Ming / Manchu dynasty (1644-1911)

The influence of the Ming / Manchu dynasty started in Tibet in the end of the 17th century, when the Manchus aligned themselves with the Koshot-Mongols. They considered the Koshot-Mongols as custodians for their interests in terms of Tibet. We should not forget: The 6th Dalai Lama should be deported to China. In 1720 the Chinese instituted the 7th Dalai Lama as a ruler again after he was brought to Lhasa. 

Since the time of Karma Pakshi/Sakya Pandita there existed a so-called "priest-patron-relationship" between big Tibetan lamas and the Mongolian court (Yüan-dynasty). This continued - with interruptions - also during the Ming dynasty (King Yung Lo relocated the capitol from Najing to Beijing).

Later different emperors of the Ming-dynasties took on the custom. Buddhism was the main religion at the court in Beijing. Aside from it, the Confuzian teachings and Daoism equal ideologies existed. At that time, people in China  liked to speak of the "unity of three religions". Highly ranked lamas (Sakyas, Kagyüs and later Gelugpas) felt compelled again and again to pay the emperor a courtesy visit; among them several Karmapas up to the 12th Karmapa who in 1732 - together with the 8th Sharmapa - died in Beijing. The respective Manchu-emperors considered Tibet as a protectorate, interfered varyingly strong into their inner affairs, and until the beginning of the 20th century financed many monasteries there, including the livelihood of thousands, probably ten-thousands of monks.

The very important 8th Situpa Chökyi Nyungne (1700 - 1774), founder and abbott of the famous Palpung monastery in Eastern Tibet, was the last high-ranked Karma Kagyü Lama who visited Beijing around 1761. A couple of years later, Situ Rinpoche was invited again - already at old age - to travel to China. In 1774 he died on the way there. Afterwards the Chinese court turned more to the Gelugpas.

Without the Chinese backing, from a political perspective, the Karma Kagyü Lineage faced difficulties in Central Tibet throughout the late 18th and 19th century. Admittedly, the missing intervention brought many advantages for the spiritual quality of the Kagyü Lineage. (Thanks to the activity of the Rimey-movement under the influence of the great Jamgön Kongtrul Lodrö Thaye (1813 - 1899) and others the "old lineages" received a broad appreciation during the 19th century (which ran into danger to split up into many "valleys").

1723 and later The new Manchu emperor withdrew the Chinese garrisons from Lhasa, which led to a civil war. His troops returned shortly afterwards; either the rivals assassinated each other or many rebels, former Desis and their families etc. were executed or died through cruel tortures.
1728 The 7th Dalai Lama was a great scholar, a prolific writer and a poet. His collected works run seven volumes and contain numerous commentaries, liturgical works as well as many religious poems. He was exiled for seven years. The Chinese took over the power.
1728 – 1911 The Manchus reestablished a garrison in Lhasa; two resident Manchu officials, known as Ambans, were in charge of the garrison, as direct representatives of the Manchu emperor. This lasted until the fall of the Manchu dynasty in 1911.
1728 – 1747 Miwang Polhanas was the actual ruler of Tibet, supported by the Manchu emperor. 
1747 – 1750 Polhanas’ youngest son Gyumey Namgyal followed his father. He tried to get rid of the Chinese Ambans, that’s why he was killed. His striving for Tibetan independence ended in many more cruelties and a permanent residence of ambans.
1751 In January a Manchu officer came to Lhasa, together with troops, and restored the Chinese influence. The 7th Dalai Lama assumed temporal power. He appointed a Tibetan government and installed a council of ministers (Kashag).
1757 – 1777 After 7th Dalai Lama’s death, Demo Tulku Jampal Delek led the government affairs as the regent.
1777 – 1781 The 2nd regent took over office because the 20-year-old Dalai Lama said he was not yet fully trained.