清代  (1683年三月1日～1706年十一月15日)

姓：	計美多吉協加袞欽
名：	洛桑仁欽倉央嘉措
字：	倉洋嘉錯
網筆號：	第六世達賴喇嘛
 詩詞： 《《倉央嘉措情歌》（連載一） Lama ballad Instalment uni-》   《《倉央嘉措情歌》（連載二） Lama ballad Instalment twain》   《《倉央嘉措情歌》（連載三） Lama ballad Instalment three》   《《倉央嘉措情歌》（連載四） Lama Ballad Instalment four》   《《倉央嘉措情歌》（連載五） Lama ballad Instalment five》   《《倉央嘉措情歌》（連載六） Lama ballad Instalment six》   《情詩選 Situation anthology》   《情詩 Love Poems》    倉央嘉措心史：最美的六首詩歌 閱讀倉央嘉措 Tshangs-dbyangs-rgya-mtsho在诗海的作品!!!

倉央嘉措（藏語：ཚངས་དབྱངས་རྒྱ་མཚོ，威利：tshangs dbyangs rgya mtsho；1683年3月1日－？），舊譯倉洋嘉錯，是時任西藏攝政桑結嘉措認定的藏傳佛教格魯派的第六世達賴喇嘛，除1705－1721之外，得到西藏政府和中國中央政府的承認。他也是西藏著名詩人，是歷代達賴喇嘛中最富傳奇色彩的人物。
六世達賴喇嘛（Tshangs-dbyangs-rgya-mtsho）倉央嘉措是西藏歷史上頗有爭議的著名人物。

身世

　　倉央嘉措原名洛桑仁欽倉央嘉措。其之父紮西丹增，原居錯那宗。其母為贊普後裔，名叫次旺拉姆。倉央嘉措誕生於1683年(藏歷第十一繞迥水豬年）3月1日。

　　1697年（藏歷第十二繞迥火牛年）被藏王第司·桑傑嘉措認定為五世達賴喇嘛的轉世靈童。 同年年燃燈節之際，第六世達賴喇嘛倉央嘉措在布達拉宮的司喜平措大殿，在丹增達賴汗和第悉·桑結嘉措等藏蒙僧俗官員的參加下，舉行了坐床典禮。清朝康熙皇帝從大局考慮，派出章嘉呼圖剋圖等參加了典禮，並賞賜了無數珍寶。

　　1698年（藏歷土虎年），倉央嘉措至哲蚌寺，建立最初的法緣，從《菩提道次第廣論》的開首處，進行了經文傳承，開始聽取法相經典。第悉教授其梵文聲韻知識。另外，還從班禪大師及甘丹寺主持、薩迦、格魯、寧瑪等派有道上師學習大量顯密經典。第悉對於倉央嘉措的學習，管理得非常嚴格。

　　倉央嘉措成長的時代，恰值西藏政治動蕩，內外各種矛盾接連不斷地開始出現之際。1700年（藏歷鐵竜年），丹增達賴汗在西藏去世。其次子拉藏魯白遂來至前藏，承襲了乃父職位。蒙古施主當中對此也産生了贊同與反對的兩種意見。另外，第悉對第五世達賴喇嘛的圓寂進行了長期保密，這引起了清朝康熙帝的不滿。在西藏內部，由於第悉獨斷專行，長期“ 匿喪”，身穿袈裟而又公開蓄養“主母”等行為，招致哲蚌寺、色拉寺部分首腦表現出不滿情緒，等等。

　　各種矛盾錯綜復雜，倉央嘉措感到“失望，學習也無益處”，遂變得懶散起來， 且喜好遊樂，放蕩不羈。

　　1702年（藏歷水馬年六月），倉央嘉措20歲時，第悉勸其受比丘戒。他聽從勸告。前往紮什倫布寺與班禪大師洛桑益西相見。第五世班禪的傳記裏說，“休說他受比丘戒，就連原先受的出傢戒也無法阻擋地拋棄了。最後，以我為首的衆人皆請求其不要換穿俗人服裝，以近事男戒而受比丘戒，在轉法輪。但是，終無效應，衹得將經過情形詳細呈報第悉。倉央嘉措在紮什倫布寺居17日後返回拉薩。”（《五世班禪洛桑益西自傳·明晰品行月亮》 209頁）自那以後，倉央嘉措便穿起俗人衣服，任意而為。白天在竜王潭內射箭、飲酒、唱歌，恣意嬉戲。還到拉薩近郊去遊玩，與年輕女子尋歡作樂，放棄了戒行。

　　拉藏汗利用第六世達賴喇嘛倉央嘉措與第悉·桑結嘉措之間的矛盾，製造越來越多的麻煩。第悉企圖投毒殺害拉藏汗的說法傳開以後，藏蒙福田、施主之間的矛盾更加尖銳。公元1705年（藏歷木雞年）一月，第六世達賴喇嘛、吉雪第巴、拉木降神人、色拉、哲蚌二寺堪布、政府各要員、班禪大師的代表、蒙古諸施主等，集議如何解决矛盾。最後議决，第悉·桑結嘉措辭去地方政府的職務，將貢嘎宗撥給他作為食邑；拉藏汗保留“地方政府蒙古王”的稱號，返回青海駐牧。但是，實際上雙方都沒有打算執行决議。拉藏汗從拉薩出發以後，在羊八井、當雄等地駐留多日，緩緩抵達那麯。在那麯集結了藏北各地的蒙古軍隊，準備打仗。他藉口第悉未遵守决議，仍然呆在布達拉宮內幹預政府的一切事務，從那裏折返拉薩。當年5月，拉藏汗在當雄將蒙古軍隊分為兩路，一路由他親自率領，從澎波而來；另一路由其妻次仁紮西及部分軍官率領，從堆竜德慶而來。當時，色拉、哲蚌二寺的上師、密宗院的軌範師以及班禪大師的代表等人聞訊後，急忙先後趕去勸阻。請求汗王罷兵。但是，遭到拒絶。公元1705年（藏歷第十二繞迥木雞年）七月第悉·桑結嘉措被抓獲，押至堆竜德慶的朗孜村立刻斬首。從此以後，蒙古人拉藏汗統治前後藏達12年。

　　當時，在西藏地方政府的框架中，噶廈和孜康屬於重要的機構。孜康機構既檢查稽核政府收支，又主持培養官員的學校。不久，殺害第悉·桑結嘉措的兇狠王妃次仁紮西也死去了。

　　拉藏汗掌握大權以後，對第六世達賴喇嘛多方責難。還特派人員赴京師，讒言桑結嘉措勾結準噶爾人，準備反叛朝廷。還說，第悉 ·桑結嘉措在布達拉宮立的倉央嘉措不是第五世達賴喇嘛真正的轉世靈童，他終日沉湎於酒色，不守清規，請予廢立。康熙帝即派侍郎赫壽等人赴藏，敕封拉藏汗為 “翊法恭順汗”，賜金印一顆。命將倉央嘉措從布達拉宮的職位上廢除，“執獻京師”。

　　遵照諭旨，廢掉倉央嘉措以後，不久即“解送”北京。在哲蚌寺前的參尼林卡為其送行時，哲蚌寺僧人將其強行搶至該寺的甘丹頗章宮中。拉藏汗聞報後，立即派兵包圍了哲蚌寺，寺僧們亦準備武力抵抗，雙方即將發生流血衝突。倉央嘉措見此情形於心不忍，便自動走到蒙古軍中，立地平息了這場一觸即發的戰鬥。然後，從北路進京，抵達青海的貢噶諾爾時圓寂，時年25歲。這是傳記中的普遍說法。所以，布宮裏唯獨沒有六世達賴的靈塔。

　　其後，拉藏汗將生於公元1686年（藏歷火虎年）的活佛阿旺益西嘉措認定為第六世達賴喇嘛，將其迎至布達拉宮坐床，他在位11年。但是，西藏僧俗群衆皆不承認他是達賴喇嘛的轉世靈童。白噶爾增巴·益西嘉措坐床以後，拉藏汗便上奏康熙皇帝，請求皇帝承認他是達賴喇嘛，並賜金印。皇帝依奏，賜金印一顆，印文為：“敕封第六世達賴喇嘛之印”，被修改為“敕賜第六世達賴喇嘛之印。”（《印鑒清册》11頁）

　　為了穩定西藏當時的混亂局面，康熙帝於公元1713年（藏歷第十二繞迥水蛇年）册封第五世班禪洛桑益西為“班禪額爾德尼”，賜金册、金印。命他協助拉藏汗管理好西藏地方事務。從此，歷代班禪的“額爾德尼”名號便確定下來。

死因之謎

　　六世達賴的死因，成了一個永遠的迷。
傳說一，倉央嘉措在押解進京途中，病逝於青海湖；
傳說二，倉央嘉措在路上被政敵拉藏汗秘密殺害；
傳說三，倉央嘉措被清帝囚禁於五臺山，抑鬱而終；
傳說四，好心的解差將倉央嘉措私自釋放，他最後成為青海湖邊的一個普通牧人，詩酒風流過完餘生。

　　流傳最廣的一種說法，也就是“密傳”《琵琶音》的說法。“於火豬年當法王（即倉央嘉措）25歲時，被請往內地。”“次第行至東如措納時，皇帝詔諭嚴厲，衆人聞旨，惶恐已極。擔心性命難保，無有良策以對。於是異口同聲對我（倉央嘉措）懇求道：‘您已獲自主，能現仙逝狀或將形體隱去。若不如此，則我等勢必被斬首。’求告再三。倉央嘉措無限悲傷，話別之後，遽然上路，朝東南方向而去……此後，他經打箭爐至內地的峨眉山等地去朝山拜佛。然後，又到前後藏、印度、尼泊爾、甘肅、五臺山、青海、蒙古等地雲遊，講經說法，廣結善緣，創下無窮精妙業績。

　　據近年來的考古發現證實，倉央嘉措在內蒙阿拉善地區弘法利生，最後圓寂於此。騰格裏沙漠中的承慶寺（六世達賴的圓寂地）、昭化寺（法體停放地）和賀蘭山廣宗寺（真身捨利存入處）就見證了六世達賴這一段生命歷程。

　　六世達賴於乾隆十一年（1746）5月8日坐化，年64歲。乾隆二十二年(1757年)六世達賴弟子阿旺多爾濟依照師父生前的意旨在賀蘭山中修造廣宗寺，寺內供奉着六世達賴靈塔(六世達賴肉身)。

　　乾隆二十五年(1760年)，清廷為該寺賜名“廣宗寺”，授予鎸有藏滿蒙漢四種文字寺名的乾隆御筆金匾。此匾的落款為“大清乾隆歲次閏八月十六日”，從此南寺有了這個正式名稱。

　　1966年文化大革命開始，造反派闖入南寺，搗毀了六世達賴靈塔，強迫僧侶們自己破壞六世達賴肉身，還焚燒了大量佛像、佛經。守寺的少數喇嘛當做牛鬼蛇神加以批鬥後趕出寺院，一些無傢可歸的僧人被驅逐到附近社隊。70年代初，將南寺的廟宇全部拆除，木料用作他途，財産由有關部門低價變賣處理。南寺變成了一片廢墟。

　　後由一老喇嘛將倉央嘉措遺骨偷偷火化，留有捨利存於寺內。

　　十一屆三中全會以後，宗教信仰自由政策重新得以落實。1981年南寺部分僧人來到原寺址蓋起蒙古包和帳篷，舉行了夏季祈願法會，並由羅卜桑寧吾，尚巴丹達爾，丹比寧吾等人出資出力．在原葛根倉房的遺址上蓋建了15間平頂佛堂，把桑吉拉布坦精心撿起收藏的六世達賴骨灰重新造塔供奉。在旗人民政府批準下成立的南寺管理、籌措資金。從1989年開始新建了有歇山式屋頂的30間殿堂。1990年7月初新殿舉行了開光儀式。

情詩

　　倉央嘉措的身世更為他的情詩增添了浪漫而神秘的色彩。他的經典的拉薩藏文木刻版《倉央嘉措情詩》，彙聚了他的六十多首情詩。如今已被譯成二十多種文字，幾乎傳遍了全世界，新的譯作層出不窮。而在民間，有倉央嘉措的情詩達200多首。在今天的西藏，很多人都會唱以他的詩改編的歌，譬如：

那一天
閉目在經殿香霧中
驀然聽見
你頌經中的真言

那一月
我搖動所有的轉經筒
不為超度
衹為觸摸你的指尖

那一年
磕長頭匍匐在山路
不為覲見
衹為貼着你的溫暖

那一世
轉山轉水轉佛塔啊
不為修來生
衹為在途中與你相見

倉央嘉措還有一首流傳非常廣泛的詩：
第一最好不相見，如此便可不相戀。
第二最好不相知，如此便可不相思。
第三最好不相伴，如此便可不相欠。
第四最好不相惜，如此便可不相憶。
第五最好不相愛，如此便可不相棄。
第六最好不相對，如此便可不相會。
第七最好不相誤，如此便可不相負。
第八最好不相許，如此便可不相續。
第九最好不相依，如此便可不相偎。
第十最好不相遇，如此便可不相聚。
但曾相見便相知，相見何如不見時。
安得與君相訣絶，免教生死作相思。

前生今世

“倉央嘉措”的藏語意思是“音律之海”，不知道是不是“冥冥中，一生的預言”

Tsangyang Gyatso (Tibetan: ཚངས་དབྱངས་རྒྱ་མཚོ, Wylie: tshangs-dbyangs rgya-mtsho, ZYPY: Cangyang Gyamco; 1 March 1683 – 15 November 1706) was the 6th Dalai Lama. He was a Monpa by ethnicity and was born at Urgelling Monastery, 5 kilometres (3.1 mi) from Tawang, India and not far from the large Tawang Monastery in the northwestern part of present-day Arunachal Pradesh.

He had grown up a youth of high intelligence, liberal to a fault, fond of pleasure, alcohol, and women, and later led a playboy lifestyle. He disappeared near Qinghai, possibly murdered, on his way to Beijing in 1706. The 6th Dalai Lama composed poems and songs that have become popular not only in modern-day Tibet, but all across China.

Early life

Tsangyang was born on 1 March 1683 in Mon Tawang (in modern Arunachal Pradesh, India) to Lama Tashi Tenzin of Urgelling, a descendant of the treasure revealer Pema Lingpa, and Tsewang Lhamo, a Monpa girl hailing from a royal family of Bekhar Village.

There are many stories about the life and death of Tsangyang Gyatso.

There are several legendary tales about the birth of Tsangyang. Apparently, His mother, Tsewang, had experienced a few miracles prior to the birth of Tsangyang Gyamtso. One day, within the first month of her pregnancy, she was husking paddy in the stone mortar. To her surprise, water started accumulating in the mortar. On another occasion, when Tsewang drank water at a nearby place, milk started gushing out in place of water. Since then, this stream was known as Oma-Tsikang, literally known as milky water.

In the course of time, Tsewang gave birth to a boy who was named Sanje Tenzin, with Tsangyang's grandfather and Nawang Norbu with his father.^{[clarification needed]} Due to this fact, legend said that he would not drink his mother's milk from the day after their birth. One day, when his face began to swell from an infection, Tsangyang could hardly open his eye, two local diviners were summoned. They prescribed purifactory rite and said that his name should be changed to Ngawang Gyamtso.

His recovery was credited by the regent to the intervention of the Dalai Lama's own guardian deity, Dorje Dakpa. The grandfather dreamt that the child was constantly being protected by heavenly beings. The mother dreamt, as she took a rest from her weaving, that a great company had arrived to take him off. His paternal grandmother dreamt of two suns shining in the sky.

Historical background

Although the 5th Dalai Lama had died in 1682, the Regent Desi Sangye Gyatso (Wylie: sangs rgyas rgya mtsho) kept his death a secret – partly to continue the stable administration, and partly to gain time for the completion of the Potala Palace. The monks concentrated their search to the region of Tibet to find the next incarnation, but later came to conclude that 6th Dalai Lama was born outside the Tibetan territory^{[citation needed]} in a valley whose name ended with "ling". They searched all places ending with "ling", including three in Tawang – Urgyanling, Sangeling and Tsorgeling.

The Potala authorities took the Dalai Lama from his mother in 1697 from Urgyanling. The journey to Pota Lhasa from Tawang was 7 days, and they spend first night in Tsona (near Cuona Lake, China) where he slept with girls. Responding to the strict rules of the Tibetans, he constantly opposed laws which overruled him, and eventually became a drunk. After arriving to Tibet, Sangye Gyatso sent a delegation to the Kangxi Emperor of Qing China in 1697 to announce that the 5th Dalai Lama had died and the 6th had been discovered.

The regent invited Lobsang Yeshe, 5th Panchen Lama to administer the vows of a śrāmaṇera (novice monk) on the young man at Nankartse and named him Tsang Gyatso. In October 1697, Tsangyang Gyatso was enthroned as the 6th Dalai Lama.

In 1705 Lha-bzang Khan, a Mongol king, had the Regent, Sangye Gyatso, killed. This greatly upset the young Dalai Lama, who left his studies and even visited the 5th Panchen Lama in Shigatse to renounce his śrāmaṇera vows.

Life as a Dalai Lama

As a Dalai Lama, Tsangyang had composed excellent works of songs and poems, but often went against the principles of the Gelug School of Tibetan Buddhism. For example, he decided to give getsul vows to Lobsang Yeshe, 5th Panchen Lama at eighteen instead of taking the full gelong vows normal for his age.

The Panchen Lama, who was the abbot of Tashilhunpo Monastery, and Prince Lhazang, the younger brother of the Po Gyalpo Wangyal, persuaded him not to do so.

Tsangyang Gyatso enjoyed a lifestyle that included drinking, the company of women, and writing love songs. He visited the 5th Panchen Lama in Shigatse and, requesting his forgiveness, renounced the vows of a novice monk. He ordered the building of the Tromzikhang palace in Barkhor, Lhasa.

Tsangyang Gyatso had always rejected life as a monk, although this did not mean the abdication of his position as the Dalai Lama. Wearing the clothes of a normal layman and preferring to walk than to ride a horse or use the state palanquin, Tsangyang only kept the temporal prerogatives of the Dalai Lama. He also visited the parks and spent nights in the streets of Lhasa, drinking wine, singing songs and having amorous relations with girls. Tsangyang retreated to live in a tent in the park near the northern escarpment of Potala Palace. Tsangyang finally gave up his discourses in public parks and places in 1702, which he had been required to do as part of his training.

Capture and disappearance

Using the Dalai Lama's behaviour as an excuse and with the approval of his ally, China's Kangxi Emperor, Lha-bzang Khan, khan of the Khoshut, killed the regent and kidnapped the Sixth Dalai Lama. On 28 June 1706, Lha-bzang Khan deposed Tsangyang; he later installed a 21-year-old lama, Ngawang Yeshey Gyatso, as the "true" 6th Dalai Lama in 1707, claiming that he, not Tsangyang, was the true rebirth of the 5th Dalai Lama. The Gelugpa dignitaries and the Tibetan people rejected Lha-bzang Khan's installation of Ngawang Yeshey Gyatso and continued to recognise Tsangyang's title. However, Ngawang Yeshey Gyatso is considered by Tibetans to have been an incarnation of Avalokiteśvara.

While being taken out of Tibet, Tsangyang composed a poem which some say foretold of his next birth. "White crane lend me your wings. I will not fly far. From Lithang I shall return."^{[citation needed]} Tsangyang disappeared mysteriously near Qinghai on 15 November 1706, which is why there is no tomb for him in the Potala Palace. Rumours persisted he had escaped and lived in secrecy somewhere between China and Mongolia.

The Tibetans appealed to the Dzungar people, who invaded Tibet and killed Lha-bzang Khan in late 1717.

Tsangyang was succeeded by Kelsang Gyatso, who was born in Lithang, as the 7th Dalai Lama.

Notes

References

• Mullin, Glenn H. (2001). The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation, pp. 238–271. Clear Light Publishers. Santa Fe, New Mexico. ISBN 1-57416-092-3.

External links

• Erotic verse sheds light on 'playboy Lama' – BBC News article
• Tsangyang Gyatso: The Rebel Dalai Lama, by Mr. K. Dhondup
• Urgelling Monastery