Dalai Lama and Bainqen Erdeni. At the turn of the 14th-15th century, Tibet witnessed the rise of the Gelugba Buddhist Sect founded by Zonggaba. Otherwise known as the Yellow Sect, the Gelugba Sect grew so fast that by the mid-16th century its monasteries were almost ubiquitous in Tibet.

In 1576, Anda Khan, the chieftain of the Mongolian Tumed Tribe, who held a Ming Dynasty title of prince, invited Gelugba priest Soinam Gyaco to lecture on Buddhist sutra in Qinghai. In 1578, the Khan gave his guest the title: "Waqirdala Dalai Lama" ("Waqirdala," a Sanskrit word, means "holding a vajra," a symbol for mightiness; "Dalai" means vast sea in Mongolian, and "Lama" means Teacher in Tibetan).

Since then "Dalai Lama" became a permanent title.

Gedun Zhuiba, a disciple of Zonggaba,posthumously was made the first Dalai Lama; Gedun Gyaco, the successor to Gedun Zhuiba,became the second; and Soinam Gyaco, the third.

In 1645, when Gushi Khan, the Mongolian Hoxot Tribe leader, controlled Tibet, he bestowed the title "Bainqen Bogto" upon Losang Qoigyi Gyaincain, the fourth Bainqen.

This marked the beginning of the reincarnation system for Bainqen Erdeni.

In winter 1652, Losang Gyaco, the fifth Dalai Lama, went to Beijing, where he paid homage to the Qing Dynasty (1644-1911) and received a title of honour from the emperor. In 1653,Emperor Shunzhi conferred on him the title "All-Knowing, Vajra-Holding Dalai Lama." The title was printed on a golden certificate and inscribed in a gold seal in the Manchu, Han, Mongolian and Tibetan Languages.

Emperor Kangxi bestowed in 1713, the title "Bainqen Erdeni," also in form of golden certificate and gold seal, on the fifth Bainqen.

From then on, through the years of the Republic of China, it was an established practice for all Dalai Lamas and Bainqens to have their titles conferred on them by the central government.

High Commissioners and the "Gasha." Between the late-17th century and the mid-18th century, the ruling cliques in Tibet and the forces behind them were engulfed in a fierce rivalry for control of Tibet.

To stabilize the political situation and shore up its rule there, the Qing Dynasty launched several expeditions to Tibet which quelled the fighting and consolidated the unification of Tibet.

In 1728, the Qing Dynasty established a government office in Tibet headed by two high commissioners (central government representatives) who helped the local government in its administrative work.

Then　the　Qing　court　improved　its administration of Tibet by allowing the Dalai Lama to join the high commissioners in making decisions on important matters. In 1751, it decided to set up the gasha, local government, under the leadership of the Dalai Lama and high commissioners. Four kaloons, chosen by the consent of both the high commissioners and the Dalai Lama, presided over day-to-day political and religious work.

This type of local government existed until early 1959.

The Regulations Concerning the Administration of Tibet and Gold Urn.　In 1791, Korga (a nationality　of　another country)　invaded Tibet. The Qing government lost no time in sending troops to defend the region. It drove the invaders out, secured Tibet and maintained the unification of the motherland.

Then, the Qing high commissioners together with the local authorities of Tibet formulated the 29-article Regulations Concerning the Administration of Tibet. In 1793, the document was promulgated upon examination and approval of the central government. Among other things, the regulations stipulated:

--The high commissioners, Dalai Lama and Bainqen Erdeni held equal positions and handled local government affairs through consultation. Officials below the rank of kaloon and living Buddha were subordinate to the high commissioners ;

--When a new kaloon was chosen, the candidate was to be nominated by both the high commissioners and the Dalai Lama before being finally appointed by the emperor;

--The reincarnation of the Dalai, Bainqen or living Buddhas should be decided by drawing lots from a gold urn under the supervision of the high commissioners;

--The inauguration ceremony of a new Dalai or Bainqen should be presided over by the high commissioners;

--The size of the Tibetan army and the appointment of officers should be decided and chosen by the high commissioners together with the Dalai and Bainqen;

--The high commissioners exclusively handled diplomatic relations. All the letters written by neighbouring nations to the Dalai and Bainqen were to be submitted to the high commissioners for examination. Kaloons and other local officials were forbidden to maintain contact through correspondence with foreign countries;

--The budget of the local government should be examined by the high commissioners.

The regulations furnished solid evidence that at the time the unification of Tibet with the motherland had reached a period of new development.

(To be continued.)

(This article appears on page 19, No. 24, 1983)