Lhasa Experiencing Changes From Separation to the Sagya Period

Tibet separated from China beginning in the mid-9th century, a separation that lasted for 400 years before ending in the mid-13th century, when the religious circle headed by the Sagya Sect of Tibetan Buddhism pledged allegiance to the Yuan Dynasty (1271-1368). From then on, Tibet has been a part of Chinese territory. The Sagya regime was headquartered in Sagya, the Pagmo Zhuba regime in Nedong of Shannan, and the Tsangpa Desi regime in Xigaze. Although 800 years would pass before Lhasa would again become the center of power in Tibet, it remained the oldest holy city of the region.

After some 100 years, Tibetan Buddhism revived in the late 9th century and the early 10th century. Monastic rules spread from the Guge Kingdom in Ngari (Tibet) and Dandi (Qinghai province in Northwest China) to U-Tsang. As a result, Lhasa and its surrounding area again saw the flourishing of Buddhism. In Tibetan history, this is known as the "Revival of Tibetan Buddhism." For a prolonged period of time thereafter, Lhasa was under the rule of the Tsapa Wan Hu (10,000-household) Office.

The Office heads won the official title of situ from the Yuan court and were put in charge of Lhasa and the Lhasa River Valley. They exercised effective management over Lhasa and organized efforts to reinforce river dams, dredge waterways, build civilian housing, renovate the Barkor Street, repair the Jokhang and Ramoche Monasteries, protect buildings on the Potala Palace Ruins, manage various monasteries and Buddhist activities, organize lectures on Buddhist doctrines, build the Tantric School, compile history books, and publish books on Buddhism.

People of later generations erected the statue of Lhagyi Gowaboin, one of the Wan Hu (10,000-household) Office heads, in the Jokhang Monastery to honor what he had done for the city.

Buddhism boomed in Lhasa during that period. Monasteries built included the Sangpo, Jormolung, Gedong, Curpu, Chigung, Daglung, and Zho Monasteries. Although these monasteries were all built in areas around Lhasa, Lhasa remained the mecca for Buddhists.

 Various religious sects fought for control of Lhasa

The decline of the Pagmo Zhuba regime, which had previously ruled Tibet, around the 16th century made way for the rise of the Runbungba and Desi Tsangba regimes in the Xigaze area. Desi Tsangba wiped out the Nyuwozong clan that supported the Gelug Sect, allowing the Gyixoi Diba regime, another powerful supporter of the Gelug Sect, to rise in the lower reaches of the Lhasa River.

The Gyixoi Diba regime exercised jurisdiction over the Lhasa River Valley extending from Quxui to Maizhokunggar. Diba rulers of various generations built roads and bridges, reinforced river dams, and built houses and palaces. Earlier, Tangdong Gyibo had erected an iron cable bridge over the Lhasa River, making it possible for Lhasa to expand its contacts with the outside world. However, the Desi Tsangba (King Tsangba) who was based in Xigaze did his best to suppress the Gelug Sect, then on the rise. Beginning with the 17th century, the Lhasa area and the Xigaze area were locked in a fight for control of Lhasa. The Lhasans, used to peace, suffered.

 Prime time of the Gandain Phodrang Regime

The 17th and 18th centuries saw the reigns of the 5th through 8th Dalai Lamas. During this period, Lhasa enjoyed a relatively stable political situation, social stability, and rapid urban development. Also during this period, however, Lhasa reeled under the invasion of the Jungars, based in Xinjiang (autonomous region in Northwest China) in 1717, and the war between the Lhasa and Xigaze areas in 1727. Both wars were suppressed by troops sent by the Qing Dynasty (1644-1911) Government.

From 1727 to 1788, with the exception of short-lived riots in 1750 when Prince Zholmut Namozhaleg was killed, the Lhasans lived in peace and stability. Large numbers of chic residences for nobility, residence monasteries for the Living Buddhas, government offices, stores, workshops, teahouses, restaurants, and civilian homes were built. Downtown Lhasa spread in four directions with the Jokhang Monastery at the center, reaching the Mosque in the east, the Three-Master Monastery in the south, the Glazed Bridge in the west, and the Ramoche Monastery in the north, a pattern that is roughly the same as that of today. During the reign of Qing Emperor Jiaqing (1796-1821), Lhasa had a population of 30,000, and some 5,000 households.

In 1727, during the reign of Qing Emperor Yongzhen, the Central Government stationed High Commissioners in Tibet. The first High Commissioner's Office was located at Congsaikang in Lhasa. In the late 18th century, a new High Commissioner's Office was built to the west of Norbu Leuling. Lhasa residents called it "Dorsengge" (stone lion). The Qing court also stationed troops in Lhasa, with the barracks located in Zhaxi, the northern suburbs of Lhasa.

When the 7th Dalai Lama died in 1757, Qing Emperor Qianlong introduced the system of prince regents in Tibet. This meant that a Grand Living Buddha was appointed the Prince Regent to act as the Dalai Lama between the time when the Dalai Lama passed away and when a new Dalai Lama came to power. The Living Buddha Demo, the Living Buddha Cemoiling, the Living Buddha Razheng, and the Living Buddha Gongdeling all acted as Prince Regents, and built majestic ancestral temples in Lhasa. The same period of time also saw the construction of residences for the Dalai Lamas, Grand Living Buddhas, and aristocrats.

Business people from other parts of Tibet, China's hinterland, Bhutan, Nepal, and India gathered in Lhasa for business purposes. Congsaikang, Tibenkang, Gyibokang, Wangdui Xingar, and Barkor Street became the five major markets in Lhasa. While the Muslims gathered in Hebailing in eastern Lhasa, working as butchers and flour grinders, people of the Han ethnic group lived in southern Lhasa, growing vegetables and making wine. These 200 years saw the fourth construction boom in Lhasa. It was also the peak of the Gandain Phodrang Regime.