Sino-Tibetan_relations_during_the_Ming_dynasty

context: The exact nature of relations between Tibet and the Ming dynasty of China (1368–1644) is unclear. Analysis of the relationship is further complicated by modern political conflicts and the application of Westphalian sovereignty to a time when the concept did not exist. Some Mainland Chinese scholars, such as Wang Jiawei and Nyima Gyaincain, assert that the Ming dynasty had unquestioned sovereignty over Tibet, pointing to the Ming court's issuing of various titles to Tibetan leaders, Tibetans' full acceptance of these titles, and a renewal process for successors of these titles that involved traveling to the Ming capital. Scholars within China also argue that Tibet has been an integral part of China since the 13th century and that it was thus a part of the Ming Empire. But most scholars outside China, such as Turrell V. Wylie, Melvin C. Goldstein, and Helmut Hoffman, say that the relationship was one of suzerainty, that Ming titles were only nominal, that Tibet remained an independent region outside Ming control, and that it simply paid tribute until the Jiajing Emperor (1521–1566), who ceased relations with Tibet.
qas: answers: text: Mainland Chinese scholars
question: Who were Wang Jiawei and Nyima Gyaincain?

context: Some scholars note that Tibetan leaders during the Ming frequently engaged in civil war and conducted their own foreign diplomacy with neighboring states such as Nepal. Some scholars underscore the commercial aspect of the Ming-Tibetan relationship, noting the Ming dynasty's shortage of horses for warfare and thus the importance of the horse trade with Tibet. Others argue that the significant religious nature of the relationship of the Ming court with Tibetan lamas is underrepresented in modern scholarship. In hopes of reviving the unique relationship of the earlier Mongol leader Kublai Khan (r. 1260–1294) and his spiritual superior Drogön Chögyal Phagpa (1235–1280) of the Sakya school of Tibetan Buddhism, the Yongle Emperor (r. 1402–1424) made a concerted effort to build a secular and religious alliance with Deshin Shekpa (1384–1415), the Karmapa of the Karma Kagyu school. However, the Yongle Emperor's attempts were unsuccessful.
qas: answers: text: horse trade
question: What important trade did the Ming Dynasty have with Tibet?

answers: text: 1402–1424
question: During what years did the Mongol leader Kublai Khan rule?

answers: text: Deshin Shekpa
question: Who did the Yongle Emperor try to build a religious alliance with?

answers: text: the Karma Kagyu school
question: Deshin Shekpa was the head of what school?

answers: text: Nepal
question: The Tibetan leaders had a diplomacy with what neighboring state?

context: The Ming initiated sporadic armed intervention in Tibet during the 14th century, but did not garrison permanent troops there. At times the Tibetans also used armed resistance against Ming forays. The Wanli Emperor (r. 1572–1620) made attempts to reestablish Sino-Tibetan relations after the Mongol-Tibetan alliance initiated in 1578, which affected the foreign policy of the subsequent Qing dynasty (1644–1912) of China in their support for the Dalai Lama of the Gelug school. By the late 16th century, the Mongols were successful armed protectors of the Gelug Dalai Lama, after increasing their presence in the Amdo region. This culminated in Güshi Khan's (1582–1655) conquest of Tibet from 1637–1642 and the establishment of the Ganden Phodrang regime by the 5th Dalai Lama with his help.
qas: answers: text: armed resistance
question: What did the Tibetans use against Ming forays?

answers: text: the Mongols
question: Who were the armed protectors for the Gelug Dalai Lama?

answers: text: the Ganden Phodrang
question: Which regime did Güshi Khan help establish? 

answers: text: 1578
question: When was the Mongol-Tibetan alliance started?

context: Tibet was once a strong power contemporaneous with Tang China (618–907). Until the Tibetan Empire's collapse in the 9th century, it was the Tang's major rival in dominating Inner Asia. The Yarlung rulers of Tibet also signed various peace treaties with the Tang, culminating in a treaty in 821 that fixed the borders between Tibet and China.
qas: answers: text: the 9th century
question: In what century did the Tibetan Empire fall?

answers: text: The Yarlung rulers of Tibet
question: Who signed multiple peace treaties with the Tang? 

answers: text: the borders between Tibet and China
question: What did one of the treaties between the Tang and Tibet help fix?

answers: text: Tibet
question: Who was the Tangs biggest rival?

answers: text: 821
question: What year did Tang and Tibet sign a treaty to fix the borders?

context: During the Five Dynasties and Ten Kingdoms period of China (907–960), while the fractured political realm of China saw no threat in a Tibet which was in just as much political disarray, there was little in the way of Sino-Tibetan relations. Few documents involving Sino-Tibetan contacts survive from the Song dynasty (960–1279). The Song were far more concerned with countering northern enemy states of the Khitan-ruled Liao dynasty (907–1125) and Jurchen-ruled Jin dynasty (1115–1234).
qas: answers: text: 907–960
question: When did the Five Dynasties and Ten Kingdoms period of China take place?

answers: text: 960–1279
question: When did the Song dynasty take place?

answers: text: Song dynasty
question: What dynasty was concerned with countering northern enemy states?

answers: text: the Khitan
question: Who ruled the Liao dynasty?

answers: text: Jurchen
question: Who ruled the  Jin dynasty?

context: In 1207, the Mongol ruler Genghis Khan (r. 1206–1227) conquered and subjugated the ethnic Tangut state of the Western Xia (1038–1227). In the same year, he established diplomatic relations with Tibet by sending envoys there. The conquest of the Western Xia alarmed Tibetan rulers, who decided to pay tribute to the Mongols. However, when they ceased to pay tribute after Genghis Khan's death, his successor Ögedei Khan (r. 1229–1241) launched an invasion into Tibet.
qas: answers: text: Genghis Khan
question: Which ruler took Western Xia under their control?

answers: text: Ögedei Khan
question: Who was Genghis Khan's successor? 

answers: text: 1229–1241
question: What years did Ögedei Khan rule?

answers: text: Ögedei Khan
question: Who invaded Tibet? 

context: The Mongol prince Godan, a grandson of Genghis Khan, raided as far as Lhasa. During his attack in 1240, Prince Godan summoned Sakya Pandita (1182–1251), leader of the Sakya school of Tibetan Buddhism, to his court in what is now Gansu in Western China. With Sakya Pandita's submission to Godan in 1247, Tibet was officially incorporated into the Mongol Empire during the regency of Töregene Khatun (1241–1246). Michael C. van Walt van Praag writes that Godan granted Sakya Pandita temporal authority over a still politically fragmented Tibet, stating that "this investiture had little real impact" but it was significant in that it established the unique "Priest-Patron" relationship between the Mongols and the Sakya lamas.
qas: answers: text: Godan
question: Who was the Mongol prince?

answers: text: Sakya Pandita
question: Who was the leader of the Sakya school of Tibetan Buddhism?

answers: text: Töregene Khatun
question: Who was the regent of the Mongol Empire?

answers: text: 1241–1246
question: In what years was Töregene Khatun the regent of the Mongol Empire?

context: Starting in 1236, the Mongol prince Kublai, who later ruled as Khagan from 1260–1294, was granted a large appanage in North China by his superior, Ögedei Khan. Karma Pakshi, 2nd Karmapa Lama (1203–1283)—the head lama of the Karma Kagyu lineage of Tibetan Buddhism—rejected Kublai's invitation, so instead Kublai invited Drogön Chögyal Phagpa (1235–1280), successor and nephew of Sakya Pandita, who came to his court in 1253. Kublai instituted a unique relationship with the Phagpa lama, which recognized Kublai as a superior sovereign in political affairs and the Phagpa lama as the senior instructor to Kublai in religious affairs. Kublai also made Drogön Chögyal Phagpa the director of the government agency known as the Bureau of Buddhist and Tibetan Affairs and the ruling priest-king of Tibet, which comprised thirteen different states ruled by myriarchies.
qas: answers: text: thirteen
question: How many states were ruled by myriarchies?

answers: text: Khagan
question: What title did prince Kublai rule as from 1260 to 1294?

answers: text: Ögedei Khan
question: Who was the superior of prince Kublai?

answers: text: Karma Pakshi
question: Who became the second Karmapa Lama?

answers: text: the Phagpa lama
question: With whom did Kublai Khan have a unique relationship with? 

context: Kublai Khan did not conquer the Song dynasty in South China until 1279, so Tibet was a component of the early Mongol Empire before it was combined into one of its descendant empires with the whole of China under the Yuan dynasty (1271–1368). Van Praag writes that this conquest "marked the end of independent China," which was then incorporated into the Yuan dynasty that ruled China, Tibet, Mongolia, Korea, parts of Siberia and Upper Burma. Morris Rossabi, a professor of Asian history at Queens College, City University of New York, writes that "Khubilai wished to be perceived both as the legitimate Khan of Khans of the Mongols and as the Emperor of China. Though he had, by the early 1260s, become closely identified with China, he still, for a time, claimed universal rule", and yet "despite his successes in China and Korea, Khubilai was unable to have himself accepted as the Great Khan". Thus, with such limited acceptance of his position as Great Khan, Kublai Khan increasingly became identified with China and sought support as Emperor of China.
qas: answers: text: 1279
question: When did Kublai Khan conquer the song dynasty?  

answers: text: 1271–1368
question: When did the Yuan dynasty rule?

answers: text: the Yuan dynasty
question: Which dynasty ruled all of china? 

answers: text: universal rule
question: What did Khubilai claim for a while?

answers: text: China
question: Where did Khubilai seek support as Emperor?

context: In 1358, the Sakya viceregal regime installed by the Mongols in Tibet was overthrown in a rebellion by the Phagmodru myriarch Tai Situ Changchub Gyaltsen (1302–1364). The Mongol Yuan court was forced to accept him as the new viceroy, and Changchub Gyaltsen and his successors, the Phagmodrupa Dynasty, gained de facto rule over Tibet.
qas: answers: text: 1358
question: What year was the Sakya viceregal regime eradicated? 

answers: text: the Mongols in Tibet
question: Who placed the Sakya viceregal regime position of authority?

answers: text: the Phagmodru myriarch Tai Situ Changchub Gyaltsen
question: Who eradicated the Sakya viceregal regime? 

answers: text: the Phagmodrupa Dynasty
question: Which dynasty became ruler of Tibet?  

context: In 1368, a Han Chinese revolt known as the Red Turban Rebellion toppled the Mongol Yuan dynasty in China. Zhu Yuanzhang then established the Ming dynasty, ruling as the Hongwu Emperor (r. 1368–1398). It is not clear how much the early Ming court understood the civil war going on in Tibet between rival religious sects, but the first emperor was anxious to avoid the same trouble that Tibet had caused for the Tang dynasty. Instead of recognizing the Phagmodru ruler, the Hongwu Emperor sided with the Karmapa of the nearer Kham region and southeastern Tibet, sending envoys out in the winter of 1372–1373 to ask the Yuan officeholders to renew their titles for the new Ming court.
qas: answers: text: Zhu Yuanzhang
question: Who created the Ming Dynasty? 

answers: text: the Red Turban Rebellion
question: Who caused the Yuan dynasty to fall?

answers: text: Zhu Yuanzhang
question: Who ruled as the the Hongwu Emperor?

answers: text: 1368–1398
question: What years did Zhu Yuanzhang rule as the Hongwu Emperor?

answers: text: Yuan officeholders
question: Who did the Hongwu Emperor send convoys to?

context: As evident in his imperial edicts, the Hongwu Emperor was well aware of the Buddhist link between Tibet and China and wanted to foster it. Rolpe Dorje, 4th Karmapa Lama (1340–1383) rejected the Hongwu Emperor's invitation, although he did send some disciples as envoys to the court in Nanjing. The Hongwu Emperor also entrusted his guru Zongluo, one of many Buddhist monks at court, to head a religious mission into Tibet in 1378–1382 in order to obtain Buddhist texts.
qas: answers: text: Rolpe Dorje
question: Who was the fourth Karmapa Lama?

answers: text: Rolpe Dorje
question: Who rejected an invitation by the Hongwu Emperor?

answers: text: the Buddhist link between Tibet and China
question: What did the the Hongwu Emperor want to continue to promote?

answers: text: disciples
question: Who did Rolpe Dorje send as envoys to court in Nanjing?

context: However, the early Ming government enacted a law, later rescinded, which forbade Han Chinese to learn the tenets of Tibetan Buddhism. There is little detailed evidence of Chinese—especially lay Chinese—studying Tibetan Buddhism until the Republican era (1912–1949). Despite these missions on behalf of the Hongwu Emperor, Morris Rossabi writes that the Yongle Emperor (r. 1402–1424) "was the first Ming ruler actively to seek an extension of relations with Tibet."
qas: answers: text: Ming government
question: Who created a law that did not allow Han Chinese to learn the beliefs of Tibetan Buddhism?

answers: text: 1402–1424
question: What years did the Yongle Emperor reign? 

answers: text: the Yongle Emperor
question: Who worked towards obtaining a extension of relations with Tibet?

context: According to the official Twenty-Four Histories, the History of Ming compiled in 1739 by the subsequent Qing dynasty (1644–1912), the Ming dynasty established the "É-Lì-Sī Army-Civilian Marshal Office" (Chinese: 俄力思軍民元帥府) in western Tibet and installed the "Ü-Tsang Itinerant High Commandery" and "Amdo-Kham Itinerant High Commandery" to administer Kham. The Mingshi states that administrative offices were set up under these high commanderies, including one Itinerant Commandery, three Pacification Commissioner's Offices, six Expedition Commissioner's Offices, four Wanhu offices (myriarchies, in command of 10,000 households each) and seventeen Qianhu offices (chiliarchies, each in command of 1,000 households).
qas: answers: text: 1644–1912
question: What years did the Qing dynasty rule?

answers: text: 1739
question: what year was the history of Ming produced? 

answers: text: É-Lì-Sī Army-Civilian Marshal Office
question: What did the Ming dynasty create?

answers: text: seventeen Qianhu offices
question: How many Qianhu offices were there?

answers: text: western Tibet
question: where was the É-Lì-Sī Army-Civilian Marshal Office established?

context: The Ming court appointed three Princes of Dharma (法王) and five Princes (王), and granted many other titles, such as Grand State Tutors (大國師) and State Tutors (國師), to the important schools of Tibetan Buddhism, including the Karma Kagyu, Sakya, and Gelug. According to Wang Jiawei and Nyima Gyaincain, leading officials of these organs were all appointed by the central government and were subject to the rule of law. Yet Van Praag describes the distinct and long-lasting Tibetan law code established by the Phagmodru ruler Tai Situ Changchub Gyaltsen as one of many reforms to revive old Imperial Tibetan traditions.
qas: answers: text: three
question: How many princes of Dharma were assigned by the Ming court?

answers: text: Tai Situ Changchub Gyaltsen
question: Who established the Tibetan law code?

answers: text: Tai Situ Changchub Gyaltsen
question: Who was the Phagmodru ruler?

context: The late Turrell V. Wylie, a former professor of the University of Washington, and Li Tieh-tseng argue that the reliability of the heavily censored History of Ming as a credible source on Sino-Tibetan relations is questionable, in the light of modern scholarship. Other historians also assert that these Ming titles were nominal and did not actually confer the authority that the earlier Yuan titles had. Van Praag writes that the "numerous economically motivated Tibetan missions to the Ming Court are referred to as 'tributary missions' in the Ming Shih." Van Praag writes that these "tributary missions" were simply prompted by China's need for horses from Tibet, since a viable horse market in Mongol lands was closed as a result of incessant conflict. Morris Rossabi also writes that "Tibet, which had extensive contacts with China during the Yuan, scarcely had diplomatic relations with the Ming."
qas: answers: text: Turrell V. Wylie
question: who was a professor of the University of Washington?

answers: text: Tibet
question: Who had a large amount of contacts with china during Yuan?

answers: text: Morris Rossabi
question: Who believed that Tibet barely had any diplomatic relations with the Ming?

context: Historians disagree on what the relationship was between the Ming court and Tibet and whether or not Ming China had sovereignty over Tibet. Van Praag writes that Chinese court historians viewed Tibet as an independent foreign tributary and had little interest in Tibet besides a lama-patron relationship. The historian Tsepon W. D. Shakabpa supports van Praag's position. However, Wang Jiawei and Nyima Gyaincain state that these assertions by van Praag and Shakabpa are "fallacies".
qas: answers: text: historian Tsepon W. D. Shakabpa
question: Who supported van Praag's beliefs? 

answers: text: Wang Jiawei and Nyima Gyaincain
question: Who did not agree with van Praag and Shakabpa?

context: Wang and Nyima argue that the Ming emperor sent edicts to Tibet twice in the second year of the Ming dynasty, and demonstrated that he viewed Tibet as a significant region to pacify by urging various Tibetan tribes to submit to the authority of the Ming court. They note that at the same time, the Mongol Prince Punala, who had inherited his position as ruler of areas of Tibet, went to Nanjing in 1371 to pay tribute and show his allegiance to the Ming court, bringing with him the seal of authority issued by the Yuan court. They also state that since successors of lamas granted the title of "prince" had to travel to the Ming court to renew this title, and since lamas called themselves princes, the Ming court therefore had "full sovereignty over Tibet." They state that the Ming dynasty, by issuing imperial edicts to invite ex-Yuan officials to the court for official positions in the early years of its founding, won submission from ex-Yuan religious and administrative leaders in the Tibetan areas, and thereby incorporated Tibetan areas into the rule of the Ming court. Thus, they conclude, the Ming court won the power to rule Tibetan areas formerly under the rule of the Yuan dynasty.
qas: answers: text: Wang and Nyima
question: Who believed that the Ming court had full sovereignty over Tibet?

answers: text: 1371
question: What year did Wang and Nyima believe that the Mongol Prince Punala went to Nanjing?

answers: text: princes
question: What did the lamas called themselves?

answers: text: imperial edicts
question: What edicts did the Ming issue?

context: Journalist and author Thomas Laird, in his book The Story of Tibet: Conversations with the Dalai Lama, writes that Wang and Nyima present the government viewpoint of the People's Republic of China in their Historical Status of China's Tibet, and fail to realize that China was "absorbed into a larger, non-Chinese political unit" during the Mongol Yuan dynasty, which Wang and Nyima paint as a characteristic Chinese dynasty succeeded by the Ming. Laird asserts that the ruling Mongol khans never administered Tibet as part of China and instead ruled them as separate territories, comparing the Mongols with the British who colonized India and New Zealand, yet stating this does not make India part of New Zealand as a consequence. Of later Mongol and Tibetan accounts interpreting the Mongol conquest of Tibet, Laird asserts that "they, like all non-Chinese historical narratives, never portray the Mongol subjugation of Tibet as a Chinese one."
qas: answers: text: Journalist and author Thomas Laird
question: Who wrote the book The Story of Tibet?

answers: text: the British
question: who colonized India and New Zealand?

answers: text: the government viewpoint of the People's Republic of China
question: Who's viewpoint does Thomas Laird believe Wang and Nyima present?

context: The Columbia Encyclopedia distinguishes between the Yuan dynasty and the other Mongol Empire khanates of Ilkhanate, Chagatai Khanate and the Golden Horde. It describes the Yuan dynasty as "A Mongol dynasty of China that ruled from 1271 to 1368, and a division of the great empire conquered by the Mongols. Founded by Kublai Khan, who adopted the Chinese dynastic name of Yüan in 1271." The Encyclopedia Americana describes the Yuan dynasty as "the line of Mongol rulers in China" and adds that the Mongols "proclaimed a Chinese-style Yüan dynasty at Khanbaliq (Beijing)." The Metropolitan Museum of Art writes that the Mongol rulers of the Yuan dynasty "adopted Chinese political and cultural models; ruling from their capitals in Dadu, they assumed the role of Chinese emperors," although Tibetologist Thomas Laird dismissed the Yuan dynasty as a non-Chinese polity and plays down its Chinese characteristics. The Metropolitan Museum of Art also noted that in spite of the gradual assimilation of Yuan monarchs, the Mongol rulers largely ignored the literati and imposed harsh policies discriminating against southern Chinese. In his Kublai Khan: His Life and Times, Rossabi explains that Kublai "created government institutions that either resembled or were the same as the traditional Chinese ones", and he "wished to signal to the Chinese that he intended to adopt the trappings and style of a Chinese ruler".
qas: answers: text: A Mongol dynasty of China
question: How did the The Columbia Encyclopedia describe the Yuan dynasty?

answers: text: the line of Mongol rulers in China
question: How did the Encyclopedia Americana describe the Yuan Dynasty?

answers: text: a non-Chinese polity
question: What did Thomas Laird dismiss the Yuan dynasty as?

answers: text: Rossabi
question: Who wrote the book Khubilai Khan?

answers: text: 1271 to 1368
question: When did the yuan dynasty start and end?

context: Nevertheless, the ethno-geographic caste hierarchy favoring the Mongols and other ethnicities were accorded higher status than the Han Chinese majority. Although Han Chinese who were recruited as advisers were often actually more influential than high officials, their status was not as well defined. Kublai also abolished the imperial examinations of China's civil service legacy, which was not reinstated until Ayurbarwada Buyantu Khan's reign (1311–1320). Rossabi writes that Kublai recognized that in order to rule China, "he had to employ Chinese advisors and officials, yet he could not rely totally on Chinese advisers because he had to maintain a delicate balancing act between ruling the sedentary civilization of China and preserving the cultural identity and values of the Mongols." And "in governing China, he was concerned with the interests of his Chinese subjects, but also with exploiting the resources of the empire for his own aggrandizement. His motivations and objectives alternated from one to the other throughout his reign," according to Rossabi. Van Praag writes in The Status of Tibet that the Tibetans and Mongols, on the other hand, upheld a dual system of rule and an interdependent relationship that legitimated the succession of Mongol khans as universal Buddhist rulers, or chakravartin. Van Praag writes that "Tibet remained a unique part of the Empire and was never fully integrated into it," citing examples such as a licensed border market that existed between China and Tibet during the Yuan.
qas: answers: text: 1311–1320
question: When did Ayurbarwada Buyantu Khan reign?

answers: text: a licensed border market
question: During the Yuan what existed between China and Tibet? 

answers: text: the Mongols and other ethnicities
question: Who was granted higher status than the Han Chinese majority?

context: The official position of the Ministry of Foreign Affairs of the People's Republic of China is that the Ming implemented a policy of managing Tibet according to conventions and customs, granting titles and setting up administrative organs over Tibet. The State Council Information Office of the People's Republic states that the Ming dynasty's Ü-Tsang Commanding Office governed most areas of Tibet. It also states that while the Ming abolished the policy council set up by the Mongol Yuan to manage local affairs in Tibet and the Mongol system of Imperial Tutors to govern religious affairs, the Ming adopted a policy of bestowing titles upon religious leaders who had submitted to the Ming dynasty. For example, an edict of the Hongwu Emperor in 1373 appointed the Tibetan leader Choskunskyabs as the General of the Ngari Military and Civil Wanhu Office, stating:
qas: answers: text: the Ming
question: Who abolished the policy council?

answers: text: the General of the Ngari Military and Civil Wanhu Office
question: What was the Tibetan leader  Choskunskyabs  appointed as? 

answers: text: Ming dynasty's Ü-Tsang Commanding Office
question: Who governed most areas of Tibet?

context: Chen Qingying, Professor of History and Director of the History Studies Institute under the China Tibetology Research Center in Beijing, writes that the Ming court conferred new official positions on ex-Yuan Tibetan leaders of the Phachu Kargyu and granted them lower-ranking positions. Of the county (zong or dzong) leaders of Neiwo Zong and Renbam Zong, Chen states that when "the Emperor learned the actual situation of the Phachu Kargyu, the Ming court then appointed the main Zong leaders to be senior officers of the Senior Command of Dbus and Gtsang." The official posts that the Ming court established in Tibet, such as senior and junior commanders, offices of Qianhu (in charge of 1,000 households), and offices of Wanhu (in charge of 10,000 households), were all hereditary positions according to Chen, but he asserts that "the succession of some important posts still had to be approved by the emperor," while old imperial mandates had to be returned to the Ming court for renewal.
qas: answers: text: Beijing
question: Where is the China Tibetology Research Center located?

answers: text: Chen Qingying
question: Who was the Director of the History Studies Institute?

answers: text: 1,000 households
question: How many households were the offices of Qianhu in charge of?

answers: text: 10,000 households
question: How many households were the offices of Wanhu in charge of?

context: According to Tibetologist John Powers, Tibetan sources counter this narrative of titles granted by the Chinese to Tibetans with various titles which the Tibetans gave to the Chinese emperors and their officials. Tribute missions from Tibetan monasteries to the Chinese court brought back not only titles, but large, commercially valuable gifts which could subsequently be sold. The Ming emperors sent invitations to ruling lamas, but the lamas sent subordinates rather than coming themselves, and no Tibetan ruler ever explicitly accepted the role of being a vassal of the Ming.
qas: answers: text: John Powers
question: What was the name of the Tibetologist?

answers: text: ruling lamas
question: Who did the Ming emperors send invitations to?

answers: text: subordinates
question: When the lamas received an invite from the emperors, who did they send instead? 

context: Hans Bielenstein writes that as far back as the Han dynasty (202 BCE–220 CE), the Han Chinese government "maintained the fiction" that the foreign officials administering the various "Dependent States" and oasis city-states of the Western Regions (composed of the Tarim Basin and oasis of Turpan) were true Han representatives due to the Han government's conferral of Chinese seals and seal cords to them.
qas: answers: text: the Tarim Basin and oasis of Turpan
question: What was the western regions composed of?

answers: text: foreign officials
question: Who believed that they were the true Han Western representatives? 

context: Wang and Nyima state that after the official title "Education Minister" was granted to Tai Situ Changchub Gyaltsen (1302–1364) by the Yuan court, this title appeared frequently with his name in various Tibetan texts, while his Tibetan title "Degsi" (sic properly sde-srid or desi) is seldom mentioned. Wang and Nyima take this to mean that "even in the later period of the Yuan dynasty, the Yuan imperial court and the Phagmodrupa Dynasty maintained a Central-local government relation." The Tai Situpa is even supposed to have written in his will: "In the past I received loving care from the emperor in the east. If the emperor continues to care for us, please follow his edicts and the imperial envoy should be well received."
qas: answers: text: Education Minister
question: What title was given by the Yuan court to Tai Situ Changchub Gyaltsen ?

answers: text: Degsi
question: What Tibetan title was hardly ever mentioned when referring to Tai Situ Changchub Gyaltsen?

answers: text: Phagmodrupa Dynasty
question: What dynasty kept a Central-local government relation with the Yuan imperial court?

answers: text: Wang and Nyima
question: What two people claim the title of Education Minister was often seen next to Tai Situ Changchub Gyaltsen's name in Tibetan texts?

answers: text: The Tai Situpa
question: Who wrote in their will that they received loving care from the emperor in the east?

context: However, Lok-Ham Chan, a professor of history at the University of Washington, writes that Changchub Gyaltsen's aims were to recreate the old Tibetan Kingdom that existed during the Chinese Tang dynasty, to build "nationalist sentiment" amongst Tibetans, and to "remove all traces of Mongol suzerainty." Georges Dreyfus, a professor of religion at Williams College, writes that it was Changchub Gyaltsen who adopted the old administrative system of Songtsän Gampo (c. 605–649)—the first leader of the Tibetan Empire to establish Tibet as a strong power—by reinstating its legal code of punishments and administrative units. For example, instead of the 13 governorships established by the Mongol Sakya viceroy, Changchub Gyaltsen divided Central Tibet into districts (dzong) with district heads (dzong dpon) who had to conform to old rituals and wear clothing styles of old Imperial Tibet. Van Praag asserts that Changchub Gyaltsen's ambitions were to "restore to Tibet the glories of its Imperial Age" by reinstating secular administration, promoting "national culture and traditions," and installing a law code that survived into the 20th century.
qas: answers: text: Changchub Gyaltsen
question: Who divided Central Tibet into districts? 

answers: text: Van Praag
question: Who strongly believed Changchub Gyaltsen wanted to restore the glories of its Imperial age to Tibet?

answers: text: the University of Washington
question: What university was Lok-Ham Chan a professor at?

answers: text: all traces of Mongol suzerainty
question: What did Lok-Ham Chan claim  Changchub Gyaltsen wanted to remove?

context: According to Chen, the Ming officer of Hezhou (modern day Linxia) informed the Hongwu Emperor that the general situation in Dbus and Gtsang "was under control," and so he suggested to the emperor that he offer the second Phagmodru ruler, Jamyang Shakya Gyaltsen, an official title. According to the Records of the Founding Emperor, the Hongwu Emperor issued an edict granting the title "Initiation State Master" to Sagya Gyaincain, while the latter sent envoys to the Ming court to hand over his jade seal of authority along with tribute of colored silk and satin, statues of the Buddha, Buddhist scriptures, and sarira.
qas: answers: text: Sagya Gyaincain
question: Who did the Hongwu Emperor grant the title Initiation State Master to?

answers: text: the Ming officer of Hezhou
question: Who suggested to the emperor that an official title be granted to second Phagmodru ruler?

answers: text: Jamyang Shakya Gyaltsen
question: Who was the second Phagmodru ruler?

answers: text: the Ming officer of Hezhou
question: Who told the emperor that the situation in Dbus and Gtsang were under control?

answers: text: to the Ming court
question: Where were the envoys sent?

context: Dreyfus writes that after the Phagmodrupa lost its centralizing power over Tibet in 1434, several attempts by other families to establish hegemonies failed over the next two centuries until 1642 with the 5th Dalai Lama's effective hegemony over Tibet.
qas: answers: text: the Phagmodrupa
question: Who lost their power over Tibet?

answers: text: 1434
question: What year did the Phagmodrupa lose their power over Tibet?

answers: text: 1642
question: What year did the 5th Dalai lama start to dominate over Tibet?

answers: text: hegemonies
question: What did the other families fail to establish?

context: The Ming dynasty granted titles to lamas of schools such as the Karmapa Kargyu, but the latter had previously declined Mongol invitations to receive titles. When the Ming Yongle Emperor invited Je Tsongkhapa (1357–1419), founder of the Gelug school, to come to the Ming court and pay tribute, the latter declined. Wang and Nyima write that this was due to old age and physical weakness, and also because of efforts being made to build three major monasteries. Chen Qingying states that Tsongkhapa wrote a letter to decline the Emperor's invitation, and in this reply, Tsongkhapa wrote:
qas: answers: text: the Karmapa Kargyu
question: The Ming Dynasty granted what titles to lamas of schools?

answers: text: Mongol
question: Who did the Ming Dynasty decline titles from after receiving invitations?

answers: text: Je Tsongkhapa
question: Who was the founder of the Gelug school?

answers: text: the Ming Yongle Emperor
question: Who invited Je Tsongkhapa to come pay tribute?

answers: text: Tsongkhapa
question: Who wrote the letter declining the Emperor's invitation?

context: A. Tom Grunfeld says that Tsongkhapa claimed ill health in his refusal to appear at the Ming court, while Rossabi adds that Tsongkhapa cited the "length and arduousness of the journey" to China as another reason not to make an appearance. This first request by the Ming was made in 1407, but the Ming court sent another embassy in 1413, this one led by the eunuch Hou Xian (候顯; fl. 1403–1427), which was again refused by Tsongkhapa. Rossabi writes that Tsongkhapa did not want to entirely alienate the Ming court, so he sent his disciple Chosrje Shākya Yeshes to Nanjing in 1414 on his behalf, and upon his arrival in 1415 the Yongle Emperor bestowed upon him the title of "State Teacher"—the same title earlier awarded the Phagmodrupa ruler of Tibet. The Xuande Emperor (r. 1425–1435) even granted this disciple Chosrje Shākya Yeshes the title of a "King" (王). This title does not appear to have held any practical meaning, or to have given its holder any power, at Tsongkhapa's Ganden Monastery. Wylie notes that this—like the Karma Kargyu—cannot be seen as a reappointment of Mongol Yuan offices, since the Gelug school was created after the fall of the Yuan dynasty.
qas: answers: text: 1407
question: When did the Ming first request Tsongkhapa to come to court?

answers: text: 1413
question: When did the Ming court send a second request to Tsongkhapa?

answers: text: his disciple Chosrje Shākya Yeshes
question: Who did Tsongkhapa send in his place to Nanjing?

answers: text: 1414
question: When was Chosrje Shākya Yeshes sent to Nanjing?

context: Dawa Norbu argues that modern Chinese Communist historians tend to be in favor of the view that the Ming simply reappointed old Yuan dynasty officials in Tibet and perpetuated their rule of Tibet in this manner. Norbu writes that, although this would have been true for the eastern Tibetan regions of Amdo and Kham's "tribute-cum-trade" relations with the Ming, it was untrue if applied to the western Tibetan regions of Ü-Tsang and Ngari. After the Phagmodrupa Changchub Gyaltsen, these were ruled by "three successive nationalistic regimes," which Norbu writes "Communist historians prefer to ignore."
qas: answers: text: Dawa Norbu
question: Who believed the Ming reappointed old Yuan dynasty officials in Tibet?

context: Laird writes that the Ming appointed titles to eastern Tibetan princes, and that "these alliances with eastern Tibetan principalities are the evidence China now produces for its assertion that the Ming ruled Tibet," despite the fact that the Ming did not send an army to replace the Mongols after they left Tibet. Yiu Yung-chin states that the furthest western extent of the Ming dynasty's territory was Gansu, Sichuan, and Yunnan while "the Ming did not possess Tibet."
qas: answers: text: eastern Tibetan princes
question: Who did the Ming appoint titles to?

answers: text: an army
question: What didn't the Ming send to replace the Mongols when they left Tibet?

answers: text: Tibet
question: What does Yiu Yung-chin claim the Ming did not possess?

context: Shih-Shan Henry Tsai writes that the Yongle Emperor sent his eunuch Yang Sanbao into Tibet in 1413 to gain the allegiance of various Tibetan princes, while the Yongle Emperor paid a small fortune in return gifts for tributes in order to maintain the loyalty of neighboring vassal states such as Nepal and Tibet. However, Van Praag states that Tibetan rulers upheld their own separate relations with the kingdoms of Nepal and Kashmir, and at times "engaged in armed confrontation with them."
qas: answers: text: Yang Sanbao
question: What was the name of the  eunuch?

answers: text: Tibet
question: Where did the Yongle Emperor send Yang Sanbao?

answers: text: 1413
question: When did Yongle Emperor send Yang Sanbao into Tibet?

answers: text: the allegiance of various Tibetan princes
question: Why did Yongle Emperor send Yang Sanbao into Tibet?

answers: text: to maintain the loyalty of neighboring vassal states
question: Why did the emperor pay a small fortune in gifts?

context: Even though the Gelug exchanged gifts with and sent missions to the Ming court up until the 1430s, the Gelug was not mentioned in the Mingshi or the Mingshi Lu. On this, historian Li Tieh-tseng says of Tsongkhapa's refusal of Ming invitations to visit the Yongle Emperor's court:
qas: answers: text: the Ming court
question: Who did the Gelug exchange gifts with?

answers: text: 1430s
question: Until what year frame did the Gelug exchange gifts with the the Ming?

answers: text: the Mingshi or the Mingshi Lu
question: What was the Gelug not mentioned in?

context: Wylie asserts that this type of censorship of the History of Ming distorts the true picture of the history of Sino-Tibetan relations, while the Ming court granted titles to various lamas regardless of their sectarian affiliations in an ongoing civil war in Tibet between competing Buddhist factions. Wylie argues that Ming titles of "King" granted indiscriminately to various Tibetan lamas or even their disciples should not be viewed as reappointments to earlier Yuan dynasty offices, since the viceregal Sakya regime established by the Mongols in Tibet was overthrown by the Phagmodru myriarchy before the Ming existed.
qas: answers: text: various lamas
question: Regardless of their sectarian affiliations, who did the Ming grant titles to?

answers: text: the Phagmodru myriarchy
question: Who was the viceregal Sakya regime overthrown by?

context: Helmut Hoffman states that the Ming upheld the facade of rule over Tibet through periodic missions of "tribute emissaries" to the Ming court and by granting nominal titles to ruling lamas, but did not actually interfere in Tibetan governance. Melvyn C. Goldstein writes that the Ming had no real administrative authority over Tibet, as the various titles given to Tibetan leaders did not confer authority as the earlier Mongol Yuan titles had. He asserts that "by conferring titles on Tibetans already in power, the Ming emperors merely recognized political reality." Hugh Edward Richardson writes that the Ming dynasty exercised no authority over the succession of Tibetan ruling families, the Phagmodru (1354–1435), Rinpungpa (1435–1565), and Tsangpa (1565–1642).
qas: answers: text: Melvyn C. Goldstein
question: Who believed that the Ming had no real authority over Tibet?

answers: text: 1435–1565
question: What years did the Rinpungpa regime start and end?

answers: text: Melvyn C. Goldstein
question: Who believed that the titles given to Tibetan leaders did not confer authority?

answers: text: 1565–1642
question: What years did the Tsangpa start and end?

context: In his usurpation of the throne from the Jianwen Emperor (r. 1398–1402), the Yongle Emperor was aided by the Buddhist monk Yao Guangxiao, and like his father, the Hongwu Emperor, the Yongle Emperor was "well-disposed towards Buddhism", claims Rossabi. On March 10, 1403, the Yongle Emperor invited Deshin Shekpa, 5th Karmapa Lama (1384–1415), to his court, even though the fourth Karmapa had rejected the invitation of the Hongwu Emperor. A Tibetan translation in the 16th century preserves the letter of the Yongle Emperor, which the Association for Asian Studies notes is polite and complimentary towards the Karmapa. The letter of invitation reads,
qas: answers: text: 1398–1402
question: What year did the Jianwen Emperor reign start and end?

answers: text: the Buddhist monk Yao Guangxiao
question: Who aided the Yongle Emperor?

answers: text: the Hongwu Emperor
question: Who was Yongle Emperor's father?

answers: text: March 10, 1403
question: When did the Yongle Emperor invite Deshin Shekpa to his court?

context: In order to seek out the Karmapa, the Yongle Emperor dispatched his eunuch Hou Xian and the Buddhist monk Zhi Guang (d. 1435) to Tibet. Traveling to Lhasa either through Qinghai or via the Silk Road to Khotan, Hou Xian and Zhi Guang did not return to Nanjing until 1407.
qas: answers: text: Hou Xian and the Buddhist monk Zhi Guang
question: Who did the Yongle Emperor send to Tibet?

answers: text: to seek out the Karmapa
question: Why did the Yongle Emperor send Hou Xian and Zhi Guang to Tibet?

answers: text: 1407
question: When did Hou Xian and Zhi Guang return to Nanjing?

answers: text: through Qinghai or via the Silk Road to Khotan
question: Where did Hou Xian and Zhi Guang travel through on their way to the Karmapa?

context: During his travels beginning in 1403, Deshin Shekpa was induced by further exhortations by the Ming court to visit Nanjing by April 10, 1407. Norbu writes that the Yongle Emperor, following the tradition of Mongol emperors and their reverence for the Sakya lamas, showed an enormous amount of deference towards Deshin Shekpa. The Yongle Emperor came out of the palace in Nanjing to greet the Karmapa and did not require him to kowtow like a tributary vassal. According to Karma Thinley, the emperor gave the Karmapa the place of honor at his left, and on a higher throne than his own. Rossabi and others describe a similar arrangement made by Kublai Khan and the Sakya Phagpa lama, writing that Kublai would "sit on a lower platform than the Tibetan cleric" when receiving religious instructions from him.
qas: answers: text: 1403
question: When did Deshin Shekpa travels start?

answers: text: Nanjing
question: Where did the Yongle Emperor greet the Karmapa?

answers: text: the Karmapa
question: Who did the Emperor give the place of honor at his left to?

answers: text: Kublai
question: Who sat on a lower platform than the Tibetan cleric?

answers: text: the Yongle Emperor
question: Who showed a great amount of respect to Deshin Shekpa?

context: Throughout the following month, the Yongle Emperor and his court showered the Karmapa with presents. At Linggu Temple in Nanjing, he presided over the religious ceremonies for the Yongle Emperor's deceased parents, while twenty-two days of his stay were marked by religious miracles that were recorded in five languages on a gigantic scroll that bore the Emperor's seal. During his stay in Nanjing, Deshin Shekpa was bestowed the title "Great Treasure Prince of Dharma" by the Yongle Emperor. Elliot Sperling asserts that the Yongle Emperor, in bestowing Deshin Shekpa with the title of "King" and praising his mystical abilities and miracles, was trying to build an alliance with the Karmapa as the Mongols had with the Sakya lamas, but Deshin Shekpa rejected the Yongle Emperor's offer. In fact, this was the same title that Kublai Khan had offered the Sakya Phagpa lama, but Deshin Shekpa persuaded the Yongle Emperor to grant the title to religious leaders of other Tibetan Buddhist sects.
qas: answers: text: Linggu Temple
question: At what temple did the ceremonies for the Yongle Emperor's deceased parents take place?

answers: text: Nanjing
question: Where was the Linggu Temple located?

answers: text: Great Treasure Prince of Dharma
question: What title was Deshin Shekpa given at Nanjing?

answers: text: religious leaders of other Tibetan Buddhist sects
question: Who did Deshin Shekpa persuade the Yongle Emperor to give the title to?

context: Tibetan sources say Deshin Shekpa also persuaded the Yongle Emperor not to impose his military might on Tibet as the Mongols had previously done. Thinley writes that before the Karmapa returned to Tibet, the Yongle Emperor began planning to send a military force into Tibet to forcibly give the Karmapa authority over all the Tibetan Buddhist schools but Deshin Shekpa dissuaded him. However, Hok-Lam Chan states that "there is little evidence that this was ever the emperor's intention" and that evidence indicates that Deshin Skekpa was invited strictly for religious purposes.
qas: answers: text: the Mongols
question: Who imposed on the military might on Tibet in the past? 

answers: text: religious purposes
question: Hok-Lam Chan states that Deshin Skekpa was only invited for what purpose? 

answers: text: to send a military force into Tibet
question: What was said to be the  Yongle Emperor plans?

answers: text: to forcibly give the Karmapa authority over all the Tibetan Buddhist schools
question: Why was the Yongle Emperor said to have been planning to send military forces into Tibet?

answers: text: Deshin Shekpa
question: Who convinced the Yongle emperor not to send military forces into Tibet?

context: Marsha Weidner states that Deshin Shekpa's miracles "testified to the power of both the emperor and his guru and served as a legitimizing tool for the emperor's problematic succession to the throne," referring to the Yongle Emperor's conflict with the previous Jianwen Emperor. Tsai writes that Deshin Shekpa aided the legitimacy of the Yongle Emperor's rule by providing him with portents and omens which demonstrated Heaven's favor of the Yongle Emperor on the Ming throne.
qas: answers: text: Jianwen Emperor
question: Who did the Yongle Emperor have a conflict with?

answers: text: Deshin Shekpa
question: Who aided the legitimacy of the Yongle Emperor's rule?

answers: text: Deshin Shekpa's miracles
question: What served as a legitimizing tool for the emperor's succession to the throne?

context: With the example of the Ming court's relationship with the fifth Karmapa and other Tibetan leaders, Norbu states that Chinese Communist historians have failed to realize the significance of the religious aspect of the Ming-Tibetan relationship. He writes that the meetings of lamas with the Emperor of China were exchanges of tribute between "the patron and the priest" and were not merely instances of a political subordinate paying tribute to a superior. He also notes that the items of tribute were Buddhist artifacts which symbolized "the religious nature of the relationship." Josef Kolmaš writes that the Ming dynasty did not exercise any direct political control over Tibet, content with their tribute relations that were "almost entirely of a religious character." Patricia Ann Berger writes that the Yongle Emperor's courting and granting of titles to lamas was his attempt to "resurrect the relationship between China and Tibet established earlier by the Yuan dynastic founder Khubilai Khan and his guru Phagpa." She also writes that the later Qing emperors and their Mongol associates viewed the Yongle Emperor's relationship with Tibet as "part of a chain of reincarnation that saw this Han Chinese emperor as yet another emanation of Manjusri."
qas: answers: text: Chinese Communist historians
question: According to Norbu who failed to realize the significance of the religious aspect of the Ming-Tibetan relationship?

answers: text: Buddhist artifacts
question: What were the items of tribute?

answers: text: Josef Kolmaš
question: Who believe that the Ming dynasty did not exercise any direct political control over Tibet?

context: The Information Office of the State Council of the PRC preserves an edict of the Zhengtong Emperor (r. 1435–1449) addressed to the Karmapa in 1445, written after the latter's agent had brought holy relics to the Ming court. Zhengtong had the following message delivered to the Great Treasure Prince of Dharma, the Karmapa:
qas: answers: text: 1435–1449
question: What years did the Zhengtong Emperor reign?

answers: text: The Information Office of the State Council of the PRC
question: Who maintains an edict of the Zhengtong Emperor?

answers: text: the Karmapa
question: Who was the edict addressed to? 

answers: text: Great Treasure Prince of Dharma
question: Who had a message delivered to them by Zhengtong?

answers: text: after the latter's agent had brought holy relics to the Ming court
question: When was the edict written?

context: Despite this glowing message by the Emperor, Chan writes that a year later in 1446, the Ming court cut off all relations with the Karmapa hierarchs. Until then, the court was unaware that Deshin Shekpa had died in 1415. The Ming court had believed that the representatives of the Karma Kagyu who continued to visit the Ming capital were sent by the Karmapa.
qas: answers: text: the Karmapa hierarchs
question: Who did the Ming cut off all relations with?

answers: text: 1446
question: What year did the Ming cut off the Karmapa hierarchs?

answers: text: 1415
question: When did  Deshin Shekpa  die?

answers: text: the Karmapa
question: Who did the Ming court think the representatives were sent by?

context: Tsai writes that shortly after the visit by Deshin Shekpa, the Yongle Emperor ordered the construction of a road and of trading posts in the upper reaches of the Yangzi and Mekong Rivers in order to facilitate trade with Tibet in tea, horses, and salt. The trade route passed through Sichuan and crossed Shangri-La County in Yunnan. Wang and Nyima assert that this "tribute-related trade" of the Ming exchanging Chinese tea for Tibetan horses—while granting Tibetan envoys and Tibetan merchants explicit permission to trade with Han Chinese merchants—"furthered the rule of the Ming dynasty court over Tibet". Rossabi and Sperling note that this trade in Tibetan horses for Chinese tea existed long before the Ming. Peter C. Perdue says that Wang Anshi (1021–1086), realizing that China could not produce enough militarily capable steeds, had also aimed to obtain horses from Inner Asia in exchange for Chinese tea. The Chinese needed horses not only for cavalry but also as draft animals for the army's supply wagons. The Tibetans required Chinese tea not only as a common beverage but also as a religious ceremonial supplement. The Ming government imposed a monopoly on tea production and attempted to regulate this trade with state-supervised markets, but these collapsed in 1449 due to military failures and internal ecological and commercial pressures on the tea-producing regions.
qas: answers: text: to facilitate trade with Tibet
question: Why did Yongle order the construction?

answers: text: tea, horses, and salt
question: What did Yongle want to trade with Tibet?

answers: text: through Sichuan and crossed Shangri-La County in Yunnan
question: where did the trade route pass through?

context: Van Praag states that the Ming court established diplomatic delegations with Tibet merely to secure urgently needed horses. Wang and Nyima argue that these were not diplomatic delegations at all, that Tibetan areas were ruled by the Ming since Tibetan leaders were granted positions as Ming officials, that horses were collected from Tibet as a mandatory "corvée" tax, and therefore Tibetans were "undertaking domestic affairs, not foreign diplomacy". Sperling writes that the Ming simultaneously bought horses in the Kham region while fighting Tibetan tribes in Amdo and receiving Tibetan embassies in Nanjing. He also argues that the embassies of Tibetan lamas visiting the Ming court were for the most part efforts to promote commercial transactions between the lamas' large, wealthy entourage and Ming Chinese merchants and officials. Kolmaš writes that while the Ming maintained a laissez-faire policy towards Tibet and limited the numbers of the Tibetan retinues, the Tibetans sought to maintain a tributary relationship with the Ming because imperial patronage provided them with wealth and power. Laird writes that Tibetans eagerly sought Ming court invitations since the gifts the Tibetans received for bringing tribute were much greater in value than the latter. As for the Yongle Emperor's gifts to his Tibetan and Nepalese vassals such as silver wares, Buddha relics, utensils for Buddhist temples and religious ceremonies, and gowns and robes for monks, Tsai writes "in his effort to draw neighboring states to the Ming orbit so that he could bask in glory, the Yongle Emperor was quite willing to pay a small price". The Information Office of the State Council of the PRC lists the Tibetan tribute items as oxen, horses, camels, sheep, fur products, medical herbs, Tibetan incenses, thangkas (painted scrolls), and handicrafts; while the Ming awarded Tibetan tribute-bearers an equal value of gold, silver, satin and brocade, bolts of cloth, grains, and tea leaves. Silk workshops during the Ming also catered specifically to the Tibetan market with silk clothes and furnishings featuring Tibetan Buddhist iconography.
qas: answers: text: to secure urgently needed horses
question: Why does Van Praag believe the Ming court set up a diplomatic delegation with Tibet?

answers: text: Silk workshops
question: What shops were catered to the Tibetan market?

answers: text: Tibetan Buddhist
question: What visual images and symbols were on furnishings from the silk workshops?

answers: text: the Ming
question: who were the Tibetan areas were ruled by?

answers: text: a mandatory "corvée" tax
question: Wang and Nyima believed horses were collected from Tibet as what kind of tax?

context: While the Ming dynasty traded horses with Tibet, it upheld a policy of outlawing border markets in the north, which Laird sees as an effort to punish the Mongols for their raids and to "drive them from the frontiers of China." However, after Altan Khan (1507–1582)—leader of the Tümed Mongols who overthrew the Oirat Mongol confederation's hegemony over the steppes—made peace with the Ming dynasty in 1571, he persuaded the Ming to reopen their border markets in 1573. This provided the Chinese with a new supply of horses that the Mongols had in excess; it was also a relief to the Ming, since they were unable to stop the Mongols from periodic raiding. Laird says that despite the fact that later Mongols believed Altan forced the Ming to view him as an equal, Chinese historians argue that he was simply a loyal Chinese citizen. By 1578, Altan Khan formed a formidable Mongol-Tibetan alliance with the Gelug that the Ming viewed from afar without intervention.
qas: answers: text: Tibet
question: Who did the Ming trade horses with?

answers: text: Altan Khan
question: Who was the leader of the Tümed Mongols?

answers: text: the Oirat Mongol confederation's hegemony
question: Who did Altan Khan overthrow?

answers: text: the Ming dynasty
question: Who did Altan Khan make peace with?

answers: text: Altan Khan
question: Who convinced the Ming to reopen their border markets in 1573?

context: Patricia Ebrey writes that Tibet, like Joseon Korea and other neighboring states to the Ming, settled for its tributary status while there were no troops or governors of Ming China stationed in its territory. Laird writes that "after the Mongol troops left Tibet, no Ming troops replaced them." Wang and Nyima state that, despite the fact that the Ming refrained from sending troops to subdue Tibet and refrained from garrisoning Ming troops there, these measures were unnecessary so long as the Ming court upheld close ties with Tibetan vassals and their forces. However, there were instances in the 14th century when the Hongwu Emperor did use military force to quell unrest in Tibet. John D. Langlois writes that there was unrest in Tibet and western Sichuan, which the Marquis Mu Ying (沐英) was commissioned to quell in November 1378 after he established a Taozhou garrison in Gansu. Langlois notes that by October 1379, Mu Ying had allegedly captured 30,000 Tibetan prisoners and 200,000 domesticated animals. Yet invasion went both ways; the Ming general Qu Neng, under the command of Lan Yu, was ordered to repel a Tibetan assault into Sichuan in 1390.
qas: answers: text: the 14th century
question: When did the Hongwu Emperor use military force in Tibet?

answers: text: November 1378
question: When was the Marquis Mu Ying commissioned to quell?

answers: text: 30,000
question: How many Tibetan prisoners did Mu Ying capture?

answers: text: 200,000
question: How many animals did Mu Ying capture?

answers: text: Ming general Qu Neng
question: Who was ordered to force a Tibetan assault into Sichuan?

context: Discussions of strategy in the mid Ming dynasty focused primarily on recovery of the Ordos region, which the Mongols used as a rallying base to stage raids into Ming China. Norbu states that the Ming dynasty, preoccupied with the Mongol threat to the north, could not spare additional armed forces to enforce or back up their claim of sovereignty over Tibet; instead, they relied on "Confucian instruments of tribute relations" of heaping unlimited number of titles and gifts on Tibetan lamas through acts of diplomacy. Sperling states that the delicate relationship between the Ming and Tibet was "the last time a united China had to deal with an independent Tibet," that there was a potential for armed conflict at their borders, and that the ultimate goal of Ming foreign policy with Tibet was not subjugation but "avoidance of any kind of Tibetan threat." P. Christiaan Klieger argues that the Ming court's patronage of high Tibetan lamas "was designed to help stabilize border regions and protect trade routes."
qas: answers: text: recovery of the Ordos region
question: What did the mid Ming dynasty discussion focus mainly on?

answers: text: the Mongols
question: Who used the the Ordos region as a place to stage raids? 

answers: text: Ming China
question: Where were the Mongols trying to raise? 

answers: text: to help stabilize border regions and protect trade routes
question: Why did P. Christiaan Klieger believe that the Ming court supported high Tibetan lamas?

context: Historians Luciano Petech and Sato Hisashi argue that the Ming upheld a "divide-and-rule" policy towards a weak and politically fragmented Tibet after the Sakya regime had fallen. Chan writes that this was perhaps the calculated strategy of the Yongle Emperor, as exclusive patronage to one Tibetan sect would have given it too much regional power. Sperling finds no textual evidence in either Chinese or Tibetan sources to support this thesis of Petech and Hisashi. Norbu asserts that their thesis is largely based on the list of Ming titles conferred on Tibetan lamas rather than "comparative analysis of developments in China and Tibet." Rossabi states that this theory "attributes too much influence to the Chinese," pointing out that Tibet was already politically divided when the Ming dynasty began. Rossabi also discounts the "divide-and-rule" theory on the grounds of the Yongle Emperor's failed attempt to build a strong relationship with the fifth Karmapa—one which he hoped would parallel Kublai Khan's earlier relationship with the Sakya Phagpa lama. Instead, the Yongle Emperor followed the Karmapa's advice of giving patronage to many different Tibetan lamas.
qas: answers: text: divide-and-rule
question: What policy does Luciano Petech and Sato Hisashi claim the Ming held towards the Tibet?

answers: text: after the Sakya regime had fallen
question: When did the Ming hold the divide and rule policy?

answers: text: fifth Karmapa
question: Who did Yongle Emperor fail to build a solid relationship with?

answers: text: many different Tibetan lamas
question: Who did the Yongle Emperor give patronage to?

context: The Association for Asian Studies states that there is no known written evidence to suggest that later leaders of the Gelug—Gendün Drup (1391–1474) and Gendün Gyatso (1475–1571)—had any contacts with Ming China. These two religious leaders were preoccupied with an overriding concern for dealing with the powerful secular Rinpungpa princes, who were patrons and protectors of the Karma Kargyu lamas. The Rinpungpa leaders were relatives of the Phagmodrupa, yet their authority shifted over time from simple governors to rulers in their own right over large areas of Ü-Tsang. The prince of Rinbung occupied Lhasa in 1498 and excluded the Gelug from attending New Years ceremonies and prayers, the most important event in the Gelug. While the task of New Years prayers in Lhasa was granted to the Karmapa and others, Gendün Gyatso traveled in exile looking for allies. However, it was not until 1518 that the secular Phagmodru ruler captured Lhasa from the Rinbung, and thereafter the Gelug was given rights to conduct the New Years prayer. When the Drikung Kagyu abbot of Drigung Monastery threatened Lhasa in 1537, Gendün Gyatso was forced to abandon the Drepung Monastery, although he eventually returned.
qas: answers: text: the Phagmodrupa
question: Who were the Rinpungpa leaders related to?

answers: text: 1498
question: When did the the prince of Rinbung occupy Lhasa?

answers: text: New Years ceremonies and prayers
question: What was the most important event to the Gelug?

answers: text: 1518
question: When was Gelug was given the right to conduct the New Years prayer?

context: The Zhengde Emperor (r. 1505–1521), who enjoyed the company of lamas at court despite protests from the censorate, had heard tales of a "living Buddha" which he desired to host at the Ming capital; this was none other than the Rinpung-supported Mikyö Dorje, 8th Karmapa Lama then occupying Lhasa. Zhengde's top advisors made every attempt to dissuade him from inviting this lama to court, arguing that Tibetan Buddhism was wildly heterodox and unorthodox. Despite protests by the Grand Secretary Liang Chu, in 1515 the Zhengde Emperor sent his eunuch official Liu Yun of the Palace Chancellery on a mission to invite this Karmapa to Beijing. Liu commanded a fleet of hundreds of ships requisitioned along the Yangtze, consuming 2,835 g (100 oz) of silver a day in food expenses while stationed for a year in Chengdu of Sichuan. After procurring necessary gifts for the mission, he departed with a cavalry force of about 1,000 troops. When the request was delivered, the Karmapa lama refused to leave Tibet despite the Ming force brought to coerce him. The Karmapa launched a surprise ambush on Liu Yun's camp, seizing all the goods and valuables while killing or wounding half of Liu Yun's entire escort. After this fiasco, Liu fled for his life, but only returned to Chengdu several years later to find that the Zhengde Emperor had died.
qas: answers: text: 1505–1521
question: When did the Zhengde Emperor rule? 

answers: text: the company of lamas
question: Who's company did the Zhengde Emperor enjoy?

answers: text: Mikyö Dorje
question: Who was the 8th Karmapa Lama?

context: Elliot Sperling, a specialist of Indian studies and the director of the Tibetan Studies program at Indiana University’s Department of Central Eurasia Studies, writes that "the idea that Tibet became part of China in the 13th century is a very recent construction." He writes that Chinese writers of the early 20th century were of the view that Tibet was not annexed by China until the Manchu Qing dynasty invasion during the 18th century. He also states that Chinese writers of the early 20th century described Tibet as a feudal dependency of China, not an integral part of it. Sperling states that this is because "Tibet was ruled as such, within the empires of the Mongols and the Manchus" and also that "China's intervening Ming dynasty ... had no control over Tibet." He writes that the Ming relationship with Tibet is problematic for China’s insistence of its unbroken sovereignty over Tibet since the 13th century. As for the Tibetan view that Tibet was never subject to the rule of the Yuan or Qing emperors of China, Sperling also discounts this by stating that Tibet was "subject to rules, laws and decisions made by the Yuan and Qing rulers" and that even Tibetans described themselves as subjects of these emperors.
qas: answers: text: Chinese writers of the early 20th century
question: Who said Tibet  wasn't an integral part of of China?

answers: text: China's intervening Ming dynasty
question: What does Sperling claim did not have any control over Tibet?

answers: text: the 13th century
question: Since what century has Sperling described Ming and Tibet's relation being problematic for China? 

answers: text: the 18th century
question: When was the Manchu Qing dynasty invasion?

context: Josef Kolmaš, a sinologist, Tibetologist, and Professor of Oriental Studies at the Academy of Sciences of the Czech Republic, writes that it was during the Qing dynasty "that developments took place on the basis of which Tibet came to be considered an organic part of China, both practically and theoretically subject to the Chinese central government." Yet he states that this was a radical change in regards to all previous eras of Sino-Tibetan relations.
qas: answers: text: the Qing dynasty
question: During Which dynasty does Josef Kolmaš claim Tibet was considered an organic part of China?

answers: text: the Chinese central government
question: Josef Kolmaš  states that Tibet became subject to what government? 

context: P. Christiaan Klieger, an anthropologist and scholar of the California Academy of Sciences in San Francisco, writes that the vice royalty of the Sakya regime installed by the Mongols established a patron and priest relationship between Tibetans and Mongol converts to Tibetan Buddhism. According to him, the Tibetan lamas and Mongol khans upheld a "mutual role of religious prelate and secular patron," respectively. He adds that "Although agreements were made between Tibetan leaders and Mongol khans, Ming and Qing emperors, it was the Republic of China and its Communist successors that assumed the former imperial tributaries and subject states as integral parts of the Chinese nation-state."
qas: answers: text: the Tibetan lamas and Mongol khans
question: Who does P. Christiaan Klieger claim to have had a mutual role of religious prelate?

answers: text: the Republic of China and its Communist successors
question: Who does P. Christiaan Klieger believe undertook the former imperial tributaries?

answers: text: the California Academy of Sciences in San Francisco
question: Where does P. Christiaan Klieger work?

answers: text: the Mongols
question: Who was the  vice royalty of the Sakya regime established by?

answers: text: patron and priest relationship
question: The Sakya regime established what kind of relationship between the Tibetans and Mongol converts?

context: China Daily, a CCP-controlled news organization since 1981, states in a 2008 article that although there were dynastic changes after Tibet was incorporated into the territory of Yuan dynasty's China in the 13th century, "Tibet has remained under the jurisdiction of the central government of China." It also states that the Ming dynasty "inherited the right to rule Tibet" from the Yuan dynasty, and repeats the claims in the Mingshi about the Ming establishing two itinerant high commands over Tibet. China Daily states that the Ming handled Tibet's civil administration, appointed all leading officials of these administrative organs, and punished Tibetans who broke the law. The party-controlled People's Daily, the state-controlled Xinhua News Agency, and the state-controlled national television network China Central Television posted the same article that China Daily had, the only difference being their headlines and some additional text.
qas: answers: text: the 13th century
question: When was Tibet included into the territory of Yuan dynasty's China?

answers: text: the Ming dynasty
question: Who was said to have gained the right to rule Tibet?

answers: text: 1981
question: When was China Daily started?

answers: text: the Ming
question: Who does the article claim had two itinerant high commands over Tibet?

answers: text: the central government of China
question: According to article Tibet has remained under what jurisdiction?

context: During the reign of the Jiajing Emperor (r. 1521–1567), the native Chinese ideology of Daoism was fully sponsored at the Ming court, while Tibetan Vajrayana and even Chinese Buddhism were ignored or suppressed. Even the History of Ming states that the Tibetan lamas discontinued their trips to Ming China and its court at this point. Grand Secretary Yang Tinghe under Jiajing was determined to break the eunuch influence at court which typified the Zhengde era, an example being the costly escort of the eunuch Liu Yun as described above in his failed mission to Tibet. The court eunuchs were in favor of expanding and building new commercial ties with foreign countries such as Portugal, which Zhengde deemed permissible since he had an affinity for foreign and exotic people.
qas: answers: text: 1521–1567
question: When did the Jiajing Emperor reign? 

answers: text: the native Chinese ideology of Daoism
question: What ideology was sponsored at the Ming court?

answers: text: the Tibetan lamas
question: Who stopped their trips to Ming China?

answers: text: Yang Tinghe
question: Who was the Grand Secretary under Jiajing?

answers: text: Yang Tinghe
question: Who broke the eunuch influence at court?

context: With the death of Zhengde and ascension of Jiajing, the politics at court shifted in favor of the Neo-Confucian establishment which not only rejected the Portuguese embassy of Fernão Pires de Andrade (d. 1523), but had a predisposed animosity towards Tibetan Buddhism and lamas. Evelyn S. Rawski, a professor in the Department of History of the University of Pittsburgh, writes that the Ming's unique relationship with Tibetan prelates essentially ended with Jiajing's reign while Ming influence in the Amdo region was supplanted by the Mongols.
qas: answers: text: Jiajing
question: Who was Zhengde's successor? 

answers: text: Neo-Confucian establishment
question: What establishment did the politics at court shift in favor of? 

answers: text: the Portuguese embassy
question: Which embassy did the Neo-Confucian establishment reject?

answers: text: Tibetan Buddhism and lamas
question: Who did the Neo-Confucian establishment have animosity towards?

answers: text: Jiajing
question: Evelyn S. Rawski claims that Ming's relationship with Tibetan prelates ended during who's reign?

context: Meanwhile, the Tumed Mongols began moving into the Kokonor region (modern Qinghai), raiding the Ming Chinese frontier and even as far as the suburbs of Beijing under Altan Khan (1507–1582). Klieger writes that Altan Khan's presence in the west effectively reduced Ming influence and contact with Tibet. After Altan Khan made peace with the Ming dynasty in 1571, he invited the third hierarch of the Gelug—Sönam Gyatso (1543–1588)—to meet him in Amdo (modern Qinghai) in 1578, where he accidentally bestowed him and his two predecessors with the title of Dalai Lama—"Ocean Teacher". The full title was "Dalai Lama Vajradhara", "Vajradhara" meaning "Holder of the Thunderbolt" in Sanskrit. Victoria Huckenpahler notes that Vajradhara is considered by Buddhists to be the primordial Buddha of limitless and all-pervasive beneficial qualities, a being that "represents the ultimate aspect of enlightenment." Goldstein writes that Sönam Gyatso also enhanced Altan Khan's standing by granting him the title "king of religion, majestic purity". Rawski writes that the Dalai Lama officially recognized Altan Khan as the "Protector of the Faith".
qas: answers: text: the Kokonor region
question: What region did the Tumed Mongols move into?

answers: text: the Ming Chinese frontier
question: Which frontier did the Tumed Mongols raid?

answers: text: the Ming
question: The presence of the Altan Khan in the west reduced whos influence? 

answers: text: 1571
question: When did Altan Khan make peace with the Ming dynasty?

answers: text: the third hierarch of the Gelug—Sönam Gyatso
question: Who did Altan Khan invite to meet him in Amdo?

context: Laird writes that Altan Khan abolished the native Mongol practices of shamanism and blood sacrifice, while the Mongol princes and subjects were coerced by Altan to convert to Gelug Buddhism—or face execution if they persisted in their shamanistic ways. Committed to their religious leader, Mongol princes began requesting the Dalai Lama to bestow titles on them, which demonstrated "the unique fusion of religious and political power" wielded by the Dalai Lama, as Laird writes. Kolmaš states that the spiritual and secular Mongol-Tibetan alliance of the 13th century was renewed by this alliance constructed by Altan Khan and Sönam Gyatso. Van Praag writes that this restored the original Mongol patronage of a Tibetan lama and "to this day, Mongolians are among the most devout followers of the Gelugpa and the Dalai Lama." Angela F. Howard writes that this unique relationship not only provided the Dalai Lama and Panchen Lama with religious and political authority in Tibet, but that Altan Khan gained "enormous power among the entire Mongol population."
qas: answers: text: the native Mongol practices of shamanism and blood sacrifice
question: What practice did Altan Khan put to an end?

answers: text: the Mongol princes and subjects
question: Who did Altan Khan persuade to convert to Gelug Buddhism?

answers: text: execution
question: What did Altan Khan threaten the Mongol princes and subjects with if they did not convert?

answers: text: the Dalai Lama
question: Who did the Mongol princes ask to grant them titles?

answers: text: Committed to their religious leader
question: Why did the Mongol princes ask for titles?

context: Rawski writes that Altan Khan's conversion to the Gelug "can be interpreted as an attempt to expand his authority in his conflict with his nominal superior, Tümen Khan." To further cement the Mongol-Tibetan alliance, the great-grandson of Altan Khan—the 4th Dalai Lama (1589–1616)—was made the fourth Dalai Lama. In 1642, the 5th Dalai Lama (1617–1682) became the first to wield effective political control over Tibet.
qas: answers: text: Tümen Khan
question: Who was Altan Khan's nominal superior?

answers: text: the great-grandson of Altan Khan
question: To make the Mongol-Tibetan alliance stronger who became the 4th Dalai Lama?

answers: text: the 5th Dalai Lama
question: Who was the first Dalai Lama to have political control over Tibet?

answers: text: In 1642
question: When did the 5th Dalai Lama gain political control over Tibet?

context: Sonam Gyatso, after being granted the grandiose title by Altan Khan, departed for Tibet. Before he left, he sent a letter and gifts to the Ming Chinese official Zhang Juzheng (1525–1582), which arrived on March 12, 1579. Sometime in August or September of that year, Sonam Gyatso's representative stationed with Altan Khan received a return letter and gift from the Wanli Emperor (r. 1572–1620), who also conferred upon Sonam Gyatso a title; this was the first official contact between a Dalai Lama and a government of China. However, Laird states that when Wanli invited him to Beijing, the Dalai Lama declined the offer due to a prior commitment, even though he was only 400 km (250 mi) from Beijing. Laird adds that "the power of the Ming emperor did not reach very far at the time." Although not recorded in any official Chinese records, Sonam Gyatso's biography states that Wanli again conferred titles on Sonam Gyatso in 1588, and invited him to Beijing for a second time, but Sonam Gyatso was unable to visit China as he died the same year in Mongolia working with Altan Khan's son to further the spread of Buddhism.
qas: answers: text: Sonam Gyatso
question: Who was given the grandiose title?

answers: text: Altan Khan
question: Who granted Sonam Gyatso the title of grandiose?

answers: text: Zhang Juzheng
question: Who did Sonam Gyatso send gifts to?

answers: text: Zhang Juzheng
question: Who was the Ming Chinese official?

answers: text: Mongolia
question: Where did Sonam Gyatso die?

context: Of the third Dalai Lama, China Daily states that the "Ming dynasty showed him special favor by allowing him to pay tribute." China Daily then says that Sonam Gyatso was granted the title Dorjichang or Vajradhara Dalai Lama in 1587 [sic!], but China Daily does not mention who granted him the title. Without mentioning the role of the Mongols, China Daily states that it was the successive Qing dynasty which established the title of Dalai Lama and his power in Tibet: "In 1653, the Qing emperor granted an honorific title to the fifth Dalai Lama and then did the same for the fifth Panchen Lama in 1713, officially establishing the titles of the Dalai Lama and the Panchen Erdeni, and their political and religious status in Tibet."
qas: answers: text: the third Dalai Lama
question: Who did the Ming dynasty showed favors to?

answers: text: pay tribute
question: What was the the third Dalai Lama allowed to do?

answers: text: the title Dorjichang or Vajradhara Dalai Lama
question: What title was Sonam Gyatso granted in 1587?

answers: text: the fifth Dalai Lama
question: In 1653 who did the Qing emperor grant a title to?

answers: text: the fifth Panchen Lama
question: In 1713 who did the Qing emperor grant a title to?

context: Chen states that the fourth Dalai Lama Yonten Gyatso was granted the title "Master of Vajradhara" and an official seal by the Wanli Emperor in 1616. This was noted in the Biography of the Fourth Dalai Lama, which stated that one Soinam Lozui delivered the seal of the Emperor to the Dalai Lama. The Wanli Emperor had invited Yonten Gyatso to Beijing in 1616, but just like his predecessor he died before being able to make the journey.
qas: answers: text: Master of Vajradhara
question: What title was the fourth Dalai Lama granted? 

answers: text: Yonten Gyatso
question: Who was the fourth Dalai Lama?

answers: text: 1616
question: When did the Wanli Emperor grant the title Master of Vajradhara to Yonten Gyatso?

answers: text: Yonten Gyatso
question: Who did the Wanli Emperor invite to Beijing in 1616?

answers: text: he died
question: Why didn't Yonten Gyatso make it to Beijing?

context: Kolmaš writes that, as the Mongol presence in Tibet increased, culminating in the conquest of Tibet by a Mongol leader in 1642, the Ming emperors "viewed with apparent unconcern these developments in Tibet." He adds that the Ming court's lack of concern for Tibet was one of the reasons why the Mongols pounced on the chance to reclaim their old vassal of Tibet and "fill once more the political vacuum in that country." On the mass Mongol conversion to Tibetan Buddhism under Altan Khan, Laird writes that "the Chinese watched these developments with interest, though few Chinese ever became devout Tibetan Buddhists."
qas: answers: text: the Mongols
question: Who's presence increased in Tibet?

answers: text: their old vassal of Tibet
question: What were the Mongols trying to reclaim?

answers: text: 1642
question: When did the conquest of Tibet reach its peak?

answers: text: the Ming court
question: Who's lack of concern helped the Mongols jump at a chance to reclaim their old vassal of Tibet?

context: In 1565, the powerful Rinbung princes were overthrown by one of their own ministers, Karma Tseten who styled himself as the Tsangpa, "the one of Tsang", and established his base of power at Shigatse. The second successor of this first Tsang king, Karma Phuntsok Namgyal, took control of the whole of Central Tibet (Ü-Tsang), reigning from 1611–1621. Despite this, the leaders of Lhasa still claimed their allegiance to the Phagmodru as well as the Gelug, while the Ü-Tsang king allied with the Karmapa. Tensions rose between the nationalistic Ü-Tsang ruler and the Mongols who safeguarded their Mongol Dalai Lama in Lhasa. The fourth Dalai Lama refused to give an audience to the Ü-Tsang king, which sparked a conflict as the latter began assaulting Gelug monasteries. Chen writes of the speculation over the fourth Dalai Lama's mysterious death and the plot of the Ü-Tsang king to have him murdered for "cursing" him with illness, although Chen writes that the murder was most likely the result of a feudal power struggle. In 1618, only two years after Yonten Gyatso died, the Gelug and the Karma Kargyu went to war, the Karma Kargyu supported by the secular Ü-Tsang king. The Ü-Tsang ruler had a large number of Gelugpa lamas killed, occupied their monasteries at Drepung and Sera, and outlawed any attempts to find another Dalai Lama. In 1621, the Ü-Tsang king died and was succeeded by his young son Karma Tenkyong, an event which stymied the war effort as the latter accepted the six-year-old Lozang Gyatso as the new Dalai Lama. Despite the new Dalai Lama's diplomatic efforts to maintain friendly relations with the new Ü-Tsang ruler, Sonam Rapten (1595–1657), the Dalai Lama's chief steward and treasurer at Drepung, made efforts to overthrow the Ü-Tsang king, which led to another conflict. In 1633, the Gelugpas and several thousand Mongol adherents defeated the Ü-Tsang king's troops near Lhasa before a peaceful negotiation was settled. Goldstein writes that in this the "Mongols were again playing a significant role in Tibetan affairs, this time as the military arm of the Dalai Lama."
qas: answers: text: 1565
question: When were the Rinbung princes overthrown?

answers: text: Karma Phuntsok Namgyal
question: Who took control of the whole of Central Tibet?

answers: text: 1611–1621
question: When did Karma Phuntsok Namgyal reign?

answers: text: the Karmapa
question: Who did Ü-Tsang king have an alliance with?

answers: text: The fourth Dalai Lama
question: Who refused an audience with the Ü-Tsang king?

context: When an ally of the Ü-Tsang ruler threatened destruction of the Gelugpas again, the fifth Dalai Lama Lozang Gyatso pleaded for help from the Mongol prince Güshi Khan (1582–1655), leader of the Khoshut (Qoshot) tribe of the Oirat Mongols, who was then on a pilgrimage to Lhasa. Güshi Khan accepted his role as protector, and from 1637–1640 he not only defeated the Gelugpas' enemies in the Amdo and Kham regions, but also resettled his entire tribe into Amdo. Sonam Chöpel urged Güshi Khan to assault the Ü-Tsang king's homebase of Shigatse, which Güshi Khan agreed upon, enlisting the aid of Gelug monks and supporters. In 1642, after a year's siege of Shigatse, the Ü-Tsang forces surrendered. Güshi Khan then captured and summarily executed Karma Tenkyong, the ruler of Ü-Tsang, King of Tibet.
qas: answers: text: the Mongol prince Güshi Khan
question: Who did the 5th Dalai Lama beg for help from?

answers: text: protector
question: What role did Güshi Khan take on?

answers: text: the Gelugpas
question: Which enemies did Güshi Khan defeat? 

answers: text: Amdo
question: Where did Güshi Khan resettle his tribe?

answers: text: 1642
question: When did the  Ü-Tsang forces surrender?

context: Soon after the victory in Ü-Tsang, Güshi Khan organized a welcoming ceremony for Lozang Gyatso once he arrived a day's ride from Shigatse, presenting his conquest of Tibet as a gift to the Dalai Lama. In a second ceremony held within the main hall of the Shigatse fortress, Güshi Khan enthroned the Dalai Lama as the ruler of Tibet, but conferred the actual governing authority to the regent Sonam Chöpel. Although Güshi Khan had granted the Dalai Lama "supreme authority" as Goldstein writes, the title of 'King of Tibet' was conferred upon Güshi Khan, spending his summers in pastures north of Lhasa and occupying Lhasa each winter. Van Praag writes that at this point Güshi Khan maintained control over the armed forces, but accepted his inferior status towards the Dalai Lama. Rawski writes that the Dalai Lama shared power with his regent and Güshi Khan during his early secular and religious reign. However, Rawski states that he eventually "expanded his own authority by presenting himself as Avalokiteśvara through the performance of rituals," by building the Potala Palace and other structures on traditional religious sites, and by emphasizing lineage reincarnation through written biographies. Goldstein states that the government of Güshi Khan and the Dalai Lama persecuted the Karma Kagyu sect, confiscated their wealth and property, and even converted their monasteries into Gelug monasteries. Rawski writes that this Mongol patronage allowed the Gelugpas to dominate the rival religious sects in Tibet.
qas: answers: text: Lozang Gyatso
question: Who did Güshi Khan organize a welcome ceremony for?

answers: text: his conquest of Tibet
question: What did Güshi Khan present as a gift to the Dalai Lama?

answers: text: the Dalai Lama
question: Who did Güshi Khan enthrone the ruler of Tibet?

answers: text: the regent Sonam Chöpel
question: Who did Güshi Khan grant the governing authority to?

answers: text: Güshi Khan
question: The title of 'King of Tibet belonged to whom?

context: Meanwhile, the Chinese Ming dynasty fell to the rebellion of Li Zicheng (1606–1645) in 1644, yet his short-lived Shun dynasty was crushed by the Manchu invasion and the Han Chinese general Wu Sangui (1612–1678). China Daily states that when the following Qing dynasty replaced the Ming dynasty, it merely "strengthened administration of Tibet." However, Kolmaš states that the Dalai Lama was very observant of what was going on in China and accepted a Manchu invitation in 1640 to send envoys to their capital at Mukden in 1642, before the Ming collapsed. Dawa Norbu, William Rockhill, and George N. Patterson write that when the Shunzhi Emperor (r. 1644–1661) of the subsequent Qing dynasty invited the fifth Dalai Lama Lozang Gyatso to Beijing in 1652, Shunzhi treated the Dalai Lama as an independent sovereign of Tibet. Patterson writes that this was an effort of Shunzhi to secure an alliance with Tibet that would ultimately lead to the establishment of Manchu rule over Mongolia. In this meeting with the Qing emperor, Goldstein asserts that the Dalai Lama was not someone to be trifled with due to his alliance with Mongol tribes, some of which were declared enemies of the Qing. Van Praag states that Tibet and the Dalai Lama's power was recognized by the "Manchu Emperor, the Mongolian Khans and Princes, and the rulers of Ladakh, Nepal, India, Bhutan, and Sikkim."
qas: answers: text: the rebellion of Li Zicheng
question: Who did the the Chinese Ming dynasty fall to?

answers: text: the Dalai Lama
question: According to Kolmaš who accepted an invite from a Manchu to send envoys to the capital at Mukden?

answers: text: Shunzhi
question: Who was said to have treated the Dalai Lama as an independent sovereign of Tibet?

context: When the Dzungar Mongols attempted to spread their territory from what is now Xinjiang into Tibet, the Kangxi Emperor (r. 1661–1722) responded to Tibetan pleas for aid with his own expedition to Tibet, occupying Lhasa in 1720. By 1751, during the reign of the Qianlong Emperor (r. 1735–1796), a protectorate and permanent Qing dynasty garrison was established in Tibet. As of 1751, Albert Kolb writes that "Chinese claims to suzerainty over Tibet date from this time."
qas: answers: text: the Dzungar Mongols
question: Who tried to spread their territory into Tibet?

answers: text: the Kangxi Emperor
question: Who helped the Tibetan? 

answers: text: 1720
question: When did the Kangxi Emperor occupy Lhasa?

answers: text: 1751
question: When was The Qing dynasty garrison established in Tibet?

answers: text: 1735–1796
question: When did the Qianlong Emperor reign?