Since Buddhism was imported from India and the Central Plains(the middle and lower reaches of the Yellow River), it greatly transformed Tibetan society structure as well as people's ideology. A gradual combination of Buddhism and local religion led to the birth of Tibetan Buddhism featuring the reincarnation of a Living Buddha. The appearance of the Dalai lama and the Panchen rin-po-chen made it possible for Tibet's reunification. Transmigration of life and death propagated by Buddhism provided grounds for the existence of the feudal hierarchical system. The Dalai Lama and his Yabgzhis family further strengthened the dominant position of the aristocracy.
Section 1 From the First to the Sixth Dalai Lama
For a long time in history, a sense of hierarchy had been firmly established in Tibetan society where Buddhism prevailed, giving birth to the Dalai Lama and his Yabgzhis family. In Tibetan tongue, Yab is a respectful form of address for "father," while gzhis means "farmland," and "estate" by extension. People call the Dalai lama's family Yabgzhis to indicate their power and wealth. However, almost no interviewees know how many Yabgzhis families have existed in Tibetan history. With fervent religious sentiments, many of them even take it for granted that there have been 14 Yah-gzhis families corresponding to the 14 Dalai Lamas.
Obviously the pious Tibetan Buddhists have attached very great religious importance to the Yab-gzhis families. Nevertheless, according to historical literature, all in all, six Yabgzhis families sprang upthroughout history.
In the autumn of the 47th year of Emperor Kangxi (1708), a boy named Kelzang Gyatso(skal-bzang rgya-mtsho) was born in a subsidiary village to Litang Monastery. There were a variety of stories about his legendary birth. Consequently, clerical and secular people from Kham and Domed all believed that he was the reincarnated soul boy of the 6th Dalai Lama Tsangyang Gyatso.
According to Legend of the Seventh Dalai Lama, Emperor Kangxi in 1716 awarded KelzangGyatso a seal made of 100 taels of gold and inscribed in Manchu, Mongolian and Tibetan, and an imperial edict book made of 150 taels of gold.Four years later, along with his whole family Kelzang Gyatso left Kumbum Monastery where he lived for the Potala Palace in Lhasa to be inaugurated as the 7th Dalai Lama. Apart from hold-ing a grand ceremony to welcome the new Dalai, the local government granted huge lands to his family and constructed a splendid mansion for them. Thus appeared the first Yabgzhis family in history, which was much revered from the start by Tibetan people. Evidently the rise of the Yabgzhis family was closely connected with the central government's enfeoffment system. With the establishment of the prestige and influence of the Dalai Lama and his family, Lhasa's Ganden Phodrang government obtained a firm backing from the imperial court in Beijing.
The Dalai Lama has been traditionally regarded as the incarnation of Chenresig/spyan-ras-gzigs (Avalokitesvara). The Ist Dalai Lama, Gedun Druppa, was born in 139I(24th year of Emperor Hongwu of the Ming Dynasty) in a herdsman's family. Legend goes that on the night of his birth,a gang of bandits sacked the village. His parents hid the newborn in a heap of stone and escaped. After returning they found in great surprise that their baby was still alive, well guarded by a hawk. According to Legend of the Dalai Lamas, Gedun Druppa had four brothers and sisters and he was the third.Since childhood he helped his parents to graze sheep. At age 15 he became a Buddhist priest in Narthang Monastery in the Tsang region.Ten years later he was lucky to meet Tsongkhapa(1357-1419), founder of the Gelugpa of Lamaism, and then became the latter's last disciple. Aided fiancially by Dzongpon of Samdruptse(the present Shigatse) and some local noblemen, he built in 1447(12th year of Emperor Zhengtong of the Ming Dynasty) the Drashilhunpo, the fourth largest Gelugpa monastery, and served as Khenpo(abbot). In 1474(10th year of Emperor Chenghua of the Ming Dynasty) Gedun Druppa passed away at age 84 in Drashilhunpo Monastery.
The 2nd Dalai Lama, Gendun Gyatso, was born in 1475 in an ordinary peasant family Three years later, he was determined as the reincarnated soul boy of Gedun Druppa and sent to Drashilhunpo Monastery. Afterward, he was invited to act as Tripa(abbot)of Drepung and Sera, two other Gelugpa monasteries, and resided at Ganden Phodrang, which was constructed specifically in Drepung Monastery. It became the residence of all the following 3rd, 4th and 5th Dalai Lamas. Hence the name of the 5th Dalai Lama's local regime.
During the time of Gendun Gyatso, the political situation in Tibet was volatile. Rinpungpa proclaimed himself king in the Tsang region. The usurper adopted a religious policy to promote the Kargyupa but suppress the Gelugpa by force. In 1542(21st year of Emperor Jiajing of the Ming Dynasty) Gendun Gyatso passed away in Drepung Monastery at the age of 67.
The 3rd Dalai Lama, Sonam Gyatso, was born in 1543 in a small aristocratic family. At age four he was chosen as the reincarnated soul boy of Gendun Gyatso and sent to Drepung Monastery. He later became the 12th Tripa of Drepung and the 13th Tripa of Sera Monastery; and successfully spread the Gelugpa's faith to Mongolia. In 1578(sixth year of Emperor Wanli of the Ming Dynasty), Mtan Khan of Mongolia met with Sonam Gyatso in Qinghai, and conferred the title of "All-knowing Vajra-holder. the Dalai Lama" on him. Hence the appellation of the "Dalai Lama" was used in Tibet. Despite the close ties built up with the Mongol imperial family, during the time of Sonam Gyatso Tibetan society was still in turmoil. Shingshapa Tsetan Dorje staged a coup in the Tsang region and established the Tsangpa Khan regime. The new ruler continued propagating the Kargyupa's doctrines. Consequently, conditions for the Gelugpa did not improve at all. Sonam Gyatso passed away in 1588 in Inner Mongolia at the age of 46.
The 4th Dalai Lama, Yonten Gyatso, great-grand-son of Altan Khan, was born in 1589. Being escorted to Tibet in i602, he received religious training from the 4th Panchen, Lozang Chosgyal. In i616 Yonten Gyatso passed away in Drepung Monastery. In his short lifetime the 4th Dalai Lama did not extricate the Gelugpa from a predicament. After his death, Tsangpa Khan even banned by decree the reincarnation of the Dalai. By repeated requests of Lozang Chosgyal did the search for the reincarnated soul boy of the Dalai Lama resume.
The 5th Dalai Lama, Lozang Gyatso, was born in 1617 in Qonggyai, Lhoka. At the age of six he was sent to Drepung Monastery. In 1641(14th year of Emperor Chongzhen of the Ming Dynasty), with the aid of Gushri Khan of Mongolia, the 5th Dalai Lama toppled Tsangpa Khan's government.
From the time of the 1st to the 4th Dalai Lama Tibet had been in a state of turmoil, where reshuffle of government was a commonplace. While striving to survive in time of distress, the Gelugpa gradually won Tibetan people's sympathy and trust by its plain doctrines. Once holding sway, confronted with the still unstable political scene the 5th Dalai Lama followed old managerial patterns and kept the social status of the secular nobility unchanged. As a result of the integration of religion and politics, the Dalai Lama was put on a pedestal.Nonetheless, his family did not yet acquire power and position corresponding to his expanding divinity.
Previously, Sakya and Phagdru rulers had received titles from the emperors of the Yuan Dynasty. The 5th Dalai Lama went to Beijing in 1652 (ninth year of Emperor Shunzhi of the Qing Dynasty) to present himself before the emperor. The following year, Shunzhi bestowed a golden seal, an imperial edict book made of gold and an official title upon him. With the recognition by the central government, the Dalai Lama's local regime was further stabilized.
The 6th Dalai Lama, Tsangyang Gyatso, was born in a peasant family in 1683(22nd year of Emperor Kangxi of the Qing Dynasty). He was chosen in 1697 as the reincarnated soul boy of the 5th Dalai Lama. According to historical records, Tsangyang Gyatso did not observe the monastic commandments but induced himself in wine and women. He was more famous for his poems than for his political contributions to Tibetan society. However, people's adoration of him did not reduce at all. And for the first time in history, the local government erected a residence for his parents.
Following the dethronement of the 6th Dalai Lama in 1705, his whole family were reduced to commoners.
Section 2 The Seventh Dalai Lama and His Family
According to the Legend of the Seventh Dalai Lama, Lhazang Khan of Mongolia who actually ruled over Tibet deposed Tsangyang Gyatso and helped a boy monk named Yeshe Gyatso mount the throne in the Potala Palace. In spite of the discontent of clerical and secular officials in Tibet, the new "Dalai Lama" reigned for nearly a decade. In 1708 Kelzang Gyatso was born in a village attached to Litang Monastery, and he was soon chosen as the reincarnated soul boy of the 6th Dalai Lama by those who resented the rule of Lhazang Khan. Emperor Kangxi sent an envoy to welcome Kelzang Gyatso at Kumbum Monastery in Qinghai and then dispatched troops to escort him to Lhasa. On September 15,1720, Kelzang Gyatso attended the inaugural ceremony held in the Potala Peace. He was then apprenticed to the 5th Panchen, Lozang Yeshe, to learn the text of Buddhism at Drepung Monastery.
The local government granted large numbers of lands and serfs to the family of the 7th Dalai Lama, and bestowed the honorary title of "Yab-gzhis Samdrup Phodrang"(or Sampo for short) on it. Hence Sampo became the first Yabgzhis family in Tibetan history. In particular, the Qing government conferred a dukedom upon the father of the 7th Dalai Lama, promoting his family to an irrefutably high social position.
When ascending the throne, Kelzang Gyatso was still an ignorant kid. Inevitably, a fierce power struggle broke out in the Potala Palace. Emperor Kangxi sent troops to drive the Dzungar Mongols who were in authority out of Tibet. There are detailed accounts of this event in The Pedigree of Gashiwa Family, Biography of Pholhanas and General History of Tibet.
According to the Legend of the Seventh Dalai Lama, Emperor Yongzheng issued an imperial edict in 1724, vesting Kelzang Gyatso with political and religious power. Since then it became an established practice that the Dalai Lama assumed the reins of government upon coming of age.
From the start the 7th Dalai Lama's father, Sonam Dorje,turned out to be a keen-witted and capable person.He had frequent contacts with government officials and presented himself on various social occasions to seek political status.However, the escalating power struggle among the nobility led to a riot in 1727(fifth year of Yongzheng).The following year,Pholhanas of the Tsang region dispatched troops to capture Lhasa.The Qing government appointed two Amban and transferred local power from the 7th Dalai Lama to Pholhanas.As the secular nobility represented by Pholhanas assumed office,Sonam Dorje was expressly banned from meddling in government affairs,which became an established rule upon the families of the Dalai Lamas of later ages.
After Pholhanas died, his son Gyumey Namgyel assumed overall responsibility of government affairs in Tibet. Historical materials show that he was a notorious despot who gradually lost the dignity his father earned for his family. Nevertheless, it's his collaboration with Dzungar Mongols and betrayal of the central government that eventually brought on his personal destruction.
Then the 7th Dalai Lama resumed office, but did not get much political benefit for his family. However his relatives were once again able to be present on social occasions like celebrations and pilgrimage-making.
The 8th Dalai Lama, Jampel Gyatso, was born in 1758(23rd year of Emperor Qianlong). Four years later, a grand ceremony was held for him to ascend the throne. The Qing imperial court set up the post of Gyaltsab in Tibet, whose function was, supervised by Amban, to administer local government affairs in an acting capacity before the Dalai Lama came of age. In reality, the Dalai Lama had never confided in the Gyaltsab, and schemes and in trigues were a common occurrence between them.
From the 8th to the 12th Dalai Lama each died young; therefore, either politically or religiously, their contribution is not worth mentioning at all. The 13th Dalai Lama was fortunate to wield power without being drawn into the vortex of struggle, which at any rate can be regarded as a political miracle.
Section 3 The Deification of Yabgzhis Families
For the Tibetan Buddhists, religion has held the utmost important position in their life. Through religion they accepted the theory of transmigration and the concepts of heaven and hell, acquired a sense of security, and formed a boundless loyalty to the Dalai Lama.
Once the reincarnated soul boy of the Dalai Lama was located, the fate of an originally common family would be changed fundamentally. First of all, the affection among family members was disturbed. Recovering from the initial shock, the unprepared parents had to reconsider the relationship with their selected son. Very quickly, all family members began to conduct themselves in a dignified manner in front of the soul boy.
After taking hada (kha-btags) from his parents, the newly enthroned Dalai Lama, whatever his will, had to learn from a fixed education program and got into a completely unfamiliar world. From then on he was deprived of the joys of childhood. Being surrounded by numerous attendants all day long did not reduce his loneliness at all. Meanwhile, his parents were experiencing the sanle reefing. Being addressed as Gyayab and Gyayum respectively while their original names went out of use, they also had to do everything they could to adjust to an entirely new life, and Iearn how to behave themselves in endless social activities.
By convention the local government put up a huge tent not far away from the entrance to Lhasa to welcome the arrival of the Dalai Lama and his family. Inside the tent was set a throne with carved patterns specially provided for the Dalai. The reception for the 13th Dalai Lama was held at Reting Monastery, probably because Living Buddha Reting (rwa-sgreng) was acting as Gyaltsab at that time. The Dalai and his party then went to the Norbulingka, his summer palace built originally by the 7th Dalai Lama, where clerical and secular officials would present hada (kha-brags) and gifts to him in succession. After the welcoming ceremony concluded, the Dalai was invited to the palace where he slept. His family members stayed in the Norbulingka for the time being before the Yabgzhis residence was completed.
In most cases, it's the first time for the relatives of the Dalaito meet high officials. The 14th Dalai Lama's mother recalled:"At the reception I was introduced to numerous strangers. The street was full of joyous people who were eager to have a look at the new Dalai Lama... I was just an ordinary country woman, but all of a sudden set myself high above the masses. Setting foot in an unfamiliar land, I could not speak the Lhasa dialect but had to turn to my interpreter again and again. I felt so helpless, while recollections of my hometown Xining still remained vivid. Therefore, almost immediately I became homesick."
The Qing government laid down 29 rules authorized by the sovereign himself to regulate Tibet's political and religious systems. The 29 rules dealt with agreat variety of issues including the reincarnation of the Dalai, Panchen and other Hutuktu; the functions and powers of the Dalai, Panchen and Amban; local officials' appointments and removals, promotion and demotion, and corresponding treatment; organizational system of the Tibetan army; local monetary fi- nancial and taxation systems, and so on. According to Article 12, when the Dalai Lama and the Panchen Erdeni were still alive, their relatives were not allowed to participate in the administration of government affairs. Only after their deaths could their relatives be placed in appropriate positions. Consequently, except enjoying the unexpected wealth and honor, the members of a new Yabgzhis family seemed to be occupied with nothing. The local government presented the Yabgzhis family with large numbers of rice, flour, butter, tea, silk, brocades, carpets as well as male and female servants. The Tibetan nobility appeared to practice economy, but in fact they had a penchant for ostentation. Just moving in fashionable circles, the members of the Yabgzhis family emulated them athome decoration, attire and even conspicuous consumption, in all effort to be as tasteful as they were.
As the Dalai Lama exercised control, his relatives, though without real power, had been wooed by thenobles taking a "softly, softly" approach. More important, the newly emerging Yab-gzhis family did not pose a threat to the aristocracy as a group with vested interests.
There is another thing that is worth mentioning. The central government could contribute to both suecess and downfall of a Dalai Lama. Meanwhile, for their own interests, the aristocracy would do everything possible to dominate the ruling Dalai. Owing to these certain and uncertain factors, throughout history Ti-bet has produced a total 14 Dalai Lamas but only six Yabgzhis families.
By and large, the aristocracy was quite tolerant toward the members of a new Yabgzhis family, who were not yet fully prepared for their suddenly changed social and economic status and often at a loss confronted with unfamiliar circumstances. The mother of the i4th Dalai Lama writes in her memoirs:"In the past I was just a country woman who had to work hard to feed my family. But leading a quiet life I felt happy and contented, enjoying both freedom and privacy. The sudden turn of events upset my mental composure...At Reting Monastery the Gyaltsab supported my idea of continuing wearing my traditional costumes in Lhasa, saying that the Dalai's mother should be different from the common run....When first arriving in Lhasa, I was surprised to see people richly dressed and bejeweled. Madame Lhalu (descendant of the 8th and the 12th Dalai Lama's families) was accustomed to heavy make-up and tried to persuade me to do so. I could not get used to it, but both my husband and Gyalo Thondup (elder brother of the 14th Dalai Lama) punched a hole in the earlobe to wear turquoise earrings."
This shows that far from laughing at their clumsiness, the nobles threw off their own airs to establish close, friendly ties with the Yabgzhis family, hoping to curry favor with them. On the other hand, the Yabgzhis family also relied on the nobility to build up a good reputation and strengthen their social position.
The birth of every new Yab-gzhis family was a major event in Tibet, and to some degree became a political game. Each Dalai Lama's death and the following search for the reincarnated soul boy overturned the previous political balance, and left space for the nobles to expand their ambition. Those who cashed in on the opportunity to jockey for power and bribe their way through thus put on an abominable show. Such an abnormal enthusiasm for power sometimes even drew the soul boy, his family and the Gyaltsab into the vortex of struggle voluntarily or involuntarily. However, locating the reincarnated soul boy aroused the common people's sublime religious feelings, before which the aristocracy's ludicrous performance became just a street joke.
As a new Yab-gzhis family came into being, the previous one, though still holding a high position in society, gradually lost its past glory. They began to become the target of street gossip, which was unimaginable before. Every so often a family member would be described as "kind-hearted" or "very capable" or "double-faced and unreliable" and so on and so forth. These seemingly meaningless judgments in fact deeply affected the family's social relations and standing.
The rise and fall of a Yab-gzhis family have fully indicated the close relationship between its fate and the prestige of the Dalai Lama. Under the umbrella of the 7th Dalai Lama, Sonata Dorje, head of the Samdrup Phodrang--the first Yab-gzhis family in the Tibetan history, was of decisive influence upon local politics. He ganged up for selfish purposes and boldly interfered in government affairs. Later he was blamed for the internal strife that arose in 1727 and 1728 among the ruling forces. Nevertheless, to placate the Dalai Lama, instead of punishing Sonam Dorje, as mentioned above, Emperor Yongzheng conferred the title of Fukuo Kung on him. By doing so the central government recognized the Yab-gzhis family's aristocratic status. Meanwhile, Sonam Dorje's personal power was undercut. According to "A Brief History of the Development of Tibetan Buddhism", "Sonam Dorje was ordered to stay at Samye Monastery permanently To prevent him from meddling in Tibet's local affairs any more, the authorities only allowed him to go to Lhasa once a year,living with the Dalai Lama for one month."
Since then all the following Dalai Lamas' relatives were prohibited from participating in the administration of government affairs. In addition, in line with the local government's provisions, the Dalai Lama's father and brothers might plait but must not wear their hair in a bun, nor could they wear jewelry.
Notwithstanding these limits, the high spiritual authority of the Yabgzhis family was not a tiny bit hurt. On the contrary, they continued to be socially active and take part in all kinds of clerical and secular activities. Actually, in the eyes of the Tibetans, the Yabgzhis family was always at the top of the hierarchical pyramid.
During the time of the 8th to the 12th Dalai Lama, the Gyaltsab arrogated all political and religious power to himself. The 13th Dalai Lama regained the authoriy, hence putting an end to the Gyaltsab's monopolizing power and at the same time offering strong protection for his Yab-gzhis Langdun(glang-mdun)family. In 1907 the local government set up the post of Lonchen(bIon-chen), which was renamed Silon(srid-blon) in 1926, to assist the ruler in governing the region. The establishment of the new post made it once again possible for the Dalai's relatives to get invoked in government affairs. However, witnessing the historically established rule being brazenly violated, the aristocracy who had always believed in the philosophy of self-preservation, chose to keep completely silent.
Since the 5th Dalai Lama took charge of political and religious affairs in Tibet for the first time, not a single Dalai has ever had his own way in everything as the i3th Dalai Lama did. Consequently his Yabgzhis Langdun family was far more authoritative than anyother Yabgzhis families.
Apart from having many social engagements with the nobility, a new Yabgzhis family's social life mainly centered round the ruling Dalai Lama. During the Tibetan New Year Festival, all family members would go to the Potala Palace to wish the Dalai Lama a Happy New Year. This was an exciting day everybody was eagerly awaiting. The joyous mood resulting from family reunion relaxed both the Dalai Lama living in the palace that was filled with a somber silence, and his relatives who were trying hard to adapt themselves to the new way of life. The i4th Dalai Lama's mother writes in her memoirs:"(on the Tibetan lunar New Year's Day) we got up at the wee hour of 1 am... After the rites at home were over, we rushed for the Potala Palace to attend the ceremony performed there at 2 am. Usually the Dalai Lama would first hold a brief prayer session on the balcony; then he returned to his room to receive our Happy New Year wishes."
With the change of seasons, the Dalai Lama would move with all his family to the Norbulingka, whichmeans more chances for family reunion henceforth. The Dalai Lama's migration was a big event for thelocal government. On the eighth day of the third month of the Tibetan lunar year before the Dalai Lama left, and on the 25th day of the tenth month prior to his return, local officials would gather at the Potala Palace to perform a ceremony for clothes change with the season. By taking part in these governmental activities, the members of the Yabgzhis family became more familiar with and better understood noble society and integrated themselves into their community in a gradual process. However, the common Tibetans who had no knowledge of the emergence of a Yab-gzhis family had been in the full conviction that as the Dalai Lama was sacred, of course his family was born to be consecrated and dignified.
Section 4 A Case Study: Continuation of the Lhalu Lineage
After a Dalai Lama passed away, his family was immediately confronted with the challenge of how to retain its glory. Sometimes, blood relationship was not indispensable for designating an inheritor of the family's property and title. An heirless family such as Yah-gzhis Lhalu would continue its lineage by adopting a son or having a son-in-law move in after the marriage.
The Lhalu Line and Personal Experiences by Lhalu Tsewang Dorje portrays the course of changes the family underwent, which enabled us to form a clear picture of what had happened to it and thus have a better understanding of its prolonged prosperity.
The Lhalu family has produced two Dalai Lamas-the 8th and the 12th Dalai Lama-as well as numerous reincarnated soul boys. Its magnificent residence lies about one kilometer north of the Potala Palace. The lavishly adorned three-story building was reminiscent of a noble family's powerful prestige and influence. According to Lhalu Tsewang Dorje's memoirs, originally built by the local government for Tsangyang Gyatso, the 6th Dalai Lama, "In ancient times it was shaded by green trees and surrounded by clear ponds. Due to the scenery of enchanting beauty, which was a perfect delight to the eye, this place was called the 'recreational park for Dragon and God's young children to play in' or 'Lhalugatsal' for short... The 6th Dalai Lama often took a walk during his spare time in the park to relieve his boredom. He then ordered to erect the three-story palace in the middle of the largest pond."
After Jampel Gyatso, the 8th Dalai Lama, ascended the throne, Lhalugatsal, which had been left unused at that time, became the new Yabgzhis family's residence. Similarly, the central government conferred dukedom on the 8th Dalai Lama's father, Sonam Dargye, who put up an extension to the original building. Sonam Dargye allegedly passed away at a young age. Unfortunately, his successors including the 8th Dalai Lama's eldest brother died one after another, leaving the family heirless. The 8th had no choice but gave special permission to his mother, Phuntsok Wangmo, to manage the family property. According to Lhalu Tsewang Dor je's memoirs, Phuntsok Wangmo later remarriedto Sonam Drashi(bsod-nams bkra-shis), a tsipon (rtsis-dpon)(auditing official)of the local government, and had another two sons and one daughter. The eldest Sonam Dorje and his son Tseten Dondrup were both in government employment and became noblemen in Lhasa. The youngest was determined as the reincarnated soul boy of the Jetsun Dampa and went to reside in Mongolia along with his father and sister.
In the description of the 8th Dalai Lama's family in the Aristocracy and Government in Tibet, Petech says Sonam Dargye, who died early, had three sons: Sonam Drashi, Lozang Dorje and the 8th Dalai Lama. Sonam Drashi, the eldest, inherited the title of duke in 1781 (46th year of Emperor Qianlong) but died the next year. Of his two sons, the elder became the reincarnation of the Jetsun Dampa, while the younger the new duke in 1782.
Lozang Phuntsok, younger brother of Sonam Dargye,"was certainly the most active and influential member of the family," Petech writes(p.40-41). His son Lozang Gedun Drakpa, half brother of the 8th Dalai Lama, received an appointment as Khenpo (abbot) in 1789. "Another member of the family was dPal-ldan-don-grub(Palden Dondrup), of whom we are told that he was a nephew of the Dalai Lama's uncle Blo-bzan-p'on-ts'ogs(Lozang Phuntsok)...He received in 1787 the title of fu-kuo kung...He died in 1789."(p.42-43)
Though it's hard to confirm Petech's account, obviously the Lhalu family was on the decline.
Trinley Gyatso became the reincarnation of the late 11th Dalai Lama in 1857(seventh year of Emperor Xianfeng). Exhausted by allotting estates to and building splendid dwellings for the families of frequently changing Dalai Lamas during the past IOO years or so, by the time of the 12th Dalai Lama the local government did not have enough financial resources any more to subsidize a new Yab-gzhis family. As a result, unprecedentedly "the government ordered the father and relatives of the 12th Dalai Lama to live with the family of the 8th; the two houses were merged into one by matrimonial ties."
Gradually, the sacred reincarnation of the Dalai Lama had turned into a golden opportunity for Lhasa's noblemen to seek personal gain. "From the 9th to the 12th Dalai Lama, each was short-lived(the 9th Dalai Lama died at 11, the 10th at 22, the 11th at 28, and the 12th at 20)," Ya Hanzhang writes in his Legend of the Dalai Lamas. "People suspected that they were actually killed with poison, but could not find the murderers. In fact, all those Dalai Lamas were victims of power struggle among the clerical and secular serfowners. This also aroused the Qing government's suspicion. Consequently, every time a Dalai Lama died suddenly, as a rule, his corpse as well as personal stuff in the palace where he slept would be left intact. Meanwhile, all his attendants would be taken into custody, waiting for the Amban to carry out a postmortem on the body and ascertain criminal responsibility for the unnatural death. Nevertheless, the investigation was usually fruitless. The Amban seized the chance to make a big fortune for himself, which made the true murderers even more fearless." By and large, the amalgamation of the 8th and the 12th DalaiLama's families was the outcome of a weakened local government, turbulent society and increasing augmentation of the nobility's strength.
Despite this, however, locating the reincarnation of the late 11th Dalai Lama was as usual conducted in a solemn and sacred way, at least superficially so. The then Gyaltsab, Ra-sgreng-nga-dbang-ye-shes-tshul-khrims, found three soul boys in Olga, Sangri and Lhathok respectively. By drawing lots from a gold urn the one from Olga was decided to be the reincarnation. To some extent, the religious rites, a matter of prime importance for all the Tibetans, were of great help to whitewashing the chaotic political situation in Tibet.
By the time of the 12th Dalai Lama, the 8th's family was already heirless. Legend goes that the family's only male heir, the 8th's half brother, fell in love and cohabited with a woman of humble origin. He was thus expelled from the family and died soon. Joined by the 12th's parents, the old family was then able to continue its bloodline. At the same time, as far as the local government is concerned, its economic burden had been greatly lessened.
The 12th Dalai Lama's father became the head of the new Yab-gzhis Lhalu family. The 12th had two elder brothers: one became a Buddhist priest; the other, named Yeshe Norbu Wangchug, was the most active member of the family. He later inherited the title of duke and grew into one of the best and brightest among the nobility. After he died, his 11-year-old son, Jigme Namgyel, became the new duke. When growing up he married two sisters from the distinguished Shatra (bshad-sgra) family. Unfortunately, after the marriage neither of them had given birth to a child, bringing the family to the verge of becoming heirless once again.
The Shatra family's youngest daughter, Yangdzom Tsering, was originally a lay Buddhist nun. However, the attractive young woman soon resumed secular life and became the mistress of Duke Langdun, elder brother of the 13th Dalai Lama who was in power then. Though not receiving a public condemnation of her action, she still needed a proper social status just for the sake of her personal life and her eminent family. In 1904(30th year of Emperor Guangxu) the British troops invaded Tibet. Langdun, along with the 13th Dalai Lama, fled to Mongolia but died on the way. At that time Yangdzom Tsering already had a son named Phungtshons Rabrgyas. The Shatra family began to give a careful consideration to the young mother and her baby's future life. As a result of the consultation, she finally became the third wife of Jigme Namgyel. After the marriage they lived harmoniously and amiably. Phungtshons Rabrgyas, who became Jigme Namgyel's stepson, also received many prerogatives and favors from the 13th Dalai Lama.
Jigme Namgyel died at the age of 37. Phungtshons Rabrgyas hence became the rightful heir. Together with his half brother Langdun Kunga Wangchug who inherited the family property from the late Yab-gzhis Landun, he frequently attended various ceremonies organized by the local government. Owing to his family background, he was the focus of public attention. Regrettably he lived only for 17 years. To continue the family bloodline, Yangdzom Tsering's remarriage appeared to be inevitable. About two years after Phungtshons Rabrgyas'death, the second son of the noble Rampa family became Yangdzom Tsering's new husband and moved into her house.
The bridegroom then received the title of "Dzasak" from the 13th Dalai Lama. Nonetheless, he still remained sentimentally attached to his ex-wife, now his sister-in-law, which eventually turned his second marriage into a failure.
During the reign of the 13th Dalai Lama, a young and promising statesman came to the fore. Lungsharwa Doqe Tsegyel was born into a small noble family whose ancestors rived in Tana of the Tsang region in the time of the 5th Dalai Lama. Taking four noble youths to the UK to receive modern education--for the first time in Tibetan history, he won the confidence of the 13th Dalai Lama for his loyalty and talent. Ambitious, energetic, fanciful and well-educated, he obtained an eminent position soon after returning and became a firm advocate of the 13th's reform policy. When Lungsharwa Dorje Tsegyel was giving full play to his political talent, Yangdzom Tsering became his intimate friend. There have been many tales about their relationship. Petech writes in the Aristocracy and Government in Tibet:"She (Yangdzom Tsering) had fallen in love with rtsisdpon(Rtsepon) Lun-ar(Lungshar), one of the most influential men in Tibet. A marriage was out of question, as it would have meant the extinction of one of the two houses."(p.48)A love affair might have developed between them. But as it's inappropriate to make it known to the public, at last the 13th Dalai Lama decided to have Lungshar's 12-year-old son Tsewang Dorje "adopted" by the Lhalu family. By then Yangdzom Tsering was already in her 30s.
This event dramatically changed Lhalu Tsewang Dorje's life. He writes in his memoirs:"No sooner had I reached the residence than a celebration began at
the hall on the first floor. I sat in the middle of the hall. To my east was YangdzomTsering....Peoplefrom the Lhalu and Lungsharwa families presented hada and gifts in proper order. The ceremony was an exceptionally grand occasion. The next day my parents and other relatives came to visit, and we spent several days together in great delight....Judging superficially, I could be regarded as the family's adopted son, but by no means a son-in-law. I called Yangdzom Tsering 'Madam', while she called me 'Young Master'. Since there was an over 20 year difference between our ages, she could not choose but wait for another couple of years."
As the family's new male heir, Lhalu Tsewang Doqe received good education and learned to behave as noble etiquette requires. When he was to enter into officialdom the death of the 13th Dalai Lama and the following "Lungshar Incident" changed his fate once again.
Lungsharwa Dorje Tsegyel, who was in the 13th's favor, advocated abolishing lifelong tenure for the Galoin(bkav-blon); instead, a "referendum" should beheld to vote the Galoin for a four-year term. Since his radical reform was targeted at the Gaxag(bkav-shag)—the supreme administrative organization of the local government, and thus encroached on the interests of the big no nobility, after the 13th's death Lungshar was removed from office and his eyes were gouged out. The government also issued orders that none of the Lungsharwa family's offspring could inherit a noble title or have an official career. Goldstein writes:"Lungshar's son Lhalu later petitioned to be reinstated as a government official, arguing that he was not really Lungshar's son. He claimed his biological father was Shekarlingpa, another aristocrat,and both his mother and Shekarlingpa swore that this was so. Using this rather feeble ploy(and massive bribes), he was reinstated under the family name of Lhalu and given the Seynamba status. In the 1940S he became an important official." Lhalu Tsewang Dorje himself admitted that he was awarded a grade-four official rank through bribing the then Galoin Khri-smon-pa. After marrying into the Tibetan aristocracy, he managed to achieve rapid rise up the official ladder. Though actually no lood of the Dalai Lama ran in the male heir's veins, the Lhalu family, having experienced many disasters, did not cease to exist.
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