DOCSLIB.ORG

Mongol and Tibetan Armies on the Trans-Himalayan Fronts in the Second Half of the 17Th Century, with a Focus on the Autobiography of the Fifth Dalai Lama*

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Mongol and Tibetan Armies on the Trans-Himalayan Fronts in the Second Half of the 17Th Century, with a Focus on the Autobiography of the Fifth Dalai Lama* Mongol and Tibetan Armies on the Trans-Himalayan Fronts in the Second Half of the 17th Century, with a Focus on the Autobiography of the Fifth Dalai Lama* Federica Venturi (CNRS, CRCAO) t is well known that the formation of the Ganden Phodrang (Tib. Dga’ ldan pho brang) state was made possible by the in- i tervention of Oirat armies against the rivals of the Gelukpa (Dge lugs pa school) in Kham (Khams) and in Tsang (Gtsang). Without the military push and the generous and steady economic support of these Mongol groups, it is likely that the internal rivalries and skir- mishes for predominance on the plateau would have continued for some time, as the ongoing conflicts between Ü (Dbus) and Tsang in the first half of the 17th century demonstrated no clear dominance of one party over the other. In contrast, not only did the intervention of Oirat troops enable the establishment of the supremacy of the Fifth Dalai Lama (Ngag dbang blo bzang rgya mtsho, 1617–1682) and his school over a vast area of the plateau, but their continued support solidified his new government’s position against rebel provinces and strength- ened its hold on contested territories for the entire period of his reign. Mongol troops of both Oirat and Khalkha stock fought in combat against Karmapa rebels in 1642 and 1644, against Bhutan in 1648–1649 and 1656–1657, and against the kingdom of Ladakh between 1679 and 1684. 1 Similarly, Mongol generals were also at the head of troops * Research for this article was funded by the European Research Council (ERC) un- der the European Union’s Horizon 2020 research and innovation programme (grant agreement 677952 “TibArmy”). The content reflects only the author’s views and the ERC is not responsible for any use that may be made of the information it contains. The author would like to thank an anonymous reviewer along with Ge- dun Rabsal, Samten Karmay, Brian Baumann and the editors of this volume for providing help, comments and thought-provoking suggestions. 1 In 1642, reports describe 300 Mongol troops commanded by the Khalkha Dayan Noyon (Karmay 2014: 175); in 1644, sources (ibid.: 191; Shakabpa 2010: vol. 1, 350) mention a Tibeto-Mongol army (bod sog gi dmag); accounts of the war of 1656–1657 refer to the employment of Mongol soldiers as well as troops from Ü, Kham, and Kongpo (Kong po) (Karmay 2014: 374); in the war against Ladakh of 1679–1684 Mongol troops fought alongside reinforcements from Tsang (Petech 1977: 72). It is likely that at least some Mongol troops were employed also for the suppression of the 1659 rebellion of the depa Norbu and his nephew Gonashakpa (Sgo sna shag pa), as the advance platoon of 100 soldiers commanded by the Thaiji of Ukhere (U Federica Venturi, “Mongol and Tibetan Armies on the Trans-Himalayan Fronts in the Second Half of the 17th Century, with a Focus on the Autobiography of the Fifth Dalai Lama”, Revue d’Etudes Tibétaines, no. 53, mars 2020, pp. 29–55. 30 Revue d’Etudes Tibétaines fighting for the Ganden Phodrang in Kham between 1674 and 1675.2 While on some of these occasions, especially the earlier ones such as the rebellions of 1642, Mongol soldiers seem to have fought unaided by local troops, already from 1644 Tibetan and Mongol fighters were employed side by side, sometimes under the double generalship of a Tibetan and a Mongol commander, and at other times led by a Mongol chief alone.3 Given this co-mingling of Tibetan and Mongol troops in times of war, one may wonder how reciprocal relations between these two groups unfolded on the battleground, and how their different ap- proaches to warfare coexisted. In particular, this paper examines what can be gleaned about the use of Mongol forces from the autobiography of the Fifth Dalai Lama himself,4 so as to ascertain at what level he was aware of the usefulness of the Mongols as a martial resource; whether he showed preference for the use of one army over another; and whether he was cognisant of the rivalries or disagreements between Mongol and Tibetan troops. The reasons for taking the autobiography of the Fifth Dalai Lama as a key primary source on this subject are multiple. First, the autobiog- raphy is written in a diary-like style, i.e. its entries are generally dated, thus allowing us to follow the temporal progression of a particular state of affairs. Secondly, sources on war in Tibet are often scattered and hard to find because of the prevalence given to religious-based topics even in Tibetan historiographical literature. The autobiography khe re’i tha’i ji) probably included (and might even have exclusively comprised) Mongol troops. The rest of the soldiers that fought to retake the fort of Shigatsé in 1659 were recruited in Ü (Karmay 2014: 412). 2 In 1642, Dayan Noyon of the Khalkha and Aldar Khoshorchi were in charge of Mongol troops; in 1644 Gushri Khan himself participated in the conflict; in 1656– 1657 two of the commanders were Dalai Baatur and Machik Taiji (Ma gcig tha’i ji); in 1674–1675 Uljö Taiji was among the commanders; in the war against Ladakh of 1679–1684 the general of the troops from Lhasa was Ganden Tsewang Pelzang (Dga’ ldan Tshe dbang dpal bzang), a grandson of Gushri Khan. 3 For a general overview of the wars fought in the period of the Fifth Dalai Lama see Venturi 2018: 23–47. For example, in the war against Bhutan of 1644 there was a dedicated Mongol division (sog dmag dum bu). The TibArmy project is preparing a timeline of the wars fought during the Ganden Phodrang, to be published online on the TibArmy website. 4 Za hor gyi ban de ngag dbang blo bzang rgya mtsho’i ’di snang ’khrul pa’i rol rtsed rtogs brjod kyi tshul du bkod pa du kū la’i gos bzang, composed between 1667 and 1681 and comprising three volumes, of which only the first so far has been entirely trans- lated in English (see Karmay 2014). Although the Fifth Dalai Lama is technically the author, the drafting of the text itself involved the work of multiple hands, that combined handwritten notes, official records, and personal recollections into a co- herent whole. This process is illustrated in detail in Schaeffer 2010: 272–273. Mongol and Tibetan Armies on the Trans-Himalayan Fronts 31 of the Fifth Dalai Lama, although it too is of course predominantly con- cerned with religious questions, also contains comprehensive infor- mation on political and military situations requiring his own top- down attention, since he regarded himself as the spiritual and secular ruler of Tibet, and theoretically all major decisions taken by the Gan- den Phodrang were subject to his oversight.5 Last, the personal viewpoint of the Dalai Lama as expressed in his diary allows to focus on how a Buddhist figure at the head of a Bud- dhist government tackled issues of war and violence and justified their use, both in his own eyes and in the eyes of his prospective audience (including his immediate cabinet at the time of writing and those who would read his autobiography in the future). Naturally, one of the drawbacks of using a single source is that the particular viewpoint it represents, its bias, cannot be counterbalanced. But in fact this disad- vantage can be turned into an advantage when one considers that the single perspective it presents affords an insight into the official posi- tion of the Ganden Phodrang vis à vis the military confrontations in which it was involved. Thus, it allows us to reconstruct the formal pro- cesses by which the Ganden Phodrang endorsed the employment of violent methods which were theoretically proscribed by Buddhism. However, before delving into the theme of what the Fifth Dalai Lama may or may not have known about the various troops fighting on behalf of his government, it may be useful to look briefly at the gen- eral question of the reputation of Mongol troops. Among the more in- formative descriptions of the perils that Mongol troops posed for au- tochthonous Himalayan armies are a few passages from the early–18th century source, the Miwang Tokjö (Mi dbang rtogs brjod),6 which dedi- cates some space to describing the conflict between the Ganden Phodrang and Ladakh in the years 1679 to 1684. In particular, this text summarises the events preceding the first battle of the war in 1679,7 5 On the Fifth Dalai Lama’s self perception of his simultaneous secular and spiritual rule in Tibet see Schwieger 2015: 52–53; note however that determining who actu- ally wielded secular power in Tibet at this time (the Fifth Dalai Lama, Gushri Khan and his successors, or the regents of the Dalai Lama) is a much less clear matter. On this see again Schwieger (ibid.: 53–61). To this uncertain picture must be added, after 1652, also the influential figure of the Qing emperor, whose authority as the chief political figure in East Asia could not be easily dismissed (see ibid.: 61–64). 6 This is the biography of Pholhané Sönam Topgyel (Pho lha nas Bsod nams stobs rgyal, 1689–1747) composed by Dokhar zhapdrung Tsering Wanggyel (Mdo mkhar zhabs drung Tshe ring dbang rgyal, 1697–1763), who after 1728 was one of Pholhané’s most loyal friends and allies. It was completed in 1733, while Pholhané was still alive. For this paper I have used three editions of this text, but I limit ref- erences to the 2002 edition.
Load more

Recommended publications
  • Tibet Under Chinese Communist Rule
    TIBET UNDER CHINESE COMMUNIST RULE A COMPILATION OF REFUGEE STATEMENTS 1958-1975 A SERIES OF “EXPERT ON TIBET” PROGRAMS ON RADIO FREE ASIA TIBETAN SERVICE BY WARREN W. SMITH 1 TIBET UNDER CHINESE COMMUNIST RULE A Compilation of Refugee Statements 1958-1975 Tibet Under Chinese Communist Rule is a collection of twenty-seven Tibetan refugee statements published by the Information and Publicity Office of His Holiness the Dalai Lama in 1976. At that time Tibet was closed to the outside world and Chinese propaganda was mostly unchallenged in portraying Tibet as having abolished the former system of feudal serfdom and having achieved democratic reforms and socialist transformation as well as self-rule within the Tibet Autonomous Region. Tibetans were portrayed as happy with the results of their liberation by the Chinese Communist Party and satisfied with their lives under Chinese rule. The contrary accounts of the few Tibetan refugees who managed to escape at that time were generally dismissed as most likely exaggerated due to an assumed bias and their extreme contrast with the version of reality presented by the Chinese and their Tibetan spokespersons. The publication of these very credible Tibetan refugee statements challenged the Chinese version of reality within Tibet and began the shift in international opinion away from the claims of Chinese propaganda and toward the facts as revealed by Tibetan eyewitnesses. As such, the publication of this collection of refugee accounts was an important event in the history of Tibetan exile politics and the international perception of the Tibet issue. The following is a short synopsis of the accounts.
    [Show full text]
  • Chariot of Faith Sekhar Guthog Tsuglag Khang, Drowolung
    Chariot of Faith and Nectar for the Ears A Guide to: Sekhar Guthog Tsuglag Khang Drowolung Zang Phug Tagnya Foundation for the Preservation of the Mahayana Tradition 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org © 2014 Foundation for the Preservation of the Mahayana Tradition, Inc. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or developed, without permission in writing from the publisher. Set in Goudy Old Style 12/14.5 and BibleScrT. Cover image over Sekhar Guthog by Hugh Richardson, Wikimedia Com- mons. Printed in the USA. Practice Requirements: Anyone may read this text. Chariot of Faith and Nectar for the Ears 3 Chariot of Faith and Nectar for the Ears A Guide to Sekhar Guthog, Tsuglag Khang, Drowolung, Zang Phug, and Tagnya NAMO SARVA BUDDHA BODHISATTVAYA Homage to the buddhas and bodhisattvas! I prostrate to the lineage lamas, upholders of the precious Kagyu, The pioneers of the Vajrayana Vehicle That is the essence of all the teachings of Buddha Shakyamuni. Here I will write briefly the story of the holy place of Sekhar Guthog, together with its holy objects. The Glorious Bhagavan Hevajra manifested as Tombhi Heruka and set innumerable fortunate ones in the state of buddhahood in India. He then took rebirth in a Southern area of Tibet called Aus- picious Five Groups (Tashi Ding-Nga) at Pesar.1 Without discourage- ment, he went to many different parts of India where he met 108 lamas accomplished in study and practice, such as Maitripa and so forth.
    [Show full text]
  • Buddhist Ethics in Japan and Tibet: a Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts
    University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 1994 Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts" (1994). Theology and Religious Studies: Faculty Scholarship. 18. https://digital.sandiego.edu/thrs-faculty/18 This Conference Proceeding is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Buddhist Behavioral Codes and the Modern World An Internationa] Symposium Edited by Charles Weihsun Fu and Sandra A. Wawrytko Buddhist Behavioral Codes and the Modern World Recent Titles in Contributions to the Study of Religion Buddhist Behavioral Cross, Crescent, and Sword: The Justification and Limitation of War in Western and Islamic Tradition Codes and the James Turner Johnson and John Kelsay, editors The Star of Return: Judaism after the Holocaust
    [Show full text]
  • 17-Point Agreement of 1951 by Song Liming
    FACTS ABOUT THE 17-POINT “Agreement’’ Between Tibet and China Dharamsala, 22 May 22 DIIR PUBLICATIONS The signed articles in this publication do not necessarily reflect the views of the Central Tibetan Administration. This report is compiled and published by the Department of Information and International Relations, Central Tibetan Administration, Gangchen Kyishong, Dharamsala 176 215, H. P., INDIA Email: [email protected] Website: www.tibet.net and ww.tibet.com CONTENTS Part One—Historical Facts 17-point “Agreement”: The full story as revealed by the Tibetans and Chinese who were involved Part Two—Scholars’ Viewpoint Reflections on the 17-point Agreement of 1951 by Song Liming The “17-point Agreement”: Context and Consequences by Claude Arpi The Relevance of the 17-point Agreement Today by Michael van Walt van Praag Tibetan Tragedy Began with a Farce by Cao Changqing Appendix The Text of the 17-point Agreement along with the reproduction of the original Tibetan document as released by the Chinese government His Holiness the Dalai Lama’s Press Statements on the “Agreement” FORWARD 23 May 2001 marks the 50th anniversary of the signing of the 17-point Agreement between Tibet and China. This controversial document, forced upon an unwilling but helpless Tibetan government, compelled Tibet to co-exist with a resurgent communist China. The People’s Republic of China will once again flaunt this dubious legal instrument, the only one China signed with a “minority” people, to continue to legitimise its claim on the vast, resource-rich Tibetan tableland. China will use the anniversary to showcase its achievements in Tibet to justify its continued occupation of the Tibetan Plateau.
    [Show full text]
  • Constructing the Secular: the Changing Relationship Between Religion and Politics in the Tibetan Exile Community
    HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies Volume 36 Number 1 Article 12 May 2016 Constructing the Secular: The Changing Relationship Between Religion and Politics in the Tibetan Exile Community Emmi Okada University of Tokyo, [email protected] Follow this and additional works at: https://digitalcommons.macalester.edu/himalaya Recommended Citation Okada, Emmi. 2016. Constructing the Secular: The Changing Relationship Between Religion and Politics in the Tibetan Exile Community. HIMALAYA 36(1). Available at: https://digitalcommons.macalester.edu/himalaya/vol36/iss1/12 This work is licensed under a Creative Commons Attribution 4.0 License. This Research Article is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. Constructing the Secular: The Changing Relationship Between Religion and Politics in the Tibetan Exile Community Acknowledgements The author would like to thank the innumerable Tibetans in Dharamsala, India, without whose assistance the present research could not have been completed. She also wishes to acknowledge Professor David Gellner who supervised her MPhil thesis which formed the basis of this article, and the Tibetan Studies staff at the Oriental Institute at the University of Oxford,
    [Show full text]
  • Brief History of Dzogchen
    Brief History of Dzogchen This is the printer-friendly version of: http: / / www.berzinarchives.com / web / en / archives / advanced / dzogchen / basic_points / brief_history_dzogchen.html Alexander Berzin November 10-12, 2000 Introduction Dzogchen (rdzogs-chen), the great completeness, is a Mahayana system of practice leading to enlightenment and involves a view of reality, way of meditating, and way of behaving (lta-sgom-spyod gsum). It is found earliest in the Nyingma and Bon (pre-Buddhist) traditions. Bon, according to its own description, was founded in Tazig (sTag-gzig), an Iranian cultural area of Central Asia, by Shenrab Miwo (gShen-rab mi-bo) and was brought to Zhang-zhung (Western Tibet) in the eleventh century BCE. There is no way to validate this scientifically. Buddha lived in the sixth century BCE in India. The Introduction of Pre-Nyingma Buddhism and Zhang-zhung Rites to Central Tibet Zhang-zhung was conquered by Yarlung (Central Tibet) in 645 CE. The Yarlung Emperor Songtsen-gampo (Srong-btsan sgam-po) had wives not only from the Chinese and Nepali royal families (both of whom brought a few Buddhist texts and statues), but also from the royal family of Zhang-zhung. The court adopted Zhang-zhung (Bon) burial rituals and animal sacrifice, although Bon says that animal sacrifice was native to Tibet, not a Bon custom. The Emperor built thirteen Buddhist temples around Tibet and Bhutan, but did not found any monasteries. This pre-Nyingma phase of Buddhism in Central Tibet did not have dzogchen teachings. In fact, it is difficult to ascertain what level of Buddhist teachings and practice were introduced.
    [Show full text]
  • Japanese Visitors to Tibet in the Early 20Th Century and Their Impact on Tibetan Military Affairs—With a Focus on Yasujirō Yajima*
    Japanese Visitors to Tibet in the Early 20th Century and their Impact on Tibetan Military Affairs—with a Focus on Yasujirō Yajima* Yasuko Komoto (Hokkaido University) ittle information has been so far been made available in west- L ern language literature on Tibet concerning the Japanese mil- itary instructor Yasujirō Yajima (1882–1963, see Photograph 1) who stayed in Tibet between 1912 and 1918. He is known for having been among the instructors entrusted by the government of Tibet with the training of the Tibetan army in the context of modernisation re- forms undertaken by the Thirteenth Dalai Lama after 1913. Two eye- witness accounts of him by Tibetans have come down to us, the first by the historian Shakabpa (1907–1989): Under the auspices of Japan’s ambassador in Beijing, Gonsuke Hayashe, a retired Japanese military officer named Yasujiro Yajima ar- rived in Lhasa by way of Kham in 1913. He trained a regiment of the Tibetan army according to Japanese military customs. During his six- year stay in Lhasa, he tied his hair (in the Tibetan manner) and attended all of the ceremonies, just like the Tibetan government officials. He also constructed the camp of the Dalai Lama’s bodyguard in the Japanese style.1 The second account is by the Tibetan army General Tsarong Dasang Dadul (Tsha rong zla bzang dgra ’dul, 1888–1959), as recounted in the biography by his son: * The research for this article has received funding from the European Research Council (ERC) under the European Union’s Horizon 2020 research and innovation programme (grant agreement 677952 “TibArmy”).
    [Show full text]
  • Recounting the Fifth Dalai Lama's Rebirth Lineage
    Recounting the Fifth Dalai Lama’s Rebirth Lineage Nancy G. Lin1 (Vanderbilt University) Faced with something immensely large or unknown, of which we still do not know enough or of which we shall never know, the author proposes a list as a specimen, example, or indication, leaving the reader to imagine the rest. —Umberto Eco, The Infinity of Lists2 ncarnation lineages naming the past lives of eminent lamas have circulated since the twelfth century, that is, roughly I around the same time that the practice of identifying reincarnating Tibetan lamas, or tulkus (sprul sku), began.3 From the twelfth through eighteenth centuries it appears that incarnation or rebirth lineages (sku phreng, ’khrungs rabs, etc.) of eminent lamas rarely exceeded twenty members as presented in such sources as their auto/biographies, supplication prayers, and portraits; Dölpopa Sherab Gyeltsen (Dol po pa Shes rab rgyal mtshan, 1292–1361), one such exception, had thirty-two. Among other eminent lamas who traced their previous lives to the distant Indic past, the lineages of Nyangrel Nyima Özer (Nyang ral Nyi ma ’od zer, 1124–1192) had up 1 I thank the organizers and participants of the USF Symposium on The Tulku Institution in Tibetan Buddhism, where this paper originated, along with those of the Harvard Buddhist Studies Forum—especially José Cabezón, Jake Dalton, Michael Sheehy, and Nicole Willock for the feedback and resources they shared. I am further indebted to Tony K. Stewart, Anand Taneja, Bryan Lowe, Dianna Bell, and Rae Erin Dachille for comments on drafted materials. I thank the Chiang Ching-kuo Foundation for International Scholarly Exchange for their generous support during the final stages of revision.
    [Show full text]
  • The Tibetan Nonviolent Struggle: a Strategic and Historical Analysis
    ICNC MONOGRAPH SERIES The Tibetan Nonviolent Struggle: A Strategic and Historical Analysis Tenzin Dorjee ICNC MONOGRAPH SERIES Cover photos: (l) John Ackerly, 1987, (r) Invisible Tibet Blog SERIES EDITOR: Maciej Bartkowski John Ackerly’s photo of the first major demonstration in Lhasa in 1987 CONTACT: [email protected] became an emblem for the Tibet movement. The monk Jampa Tenzin, who is being lifted by fellow protesters, had just rushed into a burning VOLUME EDITORS: Hardy Merriman, Amber French, police station to rescue Tibetan detainees. With his arms charred by the Cassandra Balfour flames, he falls in and out of consciousness even as he leads the crowd CONTACT: [email protected] in chanting pro-independence slogans. The photographer John Ackerly Other volumes in this series: became a Tibet advocate and eventually President of the International Campaign for Tibet (1999 to 2009). To read more about John Ackerly’s The Power of Staying Put: Nonviolent Resistance experience in Tibet, see his book co-authored by Blake Kerr, Sky Burial: against Armed Groups in Colombia, Juan Masullo An Eyewitness Account of China’s Brutal Crackdown in Tibet. (2015) Invisible Tibet Blog’s photo was taken during the 2008 Tibetan uprising, The Maldives Democracy Experience (2008-13): when Tibetans across the three historical provinces of Tibet rose up From Authoritarianism to Democracy and Back, to protest Chinese rule. The protests began on March 10, 2008, a few Velezinee Aishath (2015) months ahead of the Beijing Olympic Games, and quickly became the largest, most sustained nonviolent movement Tibet has witnessed. Published by the International Center on Nonviolent Conflict The designations used and material presented in this publication do P.O.
    [Show full text]
  • Giấc Mơ Tây Tạng
    THÍCH THÁI HÒA GIẤC MƠ TÂY TẠNG NHÀ XUẤT BẢN PHƢƠNG ĐÔNG Chùa Phƣớc Duyên - Huế PL 2558 - TL 2014 MỤC LỤC NGỎ ............................................................................................... 9 CHƢƠNG I: TỔNG QUAN VỀ TÂY TẠNG .......................... 16 Vùng đất ....................................................................................... 16 Con người ..................................................................................... 19 Lịch sử .......................................................................................... 26 Tôn giáo ........................................................................................ 30 Văn hóa ......................................................................................... 38 Kinh tế .......................................................................................... 43 Chính trị ........................................................................................ 44 Xã hội ........................................................................................... 45 CHƢƠNG II: CÁC TRIỀU ĐẠI ............................................... 48 Từ khởi nguyên đến năm 313 trước Công Nguyên ...................... 48 Từ lâu đài Taksé (Stag-rtse) đến triều đại Namri Löntsän ........... 49 Triều đại Songtsàn Gampo(618-650) ........................................... 50 Triều đại Mangsong Mangtsen (650-676) .................................... 57 Triều đại 'Dus-rong Mang-po-rje (677-704) ................................. 57 Triều đại Mes-ag-tshoms
    [Show full text]
  • During the Ganden Phodrang Period (1642-1959)
    MILITARY CULTURE IN TIBET DURING THE GANDEN PHODRANG PERIOD (1642-1959): THE INTERACTION BETWEEN TIBETAN AND OTHER ASIAN MILITARY TRADITIONS MONDAY 18TH, JUNE 2018 WOLFSON COLLEGE, HALDANE ROOM LINTON ROAD, OXFORD OX2 6UD MORNING 09.00 Tea/Coffee 09.15 Welcome by Ulrike Roesler (Oriental Institute, Oxford) 09.30 The History of Tibet’s Military Relations with her Neighbours from the 17th to 20th Centuries: An Overview George FitzHerbert and Alice Travers (CNRS, CRCAO, Paris) SEVENTEENTH AND EIGHTEENTH CENTURIES Chair: Nicola Di Cosmo (Institute for Advance Study, Princeton) 10.00 A Tibetan Banner System? Making Sense of the Tibetan Military Institution during the 17th and 18th Centuries Qichen (Barton) Qian (Columbia University, New York) 10.30 Mongol and Tibetan Armies on the Transhimalayan Fronts in the Second Half of the 17th Century Federica Venturi (CNRS, CRCAO, Paris) 11.00 Tea/Coffee 11.15 Zunghar Military Techniques and Strategies in Tibet Hosung Shim (Indiana University, Bloomington) 11.45 Tibetan and Qing Troops in the Gurkha Wars (1788-1792) Ulrich Theobald (Tubingen University, Tubingen) 12.15-14.00 Lunch for all participants at Wolfson College AFTERNOON NINETEENTH AND TWENTIETH CENTURIES Chair: Charles Ramble (EPHE, CRCAO, Paris) 14.00 Qing Garrison Temples in Tibet and the Cultural Politics of the Guandi/Gesar Synthesis in Inner Asia George FitzHerbert (CNRS, CRCAO, Paris) 14.30 The Career of a Tibetan Army General, Zur khang Sri gcod tshe brtan, after the 1793 Manchu Military Reforms Alice Travers (CNRS, CRCAO, Paris) 15.00
    [Show full text]
  • Buddhist Philosophy in Depth, Part 3
    WISDOM ACADEMY Buddhist Philosophy in Depth, Part 3 JAY GARFIELD Lessons 6: The Transmission of Buddhism from India to Tibet, and the Shentong-Rangtong Debate Reading: The Crystal Mirror of Philosophical Systems "Introduction to Tibetan Buddhism," pages 71-75 "The Nyingma Tradition," pages 77-84 "The Kagyu Tradition," pages 117-124 "The Sakya Tradition," pages 169-175 "The Geluk Tradition," pages 215-225 CrystalMirror_Cover 2 4/7/17 10:28 AM Page 1 buddhism / tibetan THE LIBRARY OF $59.95US TIBETAN CLASSICS t h e l i b r a r y o f t i b e t a n c l a s s i c s T C! N (1737–1802) was L T C is a among the most cosmopolitan and prolific Tspecial series being developed by e Insti- Tibetan Buddhist masters of the late eighteenth C M P S, by Thuken Losang the crystal tute of Tibetan Classics to make key classical century. Hailing from the “melting pot” Tibetan Chökyi Nyima (1737–1802), is arguably the widest-ranging account of religious Tibetan texts part of the global literary and intel- T mirror of region of Amdo, he was Mongol by heritage and philosophies ever written in pre-modern Tibet. Like most texts on philosophical systems, lectual heritage. Eventually comprising thirty-two educated in Geluk monasteries. roughout his this work covers the major schools of India, both non-Buddhist and Buddhist, but then philosophical large volumes, the collection will contain over two life, he traveled widely in east and inner Asia, goes on to discuss in detail the entire range of Tibetan traditions as well, with separate hundred distinct texts by more than a hundred of spending significant time in Central Tibet, chapters on the Nyingma, Kadam, Kagyü, Shijé, Sakya, Jonang, Geluk, and Bön schools.
    [Show full text]