Chinese Tibet
| Tsongkhapa's teachings, based on the basi teachings of Atisha - a Buddhist scholar from Bengal who was pivotal in the 11th century revival of Buddhism in Tibet - were a popular substitute to the politically motivated Kagyupa and Sakya orders. Tsongkhapa's followers established monasteries at Drepung (1416) and Sera (1419), determined to disseminate their leader's teachings. In 1445, another monastery (Tashilhunpo) was conventional at Shigatse. This motion became known as the Gelupa order. The nephew of Tsongkhapa, Genden Drup - the founder of the Tashilhunpo monastery, gave his followers signs that he would be reincarnated in Tibet. His reincarnation, Genden Gyarso, became the head of the Deprung monastery. By the time of the third reincarnated head of the Gelugpa order, Sonam Gyatso, the Mongols started out to take an interest in the newly traditionalisti and growingly powerful Gelugpa order. Sonam Gyatso was invited to meet with Altyn Khan (grandson of Gengis Khan) near Kokonor. At this meeting the Mongol Altyn Khan bestowed the title of Ta-Le (Dalai) meaning ocean and implying 'Ocean of Wisdom'. Sonam Gyatso was to become the 3rd Dalai Lama, following the retrospective bestowment of the title on Sonam Gyatso's former two reincarnations. Following the death of the 3rd DL, his reincarnation was found, being that of the great-grandson of Altyn Khan. This confederation amid the Gelugpas and the Mongols was seen as a threat to the Karmapa order and the Tsang King. In 1611, the Tsang King attacked the Sera and Deprung monasteries causing the 4th DL to flee central Tibet. He passed away at age 25, in 1616. His reincarnation was soon came across and brought to Lhasa, protected by Mongol troops. The Gelugpa - Mongol confederacy was benefitting strength and led to the defeat of Tsang troops and the execution of the Tsang King by the Mongols on behalf of the Gelugpas. With the backing of the Mongols, the Great 5th Dalai Lama was to rule Tibet from east to west, and Tibet was pacified by 1656. The 5th Dalai Lama had become the spiritual leader and had sovereign rule over a united Tibet. The beginnings of the political power of the DL is symbolised in paintings of the 5th DL keeping the Dharma Wheel (Wheel of Law). Much work was carried out for the duration of his sovereignty on construction of monasteries and the construction of the home of the Tibetan Head of State - the grand Potala Palace. Following the death of the 5th Dalai Lama, who played a immense role in keeping together a unified Tibet, the regent of the Dalai Lama kept his death shrouded in secrecy. The regent declared that the DL had entered a ten-year amount of time of meditation. In 1695, the mystery was no longer and a 6th Dalai, a boy chosen by the regent, was enthroned. This choice proved to be an unfortunate one. He seemed more fascinated in women and song than study and meditation. This ineffectual Head of Tibet, a new dynasty in China (Manchu Qiang) and the ever-increasing dissension amidst Tibet's Mongol allies, threatened once again a united Tibet. A Mongol Prince named Lhabzang Khan, unhappy with his nation's kinship with Tibet, appealed to the Qing Emperor, Kang Xi, for support. His appeal was granted and in 1705 Mongol forces invaded Lhasa. They killed the Tibetan regent and captured the 6th Dalai Lama with the intention of bringing him to the Emperor in Beijing. The Dalai Lama passed away en route, and a new Dalai Lama was installed in Lhasa by Lhabzang Khan. Hostilities arose amongst other Mongol tribes, who revered the Dalai Lama as their spiritual leader, and Lhabzang Khan was killed (1717) and the new Dalai Lama deposed. Tibetans had already chosen the 7th DL a according to a divination by the 6th for the duration of his kidnapped journeying to Beijing, while he was staying at Kumbum monastery underneath 'Chinese protection'. By 1720, Emperor Kang Xi sent a military expedition to Lhasa, driving out the Mongols and 'liberating' Tibetans. Kang Xi declared Tibet a protectorate of China, leading to 200 years of overlordship by the Manchus. The Chinese brought with them the 7th Dalai Lama who ruled until his death in 1757. During the time of his death to the coming of age of the reincarnated DL, the post of regent was created. Few of the Lamas who kept this role were more than willing to give up control once the next Dalai Lama reached majority. In the 120 years amongst the death of the 7th and the majority of the 13th, Dalai Lamas wielded actual power for only seven years. In 1910, with their power over Tibet teetering on collapse, the Manchus invaded, causing the 13th Dalai Lama to flee Tibet into British retreat in India. 1911, the Qing dynasty was ultimately toppled by a revolution. Revolt disseminate throughout Tibet causing mutinous rebellion among the Manchus and fighting amid Tibetan and Manchu troops. By 1912, the last of the occupying Manchu forces were escorted out of Tibet, and by January 1913, the 13th Dalai Lama returned to Lhasa. The new Chinese government sent a telegram to him expressing regret when it comes to the oppression at the hands of the Manchu overlordship and declared that he would be formally returned to the rank he once held. The Dalai Lama returned a letter stating his disinterest in Chinese bestowed ranks and again assumed leadership in his country. The Dalai Lama's reply was read as a declaration of independence by Tibetans, but the Chinese chose to ignore his response. They declared that the Dalai Lama conveyed his love for the Motherland. For the following thirty years, Tibet enjoyed freedom of interference from China.
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What was society like in Tibet before the Chinese Occupation? Was there a feudal, or caste, system that rigidly enforced better conditions for the rich or powerful? Was it democratic? Or was it a mixture of these things? Was life in general tough for the intermediate working individual? It was basically a theocracy. The Dalai Lama and other senior lamas called regents made the major decisions. Local monasteries were also centers of administration. There was little wealth, and the lamas all led very simple lives. Most humans were farmers or herders, and sure, that life is hard, but there was no exploitation. Tibetans were all Buddhists, so there were no religious minorities. It was a finelooking benevolent system. |
