The life of the Sixth Dalai Lama does not end with his supposed death at Kokonor in November 1706, on the way to Beijing, and an audience with the Manchu Emperor Kangxi. This book, the so-called Hidden Life, presents a very different Tsangyang Gyamtso, neither a louche poet nor a drinker, but a sober Buddhist practitioner, who chose to escape at Kokonor and to adopt the guise of a wandering monk, only appearing some years later, after many fantastical and mystical adventures, in what is today Inner Mongolia, where he oversaw monasteries and lived as a Buddhist teacher. The Hidden Life was written by a Mongolian monk in 1756, ten years following the death of the lama, his spiritual teacher, whom he identifies as Tsangyang Gyamtso, and in whose identity as the Sixth Dalai Lama he clearly has complete faith. However, as one might imagine, there is nowadays no agreement among the wider Tibetan, Mongolian and Tibetological scholarly community as to whether this man was a charlatan or deluded, or whether he was indeed the Sixth Dalai Lama. The text is divided into four parts. The first part gives an account of the background and birth of the Sixth Dalai Lama, while the opening section of the second part (which is in direct speech, dictated by the lama) continues on, through the political intrigue in Lhasa at the end of the seventeenth century, to the lama's escape at Kokonor. The remainder of the second part consists of a visionary narrative, in which the lama travels through Tibet and Nepal, and in which he encounters divine figures, yetis, zombies and a man with no head, all of which is presented as fact. The third and longest part is an account of the final thirty years of the lama's life, and his activity in Mongolia as an influential Buddhist teacher, including a lengthy and moving description of his death. The final part includes a list of his students and, most interestingly perhaps, a theological and philosophical justification for the coexistence of the Sixth and Seventh Dalai Lamas.

The life of the Sixth Dalai Lama does not end with his supposed death at Kokonor in November 1706, on the way to Beijing, and an audience with the Manchu Emperor Kangxi. This book, the so-called Hidden Life, presents a very different Tsangyang Gyamtso, neither a louche poet nor a drinker, but a sober Buddhist practitioner, who chose to escape at Kokonor and to adopt the guise of a wandering monk, only appearing some years later, after many fantastical and mystical adventures, in what is today Inner Mongolia, where he oversaw monasteries and lived as a Buddhist teacher. The Hidden Life was written by a Mongolian monk in 1756, ten years following the death of the lama, his spiritual teacher, whom he identifies as Tsangyang Gyamtso, and in whose identity as the Sixth Dalai Lama he clearly has complete faith. However, as one might imagine, there is nowadays no agreement among the wider Tibetan, Mongolian and Tibetological scholarly community as to whether this man was a charlatan or deluded, or whether he was indeed the Sixth Dalai Lama. The text is divided into four parts. The first part gives an account of the background and birth of the Sixth Dalai Lama, while the opening section of the second part (which is in direct speech, dictated by the lama) continues on, through the political intrigue in Lhasa at the end of the seventeenth century, to the lama's escape at Kokonor. The remainder of the second part consists of a visionary narrative, in which the lama travels through Tibet and Nepal, and in which he encounters divine figures, yetis, zombies and a man with no head, all of which is presented as fact. The third and longest part is an account of the final thirty years of the lama's life, and his activity in Mongolia as an influential Buddhist teacher, including a lengthy and moving description of his death. The final part includes a list of his students and, most interestingly perhaps, a theological and philosophical justification for the coexistence of the Sixth and Seventh Dalai Lamas.

First published in 1989. This book includes the Tibetan Buddhist hagiography and concentrates on the lives of Pemalingpa (1450-1521) and the Sixth Dalai Lama (1683-1706). One of the main purposes of this study is to communicate the human qualities of these saints to a rather broader audience.

The Transnational Cult of Mount Wutai explores the pan-East Asian significance of sacred Mount Wutai from the Northern Dynasties to the present.

Nomads on Pilgrimage: Mongols on Wutaishan (China), 1800-1940 is a social history of the Mongols’ pilgrimages to Wutaishan in late imperial and Republican times. In this period of economic crisis and rise of nationalism and anticlericalism in Mongolia and China, this great Buddhist mountain of China became a unique place of intercultural exchanges, mutual borrowings, and competition between different ethnic groups. Based on a variety of written and visual sources, including a rich corpus of more than 340 Mongolian stone inscriptions, it documents why and how Wutaishan became one of the holiest sites for Mongols, who eventually reshaped its physical and spiritual landscape by their rites and strategies of appropriation.

At different times in its history Tibet has been renowned for pacifism and martial prowess, enlightenment and cruelty. The Dalai Lama may be the only religious leader who can inspire the devotion of agnostics. Patrick French has been fascinated by Tibet since he was a teenager. He has read its history, agitated for its freedom, and risked arrest to travel through its remote interior. His love and knowledge inform every page of this learned, literate, and impassioned book. Talking with nomads and Buddhist nuns, exiles and collaborators, French portrays a nation demoralized by a half-century of Chinese occupation and forced to depend on the patronage of Western dilettantes. He demolishes many of the myths accruing to Tibet–including those centering around the radiant figure of the Dalai Lama. Combining the best of history, travel writing, and memoir, Tibet, Tibet is a work of extraordinary power and insight.

A sustained argument for Tibetan independence, this volume also serves as an introduction to many aspects of Tibetan culture, society, and especially religion with a compendium of biographies of the most significant religious and political figures.

Buddhism in Mongolian History, Culture, and Society explores the unique elements of Mongolian Buddhism while challenging its stereotyped image as a mere replica of Tibetan Buddhism. Vesna A. Wallace brings together an interdisciplinary group of leading scholars to explore the interaction between the Mongolian indigenous culture and Buddhism, the features that Buddhism acquired through its adaptation to the Mongolian cultural sphere, and the ways Mongols have constructed their Buddhist identity. The contributors explore the ways that Buddhism retained unique Mongolian features through Qing and Mongol support, and bring to light the ways in which Mongolian Buddhists saw Buddhism as inseparable from "Mongolness." They show that by being greatly supported by Mongol and Qing empires, suppressed by the communist governments, and experiencing revitalization facilitated by democratization and the challenges posed by modernity, Buddhism underwent a series of transformations while retaining unique Mongolian features. The book covers historical events, social and political conditions, and influential personages in Mongolian Buddhism from the sixteenth century to the present, and addresses the artistic and literary expressions of Mongolian Buddhism and various Mongolian Buddhist practices and beliefs.

This book-a contribution towards South and Inner Asian Studies, focuses on the socio-political history of the Mon region (Mon yul), comprising Tawang and West Kameng districts in the state of Arunachal Pradesh, India. While exploring the historical developments of the region within Tibet and Bhutan during the 16th and 17th centuries, this book examines how the region, also known simply as Mon, was incorporated into Tibet via an edict issued in 1681 and the subsequent reiterating edict in 1731 by the Lhasa's Tibetan Government. The book also provides an analysis of the term Mon, its etymology and not least its usage on a broader scale. The monograph is based on critical textual research, investigating Tibetan legal documents and the historical texts including auto-/biographies. A number of those sources are presented along with their annotated translations and the facsimile editions. The detailed study of the region is essential and timely. It is not only offering a historical overview of the region but also a wider context and background for understanding the current Sino-Indian border relations. That relation is very much concentrated on this historical Indo-Tibetan border region. Lobsang Tenpa (Ph.D.) is a post-doctoral researcher and visiting fellow at the Center for Development Studies, Shimla, India. His research focuses on the socio-cultural history of the Tibeto-Himalayan region in the framework of mowdern South and Inner Asian Studies.

The Sixth Dalai Lama, Tsangyang Gyatso (1683-1706), refused to take full monastic vows, returned the vows that he had already taken, and loved alcohol, archery, and women with a passion that perhaps suggests he had a premonition of his early death at the age of twenty-four. He also wrote a remarkable collection of love poetry. In this book, the author offers a completely new translation of the erotic poems attributed to the Sixth Dalai Lama. With hints on how to read the verses, as well as explanations of obscure points or allusions, the author makes this extraordinary Dalai Lama and his verses accessible to those with no background in the study of Buddhism or Tibet. This first translation to be based on the latest critical edition will be of great interest to those eager to learn more about Eastern religion and spirituality.