Question: When did the conquest of Marpa Lotsawa's birthplace reach its peak?

full_context: Document 1: Sino-Tibetan relations during the Ming dynasty: 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."
Document 2: Buddhism: Buddhism /ˈbudɪzəm/ is a nontheistic religion[note 1] or philosophy (Sanskrit: धर्म dharma; Pali: धम्म dhamma) that encompasses a variety of traditions, beliefs and spiritual practices largely based on teachings attributed to Gautama Buddha, commonly known as the Buddha ("the awakened one"). According to Buddhist tradition, the Buddha lived and taught in the eastern part of the Indian subcontinent, present-day Nepal sometime between the 6th and 4th centuries BCE.[note 1] He is recognized by Buddhists as an awakened or enlightened teacher who shared his insights to help sentient beings end their suffering through the elimination of ignorance and craving. Buddhists believe that this is accomplished through the direct understanding and perception of dependent origination and the Four Noble Truths.
Document 3: Tiphupa: Tiphupa was an Indian Buddhist teacher from the 11th and 12th century who was considered to be the rebirth of Darma Dode, son and student of Tibetan lama Marpa Lotsawa. When young Darma Dode died in an accident his father with the special abilities of a realized lama, managed to prolong his son's life for a while. It was enough time for Marpa to teach him how to transfer his consciousness into a dead body – in this case the body of a dead pigeon. Following the detailed instructions of the teacher, the pigeon flew to India and died next to a sixteen-year-old boy who had recently lost his life. Transferring again his consciousness, this time to the young boy’s body, gave life to the Indian teacher Tiphupa (from Ti Phi – pigeon). When the boy returned home it was evident that Tiphupa was very different from who he had been before. He kept taking care of his aging parents as a normal son and they considered him as a guru. Tiphupa intensively practiced the methods taught by Marpa and others, and methods he received in India from Naropa’s students and other masters with the result that he reached realization as a mahasiddha. He became a famous teacher himself and gave numerous teachings to Milarepa’s student Rechungpa. Probably the most important of them for the future of the Kagyu lineage was the "nine-fold cycle of the formless Dakinis".
Document 4: Sino-Tibetan relations during the Ming dynasty: 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."
Document 5: Buddhism: A famous saying by the 8th-century Indian Buddhist scholar-saint Shantideva, which the 14th Dalai Lama often cites as his favourite verse, summarizes the Bodhisattva's intention (Bodhicitta) as follows: "For as long as space endures, and for as long as living beings remain, until then may I too abide to dispel the misery of the world."[citation needed]
Document 6: Tuva: Two religions are widespread among the people of Tuva: Tibetan Buddhism and shamanism. Tibetan Buddhism's present-day spiritual leader is Tenzin Gyatso, the fourteenth Dalai Lama. In September 1992, the fourteenth Dalai Lama visited Tuva for three days. On September 20, he blessed and consecrated the new yellow-blue-white flag of Tuva, which had been officially adopted three days previously.The Tuvan people – along with the Yellow Uyghurs in China – are one of the only two Turkic groups who are mainly adherents to Tibetan Buddhism, combined with native shamanism.During the 16th and 17th centuries, Tibetan Buddhism gained popularity in Tuva. An increasing number of new and restored temples are coming into use, as well as novices being trained as monks and lamas. Religious practice declined under the restrictive policies of the Soviet period but is now flourishing.Shamanism is being revived as well, also in organized Tengrian forms.
Document 7: Buddhism: According to the scriptures, soon after the death of the Buddha, the first Buddhist council was held; a monk named Mahākāśyapa (Pāli: Mahākassapa) presided. The goal of the council was to record the Buddha's teachings. Upāli recited the vinaya. Ānanda, the Buddha's personal attendant, was called upon to recite the dhamma. These became the basis of the Tripitaka. However, this record was initially transmitted orally in form of chanting, and was committed to text in the last century BCE. Both the sūtras and the vinaya of every Buddhist school contain a wide variety of elements including discourses on the Dharma, commentaries on other teachings, cosmological and cosmogonical texts, stories of the Gautama Buddha's previous lives, and various other subjects.
Document 8: Lama: Lama (Tibetan: བླ ་ མ ་, Wylie: bla - ma; ``chief ''or`` high priest'') is a title for a teacher of the Dharma in Tibetan Buddhism. The name is similar to the Sanskrit term guru.
Document 9: Buddhism: The Buddha's death is seen as an illusion, he is living on in other planes of existence, and monks are therefore permitted to offer "new truths" based on his input. Mahayana also differs from Theravada in its concept of śūnyatā (that ultimately nothing has existence), and in its belief in bodhisattvas (enlightened people who vow to continue being reborn until all beings can be enlightened).
Document 10: Sino-Tibetan relations during the Ming dynasty: 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.
Document 11: Sino-Tibetan relations during the Ming dynasty: 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.
Document 12: Buddhism: Bruce Matthews notes that there is no cohesive presentation of karma in the Sutta Pitaka, which may mean that the doctrine was incidental to the main perspective of early Buddhist soteriology. Schmithausen is a notable scholar who has questioned whether karma already played a role in the theory of rebirth of earliest Buddhism.[page needed][note 32] According to Vetter, "the Buddha at first sought "the deathless" (amata/amrta), which is concerned with the here and now. According to Vetter, only after this realization did he become acquainted with the doctrine of rebirth." Bronkhorst disagrees, and concludes that the Buddha "introduced a concept of karma that differed considerably from the commonly held views of his time." According to Bronkhorst, not physical and mental activities as such were seen as responsible for rebirth, but intentions and desire.
Document 13: Sino-Tibetan relations during the Ming dynasty: 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."
Document 14: Sino-Tibetan relations during the Ming dynasty: 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."
Document 15: Sino-Tibetan relations during the Ming dynasty: 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.
ground_truth: 1642
sub_queries: Marpa Lotsawa >> place of birth Answer: Tibet
When did the conquest of Tibet reach its peak? Answer: 1642