Oldal 91 [91]
OCR
INCARNATIONS AND THE SPIRITUAL LEADERS AS SUBJECTS AND OBJECTS rgyal po gu shi han) — Patron and Ruler of the Teaching, the Wise khan — the title, bestowed to him by the Dalai Lama Ngawang Lobsang Gyatso (Ngag dbang blo bzang rgya mtsho, 1617-1682) in 1638, when Töröbaigu secretly visited Tibet. It was settled during the meeting with the Dalai Lama that king (Tib. rgyal po) Güshi and his people would move to the Kukunor lake region; thus, the Khoshut Khanate did emerge. It was the first most obvious impact of the outer spiritual leader on the inner and outer Oirat politics. After 1642, when the enemies of the Gelugpas had been destroyed, the Dalai Lama and Gushi Khan established chos yon relationship,° which implied an alliance between the Lama — Tutor and Teacher, and the secular patron leader. The Dalai Lama did receive the support of Khoshut forces all over Tibet, and quite soon the situation in Tibet was pacified, after many years of struggle and battles. The Tibetan leader mainly was an object in the politics of Oirats, who did give support to him in establishing the realm with religion as the ruling principle. One of the most important clerics, who had played a significant role in the history of Oirat-Tibetan relations, was highly ranked lama Ensa (Tib. dBen sa) Khutuktu (1605-1644). He is known not only as a preacher and learned Gelugpa lama, but also as an active participant in the Oirat political processes. Already in 1631 he led a group of Oirats to the Dalai Lama, who noted about this event in his Autobiography: “Ensa, Sangye Yeshe’s tulku, who headed about 200 Oirat monks and laymen, arrived along with people from Lhasa [and they] came to meet [me] at Lhadong harbor.”’ Below the Dalai Lama named those Oirats as sog po: “Sog po, who had been headed by Ensa tulku, came and met [me].”* This passage allows assuming, that, perhaps, at least from the end of the 1620s Ensa Khutuktu was highly estimated among the Oirats, and had done his best for strengthening of Gelugpa-Oirat ties, and that’s why he should be accepted as the subject and object of the Oirat policy. The next information about Ensa’s activity among the Oirats concerns the beginning of 1643: according to the Autobiography of the Fifth Dalai Lama, at that time “Ensa Tulku and Thorgut Daichin have arrived, leading many pilgrims. Thorgot Daichin came for the first time and presented one hundred horses with saddles along with the ceremonial scarf, khata (Tib. kha btags).”” It’s important to note that Daichin (?—1672), who was the elder son of Kho-Urluk (died in January 1644, the 6 Ruegg, David Seyfort: Mchod yon, yon mchod and mchod gnas / yon gnas: on the Historiography and Semantics of a Tibetan Religio—social and Religio—political Concept. In: The History of Tibet. Ed. by Alex McKay. Routledge Curzon, London — New York 2003, Vol. 2, pp. 362-372. Tib. dBen sa sangs rgvas ye shes kyi sku skyes thog drangs o rod skya ser nyis brgya tsam zhig ‘byor ba lha sa ba rnams dang mnyam du lha gdong gru khar bsu ba la byung. Ngag dbang blo bzang rgya mtsho: rGyal dbang Inga pa Ngag dbang blo bzang rgya mtsho i rnam thar du ku la’i gos bzang. Bod ljongs mi dmangs dpe skrun khang, Lhasa 2012, Vol. 1, p. 121. Tib. dBen sa sku skyes gtsos sog po rnams dang phrad. Ngag dbang blo bzang rgya mtsho: rGyal dbang Inga pa..., p. 121. Tib. dben sa sprul sku dang thor god dai chin gyis gtsos pa‘i ,grul pa mang ba , byor/ thor god dai chin gyis thog mar mjal dar la rta sga ma brgya tham pa byung. Ngag dbang blo bzang rgya mtsho: rGyal dbang Inga pa..., p. 219. 89
