The Panchen Lama Of China: A Contested Spiritual And Political Figure
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The Panchen Lama holds a pivotal position in Tibetan Buddhism, revered as the second-highest spiritual authority after the Dalai Lama within the Gelug school.
For the first time in history, a meeting took place between Chinese President Xi Jinping and the Chinese-appointed Panchen Lama in Beijing on 6 June. The meeting received significant publicity. President Xi emphasised the 'sinicisation of religion", meaning religion with Chinese characteristics. Notably, this meeting occurred shortly before the celebrations of His Holiness the Dalai Lama's 90th birth anniversary.
The Panchen Lama holds a pivotal position in Tibetan Buddhism, revered as the second-highest spiritual authority after the Dalai Lama within the Gelug school. However, the role and recognition of the Panchen Lama have become deeply embroiled in political controversy, primarily due to China's intervention in the selection process. This article explores the identity, selection, and role of the Panchen Lama, the Chinese government's controversial involvement, and the broader implications for Tibetan Buddhism and the selection of the next Dalai Lama.
The Panchen Lama is a tulku (reincarnated lama) of the Gelug school of Tibetan Buddhism, considered an emanation of Amitabha, the Buddha of Immeasurable Light and Life. The title 'Panchen" derives from the Sanskrit term paṇḍita (scholar) and the Tibetan chenpo (great), meaning 'great scholar". Based at Tashilhunpo Monastery in Shigatse, the Panchen Lama holds significant spiritual and secular authority over the Tsang region. Historically, the Panchen Lama and the Dalai Lama have shared a unique relationship, known as 'spiritual friends", each playing a crucial role in recognising and educating the other's reincarnation.
The Traditional Selection Process of the Panchen Lama
The selection of a Panchen Lama follows a centuries-old Tibetan Buddhist tradition rooted in spiritual signs, omens, and rituals. After a Panchen Lama's death, a search committee, typically led by senior monks (Khenpos) from Tashilhunpo Monastery, forms to identify the reincarnation. The process involves interpreting dreams, visions, and omens, such as those witnessed at the sacred Lhamo La-tso oracle lake. Candidates, usually young boys born around the time of the previous lama's death, undergo tests to determine if they can identify personal belongings of the deceased Panchen Lama. The Dalai Lama plays a critical role in formally recognising the chosen candidate, ensuring adherence to spiritual traditions. This process has been established since the recognition of the 4th Panchen Lama, Lobsang Chökyi Gyaltsen, in the 17th century, who was the teacher of the 5th Dalai Lama.
Role of the Panchen Lama in the Nalanda Tradition (Tibetan Buddhism)
Within the Nalanda Tradition, the philosophical and spiritual foundation of Tibetan Buddhism, the Panchen Lama is a central figure, preserving and transmitting Buddhist teachings. As a high lama of the Gelug school, the Panchen Lama bestows blessings, grants audiences, offers teachings, and performs rituals for both monastic and lay communities. Responsibilities extend beyond spiritual duties to safeguarding Tibetan Buddhist culture, language, and traditions. The Panchen Lama's teachings emphasise compassion, wisdom, and the path to enlightenment, aligning with the Mahayana Buddhist goal of benefiting all sentient beings. Historically, the Panchen Lama's influence has been crucial in maintaining the Gelug school's doctrinal purity and its connection to the broader Nalanda Tradition, drawing upon ancient Indian Buddhist scholarship.
Chinese Appointment and Claim on the Panchen Lama
The Chinese government's involvement in the selection of the Panchen Lama has been a source of intense controversy, especially since 1995. Following the death of the 10th Panchen Lama, Choekyi Gyaltsen, in 1989, the Dalai Lama, in exile in India, led the traditional search process. On 14 May 1995, he recognised six-year-old Gedhun Choekyi Nyima as the 11th Panchen Lama. However, just three days later, on 17 May 1995, Chinese authorities abducted Gedhun Choekyi Nyima and his family. Their whereabouts remain unknown, making him one of the world's youngest and longest-held political prisoners.
In November 1995, the Chinese government appointed Gyaltsen Norbu, the son of Communist Party members, as the 11th Panchen Lama using a lottery system called the Golden Urn. This method, historically used during the Qing dynasty to confirm selections, was criticised by Tibetans as a political tool manipulated by Beijing to circumvent traditional practices. The Chinese government claims its authority over the selection process stems from historical precedent, citing the Qing dynasty's 29-Article Ordinance of 1792, which formalised the Golden Urn's use for selecting high lamas. However, the 14th Dalai Lama has stated that the Golden Urn primarily confirmed selections already made through traditional methods, not superseded them. This meant providing a seal of approval to the traditionally selected Lama, a practice also followed globally during ancient and medieval times in various religious traditions, including Christianity and Judaism.
Why the Chinese-Appointed Panchen Lama is Not Considered Traditional
The Chinese-appointed Panchen Lama, Gyaltsen Norbu, is widely rejected by Tibetans and the global Tibetan Buddhist community as illegitimate. Tibetan tradition dictates that the Dalai Lama's formal recognition and adherence to spiritual signs and rituals are essential for the selection of a Panchen Lama, neither of which occurred in Norbu's appointment. The exclusion of the Dalai Lama and the abduction of Gedhun Choekyi Nyima are considered direct violations of Tibetan Buddhist practices. Furthermore, Norbu's membership in the Chinese People's Political Consultative Conference and his public endorsement of Sinicized Buddhism, aligned with Chinese Communist Party (CCP) values, further alienate him from Tibetans, who perceive him as a political figure rather than a spiritual leader. Tibetans often refer to him as 'Panchen Zuma" (false Panchen), reflecting their rejection of his legitimacy.
Role of the Panchen Lama in the Selection of the Dalai Lama
The Panchen Lama traditionally plays a crucial role in recognising and educating the Dalai Lama's reincarnation. This reciprocal relationship, often termed the 'Great Father-Son Duo", dates back to the 17th century when the 4th Panchen Lama recognised and mentored the 5th Dalai Lama. After a Dalai Lama's death, the Panchen Lama, along with a council of high lamas, interprets spiritual signs to locate the reincarnation, tests candidates, and oversees their education in Buddhist teachings. This interdependence makes control over the Panchen Lama's identity strategically vital for any entity seeking influence over the Dalai Lama's succession.
China's Motive: Controlling the Dalai Lama and Tibetan Hearts
The Chinese government's appointment of Gyaltsen Norbu as the Panchen Lama is widely viewed as a strategic manoeuvre to control the next Dalai Lama's selection and, consequently, the spiritual and cultural heart of the Tibetan people. The Dalai Lama, as the foremost spiritual and political leader of Tibetans, commands immense loyalty, even in exile. By installing a state-approved Panchen Lama, Beijing aims to legitimise a Chinese-selected Dalai Lama, undermining the exiled Tibetan community's influence and reinforcing its control over Tibet. The CCP's broader goal is the 'Sinicization" of Tibetan Buddhism, aligning it with socialist values and Chinese state ideology to erode Tibetan cultural identity and suppress autonomy movements. The abduction of Gedhun Choekyi Nyima and the installation of Gyaltsen Norbu form part of a long-term strategy to disrupt the traditional mutual recognition cycle between the Dalai Lama and Panchen Lama, ensuring a state-controlled figure's pivotal role in the Dalai Lama's succession.
The Falsehood of the Chinese Narrative
The Chinese Communist Party's narrative, claiming historical and legal authority over Tibetan lamas' selection, is widely criticised as a distortion of traditional values. The CCP, an officially atheist regime, asserts its involvement in the reincarnation process is justified by Qing dynasty practices, such as the Golden Urn. However, this overlooks that the Golden Urn often served as a formality to confirm selections already made by Tibetan lamas, not to override spiritual traditions. The Dalai Lama has emphasised that only the reincarnating lama has the legitimate authority to determine their rebirth, and external interference, especially by a government rejecting the concept of reincarnation, is fundamentally incompatible with Tibetan Buddhist principles.
Moreover, the CCP's assertion that Tibet has been part of China since the 13th century is contested by historians and Tibetans, who argue Tibet was an independent entity with distinct cultural and religious traditions before its annexation in 1951.
The Chinese narrative omits the violent suppression of Tibetan culture, including Gedhun Choekyi Nyima's abduction and the imprisonment of monks like Chadrel Rinpoche, who led the traditional search for the 11th Panchen Lama. These actions demonstrate a lack of respect for Tibetan Buddhism's underlying spiritual and cultural values, revealing the CCP's motives as political rather than religious.
Conclusion
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The Panchen Lama is a vital figure in Tibetan Buddhism, embodying the spiritual and cultural heritage of the Nalanda Tradition. The Chinese government's appointment of Gyaltsen Norbu as the 11th Panchen Lama, after abducting Gedhun Choekyi Nyima, represents a calculated attempt to control Tibetan Buddhism and the next Dalai Lama's selection. By disregarding traditional selection processes and imposing a state-approved candidate, China seeks to undermine the Dalai Lama's authority and suppress Tibetan identity. The international community continues to advocate for Gedhun Choekyi Nyima's release and an end to Chinese interference in Tibetan religious affairs. The struggle over the Panchen Lama reflects a broader battle for the soul of Tibetan Buddhism, with profound implications for the future of Tibet and its people.
Dr Chandan Kumar is Assistant Professor at Delhi University. Views expressed in the above piece are personal and solely that of the author. They do not necessarily reflect News18's views.
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Buddhism China Dalai Lama
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New Delhi, India, India
First Published:
June 09, 2025, 15:07 IST
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