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Phagmodrupa Dynasty
The Phagmodrupa Dynasty or Pagmodru (, ) was a dynastic regime that held sway over Tibet or parts thereof from 1354 to the early 17th century. It was established by Tai Situ Changchub Gyaltsen of the Lang () family at the end of the Yuan dynasty. The dynasty had a lasting importance on the history of Tibet; it created an autonomous kingdom after Mongol rule, revitalized the national culture, and brought about a new legislation that survived until the 1950s. Nevertheless, the Phagmodrupa had a turbulent history due to internal family feuding and the strong localism among noble lineages and fiefs. Its power receded after 1435 and was reduced to Ü (East Central Tibet) in the 16th century due to the rise of the ministerial family of the Rinpungpa. It was defeated by the rival Tsangpa dynasty in 1613 and 1620, and was formally superseded by the Ganden Phodrang regime founded by the 5th Dalai Lama in 1642. In that year, Güshi Khan of the Khoshut formally transferred the old possessions of Sakya, Rinpung and Phagmodrupa to the "Great Fifth".〔Zahiruddin Ahmad, ''Sino-Tibetan relations in the seventeenth century''. Rome 1970, p. 102.〕
==The foundation of the Phagmodrupa==
The founder Changchub Gyaltsen came from the monastic fief Phagmodru ("sow's ferry crossing"), which was originally founded as a hermitage in 1158 by the famous Kagyu scholar Phagmo Drupa Dorje Gyalpo.〔David Snellgrove & Hugh Richardson (1986) ''A Cultural History of Tibet'', Boston & London: Shambhala, pp, 135-6.〕 It was situated in the Nêdong district southeast of Lhasa. Some time after the death of the founder in 1170, some of his disciples met and organized a true monastery, called Dansa Thil (Wylie: ''gdan sa mthil'', 1198).〔http://www.densatil.org/monastery.html 〕 Phagmodru evolved into a large and wealthy estate around the monastery, which was governed by members of the Lang family. They maintained a variant of the Dagpo Kagyu school of Buddhism known as the Phagdru Kagyu. When Mongol rule was imposed on Tibet in the mid-13th century, Phagmodru became an appanage under Hülegü Khan (d. 1266), forming one of the thirteen myriarchies (divisions) of Central Tibet. Towards the end of the 13th century the myriarchy fell on hard times and lost territory. Its fortunes were revived by Changchub Gyaltsen who became lord of the fief in 1322. He managed to defeat various local opponents at a time when the Yuan dynasty, overlord of Tibet, was on the decline. The Sakya regime, which was centered in Tsang (West Central Tibet) had hitherto wielded power over Tibet on behalf of the Mongols.〔Luciano Petech (1990) ''Central Tibet and the Mongols'', Rome: ISMEO.〕 However, Tai Situ Changchub Gyaltsen superseded Sakya in the period 1354–1358, thereby recreating an autonomous Tibetan state.〔David Snellgrove & Hugh Richardson, (1986), pp. 152-4.〕 As the Mongol ruler Toghon Temür was beset by inner troubles he preferred to confirm the acquisitions of Changchub Gyaltsen and conferred the titles ''darakache'' and ''tai situ'' (grand tutor) on him. The Ming dynasty made no attempt to reinstate the tight grip on Tibet once exercised by the Mongols. In 1372 the Hongwu Emperor conferred the title ''Guanding Guoshi'' on Changchub Gyaltsen's successor Jamyang Shakya Gyaltsen (r. 1364–1373) together with a jade seal.〔Giuseppe Tucci (1949) ''Tibetan Painted Scrolls'', 2 Volumes, Rome: La Libreria dello Stato, p. 22, 692.〕
==Administrative renewal==
The new regime governed from their palace in Nêdong in the Yarlung Valley. Changchub Gyaltsen did not take royal titles but preferred the title ''desi'' (sde srid) that means regent, namely for the ancient kings of Tibet (600-842) whose glory he wished to revive.〔Giuseppe Tucci (1949) p. 23.〕 The new regent reorganized the old Mongol-Sakya administration by sharing up the territory in divisions (''de'' or ''dzongchen''), under which were ''dzong'' (''rdzong''), districts. These were headed by ''dzongpons'' who governed from fortified cities (also called ''dzong'') and combined civil and military functions. They were taken from Changchub Gyaltsen's close followers and were initially not hereditary. He moreover abolished Mongol laws and customs in favour of traditional Tibetan ones which were much less harsh. Three centuries later his laws were revised by the Fifth Dalai Lama and Sangye Gyatso and were valid until the overthrow of the Dalai Lama state in the 1950s. The dynasty in the first place wielded power over Central Tibet (Ü and Tsang).〔However, they did hold authority over the three regions of Tibet (Ü, Tsang and Kham-Amdo) according to Tsepon W. D. Shakbpa (1967) ''Tibet: A Political History''. New Haven & London: Yale University Press, p. 89; and W.. Rockhill (1910) 'The Dalai Lamas of Lhasa and their relations with the Manchu Emperors of China, 1644-1908', ''T'oung pao'' 11, p. 7.〕 After 1373 the rulers periodically dispatched formal tributes to the emperors of the Ming dynasty in China, and received from them the title Chanhuawang (Chinese: 闡化王, prince who expounds Buddhism) in 1406.〔Giuseppe Tucci (1949) pp. 692-4.〕 The Ming court formally established a number of prefectures (都司) and counties (寨) in Central Tibet. A Chinese military commissioner was appointed in Hezhou close to the border in 1374. The emperor bestowed him with general governing authority over Do-Kham (Eastern Tibet) and Ü-Tsang (Central Tibet). However, there is no trace of this office in the Tibetan chronicles or documents. Tibetan sources show that the titles and seals sent by the Chinese authorities were valued by the Phagmodrupa as adding to their prestige,〔Peter Schwieger (2009/10) 'Significance of Ming titles conferred upon the Phag mo gru rulers: A reevaluation of Chinese-Tibetan relations during the Ming Dynasty', ''The Tibet Journal'' 34-35, http://www.ltwa.net/library/images/downloads/publication/procedings2009.pdf 〕 but that no ordinances, taxes or laws were imposed by the Ming.〔Elliot Sperling (2004) ''The Tibet-China Conflict: History and polemics'', Washington: East-West Center, p. 27.〕 The emperor clearly preferred to issue formal appointments of Tibetans as rulers rather than to try and send officials or military commanders. Only essential matters, for instance the ownership of Sakya Monastery, were supposed to be judged by the emperor.〔Chinese perspectives of this may be found in Ya Hanzhang (1991) ''The Biographies of the Dalai Lamas'', Beijing: Foreign Language Press, pp. 12-3; Chenqing Ying (2003) ''Tibetan History'', Beijing: China Intercontinental Press, pp. 42-52.〕
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