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45-587: During the 16th century Tibet was fragmented among rivaling factions along religious as well as dynastic lines. The Phagmodrupa dynasty lost any semblance of power after 1564 and its rival Rinpungpa was also unable to achieve unity. Among the traditions of Tibetan Buddhism , the Karma Kagyu school competed against the Gelug , which was headed by the Dalai Lama . According to tradition, Karma Tseten obtained

90-629: A dangerous enemy of the Ming Dynasty in its Inner Asian policy. The amount of information on these relations available in Chinese and Tibetan sources reflects the fact that at any time it did not represent a priority either for the Chinese or the Tibetan side. In relations with China Tibet was only one of numerous peripheral regions". The first rulers were lamas who did not marry, and the succession up to 1481 went via collateral kinsmen. The dynasty

135-524: A number of prefectures (都司) and counties (寨) in Central Tibet. A Chinese I military commissioner was appointed in Hezhou close to the border in 1374. The emperor bestowed on him general governing authority over Do-Kham ( Eastern Tibet ) and Ü-Tsang (Central Tibet). However, there is no trace of this office in the Tibetan chronicles or documents. Tibetan sources show that the titles and seals sent by

180-517: A troop of horsemen by altering a document issued by his master, the Rinpungpa lord. He then raised the standard of rebellion in 1557 and managed to supersede the Rinpungpa by a surprise attack in 1565. This was facilitated by the simmering discontent with the Rinpungpa among several vassals. Known as the Depa Tsangpa or Tsang Desi, he became the king of Upper Tsang and allied with Köncho Yenlak,

225-572: The 3rd Dalai Lama and the Tumed leader Altan Khan (1578) likely aroused the fear of some aristocratic families in Ü-Tsang and of the non-Gelug schools. This motivated the Karmapa to seek protection from the Tsangpa rulers. The new dynasty strove to keep Tibet free from the recurring Mongol incursions which plagued the land on several occasions in the late 16th and early 17th century. The further aim

270-700: The Drepung and Sera Monasteries . 5,000 monks are said to have been massacred on this occasion. The Tsangpa army expelled the Mongol troops that assisted the 4th Dalai Lama , himself a Mongol prince by birth. The Dalai Lama had to flee and the Tsangpa ruler was close to becoming the king of Tibet. In 1612 and 1613, the Tsangpa ruler subjugated a number of local regimes in West Tibet: the Ngari Gyelpo, Lhopa and Changpa. There were also spectacular successes in

315-620: The Fifth Dalai Lama and Sangye Gyatso , and then remained in effect until the invasion of Tibet by Maoist China. The dynasty in the first place wielded power over Central Tibet ( Ü and Tsang ). After 1373 the rulers periodically dispatched formal tributes to the emperors of the Ming dynasty in China, and received from them the title Chanhuawang (Chinese: 闡化王, prince who expounds Buddhism ) in 1406. The Ming court formally established

360-583: The Karmapa sect of Buddhism while the Phagmodrupa often (but not exclusively) favoured the rival Gelug sect. In the political landscape at this period it was important for rulers to find alliances with powerful monasteries and sects. Kunga Lekpa's grandnephew Ngawang Tashi Drakpa (r. 1499–1554, 1556/57–1564) managed to push back the Rinpungpa from the Lhasa area in 1517–18. He was the last effective king of

405-517: The Khoshut formally transferred the old possessions of Sakya , Rinpung and Phagmodrupa to the "Great Fifth". Founder Changchub Gyaltsen came from the monastic principality Phagmodru ("sow's ferry crossing"), which was founded as a hermitage in 1158 by the famous Kagyu scholar Phagmo Drupa Dorje Gyalpo . It was situated in the Nêdong district southeast of Lhasa . Some time after the death of

450-552: The 5th Shamarpa of the Karma Kagyu. Wangchuk Dorje, 9th Karmapa Lama , met him on several occasions and transferred tutelary deities to the ruler. This was a ritually important act to legitimize the new regime. Karma Tseten also patronized the Nyingma , Sakya and Jonang sects. The rise of the dynasty should be seen against the backdrop of anxiety about outside intervention in the deeply divided country. The alliance between

495-663: The Chinese authorities were valued by the Phagmodrupa as adding to their prestige, but that no ordinances, taxes or laws were imposed by the Ming. The emperor clearly preferred to issue formal appointments of Tibetans as rulers rather than to try to send officials or military commanders. Only essential matters, for instance the ownership of Sakya Monastery , were to be judged by the emperor. Overall, as argued by Martin Slobodník, "the Phag-mo-gru did not represent an important ally or

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540-458: The Dalai Lama to rule. In that way began the religious Ganden Phodrang regime that lasted until 1950. Phagmodrupa dynasty The Phagmodrupa dynasty or Pagmodru ( Tibetan : ཕག་མོ་གྲུ་པ་ , Wylie : phag mo gru pa , IPA: [pʰʌ́kmoʈʰupa] ; Chinese : 帕木竹巴 ) was a dynastic regime that held sway over Tibet or parts thereof from 1354 to the early 17th century. It

585-711: The Gelug school. The civil war became such that Chöying Dorje had to flee Tibet and he appointed Goshir Gyaltsab as the temporary regent. The Kagyu school was almost completely annihilated in Tsang province , however, it remained in the provinces of Amdo and Kham . During his exile (1648 to 1672), Chöying Dorje travelled extensively through Bhutan , Amdo and Kham in East Tibet, Burma and Nepal , founding monasteries along his route. Traveling through dangerous lands he often concealed his identity, wearing common clothes, and

630-723: The Karmapa and Shamarpa hierarchs. At the same time, Karma Tenkyong was threatened by Ladakh in the west, although it never came to open warfare. In 1641, the leader of the Khoshut Mongols of the Kokonor region, Güshi Khan , set out from his home area and attacked the king of Beri in Kham , who was a practitioner of the Bon religion and persecuted Buddhist lamas. Güshi Khan had been in contact with "the Great Fifth" since 1637 and

675-597: The Lhasa region. The following years saw a lull in the fighting while both sides tried to attract allies. Karma Tenkyong sought the assistance of the Choghtu Mongols, and a troop under prince Arsalan invaded Tibet in 1635 in order to attack the Gelugpa positions. However, in the end Arsalan declined to actually support the Tsangpa, leading to an entirely unsatisfactory conclusion of the enterprise for Karma Tenkyong and

720-624: The Tibetan artistic heritage, Chöying Dorje is perhaps the most exceptional artist of all times. The various biographies agree that the 10th Karmapa was a talented painter and sculptor already at a young age. It is also repeatedly stated that he was from a young age especially fond of Indian statues from Kashmir . This explains why many of the statues made by the Tenth Karmapa – regardless whether cast in metal or carved in ivory, wood, or conch shell, etc. – are stylistically very close to brass statues from Kashmir and Swat . However, Chöying Dorje

765-653: The Tsangpa Gyelpo pushed further into Ü and defeated the local leaders of Kyishö and Tsal. By now, Karma Phuntsok Namgyal was virtually the ruler of Central Tibet and was consecrated as such by Chöying Dorje, 10th Karmapa . In the following year 1619, the West Tibetan kingdom of Mangyül Gungthang was conquered. In the next year again Karma Phuntsok Namgyal returned to Ü in order to eliminate the last possible obstacle to his authority. Nêdong ,

810-458: The Tsangpa in 1613 and again in 1620, and the final incumbent was expelled from Lhasa in 1635. After his victory over the Tsangpa in 1642, the Fifth Dalai Lama entertained friendly relations with the last titular lord of the line. Some years after the latter's death in 1671, Nêdong was however given to an outsider and the Lang family lapsed into obscurity. In spite of its inglorious later history,

855-613: The administrative structure of the Tsangpa realm. The basis of their power is therefore still insufficiently understood. Nor is the history of Karma Tseten's closest successors well known, but in the early 17th century the dynasty is frequently mentioned as a competitor for power over Tibet. The family was generally opposed to the Gelugpa and Dalai Lamas, whose power meanwhile increased in Ü . The Tsangpa ruler Karma Tensung (or, in another account, his nephew Karma Phuntsok Namgyal ) reacted by invading Ü from his base in Tsang in 1605 and attacking

900-517: The dynasty has a good reputation in traditional historiography. A history translated by Sarat Chandra Das in 1905 says: "During the reign of the Phag[mo]du dynasty all Tibet enjoyed peace and prosperity. People became rich in money and cattle. The country enjoyed immunity from famine and murrain, and was not harassed by foreign invasion. Although some petty fights and quarrels with some of the disaffected and rapacious ministers now and then disturbed

945-474: The dynasty, keeping good relations with the Second and Third Dalai Lamas , but his influence was mainly restricted to Ü . As he grew old, new infighting beset the family, and his death in 1564 was followed by a long interregnum. Eventually his grandson Ngawang Drakpa Gyaltsen was placed on the increasingly hollow throne in 1576. Though largely powerless, he maintained some importance as a focal point around whom

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990-596: The east. The new acquisitions included Dagpo in the far southeast, Phanyul (north of Lhasa ) and Neu (southeast of Lhasa). He was less successful against Bhutan , where his enemy, Ngawang Namgyal , the prince abbot of Ralung Monastery and the 4th incarnation of Kuenkhyen Padma Karpo Founder of the Drukpa Kagyu Sect in Tsang had taken refuge. The Tsang Desi had politically backed the other incarnation Passam Wangpo Gyalwang Drukpa , forcing Ngawang Namgyal to flee to Bhutan and establish his regency there. In 1618,

1035-517: The first century of the dynasty were as follows: At length the Phagmodrupa were crippled by internal dissent in the Lang family. A brief civil war in 1434 weakened their position. Powerful feudatories took the opportunity to increase their power, in particular the Rinpungpa family who came to dominate Tsang. In 1481 one of their line, Donyo Dorje , managed to have the king Kunga Lekpa (r. 1448–1481) deposed. The Rinpungpa tended to associate with

1080-537: The founder in 1170, some of his disciples met and organized a true monastery , called Dansa Thil  [ de ] (Wylie: gdan sa mthil , 1198). Phagmodru evolved into a large and wealthy estate around the monastery, which was governed by members of the Lang family. They maintained a variant of the Dagpo Kagyu school of Buddhism known as the Phagdru Kagyu . When Mongol rule was imposed on Tibet in

1125-512: The glories of the ancient Tibetan kingdom, and many supposedly ancient texts were "rediscovered" by learned clerics. The monasteries gained increasing influence on the life of the Tibetans. This period included the work of the Buddhist reformer Je Tsongkhapa , founder of the Gelug sect, and that of his younger kinsman Gedun Drub , posthumously counted as the first Dalai Lama . The rulers in

1170-476: The mid-13th century, Phagmodru became an appanage under Hülegü Khan (d. 1266), forming one of the thirteen myriarchies (divisions) of Central Tibet. Towards the end of the 13th century the myriarchy fell on hard times and lost territory. Its fortunes were revived by Changchub Gyaltsen, who became lord of the fief in 1322. He managed to defeat various local opponents at a time when the Yuan dynasty, overlord of Tibet,

1215-472: The peace of the country, yet on the whole, the dynasty was beneficial to Tibet". The last eight rulers were: Ch%C3%B6ying Dorje, 10th Karmapa Samding Dorje Phagmo Chöying Dorje (1604–1674) was the tenth Karmapa or head of the Kagyu school of Tibetan Buddhism . Chöying Dorje was born in the kingdom of Golok , Amdo . At the age of eight, he was recognized by Shamar Mipam Chökyi Wangchuk,

1260-421: The royal titles gongma (the high one, superior) and chogyal . From 1354 to 1435 the rulers managed to uphold a balance between the various fiefs. In particular the 47-years reign of Drakpa Gyaltsen (1385–1432) was remembered as generally peaceful and prosperous. The early Phagmodrupa era is famous for being culturally productive, and has even been termed a "golden age". There was an intense interest in reviving

1305-530: The seat of the impotent Phagmodrupa dynasty, was besieged and forced to yield to his power. Tsang forces occupied the entire Yarlung Valley . The hegemony of Tsangpa was, however, only of a brief nature – their position as an upstart family without aristocratic roots made their authority tenuous. After Yonten Gyatso's death, his successor, the 5th Dalai Lama (1617–1682), received help from the Mongols, who pushed into Ü in 1621. The new Tsangpa king Karma Tenkyong

1350-449: The sixth Shamarpa and received the complete Kagyu transmissions. During his life, Tibet faced inner instability as a pro-Kagyu king suppressed - against the will of the Karmapa - the Gelug school and forbade the search for the reincarnation of the Dalai Lama . The regent of the Gelug asked Güshi Khan , the warrior king of the Khoshut Mongols, for help. The Mongolian army attacked Shigatse and forced many monasteries to convert to

1395-466: The strong localism among noble lineages and fiefs. Its power receded after 1435 and was reduced to Ü (East Central Tibet) in the 16th century due to the rise of the ministerial family of the Rinpungpa . It was defeated by the rival Tsangpa dynasty in 1613 and 1620, and was formally superseded by the Ganden Phodrang regime founded by the 5th Dalai Lama in 1642. In that year, Güshi Khan of

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1440-690: The title desi (sde srid) that means regent, namely for the ancient kings of Tibet (600-842) whose glory he wished to revive. The new regent reorganized the old Mongol-Sakya administration by sharing up the territory in divisions ( de or dzongchen ), under which were dzong ( rdzong ), districts. These were headed by dzongpons who governed from fortified cities (also called dzong ) and combined civil and military functions; these were chosen from among Changchub Gyaltsen's close followers and initially were not hereditary. He abolished Mongol laws and customs in favour of traditional Tibetan ones, which were much less harsh. Three centuries later his laws were revised by

1485-600: The titles darakache and tai situ (grand tutor) on him. The Ming dynasty made no attempt to reinstate the tight grip on Tibet once exercised by the Mongols. In 1372 the Hongwu Emperor conferred the title Guanding Guoshi on Changchub Gyaltsen's successor Jamyang Shakya Gyaltsen (r. 1364–1373) together with a jade seal. The new regime governed from their palace in Nêdong in the Yarlung Valley . Changchub Gyaltsen did not take royal titles but preferred

1530-554: The various noble and clerical factions of East Central Tibet balanced. At the same time a new powerful dynasty arose in Tsang. This was the Tsangpa (1565–1642) who overthrew the Rinpungpa and increased their territory in various parts of Tibet. Like the Rinpungpa they allied with the Karmapa sect . The history of the Phagmodrupa after the death of Ngawang Drakpa Gyaltsen in 1603/04 is very obscure since they were by now entirely eclipsed by other political factions. They were defeated by

1575-481: Was a major champion for his cause. After having defeated Beri, he proceeded to invade Tsang. Justification for this was found in the alliance between Beri and Tsang, which allegedly aimed at eradicating the Gelugpa. The Dalai Lama was opposed to a Mongol invasion which would have devastating effects on Central Tibet, but was not able to change the course of events. Güshi Khan's reputation as an invincible commander rendered resistance weak. The Tsangpa stronghold, Shigatse ,

1620-461: Was at times robbed and reduced too begging for food in a region he didn't speak the dialect. He wrote books on various subjects, composed songs and made an enormous number of paintings and sculptures. Also, while in exile he returned his monks vows and had a family. It's likely when Karmapa was in the far southeast of Tibet for a period of twelve years, is when he took a consort. He fathered several sons and daughters. One of his sons, Norbu Zangpo, who

1665-565: Was captured after a long and bloody siege in March 1642. Karma Tenkyong was taken prisoner with his foremost ministers and kept in custody in Neu near Lhasa. After a revolt by Tsangpa supporters in the same year, the incensed Güshi Khan ordered Karma Tenkyong placed in an oxhide bag and drowned in a river. Güshi Khan, who founded the Khoshut Khanate , presented Ü, Tsang and part of East Tibet to

1710-564: Was defeated and besieged at Chakpori Hill by Lhasa, and his army only escaped annihilation through the intervention of the Panchen Lama . An agreement was made whereby the Gelugpa regained much of their former authority in Ü. The abbot of the important Drigung Monastery in Ü, allied to the Tsangpa, was abducted by the Tumed Mongols in 1623, which was a further blow. In retaliation, Karma Tenkyong brought his troops to Ü and occupied

1755-464: Was divided into three branches or rather functionaries: the ruling desi , the spiritual masters ( chen-nga ) of the Dansa Thil and Tsethang monasteries, and the preserver of the family ( dunggyu dsinpa ) who sired children to continue the Lang lineage. While the first four rulers declined to take royal titles, being content with the dignity of desi , the fifth ruler Drakpa Gyaltsen appropriated

1800-475: Was established by Tai Situ Changchub Gyaltsen of the Lang ( Wylie : rlangs ) family at the end of the Yuan dynasty . The dynasty had a lasting importance on the history of Tibet; it created an autonomous kingdom after Yuan rule , revitalized the national culture, and brought about a new legislation that survived until the 1950s. Nevertheless, the Phagmodrupa had a turbulent history due to internal family feuding and

1845-515: Was not simply copying ancient Indian and Tibetan works. Just inspired, he rather created his own work of art – albeit using ancient stylistic elements. As mentioned in his biographies, he had ample opportunity to study early statues during his recurring visits to the Jokhang temple in Lhasa. His activities as a painter were evidently influenced by the Chinese tradition, which also explains why Chöying Dorje painted many works on silk. Chinese influence in

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1890-414: Was on the decline. The Sakya regime, centered in Tsang (West Central Tibet) had hitherto wielded power over Tibet on behalf of the Mongols. However, Tai Situ Changchub Gyaltsen superseded Sakya in the period 1354–1358, thereby recreating an autonomous Tibetan state. Mongol ruler Toghon Temür was beset by inner troubles, and so preferred to confirm the acquisitions of Changchub Gyaltsen, and conferred

1935-537: Was recognized as the Sixth Tsurpu Gyeltsab (c.1659-1698). Karmapa enthroned his 3 year old son Norbu Zangpo in a temple he helped build in Gyeltang with his bare hands. In 1667 the Karmapa brought him to Riknga Temple and performed novice ordination. In 1672 the Karmapa returned to central Tibet with a large entourage that included his wife, sons, and daughters. Most likely the main reason for returning

1980-555: Was to arrange the installment of his son Norbu Zangpo at Tsurpu. After twenty-four years of exile, the Kagyu school was no longer the dominant school of Tibetan Buddhism. In 1674 the 5th Dalai Lama met with Chöying Dorje at the Potala Palace , and the reconciliation was welcomed by all after the many conflicts and difficulties. However, Chöying Dorje was not allowed by the Dalai Lama to return to his monastery at Tsurpu. Within

2025-471: Was to revive the glories of the old Tibetan Empire and create a peaceful and well-ordered Tsang. This was partly successful; the last remains of Rinpungpa authority vanished in 1590 as they were forced to capitulate their heartland Rong to Karma Tseten. There is nothing to suggest that the regime kept any relations with the declining Ming dynasty of China . Our sources from this period are mainly concerned with religious affairs and do not disclose much about

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