The Great Fifth Dalai Lama
A Brief Biography
INTRODUCTION
The Fifth Dalai Lama Ngawang Losang Gyatso (1617-1682) was the first to effectively combine spiritual and secular rulership of Tibet (Shellgrove 200). Among his many achievements, the Fifth Dalai Lama united three provinces of Tibet in 1642, for first time since mid-ninth century (Powers 145).
ASCENT TO POWER
The Dalai Lamas are believed to be reincarnations of Gendun Druba, a follower of Tsong Khapa (1357-1419), who founded the school of the Gelukpas (Powers 142-143).
In the early 1600s, King Karma Phuntsok Namgyal of Tsang perceived he had been insulted by the attendants of the Fourth Dalai Lama and attacked Gelukpa monasteries, Drebung and Sera, in Lhasa (Shakabpa 100 and Snellgrove and Richardson 193). Snellgrove and Richardson report that the antagonizing factor was the Gelukpas' refusal to pay the King "certain religious consecrations" (193). Many Gelukpas monasteries were converted to the Karmapa sect, with whom the Tsang King was allied, while others were blockaded or violently harassed (Shakabpa 100). In 1619, the chief attendant of the Fourth Dalai Lama received word from followers who had been sent to find the next Dalai Lama. The young Fifth Dalai Lama, Ngawang Losang Gyatso, was also sought by the Karmapa sect to be recognized as a Karmapa reincarnation (Snellgrove and Richardson 194). But the Gelukpas brought him to Nankartse to avoid dangers of the Karmapas and the King of Tsang. Indeed it is likely that the Dalai Lama had been poisoned (Snellgrove and Richardson 194). But in 1621, the death of Karma Phuntsok Namgyal eased bitterness enough for the Fifth Dalai Lama to be revealed in 1622, and in 1625, to be initiated as a monk.
After Mongols camped near Lhasa attacked Tsang blockade in 1620, only the mediation of the Panchen Lama and other prominent figures prevented all out war from erupting.
Because of oppression from the Karmupa sect, there were few converts to the Gelukpas, and many Gelukpas feared that their religion would vanish. Gushri Khan, chief of the Qoshut Mongols, allied with other Mongol tribes to wage religious war to help the Fifth Dalai Lama. The relationship between the Fifth Dalai Lama and Gushri Khan improved further in 1638, when they bestowed religious and political titles upon each other.
When Gushri Khan intercepted a letter from Beri chief to the king of Tsang planning to annihilate the Gelukpas, Gushri Khan prepared a surprise attack on the Beri army in Kham. The Dalai Lama objected to Gushri Khan's aggressive plan. He argued not only that the Tsang sect was not as hostile as it had previously been, but also that the violence they had inflicted was partly the fault of the Gelukpas for disrespecting the king of Tsang. Sonam Chospel, the Dalai Lama's chief attendant, sided with Gushri Khan on this matter and was later chastized by the Dalai Lama for his ambitious politics. (Shakabpa 105-107)
Gushri Khan defeated the chief of Beri in 1640, and by 1641 all of Kham was under Gushri Khan’s control. After Sonam Chospel conquered remaining areas of U still loyal to Tsang, he met Gushri Khan’s forces and they defeated the young King of Tsang (Shakabpa 110). In the massive celebration that ensued, the Fifth Dalai Lama was made religious and political ruler of Tibet (Shakabpa 111).
RELATIONS WITH NEIGHBORING PEOPLES
Although the Fifth Dalai Lama is attributed with a harsh treatment of his defeated enemies (Shakabpa 113) even forcing certain Buddist schools to convert to the Gelukpa sect (Powers 146), he also appears to have had a profound appreciation for other cultures. He invited Indian scholars to Tibet and he retained the services of important lamas from other Buddhist sects, as well as some of the Tsang ministers. Many criticized the Fifth Dalai Lama for this pluralism which he defended by pronouncing his preference for familiarity with other teachings over ignorance of them (Shakabpa 123). He supported the foundation of many Nyingmapa monasteries (Reynolds 28) and even allowed the re-establishment of Karmupa monasteries. He renewed cultural ties with India, Mongol tribes, and the Manchu rulers of China (Reynolds 28). However there are discrepancies between Chinese and Tibetan traditional explanations as to why Manchu Emperor invited the Fifth Dalai Lama to China numerous times (Shakabpa 114). According to Powers, the actual meeting was one between equals unlike later Chinese views (147).
Powers (146-147) highlights the controversy of the rule of the Great Fifth Dalai Lama with this quotation:
The older orders may preserve some bitter memories of the fifth Dalai Lama, for no one likes a diminution of wealth and power, but there is no doubt that without his moderating and controlling hand, their lot might have been very much worse. (Snellgrove and Richardson 197)
IMPACT ON TIBETAN CULTURE
The Fifth Dalai Lama had a profound influence on the role that the Dalai Lamas would play as leaders of the Tibetan people. He emphasized connection between the Dalai Lama and Avalokitesvara especially in his rebuilding of the Potala. The Potala is named after a mountain in India, “Lord of the World” which is considered to be the divine palace of Avalokitesvara. This emphasis helped establish the notion that the Dalai Lamas were indeed incarnations of the Avalokitesvara (Powers 147 and Snellgrove and Richardson 200)
He also emphasized the duality of the Dalai Lama as a political and spiritual leader. He created kings’ and priests’ new year on consecutive days (Reynolds 84). He also raided the storage space for ceremonial objects used by Gyaltsen Changchub (1302-64). Changchub had tried to restore old “ceremonial and legal practices” to Tibet (Reynolds 84).
ACHIEVEMENTS
When the Fifth Dala Lama came to power (Shakabpa 111) he established laws, appointed governors and ministers, and formed an entire government. He even established a national dress system of uniforms for officials. He sent representatives to the border towns of Kham and areas in central Tibet to reduce heavy taxes, resolve feuding, establish monasteries, and resettle abandoned areas. Shakabpa points this out as a demonstration of the Fifth Dalai Lama’s political and religious leadership (122).
Another spectacular achievement of the Fifth Dalai Lama is the incredible buildings he had constructed. He founded the great Labrang monastery in Kham and he built other monasteries dominating hilltops rather than hidden among mountains and hills as had been traditionally done. The most outstanding of these structures is the the Potala Palace which looks over Lhasa (Snellgrove and Richardson 199).
The Fifth Dalai Lama also wrote more literature than all other Dalai Lamas combined (Powers 145). Such works included a commentary on the Abhidharmakosa (“Treasury of Philosophical Notions”), rhetoric and astrology, a treatise on monastic discipline, guide to Jo-lehang, a history of Tibet (Snellgrove and Richardson 201), and a book about the composition of poetry (Shakabpa 123).