Ocean of Melodious Song

The mysterious land of Northeast Himalayas has gradually been tamed by Buddhism since it was introduced to Tibet by King Songtsen Gampo in the 8th century. As the Tibetan pre-history myth asserts, this land is home to the children of an ape and a mountain ogress. The ape is the emanation of the Avalokitesvara, the god of compassion; the mountain ogress is the incarnation of the goddess Tara (Kapstein, 33). This land enriched by Buddhist legacy welcomed its prestigious leader, the Dalai Lama, in 1578. This honored title of “Dalai Lama”, combining Mongolic word “ocean” and Tibetan word “teacher”, indicates a guru with a “vast, ocean-deep of wisdom.” It was first entrusted to the third Dalai Lama by Mongolian Khan (lecture 2). In this biography, I will introduce the 6th Dalai Lama that stands out among the generations of Dalai Lamas. As a respected incarnation of the deity of compassion, Avalokitesvara, the romanticist 6th Dalai is a unique, free-minded, and unconventional Buddhist leader who renounced monastic vows. Although his grand disarray from the traditional Buddhist values resulted in political unrest and his death at early age, his artistic talent and wisdom in Buddhist dharma have not only beautified the Tibetan Buddhist culture, but have also manifested a lead in the refinement of terma treasure. This essay will examine 6th Dalai Lama’s biography in terms of his background, his versatility, and the hardship he encountered throughout his life due to the uncontroversial yet stunning differences he has brought to the Buddhist world.

Tibet borders the Mongol Qoshudand to the North, and the Manchu Qing to the east. In seventeenth century, the Mongol and the Manchu were vying for overall control. The leader of the Tibet at that time is the Fifth Dalai Lama. He had only recently unified Geluk school in Lhasa and started building a grand Palace, the Potala, as the focus of this political power. (Simon Wickham-Smith).

In 1683, one year after the 5th Dalai Lama passed into bliss, a boy was born into a renowned Nyingma family descended from the great "treasure revealer" Terton Pema Lingpa in southern Tibet (Ian, 30). The minister, Desi Sangye Gyamtso, concealed the 5h Dalai Lama’s death to prevent foreign intervention so that the Potala Palace could be finished without hindrance. Meanwhile, the minister secretly looked for the incarnation of his beloved teacher. In 1688, this boy was found. He was confirmed in secret by Nechung oracle (the state oracle of Tibet), and brought to the Tsona Monastery where he lived under tight security (Ardy Verhaegen, 71). When Potala Palace was completed in 1697, Desi Sangye Gyamtso could no longer conceal the death of the 5th Dalai Lama, this boy was officially enthroned. He received his novice vows and was given the monastic name Tsangyang Gyatso, ``ocean of melodious song`` (Ian A. Baker, 30), by the second Panchen Lama, Lobsang Yeshe (Ardy, 72-73.)

It is said that this young boy, born with mystic power, has performed several miracles in his early age, he left his skullmark (the imprint made by his head) in solid rock while lying down. He also did finger writing and left his footprints on the rocks. Moreover, when he left his birthplace, he planted three sandalwood trees and promised to return when the trees had grown to equal height. These three sandalwood trees had indeed grown to equal height in 1959, shortly after the fourteenth Dalai Lama passed through here on his way to exile (Ardy, 72).

Under the supervisor of the regent, Sangye Gyatso, and the second Panchen Lama, Lobsang Yeshe, the newly enthroned Dalai Lama received his spiritual training. Unlike other Dalai Lamas in history, he lived with more freedom for quite a few years, and has thus developed a longing and exceptional taste in the worldly pleasure. Undisposed to ceremonial duties, he disdained servants, preparing his own tea, and sharing it willingly with anyone who had come for his audience and blessings. Instead of practicing Buddhism, the carefree young Dalai Lama devoted his time to practice archery and enjoy the outdoors with friends (Ardy, 73－74). As to avoid the dark halls in Potala Palace, around 1700, Tsangyang Gyatso beautified the Potala, and designed the Lukhang Palace underneath which provided a refuge for Tsangyang Gyatso`s amorous affairs. Despite of that, the Lukhang is considered an artistic representation of the Buddhist path to enlightenment. As a dancer, he contributed to the monastic dance, the cham. With mystical love poems, he was considered "the only erotic poet of that history"(Rick Fields, Brian Cutillo, Mayumi Oda, 1).

Tsangyang Gyatso`s father, Redgzin Tashi, was a reputed Nyingmapa tantric lama (Ardy, 72). This likely contributed to his great interest in Nyingma School later in his life. Nyingma literally means “old school" and is the only one of the four major Tibetan Buddhism schools (Geluk, Sakya, Kagyu) which can be traced back to the “nga-dar”, the early transmission of Buddhism into Tibet (lecture2). The Nyingma lineage originates from the Indian master Padmasambhava, who brought “the hidden treasures”, “terma”, to the Tibetan people. Padmasambhava asserts that terma is a hidden teaching, waiting to be discovered for the right time in the future. (Lecture 3) The love poems of Tsangyang Gyatso are considered works of tantric master, containing secret meaning lost to ordinary readers. As Ardy pointed out in his essay, the teaching of the 6th Dalai Lama revealed that one of our greatest teachers is life itself, in whatever form it appeals to us. For instance, according to the brother of the fourteenth Dalai Lama, the concept of the 'compassionate one' is revealed in the poem:

My compassionate one, be like the holy

mountain, Rirab Lhunpo

Stay still, and let the sun and moon encircle you.

Day and night,

Faithful, like the sun and moon,

Shall I be to you (Ardy, 76)

In this poem, he mentions two subtle energies which circulate within the body. In tantric practice, "one can redirect seminal essences through subtle channel to reach the blissful state. Through this redirection of energy, the empty and luminous nature of reality is revealed" (76). Another poem of the 6th Dalai Lama goes: “Never have I slept without a sweetheart. Nor have I spent a single drop of sperm.”(Ian, 33) In this poem, he claimed to have never allowed a drop of semen to emit in all his relations with women and this in deed would be considered a highly advanced tantric practice. Therefore, the amorous affairs of the 6th Dalai Lama is commonly believed reveal to the terma of tantric practice. Furthermore, to reply to the critics, he said, "just because I sleep with women, don’t think that it’s the same”. He then climbed to the highest ramparts of the Potala and let forth a stream of urine and drew it up before it hit the ground. This demonstrates his control over the subtle energy within his body. (32)

[1]At age twenty, Tsangyang Gyatso went to Tashi Lhunpo to take his final vow but he long delayed “doing so despite entreaties by the leading lay officials.” (74) He eventually chose to renounce his novice vows and to take lay ordination as a Dzogchen practitioner from the Nyingma preceptor Terton Dudrul Lingpa. Since then, he preferred to distance himself from Sangye Gyatso. Even not undertaking the practical responsibility of Tibet’s spiritual leader, he was still considered to be a Dalai Lama by his respected followers. However, his continuous demonstrations of anti-Buddhist behaviors have made his and the regent's positions very fragile. His former Mongol supporters and clergies began to waver in their faith in Tsangyang Gyatso. The outraged regent even plotted to kill Thargyanas, a close companion who arranged for the Dalai Lama to rendezvous with his followers. (75) This plot, though failed, had further withdrawn Tsangyang Gyatso from the regent.

It is conclusive at this point that Tsangyang Gyatso’s distinctions from other Tibetan Buddhist leaders lie in his worldly behaviors and disinterest in politics. One of the factors could presumably be his interest and devotion to the Nyingma School that did not focus on politics (lecture 2). As I stated above, after the reign of the 5th Dalai Lama, the Geluk School was the unified political power of the time. Tsangyang Gyatso’s simultaneous conflicting devotion to Nyingma and Geluk, did not do any help to his leadership but make his position very fragile (Simon Wickham-Smith). Another explanation of Tsangyang Gyatso’s differences could relate to the lateness of his monastic education. He was more than twelve years old by the time he was confirmed as the Dalai Lama (Shakabpa, 283). According to the fourteenth Dalai Lama, another theory relates to his inborn holiness. The 6th Dalai Lama, in favor of the hereditary system, was well aware of the instability of the reincarnation system and determined to discontinue his line (Ian, 33). The hereditary model followed is the Sakya School which passed down temporal and religious authority from father to sons. This eliminates the power vacuum which has significantly eased the political tension in Tibet (Ardy, 77).

To further demonstrate his great accomplishment, his holiness, the fourteenth Dalai Lama, points out that "Tsangyang Gyatso received training in Dzogchen from the ruling regent, Sangye Gyatso, who was the principal holder of the Great Fifth's "Secret Vision" tradition of the Sangwa Gyachen." The highest ideal Dzogchen tradition practitioner is depicted as the lay yogin who is indistinguishable externally from an ordinary householder. The sixth Dalai Lama's lack of celibacy, therefore, shouldn’t make him less qualified as a Dalai Lama. (Ian, 31)

In 1703, the regent Sangye Gyatso was forced to resign due to the discontent of the Mongols. But he still maintained political control by appointing the eldest son of Nagawang Rinchin as the regent. He attempted to have Lhazang Khan and one of his ministers poisoned but he failed. Instead, in 1705, the Lhazang Khan had the regent killed (Simon). Soon enough, Lhazang Khan gained overall control of Tibet. [2]Tsangyang Gyatso was arrested in the Mongol military camp at Lhalu and Lhazang Khan installed Ngawang Yeshe Gyatso in the Potala as the "true" Sixth Dalai Lama. (Simon) One of the most famous verses written when he was taken by the Mongols attributed to the place of his next, promising rebirth: “That bird-White crane. Lend me your skill of wing. I will not go far. I will return near Litang.” (Rick 67). This poem shows that even under distress, Tsangyang Gyatso did not forfeit hope and would also serve as the light for his fellow Buddhist followers

On June 27, 1706, it was announced the Dalai Lama had been deposed and would be taken into exile. On his way to exile, a large unarmed crowd came to save him and was beaten off in their first attempt. But Monks from Drepung supported by monks from Sera and Ganden and led by the Tri Rinpochen, head of Gelugpa order joined the crowd and attacked once again. They carried Tsangyang Gyatso off to Drepung. They then confirmed his identity as the incarnation of the 5th Dalai Lama from the Nechung oracle again. Meanwhile, Lhazang Khan brought in troops threatening to destroy the monastery. To avoid the massacre and to protect his friends, Tsangyang Gyatso insisted on leaving on his own though his friends were all killed in the attempt to protect him from the Mongol troops. The outraged Lhazang Khan eventually attacked and sacked the monastery. This deposed Dalai Lama was "invited" to China, and disappeared in a small lake named Gunganor. (Ardy, 80)

There are two explanations of why his body was never recovered and returned to the Potala. Some said he died from a fever at the lake south of Kunganor on November 15, 1706 (Simon Wickham-Smith). Another explanation is found in "the Secret Biography of the sixth Dalai Lama," written by a Mongol monk in 1756, claiming that Tsangyang Gyatso in fact built monasteries and died in 1746. There is also another story saying that he vanished in front of his captors and wandered as a monk who would normally be visible but would disappear as soon as being recognized. In this story, he settled in Mongolia and worked as a goatherd. (Ardy 80)

Tsangyang Gyatso, the six Dalai Lama, is a mystic figure in Tibetan Buddhist history. His controversial behaviors have provoked certain Buddhists, but his extraordinary wisdom and his positive attitude for live have never let down his followers. His artwork and literary masterpieces are also no doubt a precious legacy to the Buddhists who have faith in his practices

Footnotes

[1] There are two versions concerning his renunciation of monastic vows. According to Simon: “In 1705, Lhazang Khan had the regent killed…The Dalai Lama himself, despite his complex relationship with Sanggye Gyatso, responded in part to this new situation by refusing to accept full ordination from the Paṇchen Lama. Moreover, he insisted also on returning his novice vows.” Whereas Ardy states in page 74:” At age twenty, the sixth Dalai Lama went to Tasgu Lhunpo…Tsangyang Gyatso renounced his novice vows instead and returned to the status of a layman.” As he states in page 72, the 6th Dalai Lama was born in 1683. Age twenty should be in the year of 1703.

[2]. According to Simon, “In 1705, Lhazang Khan had the regent killed, and thus exposed the Dalai Lama’s position...The Dalai Lama himself, despite his complex relationship with Sanggye Gyatso, responded in part to this new situation by refusing to accept full ordination from the Paṇchen Lama. Moreover, he insisted also on returning his novice vows.”