清朝行「興黃教，即所以安眾蒙古」政策，攏絡藏傳佛教高僧，羈縻蒙古部族，並以朝覲制度招賚遠人，清宮寶藏不少歷年藩屬貢物。國立故宮博物院藏有四十多掛半寶石數珠，清宮註記為西藏僧俗所貢，並多附收入年代。但是這些以達賴、班禪喇嘛為首的高僧大德進獻數珠因緣、入貢者生平及其所屬寺院或家族等，至今仍多不明，本文首次嘗試解答相關問題。經由爬梳歷史文獻與清宮奏摺等紀錄，本文論證此批數珠多為同治、光緒年間所進，除了前、後藏年班例貢，亦有謝恩、賀皇帝登極、賀慈禧壽辰等十多趟專差特貢。進獻者主要為晚清來自西藏六大寺院的十一位僧侶，除了歷輩達賴、班禪喇嘛之外，還有攝政、駐京呼圖克圖及其札薩克喇嘛。俗人方面，則主要牽涉到來自十個貴族家庭之十多位噶布倫、輔國公及頭等台吉，印證了前人對於清代西藏政治權力由少數家庭寡佔的論述；並釐清權傾一時之桑珠頗章（བསམ་གྲུབ་ཕོ་བྲང་）、宇妥（གཡུ་ཐོག་）、彭康（ཕུན་ཁང་）、拉魯（ལྷ་ཀླུ་）以及噶錫（དགའ་བཞི་）五家西藏貴族至今未明的清末世系。

The Qing dynasty court had pursued a policy of “promoting the Gelug sect 黃教 to appease the Mongols” and won over eminent figures within this school of Tibetan Buddhism as a way to manage the various Mongol tribes. By adopting a tributary system of inviting those from afar, the Qing dynasty was able to amass a large collection of precious items in the form of tributes from neighboring peoples. The National Palace Museum in Taipei, Taiwan, has in its collection more than forty semi-precious stone rosaries which Qing court documents indicate were presented as tribute by Tibetan monks and laity. Many of these same records also provide the years received. However, the personal details and affiliated monasteries of these eminent monks and aristocratic clans, who submitted the rosaries for different occasions, are for the most part unknown. The primary objective of this study is to resolve issues related to these questions. By combing through historical documents, memorials, and records from the Qing dynasty court, the present study demonstrates that these rosaries were presented during the reigns of the Tongzhi (r. 1861-1875) and Guangxu (r. 1875-1908) emperors. In addition to regular tribute missions, some were offered for special occasions, such as offering thanks, the ascension of the emperor, and giving congratulatory or birthday blessings. Those who presented the offerings were eleven prominent monks of the six major monasteries in the Tibetan region during the late Qing dynasty, including incarnations of both the Dalai Lama 達賴喇嘛 and Panchen Lama 班禪喇嘛 over the years, as well as such religious figures as the regent, Hutuktu 呼圖克圖 in residence at the capital, and Jasak Lama 札薩克喇嘛. As for the laity, they were predominantly related to ten aristocratic families and included more than ten Tibetan officials, ranking figures, and officers. This discovery corroborates previous arguments proposed by scholars that Tibetan political power during the Qing dynasty was in the hands of just a few clans. In particular, this study identifies the five Tibetan aristocratic clans of the late Qing dynasty as the bSam-grub-pho-brang བསམ་གྲུབ་ཕོ་བྲང་, g.Yu-thog གཡུ་ཐོག་, Phun-khang ཕུན་ཁང་, Lha-Klu ལྷ་ཀླུ་, and dGav bzhi དགའ་ བཞི་.