Established, The 5th Dalai Lama, Political And Religious Status

(?), the fifth Dalai Lama (1617-1682), not only the leader of the Tibetan local regime, but also a Buddhist monk that obtained a high achievement, so far still have been remembered and adored by Tibetans. They call him the "Great Fifth". The fifth Dalai Lama and the regime that he had set up has epoch-making significance in Tibetan history. It is the (?) regime that established the basic form of Tibetan political life in the following 300 years and the establishment of the fifth Dalai Lama's status as the leader of the Tibetan local regime also fixed the same status of his successors. Meanwhile, his positive efforts to associate with the Manchu-Mongolian forces and his meeting Shun-chih in Beijing during 1652-1653 had turned a new chapter for Tibet-Manchu, Tibet-Mongolia relations. In view of this, making detailed investigation and research on the process of the establishment of the fifth Dalai Lama's status as the religious-political leader of Tibet and revealing his mind experience during the process is undoubtedly of great importance and value.This paper, making "the Fifth Dalai Lama's Autobiography" as a basic document, "the Third Dalai Lama's Biography", "the Fourth Dalai Lama's Biography", "the Song of the Queen", and the then archives as a supplement, employs the interdisciplinary approach of Historical Documents to inspect the process of the establishment of the political and religious status of the fifth Dalai Lama, and adopts the western research methods of interpreting the biography of Monks, the theory of Text Hermeneutics and Psychology, to make a systematical and thorough interpretation of "the Fifth Dalai Lama's Autobiography". It seeks to jump out of the limited vision of the traditional History which takes the records of the autobiography just as authentic, and what they can do is only to collect objective information from it. This paper will mount the truth of the historical records, put the text into the context of the writing to inspect it, which I call "conducting field investigation in the documents", introduce the following considerations such as the readers that the writer talked to, the motivation by which the writer wrote the text, the aim which the writer wanted to reach by his writing, etc, so as to inspect the inner world and the changing way of mind experience of the fifth Dalai Lama from many aspects and points of view.The main point of this paper and innovation is reflected in:First, the fifth Dalai Lama in the "Autobiography" spent much ink and paper tracing his family origin back to the Indian (?) Royal family. Although it may not be historical facts, but also reflects another level of psychological reality of the fifth Dalai Lama:through this, he was willing to defend the necessity and legitimacy of his status as the highest political and religious leader of the new regime. Second, through the retrospection and research of the identity of the patron spirit (?), we can see that the finding and confirmation of the reincarnation of the Dalai Lama, from the beginning to the end, was filled with brutal power struggle. The fifth Dalai Lama, in many places of his book, had used his writing technique to conceal the true identity of his competitor. Third, the Fifth Dalai Lama's position and view in leading Mongolian soldiers into Tibet to destroy (?) regime, is not as the traditional view advocates that his attitude from the beginning is proactive and fully backward Mongolian soldiers, but full of careful considerations, and changed with the historical situation. Fourth, in such a situation that the new regime had just replaced the old one, but its foundation was unstable, and the old hostile forces were around the corner waiting for a opportunity to overthrow the rule of it,(?) building a magnificent palace and fortress-the Potala Palace, not only wanted to frighten their enemies, but also reflected from one side the rock-solid faith and determination to defend the new regime. Fifth, "the Song of the Queen" has reviewed the history of Tibet's political dynasties, but the focus of the mind is "the present moment". Just in the beginning of the establishment of a new regime, that is to write a comprehensive account of all former regimes in Tibetan history, and to appraise and belittle them with clear standing, should not just be treated as a narrative of the "historical truth", it inevitably implied here political motivation to defend the new regime, and to find a historical and theoretical basis of the new regime's legitimacy and necessity. Sixth, there were differences between the fifth Dalai Lama's and the Qing dynasty's positioning and understanding of their relationship from the beginning. For Qing dynasty is King-Minister, and for the fifth Dalai Lama is (?). This deviation had caused a lot of misunderstanding and cracks in the history of bilateral exchanges. But their understanding of the relationship between each other was not static, but changed with the gradual deepening of bilateral contacts. On the fifth Dalai Lama's meeting Shun-chih, Manchu and Tibetan had different records and views, reflecting the dislocation and differences of the two belief systems.