yz2022/T2P-DownstreamNLP huggingface dataset:
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: Why does Van Praag believe the Ming court set up a diplomatic delegation with Tibet?
Answer: to secure urgently needed horses
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: Who was the 8th Karmapa Lama?
Answer: Mikyö Dorje
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: Who were the Rinpungpa leaders related to?
Answer: the Phagmodrupa

Question: When was Gelug was given the right to conduct the New Years prayer?
Answer: 1518

Question: What was the most important event to the Gelug?
Answer: New Years ceremonies and prayers

Question: When did the the prince of Rinbung occupy Lhasa?
Answer: 1498
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: Wang and Nyima believed horses were collected from Tibet as what kind of tax?
Answer: a mandatory "corvée" tax
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: Who did Altan Khan persuade to convert to Gelug Buddhism?
Answer: the Mongol princes and subjects
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: who were the Tibetan areas were ruled by?
Answer: the Ming
Sino-Tibetan_relations_during_the_Ming_dynasty

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.

Question: Who was Altan Khan's nominal superior?
Answer: Tümen Khan
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: What visual images and symbols were on furnishings from the silk workshops?
Answer: Tibetan Buddhist
Sino-Tibetan_relations_during_the_Ming_dynasty

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.

Question: Who was the fourth Dalai Lama?
Answer: Yonten Gyatso

Question: Who did the Wanli Emperor invite to Beijing in 1616?
Answer: Yonten Gyatso
Sino-Tibetan_relations_during_the_Ming_dynasty

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.

Question: Who was the first Dalai Lama to have political control over Tibet?
Answer: the 5th Dalai Lama

Question: To make the Mongol-Tibetan alliance stronger who became the 4th Dalai Lama?
Answer: the great-grandson of Altan Khan
Sino-Tibetan_relations_during_the_Ming_dynasty

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.

Question: What title was the fourth Dalai Lama granted? 
Answer: Master of Vajradhara
Sino-Tibetan_relations_during_the_Ming_dynasty

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.

Question: When did the 5th Dalai Lama gain political control over Tibet?
Answer: In 1642
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: What practice did Altan Khan put to an end?
Answer: the native Mongol practices of shamanism and blood sacrifice
Sino-Tibetan_relations_during_the_Ming_dynasty

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.

Question: When did the Wanli Emperor grant the title Master of Vajradhara to Yonten Gyatso?
Answer: 1616

Question: Why didn't Yonten Gyatso make it to Beijing?
Answer: he died
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: What were the Mongols trying to reclaim?
Answer: their old vassal of Tibet
Sino-Tibetan_relations_during_the_Ming_dynasty

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

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

Question: What did Altan Khan threaten the Mongol princes and subjects with if they did not convert?
Answer: execution
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: What shops were catered to the Tibetan market?
Answer: Silk workshops
Sino-Tibetan_relations_during_the_Ming_dynasty

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

Question: Who's presence increased in Tibet?
Answer: the Mongols

Question: When did the conquest of Tibet reach its peak?
Answer: 1642

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