requests, characterize the Sino Tibetan relationship at this time as one of mutual independence." Fifth Dalai Lama Lobsang Gyatso established diplomatic relations with the second emperor of the Qing dynasty , accepting the Shunzhi Emperor 's 1649 invitation. The Shunzhi Emperor invited him to Beijing instead of Mongolia, following

7800-436: The Mongolian name "Dalai" in the process by which action his lineage became known as the "Dalai Lamas" and he became the 3rd Dalai Lama . His two predecessors became known as the 1st and 2nd Dalai Lamas posthumously. The Samdruptse government saw this development as a politico-religious alliance between the Gelugpa and a foreign power. When Sonam Gyatso died, the Gelugpa recognised a Mongolian prince as his incarnation and so

7930-402: The Olklha mountains. He also stayed in Kongpo and Dagpo and became known all over Tibet. He spent his winters in Lhasa, writing commentaries, and spent the rest of the year travelling and teaching many thousands of monks and laypeople. In 1509, he moved to southern Tibet to build Chokorgyel Monastery near the 'Oracle Lake', Lhamo Latso , completing it by 1511. That year he saw visions in

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8060-413: The Panchen Lama and his successors (and, for those who consider him the 4th Panchen, for his three predecessors as well). He had also predicted that Gyaltsen would continue to be reincarnated in future as the 'Panchen Lama'. The two had a teacher/disciple relationship going back to the 1st Dalai Lama Gendun Drup and his teacher Khedrup Je , considered by some in retrospect as the 1st Panchen Lama . From

8190-419: The Panchen Lama or any other Geluk masters, the great Nyingma lama Zur Choying Rangdrol ‘the omniscient’ (kun mkhyen zur chos dbyings rang grol, 1604–1657) was his 'root guru', 'spiritual master' and his 'root master'. Fifth Dalai Lama Ngawang Lobsang Gyatso's rule over central Tibet may be characterized, in very broad terms, Although the Fifth Dalai Lama would ultimately come to be known for unifying Tibet, it

8320-399: The Tashilhunpo establishment when tensions arose over conflicts between advocates of the two types of succession: the traditional abbatial election through merit and incarnation. He therefore moved to central Tibet, where he was invited to Drepung and where his reputation as a brilliant young teacher quickly grew. This move had the effect of shifting central Gelug authority back to Lhasa. He

8450-501: The Tibetan government in Lhasa , known as the Ganden Phodrang . It governed all of the Tibetan Plateau while respecting varying degrees of autonomy. In 1959, the 14th Dalai Lama revoked Tibet's Seventeen Point Agreement with China, at which point he legally returned to the secular leadership position of governing Tibet. As both spiritual and secular leaders, the Dalai Lama tulku lineage also undertook priest and patron relationships with neighbors, including Mongolian leaders, kings of

8580-399: The Tsangpa and fighting against the Ganden Phodrang. In 1650 the Jonangpa printing presses were officially sealed and teaching of their zhentong philosophical views was forbidden within central Tibet, indicating that the basis of the schism was more philosophical in nature. Then in 1658 the main Jonang monastery Takten Damchö Ling in Lhatse  – which had been the monastic seat of

8710-419: The advice of his Han advisors over the suggestion by his Manchu advisors. The 5th Dalai Lama set out from Lhasa in 1652 accompanied by 3,000 men. The journey to Beijing took nine months. Lobsang Gyatso and his entourage spent two months in the yellow palace which had been especially constructed by the emperor in order to house him. The Shunzhi Emperor, who was only 14 years old (13 by Western reckoning) at

8840-476: The age of 50, he entered meditation retreat at Narthang . As he grew older, Karma Kagyu adherents, finding their sect was losing too many recruits to the monkhood to burgeoning Gelugpa monasteries, tried to contain Gelug expansion by launching military expeditions against them. This led to decades of military and political power struggles between Tsangpa dynasty forces and others across central Tibet. In an attempt to ameliorate these clashes, Gendun Drup issued

8970-413: The age of 67 and his reliquary stupa was constructed at Khyomorlung. It was said that, by the time he died, through his disciples and their students, his personal influence covered the whole of Buddhist Central Asia where 'there was nobody of any consequence who did not know of him.' The Dalai Lama title was posthumously granted to Gedun Gyatso after 1578. The Third Dalai Lama, Sonam Gyatso (1543–1588),

9100-457: The age of 84, he went on a final teaching tour by foot to visit Narthang Monastery . Returning to Tashilhunpo he died 'in a blaze of glory, recognised as having attained Buddhahood'. His remains were interred in a bejewelled silver stupa at Tashi Lhunpo Monastery , which survived the Cultural Revolution and can still be seen. After Gendun Drup died, a boy called Sangyey Pel, born to Nyngma adepts at Yolkar in Tsang , declared himself at

9230-540: The age of eight. His father took him on teachings and retreats, training him in all the family Nyingma lineages. At twelve he was installed at Tashilhunpo as Gendun Drup's incarnation, ordained, enthroned, and renamed Gendun Gyatso Palzangpo (1475–1542). Tutored personally by the abbot, he made rapid progress, and in 1492 at the age of seventeen he was requested to teach all over Tsang, where thousands gathered to listen and give obeisance, including senior scholars and abbots. Two years later, he met some opposition from

9360-452: The age of three to be Gendun Drup and asked to be 'taken home' to Tashilhunpo. He spoke in mystical verses, quoted classical texts spontaneously, and claimed to be Dromtönpa , an earlier incarnation of the Dalai Lamas. When he saw monks from Tashilhunpo, he greeted the disciples of the late Gendun Drup by name. Convinced by the evidence, the Gelugpa elders broke with the traditions of their school and recognised him as Gendun Drup's tulku at

9490-423: The age of two. The monastic authorities saw compelling evidence that convinced them the child in question was indeed the incarnation of their founder and felt obliged to break with their own tradition, and in 1487, the boy was renamed Gendun Gyatso and installed at Tashilhunpo as Gendun Drup's tulku, albeit informally. Gendun Gyatso died in 1542, but the lineage of Dalai Lama tulkus became firmly established with

9620-551: The assembly of all Gelugpa monks. His influence grew so quickly that soon the monks at Sera Monastery also made him their Abbot and his mediation was being sought to prevent fighting between political power factions. At 16, in 1559, he was invited to Nedong by King Ngawang Tashi Drakpa , a Karma Kagyu supporter, and became his personal teacher. At 17, when fighting broke out in Lhasa between Gelug and Kagyu parties and efforts by local lamas to mediate failed, Sonam Gyatso negotiated

9750-603: The best students from hundreds of lesser monasteries in Asia were sent to Drepung for education. Throughout Gendun Gyatso's life, the Gelugpa were opposed and suppressed by older rivals, particularly the Karma Kagyu and their Ringpung clan patrons from Tsang, who felt threatened by their loss of influence. In 1498, the Ringpung army captured Lhasa and banned the Gelugpa annual New Year Monlam Prayer Festival . Gendun Gyatso

9880-437: The building of Thegchen Chonkhor Monastery at the site of Sonam Gyatso's open-air teachings given to the whole Mongol population. He also called Sonam Gyatso "Dalai", Mongolian for 'Gyatso' (Ocean). In October 1587, as requested by the family of Altan Khan, Gyalwa Sonam Gyatso was promoted to Duǒ Er Zhǐ Chàng (Chinese:朵儿只唱) by the emperor of China, seal of authority and golden sheets were granted. The name "Dalai Lama", by which

10010-478: The capital of Tibet. Assembling his government there, he "appointed governors to the districts, chose ministers for his government, and promulgated a set of laws". The young Dalai Lama also transformed his regent into a prime minister – or, as the Tibetans call him, the Desi . Administrative authority was vested in the person of the Desi , while military power remained the special domain of Güshi Khan , whom

10140-662: The child, who had been born to the noble Zahor family at Tagtse castle, south of Lhasa. Then, the Panchen Lama , in Shigatse, negotiated the lifting of the ban, enabling the boy to be recognised as Lobsang Gyatso , the 5th Dalai Lama. Also in 1618, the Tsangpa King, Karma Puntsok Namgyal, whose Mongol patron was Choghtu Khong Tayiji of the Khalkha Mongols , attacked the Gelugpa in Lhasa to avenge an earlier snub and established two military bases there to control

10270-435: The death of both people and cattle combined with harsh, unpredictable weather in an atmosphere of political intrigue and diplomatic insecurity, Gyatso undertook a specific course of action which might be considered somewhat unconventional, even for a religiously affiliated head of state. At the end of the earth-bird year of 1669 (CE), a special crypt was constructed, and offerings placed within it in hopes that it might serve as

10400-444: The departed spirit of a controversial but popular rival lama was not to be without eventual historic consequence. The growth of the 19th-century nonsectarian Rime movement served in part to expose and exacerbate political tensions within the Gelug hierarchy as it had come to organize itself in the centuries following the 5th Dalai Lama's death. Some of his acts were subsequently misconstrued by certain conservative factions within

10530-617: The elderly Panchen Lama at Tashilhunpo to receive lineage transmissions which he still lacked and at this point he requested the Panchen to accept Tashilhunpo Monastery , built by the 1st Dalai Lama , as his multi-lifetime seat for future incarnations. Since then, every incarnation of the Panchen Lama has been the master of Tashilhunpo Monastery and it is there that they have all received their education and their mummified bodies were enshrined. When Panchen Gyaltsen died in 1662 at 93,

10660-654: The establishment of the Khoshut Khanate . By this feat the Phagmodrupa dynasty , which was associated with a variant of the Kagyu school, was technically replaced; in fact it had been powerless for many years. By subsequently formally recognizing the Fifth Dalai Lama's authority in 1642, Güshi Khan effectively made Gyatso the temporal ruler of all Tibet. Güshi Khan maintained friendly and respectful relations with Lobsang Gyatso, but died in 1655, leaving ten sons. Eight of them (along with their tribes) settled in

10790-495: The first two tulkus in the lineage, the 1st Dalai Lama and the 2nd Dalai Lama , were posthumously awarded the title. All tulkus in the lineage of the Dalai Lamas are considered manifestations of the Buddha Avalokiteshvara , the bodhisattva of compassion. Since the time of the 5th Dalai Lama in the 17th century, the Dalai Lama has been a symbol of unification of the state of Tibet . The Dalai Lama

10920-443: The great Jonangpa exponent Taranatha (1575–1634) – was converted to a Gelug institution and renamed Phuntsok Choling. The Fifth Dalai Lama's Regent or Desi , Sonam Rapten was, in fact, a fanatical Gelugpa supremacist as well as a shrewd and canny political operator with an eye for the main chance. Being 22 years the Dalai Lama's senior he dominated him as he raised him from the age of 5. In his autobiography The Dukula

11050-551: The king, returned with her son to her family's home, Narkatse castle, in Yardrog . The infant Künga Migyur's name had been drawn, by lot, from among the names of three children considered likely candidates in a series of divination rituals including a doughball divination which was held in secret (on account of King Dorje's prohibition against seeking the 4th Dalai Lama's reincarnation) at Radeng monastery . The former 4th Dalai Lama 's chief attendant, Sonam Choephel (1595–1658),

11180-699: The lake and 'empowered' it to impart clues to help identify incarnate lamas. All Dalai Lamas from the 3rd on were found with the help of such visions granted to regents. He was invited back to Tashilhunpo and given the residence built for Gendun Drup, to be occupied later by the Panchen Lamas . He was made abbot of Tashilhunpo and stayed there teaching in Tsang for nine months. Gendun Gyatso continued to travel widely and teach while based at Tibet's largest monastery, Drepung and became known as 'Drepung Lama', his fame and influence spreading all over Central Asia as

11310-468: The lama repeatedly remarks how he had to defer to the Desi, or had to do as he said, and even as an adult he rarely got his way if he disagreed with Sonam Rapten's wishes. That the infamous sectarian policies implemented in the decade after the 1642 civil war were the work of the Desi can be inferred from the decree that the Fifth Dalai Lama issued to him and his administration just as he departed to Beijing in

11440-563: The largest monastery in the whole of Tibet. He attracted many students and disciples 'from Kashmir to China' as well as major patrons and disciples such as Gongma Nangso Donyopa of Droda who built a monastery at Zhekar Dzong in his honour and invited him to name it and be its spiritual guide. Gongma Gyaltsen Palzangpo of Khyomorlungand and his Queen, Sangyey Paldzomma, became his favorite patrons and disciples and he visited their area to carry out rituals as 'he chose it for his next place of rebirth'. He died in meditation at Drepung in 1542 at

11570-530: The legend of the bodhisattva's incarnations as early Tibetan kings and emperors such as Songtsen Gampo and later as Dromtönpa (1004–1064). This lineage has been extrapolated by Tibetans up to and including the Dalai Lamas. Thus, according to such sources, an informal line of succession of the present Dalai Lamas as incarnations of Avalokiteśvara stretches back much further than the 1st Dalai Lama, Gendun Drub ; as many as sixty persons are enumerated as earlier incarnations of Avalokiteśvara and predecessors in

11700-459: The lineage later became known throughout the non-Tibetan world, was thus established and it was applied to the first two incarnations retrospectively. In 1579, the Ming allowed the third Dalai Lama to pay regular tribute. Returning eventually to Tibet by a roundabout route and invited to stay and teach all along the way, in 1580 Sonam Gyatso was in Hohhot [or Ningxia ], not far from Beijing, when

11830-528: The middle of Tsang, Gendun Drup expanded the Gelugpa sphere of influence, and his own, from the Lhasa region of Ü to this province, which was the stronghold of the Karma Kagyu school and their patrons, the rising Tsangpa dynasty. Tashilhunpo eventually become 'Southern Tibet's greatest monastic university' with a complement of 3,000 monks. Gendun Drup was said to be the greatest scholar-saint ever produced by Narthang Monastery and became 'the single most important lama in Tibet'. Through hard work he became

11960-594: The monasteries and the city. This caused Sonam Rabten who became the 5th Dalai Lama's changdzo or manager, to seek more active Mongol patronage and military assistance for the Gelugpa while the Fifth was still a boy. So, in 1620, Mongol troops allied to the Gelugpa who had camped outside Lhasa suddenly attacked and destroyed the two Tsangpa camps and drove them out of Lhasa, enabling the Dalai Lama to be brought out of hiding and publicly enthroned there in 1622. Lama Samding Dorje Phagmo Lama ( Tibetan : བླ་མ་ , Wylie : bla-ma , lit.   ' boss ' )

12090-495: The most remarkable scholar and exponent of the Jonang school (a.k.a. Tagten Tulku, a.k.a. Kunga Nyingpo), named the child 'Kün-ga Migyur Tobgyal Wanggi Gyalpo'. His family called him 'Künga Migyur'. The child's father, Dudul Rabten, was arrested in 1618 for his involvement in a plot to overthrow Karma Phuntsok Namgyal , leader of the Tsang hegemony . Karma Phuntsok's grandfather Zhingshak Tseten Dorje (also known as Karma Tseten) had originally been appointed Governor of Tsang by

12220-472: The newest school, unlike the older schools the Gelugpa lacked an established network of Tibetan clan patronage and were thus more reliant on foreign patrons. At the age of 10 with a large Mongol escort he travelled to Lhasa where he was enthroned. He studied at Drepung and became its abbot but being a non-Tibetan he met with opposition from some Tibetans, especially the Karma Kagyu who felt their position

12350-501: The nobility and a lack of determined opposition from rival orders, he founded Tashilhunpo Monastery at Shigatse, on the very edge of Karma Kagyu-dominated territory, and would serve as its Abbot until his death. This monastery became the fourth great Gelugpa monastery in Tibet, after Ganden , Drepung, and Sera, all founded in Tsongkhapa's time, and would later become the seat of the Panchen Lamas . By establishing it at Shigatse in

12480-647: The norm at the time as well as exposure to diverse spiritual schools and ideas. He studied Buddhist philosophy extensively. In 1405, ordained by Narthang's abbot, he took the name of Gendun Drup. He was recognised as an exceptionally gifted pupil, so the abbot tutored him personally and took special interest in his progress. In twelve years he passed the twelve grades of monkhood and took the highest vows. After completing his intensive studies at Narthang he left to continue at specialist monasteries in Central Tibet. In 1415, Gendun Drup met Tsongkhapa , founder of

12610-528: The presence of Lobsang Chökyi Gyaltsen at the Jokhang Temple in Lhasa, Ngawang was added to his name, Ngawang Lobsang Gyatso. At this time his interest in the Nyingmapa teachings began to deepen and his devotion to the Nyingma master Zur Choying Rangdrol became somewhat conspicuous. Lobsang Chökyi Gyaltsen (1570–1662), the Panchen Lama and the first to be accorded this title during his lifetime,

12740-452: The present day. Nechung 's role in warding off one interfering spirit in particular is quite extensively detailed in the 5th Dalai Lama's autobiography. Some contemporary scholars and the current 14th Dalai Lama would appear to agree: Lobsang Gyatso specifically states that a gyalpo ( Tibetan : རྒྱལ་པོ་ , Wylie : rgyal-po : a particular type of "very powerful, perfidious spirit") in the area of Dol Chumig Karmo had "...been harming

12870-436: The province of Ü before he died in 1419. The 1st Dalai Lama soon became Abbot of the greatest one, Drepung , and developed a large popular power base in Ü. He later extended this to cover Tsang, where he constructed a fourth great monastery, Tashi Lhunpo , at Shigatse . The 2nd studied there before returning to Lhasa, where he became Abbot of Drepung. Having reactivated the 1st's large popular followings in Tsang and Ü,

13000-593: The reach of his power over both of Tibet's central provinces of Ü and Tsang. The secular government of King Tseten Dorje and his descendants enjoyed general support from the Sakya , Jonang , and Kagyu schools, while maintaining somewhat tense but cordial relations with his Gelug neighbours at Tashilhunpo . Then Altan Khan , King of the Tumed Mongols, invited Drepung Monastery's abbot Sonam Gyatso to Mongolia. In 1577–78 Sonam Gyatso accepted, went there and converted him and his subjects to Buddhism, receiving

13130-500: The renowned Jonang scholar Jamyang Wangyal Dorje Mondrowa was a master of the Jonang tradition and belonged to a well-known Jonang family from Lato in Tsang with whom the Dalai Lama had good relations. In any case, it was during Lobsang Gyatso's rule after the civil wars and rebellions of 1640-1643 that Jonangpa institutions, teachings and followers were banished and moved out of central Tibet to be re-established in Amdo for allying with

13260-557: The reversal of specified sectarian policies being implemented, evidently without his approval, by the Desi's government: "Around this time, the adepts of the Sakya, Kagyu and Nyingma schools were not allowed to wear hats in their own way, and it was intended that their religious affinities would gradually be converted to the Gelug. Many of our major and minor figures had given their approval for this and even made pleas (for this policy). If this

13390-419: The same lineage leading up to Gendun Drub. These earlier incarnations include a mythology of 36 Indian personalities, ten early Tibetan kings and emperors all said to be previous incarnations of Dromtönpa, and fourteen further Nepalese and Tibetan yogis and sages. In fact, according to the "Birth to Exile" article on the 14th Dalai Lama's website, he is "the seventy-fourth in a lineage that can be traced back to

13520-453: The schools should be undertaken and no hat style to be changed; the bad example of the big schools preventing the small ones from recruiting new monks was to be discouraged." In 1674, the 5th Dalai Lama met with 10th Karmapa ( i.e. , the specific tulku , or incarnate lama who heads the Karma Kagyu school) Chöying Dorje (1604–1674) at the Potala . This mutual gesture of "reconciliation"

13650-464: The seat of Tibet 's state oracle by instituting Gyalpo Pehar as the protector of Tibet's newly consolidated Ganden Phodrang government. Nechung – which, translated literally, means "small place" – was a shrine dedicated to Pehar , located about ten minutes east on foot from Drepung monastery near Tibet's newly declared capital city of Lhasa . The rôle of the three-headed, six-armed Pehar as protector of Tibet can be traced back to at least

13780-415: The second invitation, in 1577–78 Sonam Gyatso travelled 1,500 miles to Mongolia to see him. They met in an atmosphere of intense reverence and devotion and their meeting resulted in the re-establishment of strong Tibet-Mongolia relations after a gap of 200 years. To Altan Khan, Sonam Gyatso identified himself as the incarnation of Drogön Chögyal Phagpa , and Altan Khan as that of Kubilai Khan , thus placing

13910-533: The spirit as well – which was named "Dolgyal" by combining gyalpo with the ghost 's place of residence. It was only later that Dolgyal would come to be identified with Dorje Shugden ( Tibetan : རྡོ་རྗེ་ཤུགས་ལྡན་ , Wylie : rDo-rje Shugs-ldan ) through conflation with a much older Sakya protector of the same name associated with the remote Nepali village of Tsap . Modest but extensive offerings to monks of wheat and tea along with small amounts of gold reportedly resulted in sutra recitations numbering in

14040-637: The strategically important Koko Nur region of Amdo , where they frequently fought over territory. The 5th Dalai Lama sent several governors to the region between 1656 and 1659 to restore order. Although Güshi Khan 's descendants (who would come to be known as the Upper Mongols ) showed little interest in the administration of Tibet , they did appoint a regent for a while to act on their behalf in Lhasa , and gradually assimilated certain aspects of Tibetan culture into their own. They would also come to play

14170-410: The summer of 1652 to see the Emperor, leaving the Desi behind in Tibet. The issuance of such a decree, at the age of 35, indicates his growing maturity and his firm intention to start imposing his will over that of his Regent concerning such important policies which the Dalai Lama disapproved of. He presents this decree as his instructions to his regent in the form of a testament to be implemented while he

14300-475: The teaching of the Buddha and sentient beings in general and in particular" since at least the fire-bird year of 1657 (CE). The version of events which the 5th Dalai Lama relates is substantially corroborated by the account laid out in 1749 (CE) by Gelug historian Sumpa Khenpo ( Tibetan : སུམ་པ་མཁན་པོ་ཡེ་ཤེས་དཔལ་འབྱོར་ , Wylie : sum-pa mKhan-po ye-shes dpal-‘byor 1702–1788 CE). At any rate: confronted with

14430-436: The tens of thousands. Combined with the performance of many far more complex tantric rituals, the coordinated efforts reached eleven separate district capitals, and spread through no fewer than seventy monasteries including Dorje Drag , Sera , and Drepung . The entire cycle was concluded with an elaborate fire puja offering in which the "perfidious spirit" was ritually burnt by seven different groups of practitioners, led by

14560-425: The term lama has historically been erroneously applied to Tibetan monks in general. Similarly, Tibetan Buddhism was referred to as "Lamaism" by early western scholars and travelers who perhaps did not understand that what they were witnessing was a form of Buddhism; they may also have been unaware of the distinction between Tibetan Buddhism and Bön . The term Lamaism is now considered by some to be derogatory. In

14690-469: The third incarnation, Sonam Gyatso (1543–1588), who was formally recognised and enthroned at Drepung in 1546. Gendun Gyatso was given the title "Dalai Lama" by the Tümed Altan Khan in 1578, and his two predecessors were then accorded the title posthumously, making Gendun now the third in the lineage. Pema Dorje (1391–1474), who would eventually be posthumously declared the 1st Dalai Lama,

14820-462: The time of the 5th the two offices were known as Yab Sey Gonpo or "Father/Son Protectors" characterising their spiritual provenance as emanations of Amitābha and Avalokitesvara as well as their interchangeable guru/disciple relationship. This continued, lifetime after lifetime well into the 20th century with whichever was elder becoming the teacher of the younger, giving both monastic ordination and passing on tantric lineage transmissions. Although

14950-703: The time, first met the Dalai Lama in January 1653, honouring him with two grand imperial receptions. Some historians claim that the emperor treated the Dalai Lama as an equal while others dispute this claim. The emperor gave Gyatso a parting gift of an elaborate gold seal reading "Dalai Lama, Overseer of the Buddhist Faith on Earth Under the Great Benevolent Self-subsisting Buddha of the Western Paradise". However

15080-479: The title can be used as an honorific title conferred on a monk , nun or a lay person (especially in the Nyingma , Kagyu and Sakya schools) advanced tantric practitioner to designate a level of spiritual attainment and authority to teach, or may be part of a title such as Dalai Lama or Panchen Lama applied to a lineage of reincarnate lamas ( Tulkus ). Perhaps due to misunderstandings by early western scholars attempting to understand Tibetan Buddhism,

15210-462: Was Sonam Gyatso at the age of 21 who was requested to lead his funeral rites, rather than his own Kagyu lamas. Required to travel and teach without respite after taking full ordination in 1565, he still maintained extensive meditation practices in the hours before dawn and again at the end of the day. In 1569, at age 26, he went to Tashilhunpo to study the layout and administration of the monastery built by his predecessor Gendun Drup. Invited to become

15340-452: Was absent in China, and, perhaps, in case he did not return from the long and perilous journey for any reason. In The Dukula , he explains how, before departing, he handed to Sonam Rapten "for his memory, with explanations, a scroll of the following list concerning what was to be done (in my absence)". He then specifies what (amongst other things) this decree placed a ban on, and he thus ordered

15470-411: Was afforded all the loyalty and devotion that Gendun Drup had earned and the Gelug school remained as united as ever. Under his leadership, the sect continued growing in size and influence and its lamas were asked to mediate in disputes between other rivals. Gendun Gyatso's popularity in Ü-Tsang grew as he went on pilgrimage, teaching and studying from masters such as the adept Khedrup Norzang Gyatso in

15600-425: Was an important figure of the Gelug tradition, which was dominant in Central Tibet, but his religious authority went beyond sectarian boundaries, representing Buddhist values and traditions not tied to a specific school. The Dalai Lama's traditional function as an ecumenical figure has been taken up by the fourteenth Dalai Lama , who has worked to overcome sectarian and other divisions in the exile community and become

15730-458: Was born in Tolung, near Lhasa, as predicted by his predecessor. Claiming he was Gendun Gyatso and readily recalling events from his previous life, he was recognised as the incarnation, named 'Sonam Gyatso' and installed at Drepung, where 'he quickly excelled his teachers in knowledge and wisdom and developed extraordinary powers'. Unlike his predecessors, he came from a noble family, connected with

15860-462: Was born in a cattle pen in Shabtod, Tsang in 1391. His family were goatherders, but when his father died in 1398, his mother entrusted him to his uncle for education as a Buddhist monk. Pema Dorje was sent to Narthang , a major Kadampa monastery near Shigatse, which ran the largest printing press in Tibet. Its celebrated library attracted many scholars, so Pema Dorje received an education beyond

15990-649: Was called Dudul Rabten, the local ruler of the Chonggye valley, also known as Hor Dudül Dorjé; his mother was called Tricham, Kunga Lhadze or Kunga Lhanzi. His father had friendly relations with the Drugpa Kagyu and his mother had connections with the Jonangpa Kagyu through her family at Nakartse Dzong. Thus, after his birth on the 22nd day of the 9th month of the Fire-snake year (late 1617), Taranatha ,

16120-425: Was going to serve the interests of our [Gelugpa] school, it would most likely be good to have a unified school. However, to have a unified school would be beneficial neither to our own school nor to the others. In the long run it would come to: 'Whatever one does, the results of that action will ripen'. Therefore this was a gross policy that needed to be renounced, because there was little purpose in it: no conversion of

16250-446: Was his first regent Sonam Choephel (1595-1657 CE, also known as Sonam Rabten, treasurer of Ganden ) who was, in fact, "the prime architect of the Gelug 's rise to power". The 5th Dalai Lama would eventually assume complete power – including that of appointing his regents. Sonam Choephel , the regent during the 5th Dalai Lama Lobsang Gyatso's youth, requested the aid of Güshi Khan , a powerful Dzungar military leader in carrying out

16380-479: Was promoted to abbot of Drepung in 1517 and that year Ringpung forces were forced to withdraw from Lhasa. Gendun Gyatso then went to the Gongma (King) Drakpa Jungne to obtain permission for the festival to be held again. The next New Year, the Gongma was so impressed by Gendun Gyatso's performance leading the festival that he sponsored construction of a large new residence for him at Drepung, 'a monastery within

16510-471: Was reportedly "welcomed by both parties after the many conflicts and misunderstandings between 1612 and 1642". When the 5th Dalai Lama issued the edict to appoint Sangye Gyatso as his Desi in 1679, in the same edict he also recognised the Yungdrung Bön as Tibet's native religion and describes it as being the "holder of secret mantras ". There are some fairly subtle philosophical differences between

16640-422: Was the tutor and a close ally of the 5th Dalai Lama, who, according to Thubten Jigme Norbu and Hugh E. Richardson , declared or pronounced the Panchen to be 'an incarnation of Dhayani Buddha Amitābha ' – although other sources all appear to indicate that he was considered as such from the start. After the 5th Dalai Lama returned from China, on a teaching tour of Tsang he visited his senior tutor and close friend

16770-473: Was then born in Mongolia as the great-grandson of Altan Khan , cementing strong ties between Central Asia, the Dalai Lamas, the Gelugpa and Tibet . The 5th in the succession used the vast popular power base of devoted followers built up by his four predecessors. By 1642, with the strategy provided by his chagdzo (manager) Sonam Rapten and the military assistance of Khoshut chieftain Gushri Khan ,

16900-410: Was threatened by these emerging events; there were several attempts to remove him from power. Seal of authority was granted in 1616 by Wanli Emperor of Ming. Yonten Gyatso died at the age of 27 under suspicious circumstances and his chief attendant Sonam Rapten went on to discover the 5th Dalai Lama, became his chagdzo or manager and after 1642 he went on to be his regent, the Desi. The death of

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