Li Xiumei: The historical background of Galdan studies

An important part of Galdan's history is his return to Dzungaria and he became Dzungar Khan, where he remained until his death in 1697. Many historical sources tell people that Galdan was mainly a figure who left footprints with military actions, and the early history involving the formation of his outlook on life and worldview has been ignored. Galdan is a special historical figure at the turn of history, region, and culture. If the influence of various factors is not taken into account, then the examination of what Galdan did will be one-sided. In previous studies of Kaldan, due to the lack of information and the fact that Galdan was sent to Tibet at a young age, people often ignore the early days of Kaldan.

The author has read a large number of works on Tibetan religion and ancient Tibetan history, and there is very little written about Kaldan, and even if he mentions the Fifth Dalai Lama and Dipa Sangyel Gyatso, he only mentions Kaldan in passing a passing day, or even ignores it, and writes more about the occupation of Tibet by Tsewang Alabutan. The author's view is that, on the one hand, the information available to the writer is very limited, and on the other hand, the author subjectively believes that the relationship between Galdan and Tibet is insignificant. From the perspective of Tibetan history, most people will think that Kaldan during his time in Tibet is insignificant to Tibetan history. However, from the perspective of Galdan or Dzungar history, the study and practical experience of this period played a decisive role in the formation of Kaldan's world outlook, outlook on life and values, and ignoring the background of Tibet, Tibetan Buddhism, and the Fifth Dalai Lama, it is impossible to reveal the true history of Dzungaria during the Galdan period more essentially. Therefore, the second study of Kaldan will be expounded from the perspective of the relationship between Kaldan and Tibet.

In the past, the study of the history of ethnic minorities in Tibet and its surrounding areas was basically carried out from the perspective of explaining the relationship between the central and local governments. As for the history before and after the entry of the Qing Dynasty into the customs and before and after the death of the Ming Dynasty, the relationship between Dzungaria, Tibet, the Later Jin, the Qing Dynasty, Heshuote, the regimes of the Western Regions of Central Asia, Tibetan Buddhism, etc., most of the discussions discussed in the exposition are bilateral relations, and at most they can be discussed from the trilateral relationship.

In the author's opinion, the history of this period cannot be explained thoroughly without ignoring any group under the influence of Tibetan Buddhism, ignoring the political power of the Qing regime, ignoring the military power of the Mongol tribes, especially the Dzungar and Hoshute tribes, and ignoring Russia's covetous attempts in Central Asia and the Far East. From the second half of the 17th century to the middle of the 18th century, for the Qing, Dzungaria, Tibet, and Heshute, when neither side had absolute power to control the overall situation, they were seeking a balance in a state of their own superiority, and they were to compete with each other on the balance of the weight plate.

The foundation of historical research lies in the correct use of historical materials, and we often see that historical researchers quote a sentence from A to prove B's actions, use B's historical account to prove the cause of the events that happened to C, or use the original text of other people's accounts with their own understanding of the meaning, or select a few words, a sentence or a paragraph from other people's accounts to use and analyze, so that the conclusions drawn are one-sided and subjective. The same historical data will have multiple conclusions due to different ways of thinking, different people will draw different conclusions when using it, and different conclusions will be drawn from different reality analysis. Historical commentary is a phenomenon that keeps pace with the times and is closely related to the social and political environment.

The rise of the Qing Dynasty has influenced the thinking of several generations of historical researchers. There are many factors in the occurrence of every historical event, and relying on a simple way of thinking will not achieve the expected results, and it must be supplemented by three-dimensional thinking in order to restore and judge history comprehensively and accurately. This article will try to use these ways of thinking to sort out and analyze the history of this transformation process, and strive to make historical conclusions about historical facts.

One. Ideological Background:

In 1670, the ninth year of Kangxi, Batur Huntaiji's son and Dzungar Khan monk was assassinated by his half-brother Chechen and Zhuot Babatur. In 1671, the monk's brother, 27-year-old Galdan, returned to Dzungaria from Tibet. Galdan returned to Dzungaria with the title of Living Buddha. Religious titles are envied and worshipped in the steppe, and at the same time they are a status symbol. In his book, Liang Fen describes in detail the situation before and after Galdan's return to Dzungaria, where "the Sangha tribe, the nomadic and Ulustic Kalmyks, fled to the pastoral districts and the Ulus because the coups failed to control the Dzungar subjects." In particular, the old genus of the monks, "the monks were killed, the tribes fled, and the people who gathered were one hundred and ten horses, and the east of the tun moraine was attached to the unknown." At this time, Galdan appeared, "a thousand fires", "a shot in hand", "gathering embers", "entering the Jinshan", "prancing horses and spears", "attacking more upstreptoly", and "ambushing the Jinshan", and seized the ruling power of the Dzungar department. Liang Fen's fantasy description of Galdan's bravery is not lacking in the author's personal emotional sustenance as a relict of the Ming Dynasty when he was given a cold reception in the Qing court, but in addition to the flowery vocabulary and fantasy description, we can still appreciate the basic facts.

At the same time, the situation around the Dzungar regime was as follows: Emperor Kangxi was already in charge of the government, busy rectifying the government, capturing and worshipping, and pacifying the "three feudatories", and his forces were mainly used to pacify the south, and he had no time to take care of the northwest. Qinghai under the support of the military strength of the Mongolian Gushi Khan, the power of Tibetan Buddhism Gelugism further developed, and the descendants of the Heshute Mongols are hereditary Tibetan kings and control the administrative affairs of Qinghai-Tibet, but the clerical struggle with the Fifth Dalai Lama has been secretly continuing. Under Peter the Great, Russia was striving to expand outward, with constant foreign wars, including disputes with the Qing court on the northeastern border. However, in 1670, Stepan? The peasant uprising led by Racine, which swept across the vast area between the Don and Volga rivers, dealt a heavy blow to the tsarist rule and temporarily halted the momentum of Russia's eastward expansion.

Against this backdrop, the major forces around Galdan did not have time to become a threat to him at that time. As a result, in 1676, Galdan attacked and captured his uncle Chuhubu Ubashi and his fifth son, Lobzang Erinqin, and killed his eldest son, Bagabandi. The following year, he defeated the leader of the Heshute tribe, Ozirtu Khan. In September 1679, the Dalai Lama V bestowed on him the title of Bosoktu Khan, and Galdan demanded that the Qing court recognize his title of Boshoketu Khan. After that, it invaded Turpan, Hami, and Suzhou. In 1680, Galdan occupied Kashgar and Yarkand, and ruled Ismayi Khan, with the leaders of the Baishan faction, Apak and Zhuo, as the rulers of southern Xinjiang. The troops then pointed directly to the Qinghai border, but because the Qing army was tightly guarded, Galdan stayed for a few days and then withdrew.

From the above historical facts, it can be seen that after Galdan returned to Dzungaria, he was most concerned about the internal strife in Dzungaria and the situation of the same tribe in the vicinity. He successfully resolved the internal strife in a short period of time, won the support of his subordinates, and within ten years expanded to establish a Dzungar Khanate that occupied a vast area north and south of the Tianshan Mountains.

In the course of this history, many historians have raised a common question, that is, how could Galdan succeed quickly and single-handedly without the support of military strength and material strength. We can talk about Kaldan's political foundation, about Kaldan's extraordinary courage and outstanding military talent, about his proper strategy and tactics, and so on. But I think one of the most important factors is the direct support given to him by the Fifth Dalai Lama.

Galdan returned to Dzungaria as a living Buddha, and he followed the Dalai Lama in Tibet for more than 10 years. The Fifth Dalai Lama gave Galdan the influence of religion to inspire and unite the Dzungar tribes to deter and combat hostile forces.

So, how much does Buddhism weigh in the minds of Mongolians, let's analyze it from the introduction of Buddhism to Tibet and Mongolia.

Since the rise of Buddhism in India in the sixth century B.C., it has gradually spread to the north and east, and the process of Buddhism's victory over the native religion of Tibet and its further spread has been difficult and tortuous. According to the "Records of Tibetan Princes and Ministers" and other Tibetan historical books, Tibet has been passed down for 26 generations from Nie Chi Zanpu to Bon. By the time of the twenty-seventh generation of King Lattori, there was the beginning of the Buddha, and after that, the royal family began to believe in Buddhism. However, during Langdarma's reign, Buddhism was destroyed and Buddhism in Tibet collapsed for decades.

Later, Buddhism was introduced to Tibet again, and due to different interpretations of the doctrines, four major sects were formed. During the Yuan Dynasty, Phags-pa was revered as the national teacher of the Great Yuan, and the Sakya school he advocated had the upper hand under the protection of the political and military forces of Eastern Mongolia. However, as a result of the gradual infiltration and missionary work of the Gelug sect, at the end of the 16th century, the whole of Monan, Mobei, and Moxi Mongolia successively converted to kg QpDagz%sY6RpbnNiLS4g0ab-Jm Gelugp, which made the Gelugpism more and more powerful. As a result, local Tibetan forces and other sects intensified their opposition to the Gelug sect. Although after the death of Yuan, the power of the Sakya faction declined, but to -O9dK3nw! F W12Y3pP17th century in the 30s, the situation of the Gelug sect was reversed, and the vbc%zzf g6LLLwOngqpEpo5kTmmBe#tqXr+QK4#aaI Tg@YWVGvH Gelug faction has been supported by the Tumut Mongol military forces, and at this time, the Khalkha Mongols of Chotu Khan conquered Tumut and occupied Qinghai, so they attacked the Gelugpa and supported the Kagyu faction. The Gelugites turned to the Dzungar Mongol forces for help. In this way, sectarian disputes in the process of religious propagation joined the contest between Mongol military forces. It is often an alliance between one military force and one religious faction against another military force and another religious faction. This contest was played out in Tibet and Qinghai until the Qing Dynasty established an administrative system in these places. Therefore, in Tibet, the survival of religious groups depends on military power, and military power uses religious forces to seize political power, forming a three-in-one alliance of military, political, and religious forces to fight, balance, and survive among themselves. Everybody will have the identity of one of the three, so everybody is drawn into this way of being, into this fight.

The situation of Buddhism in Dzungaria is roughly as follows: in the historical records of the Dzungar people themselves, it is recorded that Xiantai Jibai Bagars once studied Buddhism with Hutuketu (Chakhan Normen Khan) and understood the world, so he announced that he would abandon Hongchen and become a lama. However, the rule of the regime could not be left without a leader for a day, so everyone consulted Tsakhan Normen Khan: "Is it one person who is the lama Fuda, or is everyone the lama Fuda?" He replied, "Everyone should be a lama." Subsequently, the princes of the Dzungar Union decided to send a son to each of them to replace Baipagar as a lama. This is a wise way to use religious influence to save the existing political situation. At that time, a total of 32 sons of the princes became lamas, and 200 boys from the common people were selected to accompany the lamas to Lhasa. Baipagars had no children, and he recognized a righteous son from among the sons of Heshute Baba Khan Noyan to become a lama, that is, our Yabandida. The famous "Mongolian Oirat Code" fixed this method in a way that tribes must follow, stipulating that the Gelug school of Tibetan Buddhism was the state religion of the Junggar Khanate; One out of ten people must dedicate himself to the Buddha.

In this context, in 1644, the son of Dzungar Batur Hun Tai Ji was born, and Ba Tu Hun Tai Ji had ten sons, and according to the provisions of the legal code, Galdan was sent to Tibet as a lama, which was around 1649.

It is a coincidence of history that when Galdan entered Tibet, the Fifth Dalai Lama, Ngawang Lobsang Gyatso, was 27 or 8 years old, and at that time he was firmly at the head of the Tibetan clerical power and was in charge of the overall situation of the Gelug sect. When Galdan returned to Dzungaria to take charge of his own affairs, he was also twenty-seven or eight years old. In 1679, Sangyel Gyatso was appointed by the Fifth Dalai Lama as a diba, when he was also 27 or 8 years old. A glorious part of the history of Tibet's Dzungaria began to be interpreted by these three men when they were twenty-seven or eight years old. The characteristics of this age, the historical position they have and the abilities they possess in their own right, provide them with a positive factor in creating a more glorious piece of history. From this, we can more clearly feel the profound influence of the Fifth Dalai Lama, who brought glory to Tibet, on Dzungaria and Galdan. To do this, we must first examine the person and affairs of the Fifth Dalai Lama.

According to the Fifth Dalai Lama, he does not remember anything before he was four years old, but he remembers everything after that. The first thing that can be remembered is the war between the Tibetan lamas and the Tibetan Khan with the support of the Mongol army in the Year of the Iron Rooster (1621). According to his later recollections, the life of the Fifth Dalai Lama was spent in a struggle for control of religious and secular power in Tibet. The 17th century, when the Fifth Dalai Lama lived, was a transitional period in Tibetan history, when the Gelug and Karma Kagyu factions each competed for power with the support of a Mongol military force, and the Mongol military power penetrated deep into Tibet. During this period, the leaders of the Mongolian tribes who participated in the struggle for power in Tibet included Chotu Khan of the Khalkha tribe, Lin Dan Khan of the Chahar tribe, and Gushi Khan of the Heshute tribe. At that time, the struggle of various forces in Tibet was very complicated, and the situation changed at any time, which required the wisdom of judging the situation and superb political skills to deal with it. It was not until the forties of the seventeenth century that the Gelugpa achieved absolute superiority. However, the Qing dynasty, which had just taken power in Beijing, intervened in the affairs of the Tibetan sects, and at first, the Qing policy was to support all the sects, which put pressure on the Gelug sects, and at the same time, the struggle between the Gelug sects and their Mongol supporters for secular power continued in secret.

It can be said that the Fifth Dalai Lama has heard and witnessed the history of relying first on the military strength of Eastern Mongolia and then on the strength of the Mongols in Hoshute in the struggle between Tibetan Buddhist factions to survive and grow. In particular, he was not optimistic about the situation in which the Tibetan king, the Dalai Lama, and the Panchen Lama, who were in charge of the affairs of the Tibetan monks and lay people after the Gelug sect took the dominant position, and he needed a loyal and controllable military force. It was during this period that Galdan came to Tibet, "He lived in Tibet for a long time, and did not learn much Sanskrit, but only took a short gun and rubbed it." At this time, Galdan was simple and martial, and he was the best candidate, so the Fifth Dalai Lama consciously cultivated Kaldan. It is a pity that in "The Biography of the Fifth Dalai Lama", the author does not see the Fifth Dalai Lama's direct praise of Galdan, on the contrary, the circumstantial evidence is very rich to illustrate this conclusion. "The disciples of the Dalai Lama are all over the Western Regions, and the special emphasis on Galdan" is one, there are many living Buddhas who have been enshrined, and there are many princes and sons who are lamas, is he so outstanding and so good? Definitely. It was the Dalai Lama who found the right person to realize his heart's vision, and he was the best candidate relative to the ambitions of the Fifth Dalai Lama. The Dalai Lama's words to Caldan are secret, although the Great Treasure and the Second Treasure are not allowed to be heard, what is the position of the "Great Treasure King" and "Two Treasures"? In the Ming Dynasty, it was a hereditary religious position, given a golden seal as proof, and now it has been sealed as a living Buddha, which means that the Dalai Lama's direct disciples. At present, even the "words" of the Great Treasure and the Second Treasure must be related to the long-term plan for the survival and development of the Gelug sect, not the current policy. The Dalai Lama secretly told Galdan about the 100-year plan and the 1,000-year plan, and he must have entrusted him with this important task. Later, the Fifth Dalai Lama named Galdan as the Living Buddha of Wensa, which is the third. This is the Fifth Dalai Lama's direct push of Galdan on the road to success. The fourth material is, "Galdan smiled and said, 'Anzhi Dharma Protector is not born today. This answer stems from the yellow-clothed monk's complaint that there are too few Dharma protectors, which affects the development and prosperity of the sect, while Kaldan's answer is in the rhetorical form of affirmative sentences, which in ancient Chinese have a stronger meaning and effect than direct affirmative sentences. Whether it is out of the arrogance of a young man or out of self-confidence and ambition, one thing is very clear, that is, Kaldan already knows that he is the protector of the future, not an ambition to be achieved in the future, but a future that can be seen immediately.

In the previous evaluation of Galdan, there is the word "simple", which is relative to the political quality and maturity of the Dalai Lama and Sanjay Gyatso. As far as social development is concerned, there is no eternal place and pattern for anyone and everything, and things that do not exist in reality in front of us can only be an imagination and an expectation, especially in the political field. Galdan's overconfidence in the future is a sign of his immaturity. Although what Galdan said is not a first-person direct historical document, the truth of the facts behind the gorgeous language description can be corroborated by each other, and it is very suspicious that Liang Fen seems to have listened to the introduction of the parties.

As for the fantasy saying at birth, "the mother dreams of the body and is poisonous" and is pregnant, and at the time of birth, "the golden mountain (referring to the Altai Mountains) always has colorful clouds", and "born with miracles" is the propaganda work done by the Dalai Lama to give him the identity of a living Buddha. This is material five. In the "Biography of the Fifth Dalai Lama", it can be clearly seen that the lamas who have been given religious titles by the Fifth Dalai Lama are born with supernatural phenomena, and the Fifth Dalai Lama said that only those who have supernatural appearances at birth can be crowned in the future, which is a distinctive feature of the Gelugpa religious culture. Therefore, regardless of the cultural background of the Fifth Dalai Lama or Liang Fen, they will naturally use or accept this way of expression to improve a person's actual status.

Galdan is the fifth Dalai Lama's military seedlings, and Sanjay Gyatso is also the fifth Dalai Lama's child raised since childhood, the two contemporaries of the children followed the fifth Dalai Lama together, there is a simple friendship in childhood, the most important thing is to understand the affairs of the same and be valued by the fifth Dalai Lama, as the right and left hand, so that they do not conflict due to conflicts of interest. For the Fifth Dalai Lama, if Galdan was a brave warrior, Sanjay Gyatso was a wise civil official. This alliance of fate and fate has strengthened the friendship between Galdan and Sanjay Gyatso. This is also an important reason why it was difficult for the Dzungar people who opposed Galdan to have close relations with Tibet during the period of Dipa Sangyatso.

Regarding Sangyel Gyatso, the Fifth Dalai Lama does not hide his feelings of affection, appreciation and trust in his memoirs, "Sangyel Gyatso has been entrusted to me since I was a child, and I have been raised and guarded like my own child. "Because I myself am overwhelmed, I need to appoint Sanjay Gyatso as Diba. Now that he is in the prime of life, he is different from the other Diba in dealing with the affairs of the two rules of church and religion, and he has done the same thing as I have done it myself, and I have entrusted the ordinances with these contents to the custody of the Dharma Protectors, and I have hung one copy of them on the staircase, and the imprints of my hands have been shown on it. "Dipa Sangyatso is more faithful to his duties and obedient to instructions than his predecessor, Dipa Sangyatso still needs a lot of karma in all respects."

Since childhood, the Fifth Dalai Lama has experienced bloody and bloodless power struggles, and has accumulated rich experience in political struggles. He used the consciousness power of the Gelug sect of Tibetan Buddhism under his control to maneuver among the forces of Hoshut, Dzungaria, Qing regime, Nepal, Ming court remnants, the Baishan faction in the Western Regions, and the Montenegrin faction in the Western Regions, restricting and interdepending, and achieving a balance with the forces of all parties. At that time, none of these forces could immediately become the party controlling the overall situation, so all sides were looking for opportunities for development in the cracks. But this balance can tilt at any time. At that time, only by surviving could we have a chance to develop and win. The Qing regime, Dzungaria, and others were always pursuing this state of equilibrium, annexing each other while they were waiting to develop their own power.

Regarding the situation at that time, the Fifth Dalai Lama himself said that he was tired of political affairs because he had survived in the battle between open and dark for a long time. However, some donors suggested that he should manage the secular government, improve it, and think about the future for himself, so he had the courage to participate in politics. "I decided to listen to the scriptures of the Bon sect before the year of the Iron Serpent (1641), and it is not surprising that there was such slackness in the middle. Now, however, in addition to religious activities, I am mainly engaged in administrative affairs, and people are very happy and praised for it. ”

The development of religion had to depend on the existing political situation to survive, and the Dalai Lama had refined the methods of struggle in various forces. As a social trend of thought, a social organization, an ideology, a mode of existence, and an institutional system, religion has a fantasy part in its concept, but its mode of existence is realistic, so it must adapt to reality and existing society in order to have the opportunity for survival and development, so it must constantly adjust its content and form to conform to the realistic economic, political, and cultural atmosphere in order to develop better. In the process of human historical development, advanced consciousness plays a leading role in social change, advanced culture is a catalyst for economic development, is a beacon tower for wise politics, because there is still a large amount of negative cultural traditions accumulated in religion, it is not completely advanced consciousness, so in the historical development, it can not fully play the role of leading the social trend, but only as a tradition left by the previous life. As an integral part of culture, we cannot demand the elimination of religious ideas by force just because it has a negative aspect, and no external or internal subjective and objective force can destroy religious ideas, because they are not the same category. Force can only destroy the material form of religious existence. The contents that remain in religion are the parts that are compatible with the social reality at the time of its creation, and gradually become a way of life for people in the process of historical development, so that they are not immediately eliminated by history, and when it is contrary to the social reality that has developed, that is, when it is about to be eliminated, so it is doomed to disappear naturally and not artificially. This kind of reasoning or theory is easy for us to see when we look back at history, as most of the people in the development of history at that time were confused, after all, the elite is a minority of individuals, just as we cannot fully understand the future today. The Fifth Dalai Lama was an elite who had an epiphany about the situation in Tibet at that time. We can see from the dealings between the Dalai Lama and Emperor Kangxi, especially the handling of the Wu Sangui issue, that the Dalai Lama V's ability and level of self-protection are evident.

After Wu Sangui's rebellion, Emperor Kangxi "instructed the lamas' soldiers to divide their ways." If Wu Sangui surrenders, the lama will be sent immediately. "If Sangui is poor and runs to the border, the Mongol soldiers will be captured and delivered. Today, the Dalai Lama was ordered to send Mongolian soldiers to the border of Songpan and other places in Sichuan. The Mongol soldiers were everywhere, and local officials, soldiers, and civilians were ready to shave their heads and prepare food and forage supplies as soon as possible. If there is a person who pays money to himself in the city of soldiers and horses, he will report his resume and title to the Dalai Lama, Batu Lutaiji, etc., and report the merits of the matter. The general waited until the day, and the Mongolian soldiers found out the places and the meritorious people who surrendered to Chengcheng, and still ordered the Mongolian soldiers to return to their localities. The edict is passed through the oracle. You are all innocent, that is, you may have been persecuted for a while and fell into rebellion against the party, but you can repent and return to sincerity, forgive the past, and do not return to treatment. The Dalai Lama's military cooperation to suppress the rebels has been ordered to affirm discipline and restrain the soldiers, and there is no harassment in their transgressions. It is advisable for each of you to protect yourself, change your heart, and do not have doubts and regrets. The Dalai Lama V stated: "Wu Sangui betrays the lord and bears the country, everyone is evil, if he does not come, he will be bound, and if he comes, he will be bound to sacrifice." Wu Sangui once took the two cities of knot and wood and Yang beat wood, and now he has sent troops to capture and defend the border. If you want to recruit troops deeply, you have to wait for the edict. Then he made a request, "The Dalai Lama's former residence, Tubert, is now being sent to Qinghai, so that if he has something to do, he will help him, and if he has nothing to do, he will have jurisdiction over his subordinates." This was to prevent the eastern part of the army from being attacked in the west, so let the Qing court order others to have their own place to protect themselves. As a matter of fact, Wu Sangui's work of raising troops has been prepared for many years, including stabilizing the relations with the Tibetan people, and the Fifth Dalai Lama has always maintained friendly relations with the surrounding areas, including Yunnan, for the sake of survival. The Qing court was very clear about this, "Wu Sangui once instructed his guards to occupy Dali and bring letters and gifts to the Dalai Lama; The Dalai Lama also sent an envoy to give back to Wu Sangui with coral, amber, etc. Now I heard that Wu Sangui and the Dalai Lama exchanged tea and horses in the Sichuan Arrow Furnace. ”

Therefore, when carrying out the order of the Qing court, "the Dalai Lama Taiji resigned that the Songpan road was dangerous and did not enter Sichuan", this question was indirectly reflected to the Qing court by the Dalai Lama. The autumn and winter weather is cold, and the army is most suitable if it goes from Shaanxi. Walking in Sichuan, the traffic in Songpan is inconvenient; Walking from the side, I am afraid that the horsepower will not be enough. He also explained that if the specific details need to be confirmed in person, "all matters will be explained by the Dalai Batel." ”

Let us analyze that with the wisdom of the Fifth Dalai Lama, if the matter is not about oneself, it is not necessary to let the person concerned say the matter by himself because of this kind of communication that makes others unhappy, but only to talk about the matter in passing.

Regarding the situation of his own troops, the Fifth Dalai Lama said: "Ordering Uliji Tubatel Taiji to go to the mainland hopes to be beneficial to the cause of the Holy One." However, the hot climate in the interior and the small number of Mongol troops made it difficult to achieve anything. It is difficult to make offerings by riding people, and it is difficult to last. In addition, it was difficult to march in Yunnan, and Erlut plundered each other, so the Tibetan soldiers and civilians headed by the Dalai Lama Baatar had no choice but to hold on to the areas under their jurisdiction and were unable to go on an expedition. The Fifth Dalai Lama even pleaded with the Qing court for Wu Sangui's actions, "If Wu Sangui is poor, beg him to be spared the death penalty, and if he is unrestrained, he should tear the ground and stop the army." "There is no consideration of what it means for a regime to allow secession. After the Qing court was furious and criticized, the Fifth Dalai Lama sang eulogies and offered hata, waist swords, sacks, bows and arrows, etc. All in all, under the clever words of the Fifth Dalai Lama, the Qing court knew that the Dalai Lama did not cooperate, and there was no trick to do. Qinghai-Tibet Yuzhi maintained a neutral position in the war between Wu Sangui and the Qing and preserved its own strength.

In modern times, in the Qing Dynasty's national policy debate over whether to protect the northwest or the southeast, Zuo Zongtang, a frontier minister who strongly supported the protection of the northwest, once expounded the strategic characteristics of the northwest. If we extend along this line of thought, although the Fifth Dalai Lama of Tibet relied on the Hoshute Mongols to give the Gelug sect the upper hand, the internal sectarian struggle for power and the ambition of Heshute to monopolize political and religious power are all obvious. The Fifth Dalai Lama will not fail to make use of the geographical advantages of Dzungaria and Tibet in the struggle for power in the future, so cultivating Galdan as a force will certainly benefit a lot from the development of the Gelug sect in the future.

Galdan witnessed the methods and tactics of the Fifth Dalai Lama's maneuvering between various political forces, and he also deeply experienced the powerful power of the Gelug sect in a religious sense. In particular, the words and deeds of the Fifth Dalai Lama made Galdan appreciate the secret of survival, so there is Liang Fen's book that Galdan "has great ambitions" and "curiosity", rather than being a "Huang Taiji".

The author believes that Galdan's frenzied seizure of political and military power after his return to Dzungaria is related to the acceptance of the teachings of the Fifth Dalai Lama's thought during this period, the influence of the Gelug sect, and the reality of the struggle between religious forces in Tibet. In other words, Galdan's early experiences in Tibet gave him the idea that power is crucial. The Dalai Lama's thoughts and strategies must have been clearly explained to Sanjay Gyatso and Kaldan, and we can feel some of them from the words of the Fifth Dalai Lama. The 50th Dalai Lama's praise and praise for Kathan is far less high than that for Diba, but in fact, the 5th Dalai Lama's dependence on the two of them is the same, and there is no favoritism over the other, so why is there such a record? Perhaps there are factors such as Sanjay Jia's mistake not wanting the grievances between Galdan and the Qing Dynasty to affect himself and the great cause of Tibet, so he deleted the Fifth Dalai Lama's praise for Kaldan and the content of his friendship with Kaldan.

Kaldan's life is closely related to the Fifth Dalai Lama, Tibet, and the Gelug philosophy. They are the general climate and microclimate of Galdan's thoughts, behaviors, and life trajectories, and they are the current situation and facts. If we talk about Kaldan without the background of Tibet and the Fifth Dalai Lama, we will not be able to explain Kaldan and his affairs clearly. The confirmation of this assertion can be further explored from the actions of Galdan after his return to Dzungaria.

Two. Behavioral Background:

The principle of our evaluation of a historical figure is not to predict what he will do, but to analyze why he did what he did, what methods he used to do it, whether his subjective wishes are consistent with the results, and what are the consequences of his actions, so as to make qualitative conclusions about this figure. Since we analyze and judge Galdan and make a conclusion, it is based on what he did, not what he said. So let's take a look at Galdan's behavior after returning to Dzungaria for revenge in the historical books.

According to history, Galdan carried out a series of military operations after taking revenge, first attacking westward: "The northwest neighbor, said that Huangtaiji had six or seven troops, captured his famous king, and collected his troops. "Go further east," the countries of Tulupan and Hami have encroached upon them, and there is no strong enemy fortified city they have passed. and plugged down Zhuyi, Zhuyi Xiandun was the first minister, and Xianchen was afraid of the queen. The cronies of the division of the fate lived along the border, and made Huangtaiji live between Gua and Sha two states, so that they controlled each Huangtaiji, and stabbed Khalkhayan. "When the east surrendered, Naxi struck back and went down dozens of cities. There are those who have received the Mahanafi religion in tanta. At the beginning of the fall, the snow night attacked, killing and wounding more than 100,000, horses and equipment, lost and lost. Mahanafi is a saint in the Kingdom of Heaven. When Gardan returned to China after losing his division, he did not taste his spirit, and his conscription training remained the same. It is said that if you do not come to surrender, then from now on, you will use soldiers in the past, ravage your cultivation in the summer, burn your crops in the autumn, and now I am not forty years old, and then stop when the teeth fall white. 'The people of the city are terrified, and the doors are closed by day. It will be broken next year, and it will return to Xidu, and it will not dare to rebel, so it will become stronger. There are 500,000 soldiers in Russia and those who are stationed in Jinshan, and the subject countries are not at odds. ”

These events recorded by Liang Fen can be found in the official historical records of the Qing Dynasty and in other languages, but the expressions are different, and the nature of the things reflected is also different. However, it is an indisputable fact that as soon as Gard returned to Dzungaria, he began to send troops in all directions. For example, it is clearly recorded in the official history books of the Qing Dynasty that in May of the sixteenth year of Kangxi (1677), Galdan and Orqitu Chechen Khan attacked each other, "Galdan Taiji attacked Orqitu Chechen Khan, and offered bows and arrows and other things in battle", and Emperor Kangxi "stopped receiving his regular tribute". In 1678, Galdan completed the unification of Dzungaria and established political power. In 1679, the Fifth Dalai Lama conferred the title of "Tenzin Boshoketu Khan" on Galdan.

In the same year, the Fifth Dalai Lama appointed Sanjay Gyalco as Diba. The overlap in this period of history is not accidental, and there is an inevitable factor in the Dalai Lama's initiative to promote it. In this way, with the Tibetan regime faithfully carrying out the policy desired by the Fifth Dalai Lama, and the assistance of the Galdan Dzungar regime at any time, the Gelug faction will become more and more stable in the Dalai Lama's view. It's just that everything changed after 1688.

Beginning in the 80s of the 17th century, the Dzungar army marched westward for many years, "breaking back to the countries of Samarmand, Kazakh, Burut, Yelchin, Hashar, Salam, Turpan, and Hami, and the more than 1,200 cities it captured and surrendered to were countries accustomed to fighting." Become a powerful power that occupies a vast territory in the western regions of Central Asia.

What was the purpose of this series of military operations carried out after Galdan's revenge? There is not a single historical source that tells us exactly how Galdan himself explained the purpose of these actions, but there is some objective material.

Liang Fen's book explains that initially Galdan was sent troops to develop the economy of the Dzungar regime out of the material needs of the Dzungar tribes. "Rich and prosperous in the Western Regions, and the mission is in vain. There are yellow-clothed monks in Wusi Tibet, and the people are unpredictable. Gardan takes sand oil juice, boils the soil into sulfur, takes the epsom brine clay and decoction nitrate, and the color is white than snow. Copper, lead, and iron belong to the earth. The gold beads produced on the shore are not used. Horses and horses, the Quartet or over. Zhuxia was fed with silk, color plates, and woven gold pythons, python embroidery, etc., and the Junggar regime could only give back "hundreds of horses". Galdan showed the results to the heads of the tribes, and even praised the things for being good, and the heads of the people thought the items were very good, but Kaldan said, "The mainland is the only one that has this, and this Chinese thing is also." After that, preparations for war began to prepare for war and plunder these resources, "and the resources are extremely well used, and they are not taken from distant places, but they are skillful and sharpened their weapons." Make a small chain of trivial nails, light as clothes. If you can shoot and wear, you will kill the craftsman. He also made Muslim firearms, taught warfare, first bird artillery, second shot, second stab. The armor soldier is armed with a bird cannon and a short spear, and a bow and arrow at the waist. Camels carry cannons, and when they go out of the division, they are divided into three parts of the country, and they are deterred by hearing from far and near. According to this theory, when Galdan was in power, he attacked in four directions in order to improve the living conditions of his subordinates as soon as possible and win the hearts and minds of the people.

According to Liang's book, another reason is that the Dalai Lama of Tibet once instructed the establishment of a military regime. It's just that Galdan, who is young and vigorous and wants to perform miraculous feats, has advanced the plan of action. "It was the time when there were changes in Yunnan and Guizhou in the summer, and the swarms between Qin and Shu rose, and Galdan was plotting what to do. The Dalai Lama made the monks say: 'It's not timely! Not timely! Not allowed. 'Gardan was stopped, and his advisers said: 'There is a foundation for the establishment of the country, and there is a sequence of attacks, and there is no disorder. Li Ke used his ancestors to make a golden mountain, but he didn't stand at all, so he couldn't make a big deal. My ancestor was at the beginning of his life, destroyed the country for forty, and was dying in all directions, and then urged Xia to hold gold and mix one to be respected. "Gardan is good at what he says, but he is a close attack." The clear message from this is that the Dalai Lama asked Galdan to expand everywhere when the time was ripe, to establish a theocratic regime, and to ensure the spread of Gelugism by force and force, but it was not an event that was wrong to strike at this time.

The goal of Galdan and the Dalai Lama in establishing a theocratic regime is the same, but there are many differences, and this period is mainly manifested in different methods and methods, and different timings. On the advice of his advisors, Galdan sent troops and quickly conquered the surrounding minor powers. In this process, there was also the direct support of the Fifth Dalai Lama, for example, Galdan sent troops to the South Tianshan Road, which was done by accepting the will of the Dalai Lama, and was able to take over smoothly, which was also the result of the Dalai Lama's direct intervention in the dispute between the Black Mountain faction and the Baishan faction on the South Tianshan Road.

In the same way, in every action of Galdan, the Dalai Lama must first be consulted and then acted according to the plan, and the outcome of the matter must also be explained to the Dalai Lama. For example, after conquering Kazakhstan, he forced him to pay taxes and convert to Huangjiao, and the taxes were handed over to the Dalai Lama, and forcing the conquered to convert to Huangjiao was a contribution to the development of Huangjiao. These are what Maha Lai needs most. According to the Biography of the Fifth Dalai Lama, on the second day of the first month of the Year of the Iron Rooster (1681): "After Galdan Tenzin Boshoktu Khan took the territory of the Jiaotou people under his rule, he dedicated to me 1,500 towns and 2 million households, mainly Yarkand." It can be seen that the results of Kaldan's military operations have been handed over to the Dalai Lama, and this cannot simply be regarded as a situation in which the Dalai Lama is returned as an elder, teacher, and patriarch, and so on, and in a higher sense, it can even be regarded as the result of a joint military operation in which the Dalai Lama is the strategic commander and Galdan is the front-line commander, and it is intended to be an act of a subordinate to carry out the orders of a higher authority.

It should be pointed out that although Galdan's step-by-step actions were carried out with the support of the Dalai Lama in Tibet as a strong spiritual backing, however, Galdan also added more of his own ideas, and we can see the reasons for the formation of many historical events from the process and results.

Returning to Dzungaria, Galdan assumed political power as soon as he appeared on the throne, and it was up to him to consolidate and expand the theocratic regime that the Dalai Lama had instructed him to establish. Judging from the series of work carried out by Galdan, it was carried out in a planned, purposeful, and organized manner. First, he took revenge with the religious power given by the Dalai Lama, and then cleaned up his internal political enemies, sat on the throne of Khan, and was worshiped by his subordinates. After that, the internal affairs were rectified "to solicit and return, to pay homage to the old ministers, to be suitable for the soil, and to teach farming and animal husbandry." Laws and regulations should be enacted, a reward and punishment system should be established, and preparations should be made for war. Further stabilize people's minds and strengthen cohesion. Fourth, crack down on and eliminate tribes that are in conflict with the Sangha. Fifth. With the help of the Qing Dynasty's political appeal, he expanded his influence. In September 1679, the eighteenth year of the reign of Kangxi, Galdan "sent envoys to the Qing court to contribute chain mail, shotguns, horses, camels, mink skins, etc., on the grounds that the Dalai Lama had crowned him with the title of Boshoketu Khan," and asked the Qing court to recognize it. The Qing court "granted him tribute, granted him a pardon seal, and gave him a favor." There has never been a case for anyone who is called Khan without permission to pay tribute. However, Galdan Taiji, who paid tribute to Fang and sent a special envoy to the notice, should be allowed to offer it. The Qing court was forced to quell the fierce war of the "three feudatories" and hoped that Tibet would cooperate with the Qing Dynasty in attacking Wu Sangui, so it could only acquiesce to the Dalai Lama's move to vigorously support Galdan. It stands to reason that Tibet had already expressed its intention to submit to the Qing Dynasty, but the Dalai Lama's canonization of Kaldan did not inform the Qing court in advance. On this point, as the author mentioned earlier, the Qing court believed that Tibet had already been surrendered, and important matters should be known to the Qing court, but the Tibetan side understood the connotation of this submission as long as regular tribute was sufficient. Since the Qing court's ability to control the surrounding area was not very strong at this time, no matter what the Qing court's subjective intentions were, it was ultimately tacitly acquiesced in the Dalai Lama's canonization of Galdan as Khan.

After that, the Dzungar regime was surrounded by some powerful regimes, and the next step was to consult the Dalai Lama, "The Western Regions are established, and all countries are willing to be worshiped as Khan." Galdan is to ask the Dalai Lama, the first line, Bu Shi Ketu Khan regards the northwest countries, only Khalkha is the greatest, called Khan for a long time, Mo Zhi and Beijing. "And Gardansheng, Gu Yi looks at the north, shame and is strong, has the heart of long-range attack, and the day is concise tribe, if the person who will go to fight, his affairs are secret, and Khalkha is wary. The poor country in the Western Regions is all about running to Russia, and it is becoming more and more prosperous, or it can be said that the Dalai Lama will meet the clouds for it. According to Liang's words, Galdan's attack on Khalkha was a prepared and planned act.

During this period, Galdan's policy changed. Changing the hard-line policy towards Russia during his father's and brother's period, "the northern pass is better than Russia", so that he will not be attacked behind the back when he sends troops to Khalkha.

The author believes that from the beginning of the preparation for the attack on Khalkha, Galdan's ambitions have gone beyond the Dalai Lama's desire to establish his own khanate, the Dzungar Great Khanate, which is in power by Dzungaria, not the restoration of Genghis Khan's Mongol Golden Family Khanate. At the same time, Galdan did not intend to destroy the Qing Dynasty, at least not at that time, even after the war with the Qing Dynasty, there was no intention of annexing the Qing Dynasty.

III. Political Objectives:

In 1688, after years of preparation, the Dzungar sent 30,000 troops to raid Khalkha, resulting in the death of Khalkha, and the Khalkha chieftain Shetu Khan and Jebtsundamba fled to the border of the Qing Dynasty and asked for refuge. However, for the Qing Dynasty, it was more concerned about the stability of the Qing Dynasty's borders, so on the one hand, it ordered that "the border should be defended in the area; A total of 2,500 troops were sent to defend the flood land around Sunit under the banners of Ongniut, Bahrain, Kesiketeng, and Sizi tribes", on the one hand, Galdan stopped pursuing Khalkha, but Galdan was resolute and said that he must capture Tushetu Khan and Jebtsundamba. Emperor Kangxi "expected that Erut Mongolia, Russia, Huizi, Han and other places would follow the Dalai Lama's advice and live in peace." So he sent an envoy to Tibet to ask the Dalai Lama to send a representative to mediate. At the same time, Kaldan and Khalkha also sent envoys to the Dalai Lama to express their wishes and demands, so that all sides of the contradiction regarded the Fifth Dalai Lama of Tibet as a relayman and mediator, and the Qing court, in particular, was unwilling to rely on war to solve the problem, and always wanted to rely on the influence of the Fifth Dalai Lama to achieve their own goals. Let's put aside the reasons for the incident, the rights and wrongs of those involved, and the judgment of history, and only look at how the Dalai Lama participated in the rumors and mediation during the course of the incident, so as to understand the Dalai Lama's position and understand the planners and motives of Kaldan's actions.

It should be noted that the Dalai Lama passed away in 1682, and Dipa Sangye Gyatso concealed information and issued an order in the name of the Dalai Lama. It's just that Diba's various orders do not go against the Dalai Lama's wishes, but are a continuation of the Dalai Lama's policy, because the Fifth Dalai Lama has clearly stated that Sanjay Gyatso has three major virtues: like his own children, he obeys instructions, and he does the same thing in dealing with the world and handling the affairs of politics and religion as he does himself. It can be said that Diba's attitude towards Galdan and the Qing court was also in line with the Dalai Lama's wishes.

In response to the Qing court's request for mediation, the Dalai Lama's reply was: "The emperor cares for the people, integrates China and foreign countries, and hears that Erut and Khalkha are killing each other, and immediately condemns people to pardon and make peace." Because of the accident on the way of the envoy, "in accordance with the holy decree, he sent the Lama Bukegang to go." However, the role of the Lama Bukegang when he arrived at Galdan did not live up to the hoped. Emperor Kangxi then sent Ilagouk, Sanhu Tuketu and Shangnan Dorji Lama to Lhasa to meet the Dalai Lama. However, in April 1689, the 28th year of the reign of Kangxi, after Ilaguk Sanhutuktu arrived in Lhasa, Dipasang Gyatso regarded him as his envoy and sent him to Kobdo together with Jilong Hutuktu to assist Galdan in carrying out the next action plan, and sent the Khenpo Lama Shanbaling to Beijing as an envoy to propose to the Kangxi Emperor that Tushetu Khan and Jebtsundan Bahutuktu be captured and sent to Galdan, and guaranteed that there would be no problems with their lives. Shanbaling Kanpo said to Emperor Kangxi: "Dalai Lama, let the Holy Monk play, but capture Shetu Khan, Zhezun Danba Hu Tuketu, and Gal Dan will be beneficial to living beings. I should protect the lives of these two people. This attitude of the Dalai Lama turned out to be the same as that of Galdan, which the Qing Dynasty considered to be partiality. The Dalai Lama's very clear support for Galdan's position also surprised the Qing court. Therefore, he replied to the Dalai Lama and once again emphasized that his wish was: "I have always wanted to be unbiased, and I have repeatedly sent envoys to the past, and I still hope for reconciliation with him." "I look at all nations as one, and so is the one who has no partiality." Lama acts for the benefit of all sentient beings. If you want to be good at Baling Khenbu, it may not be the words of the lama, if the words of the lama, why not be sparse to play? I was suspicious, so I wrote an edict to explain the reason for this and understand the original recital. ”

Emperor Kangxi made it clear that he did not believe that this opinion was put forward by the Dalai Lama himself, and suspected that it was the opinion of others or that he was coerced into making a decision or that the envoy falsely conveyed the will of the Dalai Lama. The Dalai Lama has always been gentle and humble in his life, and the rejection of this speech was straightforward and clear, and his style was changed, and his naked support for Galdan's military operations was felt by the sensitive and sophisticated Kangxi Emperor. At the same time, it also shows that in terms of political struggle, Diba is far from being the opponent of Emperor Kangxi and the Dalai Lama.

The fighting in Dzunkha is a matter of overall concern, and the relationship between the various regimes and tribes in the past is clear from the attitudes and positions of all parties this time. It is an indisputable fact that Tibet is in Kaldan. Why did the Dalai Lama openly dare to confront the Qing court on this crucial issue? The author believes that the Dalai Lama and even Dipa Sangyel Gyatso regarded Galdan's action as a major event related to the future of Tibet and Dzungaria, so his position is very clear, but Dipa expressed himself too quickly and bluntly, and the Qing court saw through that it was not the Dalai Lama's original intention. Although Emperor Kangxi did not know that the Dalai Lama, who had always agreed with his own opinions, had passed away, judging from the attitude of the other party at that time, it was impossible to use the religious prestige of the Dalai Lama to make peace between the Khalkha and the Dzungar Society and stop Galdan from advancing to the Qing Dynasty border. Emperor Kangxi fundamentally changed his previous strategy towards Galdan and decided to settle the Dzungar matter by force.

At the beginning of the Battle of Ulan Butong, Galdan sent Ilaguk Sanhu Tuktu to the Qing camp to ask for the surrender of Tushetu Khan and Jebtsundamba. Originally an envoy of the Qing court and a special envoy of the Dalai Lama, Ilaguk Sanhu Tuktu persuaded the Qing Dynasty as an envoy of Kaldan. The position of the Qing Dynasty is also very clear, resolutely not to hand over the two leaders. In the course of the war, Galdan sent Jilong Hutuketu to the Qing army camp to make peace, saying that he "believed in the words of Ilaguk III and Shangnan Dorji, and went deep into the flood realm." The ignorance of his subordinates and the looting of people and animals are all unreasonable. The Holy One is the Lord of the Unified Universe, and Boshoktu Khan is only a small day (should be "Eye" - Citation's Note), how dare he act rashly? However, because of his enemies Shetu Khan and Zebzundamba, there was a mistake. He also has no intention of Sotu Shetu Khan, but he prayed for the Holy Lord's permission to send his teacher Dalai Lama to Zebu Zundamba, which is a great honor. In this way, the Qing Dynasty stopped the offensive and Galdan was able to escape.

In the ensuing war, the Qing Dynasty was not satisfied with the attitude and position of the Tibetan side, and even more dissatisfied with the multiple espionage acts of the lamas as envoys, so there were many correspondence and complaints with various parties.

Emperor Kangxi sent an envoy to the Dalai Lama in Tibet to inform Tibet of the behavior of the Dalai Lama's close attendants and Jilong Hutuketu...... Being in the Galdan camp does not make peace. In the name of chasing Khalkha, Galdan entered the border flood and plundered Uzhumuqin, but did not dissuade him. And Galdan fought with our army, and Jilong stood on the top of the mountain to watch it, and Bao'er tried his best to make peace, and obeyed the oath. When Jilong went, I sent an edict to tell the lama, and I did not preach it. And in particular, it was stated that Emperor Kangxi himself believed that all this was due to the fact that the Dalai Lama's close attendants and Jilong Hu Tuketu "shared greed for profit, and deceived Er and favored Galdan", "I have nothing to do with Lama Er, and I do not blame you." I have always treated you with sincerity, so I will act against the will of my juniors," and hoped that the Dalai Lama would not accede to Galdan's request for military assistance. He also explained to the messenger several strategies and the goals to be achieved. First, when he saw that the Dalai Lama could not be found, he asked the Dalai Lama to write a reply letter and bring it back. Second, if the Dipa sends the Panchen Lama, he will bring with him all the Erutites who have surrendered. Thirdly, "If Dipa also says to the Dalai Lama, he will make the middle of the Dalai Lama divination, and the cloud of Erdan's recitation, 'The only one who prays in the middle of the prayer is the Dalai Lama's ear.'" Dalai Lama, do you still have the reason to ask what to do?'" Fourth, if it is proved that the Dalai Lama has died, the Panchen Lama will be allowed to preside over Lamaist affairs on behalf of the rumors. Fifth, it is necessary to bring Jilong Khutuktu. If Diba wants to kill Jilong, you must do everything you can to keep Jilong. If Diba does not send Jilong, you can say to Diba, "You have disobeyed the will of the Holy One for the sake of a human being, and the Holy One will spare you?" Sixth, if you happen to meet an envoy who is plotting against Alabutan, tell you all about Kaldan in detail. Saying that I am a saint, I have no intention of punishing Galdan, and I still send generals to leave soldiers to appease him. Finally, I specially explained that after these things were done, I quickly said goodbye and returned, and I couldn't stay for a long time.

From the above personal confession of Emperor Kangxi, it can be felt that Emperor Kangxi believes that most of these Huangjiao disciples stand on the side of Kaldan, especially the lama envoys sent from Tibet, so that Tibet's position is obviously on the side of Kaldan, which is very unfavorable to the Qing Dynasty, but it is not clear who made the decision from Emperor Kangxi.

From the Tibetan side, it is determined to establish an alliance with Galdan. Although Tibet also came forward to hope that Dzungaria and Khalkha would cease their wars, they also hoped that Khalkha would be controlled by Dzungaria because of the war, so that Mongolia would be under Tibet's control. It's just that Galdan sent troops to Khalkha to start a war with the Qing Dynasty, and he was in a hurry.

As far as Galdan is concerned, although he also listened to the suggestions of the Tibetan side, Galdan himself understood that what he wanted to establish in the end was a great Dzungar khanate that was not subject to the control of the Qing Dynasty or even Tibet, and was equal to and supported each other.

To sum up, the relationship between Dzungaria and Tibet has shown its twists and turns due to Galdan's experience in Tibet. From the Dzungar belief in the Gelug sect to the death of Kaldan, the relationship between the two sides has been developing more and more closely. As a result of the flight of Tseula Alabutan in 1688 after Galdan killed Tseru Alabutan's younger brother, Dzungaria was effectively divided into two opposing parts. When Kaldan sent troops to Khalkha, he attacked Kaldan's stronghold of Kobdo, and took Kaldan's wife and subjects away. When Galdan was defeated by Zhaomoduo and was extremely poor, the Qing Dynasty blocked Kaldan's road to Qinghai and Tibet, and Alabutan occupied the rear of Kaldan, blocking Kaldan's way back to his master, so that Galdan fell into a situation of being attacked on his back. During this period, Tibet's Dipasang Gyatso persuaded Tseru Alabutan to reconcile with Galdan in the name of the Dalai Lama because of his "affection" with Galdan, but Tselu Alabutan refused and expressed his attitude to the Qing court: "If Galdan approaches our land, he will do his best to suppress it." As a result, Galdan did not dare to cross the Altai, which led to the final defeat. Although Tibet was angry with Tselu Alabutan, though, after Tselu Alabutan ascended the throne of the Great Khan of the Dzungar Tribe, like the previous leaders of the Dzungar Tribe, he attached great importance to the strength of the Dalai Lama's support for him and sent people to Tibet to make friends. However, it has never been possible to establish close ties with the Tibetan religious elite. It was not until the death of Kaldan, the Fifth Dalai Lama, and the Dipa that Tselu Alabutan had the opportunity to establish relations with the new religious upper echelons of Tibet.