title: Sino-Tibetan relations during the Ming dynasty
paragraph_text: 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:
title: Emperor Yuan of Liang
paragraph_text: Emperor Yuan of Liang () (16 September 508 – 27 January 555), personal name Xiao Yi (蕭繹), courtesy name Shicheng (世誠), nickname Qifu (七符), was an emperor of the Chinese Liang Dynasty. After his father Emperor Wu and brother Emperor Jianwen were successively taken hostage and controlled by the rebel general Hou Jing, Xiao Yi was largely viewed as the "de facto" leader of Liang, and after defeating Hou in 552 declared himself emperor. In 554, after offending Yuwen Tai, the paramount general of rival Western Wei, Western Wei forces descended on and captured his capital Jiangling (江陵, in modern Jingzhou, Hubei), executing him and instead declaring his nephew Xiao Cha (Emperor Xuan) the Emperor of Liang.
title: Sino-Tibetan relations during the Ming dynasty
paragraph_text: 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."
title: Sino-Tibetan relations during the Ming dynasty
paragraph_text: 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.
title: Samurai
paragraph_text: Following the Battle of Hakusukinoe against Tang China and Silla in 663 AD that led to a Japanese retreat from Korean affairs, Japan underwent widespread reform. One of the most important was that of the Taika Reform, issued by Prince Naka no Ōe (Emperor Tenji) in 646 AD. This edict allowed the Japanese aristocracy to adopt the Tang dynasty political structure, bureaucracy, culture, religion, and philosophy. As part of the Taihō Code, of 702 AD, and the later Yōrō Code, the population was required to report regularly for census, a precursor for national conscription. With an understanding of how the population was distributed, Emperor Mommu introduced a law whereby 1 in 3–4 adult males was drafted into the national military. These soldiers were required to supply their own weapons, and in return were exempted from duties and taxes. This was one of the first attempts by the Imperial government to form an organized army modeled after the Chinese system. It was called "Gundan-Sei" (軍団制) by later historians and is believed to have been short-lived.[citation needed]
title: Nanjing
paragraph_text: Nanjing ( listen; Chinese: 南京, "Southern Capital") is the city situated in the heartland of lower Yangtze River region in China, which has long been a major centre of culture, education, research, politics, economy, transport networks and tourism. It is the capital city of Jiangsu province of People's Republic of China and the second largest city in East China, with a total population of 8,216,100, and legally the capital of Republic of China which lost the mainland during the civil war. The city whose name means "Southern Capital" has a prominent place in Chinese history and culture, having served as the capitals of various Chinese dynasties, kingdoms and republican governments dating from the 3rd century AD to 1949. Prior to the advent of pinyin romanization, Nanjing's city name was spelled as Nanking or Nankin. Nanjing has a number of other names, and some historical names are now used as names of districts of the city, and among them there is the name Jiangning (江寧), whose former character Jiang (江, River) is the former part of the name Jiangsu and latter character Ning (寧, simplified form 宁, Peace) is the short name of Nanjing. When being the capital of a state, for instance, ROC, Jing (京) is adopted as the abbreviation of Nanjing. Although as a city located in southern part of China becoming Chinese national capital as early as in Jin dynasty, the name Nanjing was designated to the city in Ming dynasty, about a thousand years later. Nanjing is particularly known as Jinling (金陵, literally meaning Gold Mountain) and the old name has been used since the Warring States Period in Zhou Dynasty.
title: Sino-Tibetan relations during the Ming dynasty
paragraph_text: 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,
title: Sino-Tibetan relations during the Ming dynasty
paragraph_text: 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:
title: Zheng He
paragraph_text: Zheng He (Chinese: 鄭和; 1371 -- 1433 or 1435) was a Chinese mariner, explorer, diplomat, fleet admiral, and enslaved court eunuch during China's early Ming dynasty. He was originally born as Ma He in a Muslim family, later adopted the conferred surname Zheng from Emperor Yongle. Zheng commanded expeditionary voyages to Southeast Asia, South Asia, Western Asia, and East Africa from 1405 to 1433. His larger ships stretched 120 meters or more in length. These carried hundreds of sailors on four tiers of decks.
title: Religion in ancient Rome
paragraph_text: In the wake of religious riots in Egypt, the emperor Decius decreed that all subjects of the Empire must actively seek to benefit the state through witnessed and certified sacrifice to "ancestral gods" or suffer a penalty: only Jews were exempt. Decius' edict appealed to whatever common mos maiores might reunite a politically and socially fractured Empire and its multitude of cults; no ancestral gods were specified by name. The fulfillment of sacrificial obligation by loyal subjects would define them and their gods as Roman. Roman oaths of loyalty were traditionally collective; the Decian oath has been interpreted as a design to root out individual subversives and suppress their cults, but apostasy was sought, rather than capital punishment. A year after its due deadline, the edict expired.
title: Sino-Tibetan relations during the Ming dynasty
paragraph_text: 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.
title: Qing dynasty
paragraph_text: On 12 February 1912, after rounds of negotiations, Longyu issued an imperial edict bringing about the abdication of the child emperor Puyi. This brought an end to over 2,000 years of Imperial China and began an extended period of instability of warlord factionalism. The unorganized political and economic systems combined with a widespread criticism of Chinese culture led to questioning and doubt about the future. In the 1930s, the Empire of Japan invaded Northeast China and founded Manchukuo in 1932, with Puyi, as the emperor. After the invasion by the Soviet Union, Manchukuo collapsed in 1945.
title: Sino-Tibetan relations during the Ming dynasty
paragraph_text: 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.
title: Heian period
paragraph_text: Following Kammu's death in 806 and a succession struggle among his sons, two new offices were established in an effort to adjust the Taika-Taihō administrative structure. Through the new Emperor's Private Office, the emperor could issue administrative edicts more directly and with more self-assurance than before. The new Metropolitan Police Board replaced the largely ceremonial imperial guard units. While these two offices strengthened the emperor's position temporarily, soon they and other Chinese-style structures were bypassed in the developing state. In 838 the end of the imperial-sanctioned missions to Tang China, which had begun in 630, marked the effective end of Chinese influence. Tang China was in a state of decline, and Chinese Buddhists were severely persecuted, undermining Japanese respect for Chinese institutions. Japan began to turn inward.
title: Sino-Tibetan relations during the Ming dynasty
paragraph_text: 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.
title: Shi Shi
paragraph_text: Shi Shi (; 339–349) was briefly (for 33 days) the emperor of the Jie/Chinese Hun state Later Zhao following his father Shi Hu's death in 349. In the Chinese annals he is sometimes referred to by his title after removal as an Emperor, Prince of Qiao (譙王).
title: Hundred Days' Reform
paragraph_text: The Hundred Days' Reform was a failed 104 - day national, cultural, political, and educational reform movement from 11 June to 22 September 1898 in late Qing dynasty China. It was undertaken by the young Guangxu Emperor and his reform - minded supporters. Following the issuing of the reformative edicts, a coup d'état (``The Coup of 1898 '', Wuxu Coup) was perpetrated by powerful conservative opponents led by Empress Dowager Cixi.
title: Sino-Tibetan relations during the Ming dynasty
paragraph_text: 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.
title: Modern history
paragraph_text: The Qing dynasty (1644–1911) was founded after the fall of the Ming, the last Han Chinese dynasty, by the Manchus. The Manchus were formerly known as the Jurchens. When Beijing was captured by Li Zicheng's peasant rebels in 1644, the Chongzhen Emperor, the last Ming emperor, committed suicide. The Manchus then allied with former Ming general Wu Sangui and seized control of Beijing, which became the new capital of the Qing dynasty. The Mancus adopted the Confucian norms of traditional Chinese government in their rule of China proper. Schoppa, the editor of The Columbia Guide to Modern Chinese History argues, "A date around 1780 as the beginning of modern China is thus closer to what we know today as historical 'reality'. It also allows us to have a better baseline to understand the precipitous decline of the Chinese polity in the nineteenth and twentieth centuries."
title: Athanasius of Alexandria
paragraph_text: With characteristic energy he set to work to re-establish the somewhat shattered fortunes of the orthodox party and to purge the theological atmosphere of uncertainty. To clear up the misunderstandings that had arisen in the course of the previous years, an attempt was made to determine still further the significance of the Nicene formularies. In the meanwhile, Julian, who seems to have become suddenly jealous of the influence that Athanasius was exercising at Alexandria, addressed an order to Ecdicius, the Prefect of Egypt, peremptorily commanding the expulsion of the restored primate, on the ground that he had never been included in the imperial act of clemency. The edict was communicated to the bishop by Pythicodorus Trico, who, though described in the "Chronicon Athanasianum" (XXXV) as a "philosopher", seems to have behaved with brutal insolence. On 23 October the people gathered about the proscribed bishop to protest against the emperor's decree; but Athanasius urged them to submit, consoling them with the promise that his absence would be of short duration.

Question: When did the city where the Yongle emperor greeted the person to whom the edict was addressed become the Chinese national capital?

Question decomposition:
question: Who was the edict addressed to?
answer: the Karmapa
question: Where did the Yongle Emperor greet the #1 ?
answer: Nanjing
question: When did #2 become the Chinese national capital?
answer: Jin dynasty

Answer: Jin dynasty