Question: Who did Altan Khan invite to meet him in Amdo?

Answer: the third hierarch of the Gelug—Sönam Gyatso

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. <hl> 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". <hl> 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".

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 <hl> the third hierarch of the Gelug—Sönam Gyatso <hl> (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".


Question: What practice did Altan Khan put to an end?

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."

Answer: the native Mongol practices of shamanism and blood sacrifice

<hl> 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. <hl> 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."

Laird writes that Altan Khan abolished <hl> the native Mongol practices of shamanism and blood sacrifice <hl>, 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."

Laird writes that Altan Khan abolished <hl> the native Mongol practices of shamanism and blood sacrifice <hl> , 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.


Question: Who did Altan Khan persuade to convert to Gelug Buddhism?

Answer: the Mongol princes and subjects

<hl> 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. <hl> 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."

Laird writes that Altan Khan abolished the native Mongol practices of shamanism and blood sacrifice, while <hl> the Mongol princes and subjects <hl> 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."


Question: What did Altan Khan threaten the Mongol princes and subjects with if they did not convert?

Answer: execution

<hl> 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. <hl> 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."

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 <hl> execution <hl> 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."


Question: Who did the Mongol princes ask to grant them titles?

Answer: the Dalai Lama

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. <hl> 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. <hl> 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."

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 <hl> the Dalai Lama <hl> 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."


Question: Why did the Mongol princes ask for titles?

Answer: Committed to their religious leader

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. <hl> 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. <hl> 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."

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. <hl> Committed to their religious leader <hl>, 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."

<hl> Committed to their religious leader <hl> , 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.


Question: Who was Altan Khan's nominal superior?

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.

Answer: Tümen Khan

<hl> 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 . <hl> " 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.

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, <hl> Tümen Khan <hl>." 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.

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, <hl> Tümen Khan <hl> .


Question: To make the Mongol-Tibetan alliance stronger who became the 4th Dalai Lama?

Answer: the great-grandson of Altan Khan

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." <hl> 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. <hl> In 1642, the 5th Dalai Lama (1617–1682) became the first to wield effective political control over Tibet.

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, <hl> the great-grandson of Altan Khan <hl>—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.

To further cement the Mongol-Tibetan alliance, <hl> the great-grandson of Altan Khan <hl> —the 4th Dalai Lama (1589–1616)—was made the fourth Dalai Lama.


Question: Who was the first Dalai Lama to have political control over Tibet?

Answer: the 5th Dalai Lama

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. <hl> In 1642, the 5th Dalai Lama (1617–1682) became the first to wield effective political control over Tibet. <hl>

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, <hl> the 5th Dalai Lama <hl> (1617–1682) became the first to wield effective political control over Tibet.


Question: When did the 5th Dalai Lama gain political control over Tibet?

Answer: In 1642

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. <hl> In 1642 , the 5th Dalai Lama (1617–1682) became the first to wield effective political control over Tibet. <hl>

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. <hl> In 1642 <hl>, the 5th Dalai Lama (1617–1682) became the first to wield effective political control over Tibet.

<hl> In 1642 <hl> , the 5th Dalai Lama (1617–1682) became the first to wield effective political control over Tibet.


Question: Who was given the grandiose title?

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.

Answer: Sonam Gyatso

<hl> Sonam Gyatso , after being granted the grandiose title by Altan Khan, departed for Tibet. <hl> 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.

<hl> Sonam Gyatso <hl>, 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.

<hl> Sonam Gyatso <hl> , after being granted the grandiose title by Altan Khan, departed for Tibet.


Question: Who granted Sonam Gyatso the title of grandiose?

Answer: Altan Khan

<hl> Sonam Gyatso, after being granted the grandiose title by Altan Khan , departed for Tibet. <hl> 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.

Sonam Gyatso, after being granted the grandiose title by <hl> Altan Khan <hl>, 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.

Sonam Gyatso, after being granted the grandiose title by <hl> Altan Khan <hl> , departed for Tibet.


Question: Who did Sonam Gyatso send gifts to?

Answer: Zhang Juzheng

Sonam Gyatso, after being granted the grandiose title by Altan Khan, departed for Tibet. <hl> Before he left, he sent a letter and gifts to the Ming Chinese official Zhang Juzheng (1525–1582), which arrived on March 12, 1579. <hl> 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.

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 <hl> Zhang Juzheng <hl> (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.


Question: Who was the Ming Chinese official?

Answer: Zhang Juzheng

Sonam Gyatso, after being granted the grandiose title by Altan Khan, departed for Tibet. <hl> Before he left, he sent a letter and gifts to the Ming Chinese official Zhang Juzheng (1525–1582), which arrived on March 12, 1579. <hl> 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.

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 <hl> Zhang Juzheng <hl> (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.


Question: Where did Sonam Gyatso die?

Answer: Mongolia

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." <hl> 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. <hl>

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 <hl> Mongolia <hl> working with Altan Khan's son to further the spread of Buddhism.


Question: Who did the Ming dynasty showed favors to?

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."

Answer: the third Dalai Lama

<hl> Of the third Dalai Lama , China Daily states that the "Ming dynasty showed him special favor by allowing him to pay tribute." <hl> 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."

Of <hl> the third Dalai Lama <hl>, 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."

Of <hl> the third Dalai Lama <hl> , China Daily states that the "Ming dynasty showed him special favor by allowing him to pay tribute."


Question: What was the the third Dalai Lama allowed to do?

Answer: pay tribute

<hl> Of the third Dalai Lama, China Daily states that the "Ming dynasty showed him special favor by allowing him to pay tribute ." <hl> 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."

Of the third Dalai Lama, China Daily states that the "Ming dynasty showed him special favor by allowing him to <hl> pay tribute <hl>." 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."

Of the third Dalai Lama, China Daily states that the "Ming dynasty showed him special favor by allowing him to <hl> pay tribute <hl> ."


Question: What title was Sonam Gyatso granted in 1587?

Answer: the title Dorjichang or Vajradhara Dalai Lama

Of the third Dalai Lama, China Daily states that the "Ming dynasty showed him special favor by allowing him to pay tribute." <hl> 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. <hl> 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."

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 <hl> the title Dorjichang or Vajradhara Dalai Lama <hl> 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."


Question: In 1653 who did the Qing emperor grant a title to?

Answer: the fifth Dalai Lama

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. <hl> 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." <hl>

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 <hl> the fifth Dalai Lama <hl> 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."


Question: In 1713 who did the Qing emperor grant a title to?

Answer: the fifth Panchen Lama

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. <hl> 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." <hl>

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 <hl> the fifth Panchen Lama <hl> in 1713, officially establishing the titles of the Dalai Lama and the Panchen Erdeni, and their political and religious status in Tibet."


Question: What title was the fourth Dalai Lama granted?

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.

Answer: Master of Vajradhara

<hl> 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. <hl> 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.

Chen states that the fourth Dalai Lama Yonten Gyatso was granted the title "<hl> Master of Vajradhara <hl>" 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.

Chen states that the fourth Dalai Lama Yonten Gyatso was granted the title " <hl> Master of Vajradhara <hl> " and an official seal by the Wanli Emperor in 1616.


Question: Who was the fourth Dalai Lama?

Answer: Yonten Gyatso

<hl> 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. <hl> 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.

Chen states that the fourth Dalai Lama <hl> Yonten Gyatso <hl> 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.


Question: When did the Wanli Emperor grant the title Master of Vajradhara to Yonten Gyatso?

Answer: 1616

<hl> 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 . <hl> 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.

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 <hl> 1616 <hl>. 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.

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 <hl> 1616 <hl> .


Question: Who did the Wanli Emperor invite to Beijing in 1616?

Answer: Yonten Gyatso

<hl> 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. <hl> 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.

Chen states that the fourth Dalai Lama <hl> Yonten Gyatso <hl> 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.


Question: Why didn't Yonten Gyatso make it to Beijing?

Answer: he died

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. <hl> 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. <hl>

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 <hl> he died <hl> before being able to make the journey.


Question: Who's presence increased in Tibet?

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."

Answer: the Mongols

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." <hl> 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." <hl> 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."

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 <hl> the Mongols <hl> 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."


Question: What were the Mongols trying to reclaim?

Answer: their old vassal of Tibet

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." <hl> 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." <hl> 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."

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 <hl> their old vassal of Tibet <hl> 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."


Question: When did the conquest of Tibet reach its peak?

Answer: 1642

<hl> 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." <hl> 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."

Kolmaš writes that, as the Mongol presence in Tibet increased, culminating in the conquest of Tibet by a Mongol leader in <hl> 1642 <hl>, 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."

Kolmaš writes that, as the Mongol presence in Tibet increased, culminating in the conquest of Tibet by a Mongol leader in <hl> 1642 <hl> , the Ming emperors "viewed with apparent unconcern these developments in Tibet."


Question: Who's lack of concern helped the Mongols jump at a chance to reclaim their old vassal of Tibet?

Answer: the Ming court

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." <hl> He adds that the Ming court 's lack of concern for Tibet <hl> 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."

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 <hl> the Ming court <hl>'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."

He adds that <hl> the Ming court <hl> 's lack of concern for Tibet


Question: When were the Rinbung princes overthrown?

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."

Answer: 1565

<hl> 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. <hl> 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."

In <hl> 1565 <hl>, 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."

In <hl> 1565 <hl> , 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.


Question: Who took control of the whole of Central Tibet?

Answer: Karma Phuntsok Namgyal

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. <hl> 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. <hl> 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."

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, <hl> Karma Phuntsok Namgyal <hl>, 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."

The second successor of this first Tsang king, <hl> Karma Phuntsok Namgyal <hl> , took control of the whole of Central Tibet (Ü-Tsang), reigning from 1611–1621.


Question: When did Karma Phuntsok Namgyal reign?

Answer: 1611–1621

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. <hl> 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 . <hl> 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."

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 <hl> 1611–1621 <hl>. 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."

The second successor of this first Tsang king, Karma Phuntsok Namgyal, took control of the whole of Central Tibet (Ü-Tsang), reigning from <hl> 1611–1621 <hl> .


Question: Who did Ü-Tsang king have an alliance with?

Answer: the Karmapa

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. <hl> 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 . <hl> 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."

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 <hl> the Karmapa <hl>. 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."

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 <hl> the Karmapa <hl> .


Question: Who refused an audience with the Ü-Tsang king?

Answer: The fourth Dalai Lama

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. <hl> 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. <hl> 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."

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. <hl> The fourth Dalai Lama <hl> 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."


Question: Who did the 5th Dalai Lama beg for help from?

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.

Answer: the Mongol prince Güshi Khan

<hl> 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. <hl> 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.

When an ally of the Ü-Tsang ruler threatened destruction of the Gelugpas again, the fifth Dalai Lama Lozang Gyatso pleaded for help from <hl> the Mongol prince Güshi Khan <hl> (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.


Question: What role did Güshi Khan take on?

Answer: protector

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. <hl> 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. <hl> 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.

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 <hl> protector <hl>, 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.

Güshi Khan accepted his role as <hl> protector <hl> , 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.


Question: Which enemies did Güshi Khan defeat?

Answer: the Gelugpas

<hl> 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. <hl> 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.

When an ally of the Ü-Tsang ruler threatened destruction of <hl> the Gelugpas <hl> 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.


Question: Where did Güshi Khan resettle his tribe?

Answer: Amdo

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. <hl> 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. <hl> 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.

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 <hl> Amdo <hl> 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.


Question: When did the Ü-Tsang forces surrender?

Answer: 1642

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. <hl> In 1642 , after a year's siege of Shigatse, the Ü-Tsang forces surrendered. <hl> Güshi Khan then captured and summarily executed Karma Tenkyong, the ruler of Ü-Tsang, King of Tibet.

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 <hl> 1642 <hl>, 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.

In <hl> 1642 <hl> , after a year's siege of Shigatse, the Ü-Tsang forces surrendered.


Question: Who did Güshi Khan organize a welcome ceremony for?

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.

Answer: Lozang Gyatso

<hl> 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. <hl> 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.

Soon after the victory in Ü-Tsang, Güshi Khan organized a welcoming ceremony for <hl> Lozang Gyatso <hl> 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.


Question: What did Güshi Khan present as a gift to the Dalai Lama?

Answer: his conquest of Tibet

<hl> 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. <hl> 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.

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 <hl> his conquest of Tibet <hl> 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.


Question: Who did Güshi Khan enthrone the ruler of Tibet?

Answer: the Dalai Lama

<hl> 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 . <hl> 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.

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 <hl> the Dalai Lama <hl>. 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.

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 <hl> the Dalai Lama <hl> .