Latest news with #LivingBuddhas
Mint
3 hours ago
- Politics
- Mint
The Dalai Lama vs China battle heats up: Beijing says choosing his successor ‘by no means' an internal religious matter
The Dalai Lama has announced that his reincarnation and successor will be chosen without any role from China's Communist Party. This decision goes against Beijing's past claims of control over the process. While the Dalai Lama has confirmed he will reincarnate, he did not say when or where. His video statement was shown to senior monks in Dharamshala. The Dalai Lama currently lives in McLeod Ganj, Dharamshala, in Himachal Pradesh. 'I hereby reiterate that the Gaden Phodrang Trust has sole authority to recognise the future reincarnation; no one else has any such authority to interfere in this matter,' the spiritual leader said in his statement. Now, China is likely to get offended by the Dalai Lama's strong statement. Beijing has long tried to influence Tibetan religious matters. The Dalai Lama earlier said he would speak about his successor around his 90th birthday. On July 6, the 14th Dalai Lama will turn 90. However, the issue has been debated for decades. Chosen as the 13th Dalai Lama's reincarnation as a baby, he became the leader in 1939 when Tibet was free from China. However, the Chinese army took control in 1950. The Dalai Lama first worked with Mao Zedong, the legendary leader of the Chinese Communist Party. Later, after a 1959 uprising, the religious leader fled to India. In 1995, 6-year-old Gedhun Choekyi Nyima was recognised by the 14th Dalai Lama as the 11th Panchen Lama, the second most important spiritual leader in Tibetan Buddhism. Three days after the selection, the Chinese government took Gedhun Choekyi Nyima and his family into custody. Nobody has seen or heard of them ever since. China picked its own Panchen Lama, Gyaincain Norbu. The Chinese Communist Party wants its members to be atheists though this rule is often ignored. At the same time, it insists on controlling top religious leaders. Earlier this week, Xinhua promoted the old 'golden urn' method to choose new lamas. Qing emperors used the method to control Tibet from 1720. An editorial by the Chinese state media strongly opposed the Dalai Lama's right to choose his successor. 'The reincarnation of Tibetan Buddhist Living Buddhas has never been decided by reincarnated individuals. This principle applies particularly to the Dalai Lama reincarnation lineage,' Xinhua wrote on July 2. 'The reincarnation of Living Buddhas is by no means merely an internal religious matter, nor is it solely the "unique predestined bond" claimed by the 14th Dalai Lama,' it added.
Daily News Egypt
20 hours ago
- Politics
- Daily News Egypt
Reincarnation of Living Buddhas never decided by reincarnated individuals: signed article
The following is a signed article by Li Decheng, deputy director-general of and a research fellow with China Tibetology Research Center. Reincarnation of Living Buddhas never decided by reincarnated individuals: signed article Recently, the Dalai clique and international anti-China forces have colluded to clamor about the reincarnation of Tibetan Buddhist Living Buddhas, claiming that it is an internal religious affair to be decided by the reincarnated individuals themselves. Historical facts demonstrate that the reincarnation of Tibetan Buddhist Living Buddhas, including the search for and confirmation of successive Dalai Lamas, has never followed such a precedent. The reincarnation of Living Buddhas is by no means merely an internal religious matter, nor is it solely the 'unique predestined bond' claimed by the 14th Dalai Lama. Instead, it reflects national sovereignty, governmental authority, religious principles, and the sentiments of lay followers. I. The reincarnation of Dalai Lamas has never been decided by reincarnated individuals The reincarnation of Tibetan Buddhist Living Buddhas has never been decided by reincarnated individuals. This principle applies particularly to the Dalai Lama reincarnation lineage. The established Dalai Lama reincarnation lineage system commenced with the third Dalai Lama, Sonam Gyatso, while the religious community posthumously recognized the first and second Dalai Lamas. Records, such as the biography of the third Dalai Lama, Sonam Gyatso, document his birth in a location near Lhasa (present-day Doilungdeqen District of Lhasa) in 1543 and the subsequent observation of auspicious signs that led to his identification as a reincarnated candidate. In 1544, disciples of the late Gendun Gyatso of Drepung Monastery visited Sonam Gyatso. They verified the reincarnation through tests such as asking the child to identify a Buddha statue and a rosary belonging to Gendun Gyatso. Later, after years of investigation by eminent religious monks and with the approval of the leader of the Phagmodrupa local government in Xizang at the time, a formal enthronement ceremony was held in 1547 for Sonam Gyatso at Drepung Monastery, where he was recognized as the 'Drepung Living Buddha.' The Desi (chief minister) of the Phagmodrupa government presided over the ceremony and issued official proclamations. These facts clearly demonstrate that the Drepung Living Buddha was identified and established through the collective religious rituals and procedures by eminent monks from monasteries of the Gelug sect of Tibetan Buddhism in Lhasa, with the approval of the local government of Xizang. In 1578, Sonam Gyatso was granted the honorific title 'Dalai Lama Vajradhara, All-knowing Holiness' by Altan Khan, leader of the Mongol Tumet tribe, who had been bestowed the title of Prince Shunyi by the Ming Dynasty government. This was the first time the Drepung Living Buddha had been referred to as the Dalai Lama. The fourth Dalai Lama, Yonten Gyatso, was a great-grandson of Altan Khan. With the support of the Mongol Tumet tribe, a delegation from the three major monasteries of Lhasa traveled to Inner Mongolia in 1592 to investigate his identity. After obtaining the approval of the Phagmodrupa Desi, King Nampar Jeva of Tsang, his enthronement ceremony was held at Raiqen Monastery in 1603. The fifth Dalai Lama, Ngawang Lobsang Gyatso, was selected by the Gelug sect monastic group at Raiqen Monastery in 1622 from three reincarnated candidates through a lot-drawing procedure and approved for enthronement by the local government of Xizang. The procedure for recognizing the fifth Dalai Lama has meaningful relevance to the later system of drawing lots from the golden urn, which was implemented by the Qing Dynasty (1644-1911) government. In Xizang's history, there was a period when three different individuals were regarded as the sixth Dalai Lama, which reflected the complex and intertwined disputes in Xizang at the time. At the request of the Gelug sect monastic group and the local government of Xizang, the Qing Dynasty central government successively recognized Tsangyang Gyatso, Yeshe Gyatso, and Kelsang Gyatso as the sixth Dalai Lama. Kelsang Gyatso passed away in 1757. In 1762, with the approval of the Qing Dynasty government, his reincarnation, Jampel Gyatso, was enthroned at the Potala Palace. It was not until 1780, when the sixth Panchen traveled to Chengde to offer birthday greetings to the Qianlong Emperor and reported on the matter, that the emperor accepted the appeals from the Panchen and other Tibetan Buddhist leaders to officially recognize Jampel Gyatso as the eighth Dalai Lama. In 1781, when the Qianlong Emperor formally conferred the title of the eighth Dalai Lama, he simultaneously affirmed Kelsang Gyatso as the seventh Dalai Lama and Tsangyang Gyatso as the sixth. This marked a direct clarification and ordering of the Dalai Lama reincarnation lineage from the perspective of the central government, highlighting the central government's authority in managing the issue of the Dalai Lama's reincarnation. To prevent individuals from exercising arbitrary power and ensure the sanctity and purity of the reincarnation process, the golden urn lot-drawing system was implemented in 1793. From then on, the identification of reincarnations for both the Dalai Lama and the Panchen Erdeni was carried out either through drawing lots from the golden urn or through special exemptions granted by the central government. Historically, the 9th, 13th, and 14th Dalai Lamas were exempted from the golden urn lot-drawing process by special approval of the central government, while the 10th, 11th, and 12th Dalai Lamas were recognized through the golden urn lot-drawing ceremony. All the aforementioned Dalai Lamas were formally approved by the central government. These historical facts fully demonstrate that the reincarnations of successive Dalai Lamas have always been sought and identified through religious procedures by the Gelug sect monastic community, with the approval of the government. There has never been a case where the decision was made solely by the reincarnated individual. II. The reincarnation of Living Buddhas follows rigorous historical conventions and rules — it is not subject to individual decision The system of reincarnation for Living Buddhas has evolved over more than 700 years, forming a comprehensive set of religious rituals, historical conventions, and relevant principles that are strictly observed by all sects of Tibetan Buddhism. Among these, the principles and rules concerning reincarnation must be given due importance. (1) The reincarnation of Living Buddhas must adhere to the principle of government oversight The formation of the Living Buddha reincarnation system is inextricably linked to the support of the central government. As such, a key aspect of the system is that the final authority for approving a reincarnated successor rests with the government. From the perspectives of national sovereignty and governmental authority, the central government exercises an approval and conferral system for the reincarnations of influential Living Buddhas. This reflects the state's sovereignty over regions such as Xizang and its authoritative role in the recognition of reincarnations. It embodies the principle that the state is above religion, with political authority taking precedence over religious authority, and that religious followers are citizens first and foremost. It also reflects the principle that religions will prevail with the support of the state. Historically, the system of Living Buddha reincarnation was established and developed precisely through conferral and approval by the central government. The reincarnation of Living Buddhas, especially those of significant influence, has always been incorporated into the scope of government administration. In 1334, Emperor Shun of the Yuan Dynasty (1271-1368) conferred the title 'Yuantong Zhufa Xingkong Buddha Karmapa (the Buddha who perfectly comprehends the emptiness of the nature of all phenomena)' upon Rangjung Dorje — the first Living Buddha in Tibetan Buddhism to be officially recognized — who was later confirmed as the Third Karmapa. Rangjung Dorje was also granted an imperial edict, the seal of State Preceptor, and other honors. Through this conferment, his legitimate status as a reincarnated Living Buddha was formally recognized by the Yuan Dynasty central government, and the 'Karmapa' title was officially sanctioned for use and succession. The imperial recognition also transformed the reincarnation of Living Buddhas from a spontaneous folk practice into a system with legitimacy, laying the foundation for the institutional development of the reincarnation system of Living Buddhas. The title of the Dalai Lama reincarnation system was also conferred and confirmed by the central government. After Sonam Gyatso was enthroned at the Drepung Monastery in 1547, the Ming Dynasty government dispatched envoys to Qinghai in 1579 to grant him the title 'Huguo Hongjiao Chanshi (state-protecting, dharma-promoting Zen master),' along with items including a seal, an edict, and a monastic robe. This confirmed and recognized the legitimacy of his status as a reincarnated Living Buddha and the reincarnation system by the central government. In 1653, the fifth Dalai Lama, Ngawang Lobsang Gyatso, was summoned to Beijing to meet the Shunzhi Emperor of the Qing Dynasty. The Qing Dynasty government conferred upon him the title 'the Dalai Lama, Overseer of the Buddhist Faith on Earth under the Great Benevolent Self-subsisting Buddha of the Western Paradise,' and granted him a golden certificate and golden seal. Thus, 'Dalai Lama' officially became the exclusive title of this reincarnation system, and his status in Xizang's religious sphere was formally recognized by the central government. From then on, it became customary for each successive Dalai Lama to be officially confirmed by the central government after reincarnation. Historically, the reincarnation of Living Buddhas, especially those of great influence, was subject to government approval and oversight. The establishment of the Dalai Lama reincarnation system was not the decision of any individual, but rather approved by local authorities. Throughout history, each successive Dalai Lama was recognized, approved, and enthroned with the consent of both local and central governments. (2) The reincarnation of Living Buddhas must follow the principle of management according to law Managing religious affairs in accordance with the law is a universal practice that has been observed throughout history and around the world. Managing the reincarnation of Living Buddhas in accordance with the law is an important aspect of China's administration of religious affairs. Managing religious affairs in accordance with the law involves matters related to state interests and public interests; it does not constitute interference in the internal affairs of religion. Once the reincarnation system of Living Buddhas was established, it came under the framework of legal management. During the Yuan and Ming dynasties, the central government's system of conferring titles upon grand Living Buddhas embodied the spirit and principles of the rule of law. The Qing Dynasty government promulgated the Imperially Approved Ordinance for the Better Governance of Tibet (29-Article Ordinance), based on which the eighth Dalai Lama issued a proclamation for the Year of the Water Buffalo. Both stipulated detailed provisions for implementing the golden urn lot-drawing system. The Nationalist Government, the then central authorities of China, promulgated a set of regulations on the reincarnation of Lamas, under which the reincarnation and recognition of the 13th and 14th Dalai Lamas were completed. In 2007, the Chinese government issued the Measures on the Management of the Reincarnation of Living Buddhas in Tibetan Buddhism, which clearly stipulated that reincarnations of Living Buddhas of different levels of influence must be approved by different government departments. Managing the reincarnation of Living Buddhas in accordance with the law is a concrete embodiment of the universal spirit of the rule of law. Sakyamuni urged his disciples to strictly abide by the laws of the king, and true Buddhist followers should never disregard national laws or consider themselves beyond the jurisdiction of the law. Therefore, individual wishes must be subject to state law, and the reincarnation of Living Buddhas must not disregard national laws under the pretext of 'religious affairs' or 'the personal wishes of the reincarnated.' (3) The reincarnation of Living Buddhas must adhere to the principle of confirmation through dharma Buddhism has always advocated 'following the dharma, not individuals,' meaning that internal Buddhist affairs must be handled according to Buddhist principles rather than personal wishes — and the reincarnation of Living Buddhas is no exception. According to Tibetan Buddhist views and the practice of 'divine judgement of the true reincarnation,' the confirmation of a reincarnation's true identity is not determined by the personal wishes of the reincarnated individual or by others. Still, it follows religious rituals and historical conventions, through applying the principle of doctrinal determination. Tibetan Buddhism holds that a Living Buddha reincarnates into the world to uphold the dharma, fulfill the Bodhisattva vow, and bring salvation. Therefore, when confirming a reincarnation, drawing lots from the golden urn before the Buddha and relying on the Buddha's compassionate blessings and enlightened determination is regarded as the most sacred, solemn, and impartial method. Methods like drawing lots from the golden urn embody the doctrine of 'the Buddha's decision through dharma.' They cannot be manipulated by individuals, much less decided by the personal will of the reincarnated individual. As the saying goes, 'real gold does not fear the test of fire.' (4) The reincarnation of Living Buddhas must follow the principle of respecting the sentiments of lay followers From the perspective of lay followers, Tibetan Buddhism holds that Buddhas manifest in this world out of compassion, never abandoning sentient beings, and returning by the power of their vows. In the reincarnation of Living Buddhas, the 'sentient beings' they do not abandon are not a vague or broad concept, but specifically the devoted followers — the religious community. The 'vows' refer to the aspirations to attain enlightenment, practice the Bodhisattva path, and deliver sentient beings. In the process of reincarnation, the target of these vows is precisely the Tibetan Buddhist faithful. Thus, the reincarnation of a Living Buddha occurs in response to the needs of the believers. The majority of Tibetan Buddhist believers reside in China, specifically within regions where Tibetan Buddhism is practiced. Therefore, in practice, reincarnated Living Buddhas do not abandon their followers or the land that nurtures them, and can only reincarnate within China, rather than in places where Tibetan Buddhism is not traditionally practiced. Thus, decisions about whether to reincarnate and where to reincarnate must respect the sentiments and wishes of the lay followers, and cannot be decided solely by the reincarnated individual. Precisely out of respect for the sentiments of the faithful, the Measures on the Management of the Reincarnation of Tibetan Buddhist Living Buddhas stipulate that 'the request of the majority of local believers and monastery management organizations for reincarnation' is a fundamental condition for reincarnation. In summary, there has never been a precedent in the history of Tibetan Buddhism, including the reincarnations of successive Dalai Lamas, where the reincarnated individual alone decides the matter. Since the establishment of the reincarnation system of Living Buddhas, it has consistently adhered to and respected principles and traditions of government oversight, management according to law, confirmation through doctrinal determination, and respect for the sentiments of the faithful. There is simply no basis for the reincarnated individual alone to decide the matter, and any attempt to politicize the reincarnation of Living Buddhas will ultimately prove futile.
Daily News Egypt
20 hours ago
- Politics
- Daily News Egypt
Chinese Central government approval is fundamental principle, legal safeguard of Grand Living Buddha reincarnation: signed article
The following is a signed article by Li Hui, assistant researcher at College of Philosophy, Nankai University. Approval from the Central Government is the Fundamental Principle and Legal Safeguard of Reincarnation of the Grand Living Buddhas In the Tibetan Buddhist reincarnation system, the three fundamental principles of 'search within the Chinese territory, drawing lots from the golden urn, and approval from the central government' form a comprehensive and rigorous framework for succession. This system serves as a vital safeguard for national unity, ethnic solidarity, and the proper order of Tibetan Buddhism. Among these principles, 'approval by the central government' is the system's ultimate and most essential step. Far from being a mere administrative formality, it carries profound historical logic, legal foundation, and practical significance. This principle is essential for ensuring an orderly reincarnation process, as well as for maintaining social stability and enduring peace. I. Central Government Approval as a Vital Manifestation of National Sovereignty Religious affairs constitute an integral part of state governance, and the management of Tibetan Buddhism affairs is a key responsibility of the central government. From a political perspective, the principle of 'central government approval' specifies the national character of reincarnation, incorporating religious matters into the state governance framework. In history, successive central governments of China have managed reincarnation affairs through measures such as conferring titles on influential Living Buddhas and establishing regulatory mechanisms. In 1793, the Qing government promulgated the 'Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance),' with its first article explicitly stipulating that the reincarnation of Living Buddhas had to follow the procedure of 'drawing lots from the golden urn,' and affirming the central government's approval authority over the reincarnation. In 1936, the government of the Republic of China issued the 'Regulations on Lama Reincarnation,' mandating that the reincarnation of grand Living Buddhas must be reported to the central government before proceeding with historical conventions, traditional religious ritual search, the lot-drawing ceremony, and the final approval by the central government. Following the founding of the People's Republic of China, the reincarnation of Tibetan Buddhism Living Buddhas has been managed by governments at various levels in accordance with the law. In 1959, the democratic reform abolished the feudal serfdom under theocracy in Xizang, liberating the reincarnation institution and ushering in a new era. Since 1949, the state has successfully overseen the reincarnations of several prominent Living Buddhas, including the 16th Living Buddha Karmapa, the 10th Panchen Erdeni, and the sixth Regent Reting Rinpoche. By 2024, 93 newly reincarnated Living Buddhas had been confirmed upon government approval. The principle of central government approval is not an externally imposed requirement but an inherent necessity for the reincarnation system's own development — a crucial safeguard for maintaining religious order and preventing power abuses. The reincarnation of Living Buddhas is by no means merely an internal religious matter; rather, it reflects a convergence of national sovereignty, state authority, religious doctrine, and the sentiments of believers. Any interference or meddling by external forces constitutes a provocation to China's sovereignty. II. Central Government Approval as a Prerequisite for Safeguarding National Unity and Social Stability Xizang is an inseparable part of China's territory, and the Living Buddha reincarnation system, as a unique succession method in Tibetan Buddhism, is vital for national security and social stability. Allowing local or foreign forces to interfere in reincarnation affairs would pose an immediate threat to China's national unity. The central government's confirmation of the reincarnation fundamentally ensures that the reincarnation process remains within the legal and policy framework of the nation, preventing any attempts to exploit the system to split the country or undermine ethnic unity. Only by upholding the principle of 'central government approval' can the succession of Living Buddhas consistently align with both national interests and the fundamental interests of the vast majority of religious believers. Moreover, central government approval reflects the Chinese government's commitment to implementing the policy of freedom of religious belief. By managing reincarnation in accordance with laws and regulations, the central government not only respects Tibetan Buddhism's traditional customs and religious rituals but also safeguards the legitimate rights and interests of believers, fostering harmony in religious relations. The lot-drawing ceremony was originally established precisely to prevent Mongolian and Tibetan aristocrats from exploiting reincarnation to seize religious power. Today, central government approval serves as a critical line of defense in the struggle against separatists. This governance model both honors religious traditions and defends national political security. III. Central Government Approval as a Legal Declaration of the Governance of Religious Affairs in a Modern State Every country, throughout history and across different regions, without exception, manages its religious affairs in accordance with the law. Currently, affairs related to the reincarnation of Living Buddhas are being carried out in accordance with China's laws and regulations. The Regulations on Religious Affairs have clarified in legal form the approval authority for the reincarnation of Living Buddhas in Tibetan Buddhism. It stipulates that the succession of Living Buddhas in Tibetan Buddhism, under the guidance of Buddhist organizations, must be conducted in accordance with religious rituals and historical conventions, and must be reported to and approved by the religious affairs department of the people's government at the provincial level or above, or by the people's government at the provincial level or above. Article 9 of the Measures on the Management of the Reincarnation of Living Buddhas in Tibetan Buddhism stipulates that after the recognition of the reincarnation of the Living Buddhas, the case must be reported to and approved by the religious affairs department of the people's government at the provincial or autonomous region level. For those with significant influence within the Buddhist community, approval must be obtained from the people's government of the province or autonomous region. For those with major influence, approval must be obtained from the National Religious Affairs Administration. For those with particularly major influence, approval must be obtained from the State Council. Reincarnated Living Buddhas approved by the religious affairs department of the people's government of a province or autonomous region, or by the people's government of a province or autonomous region, must be filed with the National Religious Affairs Administration. Over the course of the years, the Dalai group has continuously advocated 'Tibetan independence,' attempting to negate the central government's decisive authority over the reincarnation of Living Buddhas. Through legal provisions and institutional design, the central government has clearly established the irreversible procedures for the reincarnation of Living Buddhas, namely searching within the Chinese territory, drawing lots from the golden urn, and approval from the central government. This has fundamentally eliminated the room for separatist forces to manipulate religious affairs. From the enshrinement of the golden urn in front of the Buddha statue in the Jokhang Temple in 1793 to the solemn approval by the State Council for the 11th Panchen Erdeni in 1995, the principle of 'approval by the central government' has endured for three centuries. As a core component of the reincarnation of Living Buddhas in Tibetan Buddhism, the approval from the central government is both a choice of history and an inevitability of the times. It is deeply rooted in the historical pattern of China as a unified multi-ethnic nation, serves the practical need for the country's long-term stability and security, and reflects the political wisdom of the Communist Party of China and the Chinese government in addressing religious issues. The governance logic that political power is above religious authority and national law is superior to religious rules provides a reference for multi-ethnic countries in handling religious affairs. As we advance toward the great rejuvenation of the Chinese nation, the principle of central government approval will continue to play an irreplaceable role in maintaining national unity, ethnic solidarity, and religious harmony. It will also contribute Chinese wisdom to global religious governance.
Daily News Egypt
a day ago
- Politics
- Daily News Egypt
Lot-drawing ceremony is a traditional religious ritual and historical convention that must be upheld in reincarnation of Living Buddhas: signed article
The following is a signed article by Liu Huan, an assistant research fellow at the Institute of Ethnology and Anthropology, Chinese Academy of Social Sciences. Lot-drawing ceremony is a traditional religious ritual and historical convention that must be upheld in reincarnation of Living Buddhas For a long time, the 14th Dalai Lama has been spreading fallacies and misleading public opinion on the issue of selecting the reincarnations of late Living Buddhas. Recently, he has gone further, falsely claiming that the golden urn lot-drawing system has adopted improper means and caused serious damage to Xizang. His intention is to negate the legal status of the system, thereby repudiating the sovereign jurisdiction of the central government over Xizang, creating an illusion that Xizang was historically an 'independent state,' and seeking so-called legitimacy for 'Tibet independence.' In fact, the golden urn lot-drawing ceremony is an important innovation in the development of the Living Buddha reincarnation system in Tibetan Buddhism that dates back to the Qing Dynasty (1644-1911). The ceremony was established by law since the promulgation of the Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance) in 1793. Since then, it has become an essential procedure for the identification of the reincarnations of the Dalai Lama, the Panchen Erdeni and other grand Living Buddhas, gaining wide support and recognition from Tibetan Buddhists. The ceremony has played an important role in sustaining the healthy development and inheritance of Tibetan Buddhism and maintaining social stability in Xizang. I. The golden urn lot-drawing system is a result of conforming to historical trends The reincarnation of Living Buddhas is a method for religious leadership succession specific to Tibetan Buddhism. It was founded by the Karma Kagyu Sect in the 13th century and gradually adopted by other sects henceforth. Over the centuries, with the development and changes in the relation between politics and religion in Xizang, certain drawbacks in the reincarnation system were gradually exposed. In the Qing Dynasty, such problems became increasingly evident with Dharma protectors taking bribes and aristocrats colluding with temples to predetermine reincarnation candidates. Such behavior seriously disrupted the smooth successions of the grand Living Buddhas and even posed a potential threat to security in border areas. From the perspective of internal development, it became increasingly evident that members of the Tibetan aristocracy in the Qing Dynasty wantonly interfered with the selection and identification of reincarnations, in an attempt to expand their influence. When identifying reincarnations, the behavior of Chos Skyongs, or Dharma protectors who were responsible for practicing divination by drawing divining sticks or tossing coins, were left unchecked. Bribed by ecclesiastical and secular forces, they arbitrarily specified reincarnations — therefore most of the selected boys came from aristocratic families, seriously undermining the sanctity and fairness of the reincarnation system. For instance, when searching for the Eighth Dalai Lama's reincarnation, although the Qing Dynasty government sent the third Zhangjia Living Buddha to Xizang to preside over related matters, the finally selected boy was related to the sixth Panchen; the younger brother and nephew of the third Zhangjia Living Buddha were respectively identified as the Nagya and Rakho Living Buddhas; the elder and younger brothers of the sixth Panchen became the Dhunpa Hutuktu of Tashilhumpo Monastery and the 10th Living Buddha of the red hat system of Karma Kagyu Sect respectively; one niece of the sixth Panchen was the Samding Dorje Phagmo Living Buddha. All these examples demonstrate manipulation by family forces on reincarnations. In response, Emperor Qianlong lamented in his article on Lamas that the reincarnations of grand Lamas seemed to have come from one family, which is almost the same as a hereditary title. From the perspective of the external political environment, the two invasions of Xizang by the Gorkha Tribe (located in central Nepal today) in the 18th century made the Qing Dynasty government realize that the lack of supervision over the selection of reincarnations of Living Buddhas in Tibetan Buddhism posed a threat to border stability. In 1779, the sixth Panchen traveled to Chengde to celebrate Emperor Qianlong's 70th birthday, and received large amounts of tributes from Mongolian and Tibetan noblemen as well as generous rewards granted by the emperor along the way and during his stay in Beijing. Unfortunately, after the sixth Panchen passed away in Beijing, all these properties were controlled by one of his brothers — Dhunpa Hutuktu. However, another brother of his — the 10th Living Buddha of the red hat system of Karma Kagyu Sect — felt resentful and colluded with forces in Gorkha to invade Xizang and ransack the Tashilhunpo Monastery. The Qing Dynasty government sent troops to Xizang, with Fuk'anggan as the general. With the support of Tibetan monks and nuns, the Qing Dynasty troops forced the Gorkha troops to surrender and return the properties. The Gorkha invasion made the Qing Dynasty government realize that the combination of Living Buddha reincarnation and prominent families not only disrupted the succession order, but also posed deeper security risks. Failure to address this problem would lead to more serious border and territorial security issues. Faced with this grim situation, the Qing Dynasty government recognized the importance of strengthening the management of the reincarnation of Living Buddhas in Tibetan Buddhism. In the face of various drawbacks, the Qing Dynasty government followed the trend of historical development and formulated the golden urn lot-drawing system. After the end of the Gorkha War, the Qing government issued the Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance) (hereinafter referred to as the 'Ordinance') in 1793, the first of which stipulated the establishment of the lot-drawing system. This system has henceforth been written into the Qing Dynasty's regulation for the department of foreign-related affairs and established at the legal level. According to the regulation, when searching for the reincarnations of grand Living Buddhas, the names and birthdates of the candidates need to be written on signboards in Manchu, Han and Tibetan languages, and placed in a specially made golden urn. The Qing Dynasty government's high commissioner in Xizang and the grand Living Buddhas would officially draw the lot to identify the signs in front of the statue of Sakyamuni Buddha in Jokhang Temple, and report to the central government for approval after selection. There are two golden urns, one placed in the Jokhang Temple in Lhasa for identifying the reincarnations of the grand Living Buddhas in Xizang; the other is placed in the Yonghegong Lama Temple in Beijing and used to identify the reincarnations of the grand Living Buddhas in various parts of Mongolia and the Tibetan-inhabited areas of Gansu and Qinghai provinces. Therefore, the golden urn lot-drawing system ensures that the reincarnations and successions of the grand Living Buddhas of Tibetan Buddhism are carried out under standardized and orderly conditions, effectively avoiding jobbery and collusion between ecclesiastical and secular forces. It has had a profound and far-reaching impact on maintaining the purity and dignity of the Living Buddha reincarnation system and stabilizing the social order in Mongolian and Tibetan-inhabited areas. It is the result of conforming to the trend of historical development. II. The golden urn lot-drawing system is widely supported and recognized by the Tibetan Buddhism community The establishment of the golden urn lot-drawing system has hitherto been sincerely supported and actively practiced by the upper echelons of the Gelug Sect, including the Eighth Dalai Lama. After the issuance of the 'Ordinance,' the Eighth Dalai Lama explicitly expressed his support for it and translated the text into Tibetan for publication across Xizang. In the subsequently issued proclamation for the Year of Water Buffalo, the Eighth Dalai Lama praised the golden urn lot-drawing system as the supreme grace of the central government to the monks and laymen of Xizang and the Gelug Sect, emphasizing the significance of this system for promoting Gelug and loving the people. At the same time, it was also clearly stated that after the implementation of the lot-drawing system, anyone who violates the regulations and selects the reincarnations willfully according to old customs will be severely punished. This proclamation not only demonstrated the respect of the Eighth Dalai Lama and the upper echelons of the Gelug Sect for the authority of the central government, but also showed their firm stance on maintaining the seriousness and purity of religious rituals, setting an example for various sects of Tibetan Buddhism to follow the system. Except for the Eighth Dalai Lama, many of the Gelug Sect Living Buddhas have demonstrated their recognition of the golden urn lot-drawing system through their actions. For instance, when the Qing court formulated the golden urn lot-drawing system, it took into account the distance between Lhasa and regions such as Chamdo, and permitted the recognition of reincarnations in those areas to proceed according to old practices. Nevertheless, the monasteries in Chamdo willingly undertook the arduous journey to Lhasa to conduct the golden urn lot-drawing ceremony. Under the leadership of the Living Buddha Pagbalha of Chamdo's Galden Jampaling Monastery, reincarnations of major Living Buddhas from places such as Riwoqê and Chagyab traveled to Lhasa for the golden urn lot-drawing, fully reflecting the Tibetan Buddhist community's acceptance of the ceremony. This voluntary practice clearly shows that from the moment the golden urn lot-drawing ceremony was introduced, it received widespread recognition within Tibetan Buddhist communities. The fairness, sanctity, and authority of the central government embodied in the system were highly acknowledged. After over 200 years of development, the system has become deeply rooted among both the religious and secular communities in Xizang. In addition, at the request of the Dalai Lama and the Gaxag government, several important golden urn lot-drawing ceremonies during the Qing Dynasty — for selecting the reincarnations of the Dalai Lama and Panchen Erdeni — were held in front of the memorial tablet of Emperor Kangxi and the portrait of Emperor Qianlong in the Potala Palace. This demonstrates the high regard and reverence the government of Xizang held for the central government and the golden urn lot-drawing system. Such support was not accidental, but rather the result of multiple factors. On the religious level, the golden urn lot-drawing ceremony inherited and standardized the traditional Tibetan Buddhist method of 'divine judgment,' aligning with the doctrine of 'the Buddha's decision through dharma,' thereby ensuring the sanctity of the recognition process for reincarnations, meeting the religious inheritance needs of the various Tibetan Buddhist sects. On the political level, understanding the importance of the central government's authority in helping maintain its influence in Xizang, the upper echelons of the Gelug Sect selected reincarnations by drawing lots from the golden urn and submitted the results for the central government's approval, conferring upon the reincarnations the legitimacy granted by the central government. On the social level, the system effectively curbed the social tensions and religious disorder caused by aristocratic manipulation and fraud in the old reincarnation practices, which strongly preserved social order in Xizang and are in line with the fundamental interests of all Tibetan Buddhist sects and the broader public. III. The golden urn lot-drawing ceremony is the only path for recognizing the reincarnation of the Dalai Lama Since the establishment of the golden urn lot-drawing system, the reincarnations of the Dalai Lama from the Ninth to the 14th, as well as many grand Living Buddhas from other sects of Tibetan Buddhism, have been confirmed either through the golden urn lot-drawing ceremony or, in some cases, exemption from the ceremony with approval from the central government. After the reincarnation of the Eighth Dalai Lama was identified, the Gaxag government of Xizang — led by the regent Jedrung Hutuktu — submitted a petition in the name of all the monks and laymen of Xizang, requesting exemption from the golden urn lot-drawing ceremony. The Qing Dynasty government granted this request as an exception. However, after the Ninth Dalai Lama passed away, the Gaxag government, with the regent Demo Hutuktu and others, again requested an exemption from the golden urn lot-drawing ceremony for the reincarnation, which the Qing Dynasty government did not permit. Emperor Jiaqing sternly rebuked the request, stating that the exemption granted for the reincarnation of the Eighth Dalai Lama was a special case, and firmly reaffirmed the principle that the recognition of a Dalai Lama's reincarnation must follow the golden urn lot-drawing procedure. Ultimately, on the 15th day of the first Lunar month in the second year of the Emperor Daoguang's reign (1822), the first-ever golden urn lot-drawing ceremony for the Dalai Lama's reincarnation was held, with Khenpo Kelzang Gyatso chosen as the reincarnation of the Ninth Dalai Lama. With the approval of the Qing government, he was formally enthroned at the Potala Palace as the 10th Dalai Lama. Thereafter, both the 11th and 12th Dalai Lamas were selected through the golden urn lot-drawing ceremony and formally enthroned with the approval of the central government. In the first year of the Emperor Guangxu's reign (1875), the 12th Dalai Lama passed away. The following year, the local government of Xizang submitted a formal petition to the Imperial Commissioner in Xizang, bearing the seals and signatures of the Kalöns, major Hutuktus, and Khenpos of the three great monasteries, respectfully requesting an exemption from the lot-drawing procedure. After the Imperial Commissioner reported the matter to the central government of Qing Dynasty, the exemption was approved, and the candidate was officially recognized as the 13th Dalai Lama. In 1933, following the passing of the 13th Dalai Lama, the Nationalist Government, then the central authorities of China, sent representative Huang Musong to Xizang to offer official condolences. In 1936, it issued a set of measures on the reincarnation of Living Buddhas. The regulations inherited Qing Dynasty's approach to governing Xizang by managing the reincarnation of Living Buddhas through legal means, clearly defining the scope of reincarnation, the reporting procedures for reincarnations, and the recognition process for different levels of Living Buddhas. The regulations reaffirmed key principles such as confirming reincarnations through drawing lots from the golden urn and having central government representatives to preside over the enthronement of grand Living Buddhas. In 1938, the regent Reting Rinpoche of Xizang submitted a petition to the central government requesting that the reincarnation of the 13th Dalai Lama be exempted from the golden urn lot-drawing. After negotiations with the local authorities of Xizang, the Nationalist Government proposed conditions for the exemption: first, Wu Zhongxin, chief of the Mongolian and Tibetan Affairs Commission of the Nationalist Government, must personally travel to Xizang to verify whether the boy truly exhibited spiritual signs; second, Reting Rinpoche must formally submit a written request to the central government to officially seek exemption from the golden urn lot-drawing procedure. On February 5, 1940, the Nationalist Government issued an order approving Lhamo Thondup as the reincarnation of the 13th Dalai Lama, exempting him from the golden urn lot-drawing ceremony, and specially authorizing him to succeed as the 14th Dalai Lama. On February 22, Wu Zhongxin and Reting Rinpoche jointly presided over the enthronement ceremony of the 14th Dalai Lama. These historical facts demonstrate that the legitimacy of the 14th Dalai Lama also derived from the approval of the central government. Not only is this true for the lineage of the Dalai Lamas, but also for the lineages of other grand Living Buddhas, such as the Gelug sect's Panchen Erdeni, the Jebtsundamba Khutuktu, the Jamyang Hutuktu, as well as those of the Karma Kagyu Sect's Black Hat Living Buddhas and the Nyingma Sect's Dojezhak Living Buddha — all of whom had their reincarnations selected through the golden urn lot-drawing ceremony. History fully demonstrates that the central government, in accordance with the law, holds the final approval authority over the recognition of reincarnations. The selection of a reincarnated Dalai Lama through drawing lots from the golden urn and subsequent approval by the central government is the only path for confirming the Dalai Lama's reincarnation. A review of history clearly shows that the system of the golden urn lot-drawing ceremony was an important measure adopted by the Qing Dynasty central government to eliminate malpractice in the recognition process of reincarnations in Tibetan Buddhism and improve the reincarnation system of Living Buddhas. This measure not only reflected the central government's respect for Tibetan Buddhism and its followers, but also demonstrated its authority in matters concerning the reincarnation of grand Living Buddhas such as the Dalai Lama. It remains a fundamental principle that must be upheld in the reincarnation of grand Living Buddhas in Tibetan Buddhism. ■
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Central government approval is fundamental principle, legal safeguard of Grand Living Buddha reincarnation: signed article
File photo shows flags on the Tian'anmen Square and atop the Great Hall of the People in Beijing, capital of China. – Xinhua photo BEIJING (July 2): The following is a signed article by Li Hui, assistant researcher at College of Philosophy, Nankai University. Approval from the Central Government is the Fundamental Principle and Legal Safeguard of Reincarnation of the Grand Living Buddhas In the Tibetan Buddhist reincarnation system, the three fundamental principles of 'search within the Chinese territory, drawing lots from the golden urn, and approval from the central government' form a comprehensive and rigorous framework for succession. This system serves as a vital safeguard for national unity, ethnic solidarity, and the proper order of Tibetan Buddhism. Among these principles, 'approval by the central government' is the system's ultimate and most essential step. Far from being a mere administrative formality, it carries profound historical logic, legal foundation, and practical significance. This principle is essential for ensuring an orderly reincarnation process, as well as for maintaining social stability and enduring peace. I. Central Government Approval as a Vital Manifestation of National Sovereignty Religious affairs constitute an integral part of state governance, and the management of Tibetan Buddhism affairs is a key responsibility of the central government. From a political perspective, the principle of 'central government approval' specifies the national character of reincarnation, incorporating religious matters into the state governance framework. In history, successive central governments of China have managed reincarnation affairs through measures such as conferring titles on influential Living Buddhas and establishing regulatory mechanisms. In 1793, the Qing government promulgated the 'Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance),' with its first article explicitly stipulating that the reincarnation of Living Buddhas had to follow the procedure of 'drawing lots from the golden urn,' and affirming the central government's approval authority over the reincarnation. In 1936, the government of the Republic of China issued the 'Regulations on Lama Reincarnation,' mandating that the reincarnation of grand Living Buddhas must be reported to the central government before proceeding with historical conventions, traditional religious ritual search, the lot-drawing ceremony, and the final approval by the central government. Following the founding of the People's Republic of China, the reincarnation of Tibetan Buddhism Living Buddhas has been managed by governments at various levels in accordance with the law. In 1959, the democratic reform abolished the feudal serfdom under theocracy in Xizang, liberating the reincarnation institution and ushering in a new era. Since 1949, the state has successfully overseen the reincarnations of several prominent Living Buddhas, including the 16th Living Buddha Karmapa, the 10th Panchen Erdeni, and the sixth Regent Reting Rinpoche. By 2024, 93 newly reincarnated Living Buddhas had been confirmed upon government approval. The principle of central government approval is not an externally imposed requirement but an inherent necessity for the reincarnation system's own development — a crucial safeguard for maintaining religious order and preventing power abuses. The reincarnation of Living Buddhas is by no means merely an internal religious matter; rather, it reflects a convergence of national sovereignty, state authority, religious doctrine, and the sentiments of believers. Any interference or meddling by external forces constitutes a provocation to China's sovereignty. II. Central Government Approval as a Prerequisite for Safeguarding National Unity and Social Stability Xizang is an inseparable part of China's territory, and the Living Buddha reincarnation system, as a unique succession method in Tibetan Buddhism, is vital for national security and social stability. Allowing local or foreign forces to interfere in reincarnation affairs would pose an immediate threat to China's national unity. The central government's confirmation of the reincarnation fundamentally ensures that the reincarnation process remains within the legal and policy framework of the nation, preventing any attempts to exploit the system to split the country or undermine ethnic unity. Only by upholding the principle of 'central government approval' can the succession of Living Buddhas consistently align with both national interests and the fundamental interests of the vast majority of religious believers. Moreover, central government approval reflects the Chinese government's commitment to implementing the policy of freedom of religious belief. By managing reincarnation in accordance with laws and regulations, the central government not only respects Tibetan Buddhism's traditional customs and religious rituals but also safeguards the legitimate rights and interests of believers, fostering harmony in religious relations. The lot-drawing ceremony was originally established precisely to prevent Mongolian and Tibetan aristocrats from exploiting reincarnation to seize religious power. Today, central government approval serves as a critical line of defense in the struggle against separatists. This governance model both honors religious traditions and defends national political security. III. Central Government Approval as a Legal Declaration of the Governance of Religious Affairs in a Modern State Every country, throughout history and across different regions, without exception, manages its religious affairs in accordance with the law. Currently, affairs related to the reincarnation of Living Buddhas are being carried out in accordance with China's laws and regulations. The Regulations on Religious Affairs have clarified in legal form the approval authority for the reincarnation of Living Buddhas in Tibetan Buddhism. It stipulates that the succession of Living Buddhas in Tibetan Buddhism, under the guidance of Buddhist organizations, must be conducted in accordance with religious rituals and historical conventions, and must be reported to and approved by the religious affairs department of the people's government at the provincial level or above, or by the people's government at the provincial level or above. Article 9 of the Measures on the Management of the Reincarnation of Living Buddhas in Tibetan Buddhism stipulates that after the recognition of the reincarnation of the Living Buddhas, the case must be reported to and approved by the religious affairs department of the people's government at the provincial or autonomous region level. For those with significant influence within the Buddhist community, approval must be obtained from the people's government of the province or autonomous region. For those with major influence, approval must be obtained from the National Religious Affairs Administration. For those with particularly major influence, approval must be obtained from the State Council. Reincarnated Living Buddhas approved by the religious affairs department of the people's government of a province or autonomous region, or by the people's government of a province or autonomous region, must be filed with the National Religious Affairs Administration. Over the course of the years, the Dalai group has continuously advocated 'Tibetan independence,' attempting to negate the central government's decisive authority over the reincarnation of Living Buddhas. Through legal provisions and institutional design, the central government has clearly established the irreversible procedures for the reincarnation of Living Buddhas, namely searching within the Chinese territory, drawing lots from the golden urn, and approval from the central government. This has fundamentally eliminated the room for separatist forces to manipulate religious affairs. From the enshrinement of the golden urn in front of the Buddha statue in the Jokhang Temple in 1793 to the solemn approval by the State Council for the 11th Panchen Erdeni in 1995, the principle of 'approval by the central government' has endured for three centuries. As a core component of the reincarnation of Living Buddhas in Tibetan Buddhism, the approval from the central government is both a choice of history and an inevitability of the times. It is deeply rooted in the historical pattern of China as a unified multi-ethnic nation, serves the practical need for the country's long-term stability and security, and reflects the political wisdom of the Communist Party of China and the Chinese government in addressing religious issues. The governance logic that political power is above religious authority and national law is superior to religious rules provides a reference for multi-ethnic countries in handling religious affairs. As we advance toward the great rejuvenation of the Chinese nation, the principle of central government approval will continue to play an irreplaceable role in maintaining national unity, ethnic solidarity, and religious harmony. It will also contribute Chinese wisdom to global religious governance. central government China Grand Living Buddha reincarnation
