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Time of India
03-07-2025
- Politics
- Time of India
What does 'Dalai' in Dalai Lama mean
ದಲೈ ಲಾಮಾ (ಸಂಗ್ರಹ ಚಿತ್ರ) At nearly 90 years old, the Dalai Lama has recently been in the news not for his wisdom or compassion this time, but for a bold decision that may redefine Tibetan Buddhism for generations. For decades, tensions have simmered between China and the Tibetan spiritual community over who holds the power to choose the next Dalai Lama. With the current Dalai Lama's proposition to select his successor on his upcoming 90th birthday in July, Beijing insists it must approve the next Dalai Lama using its historical 'golden urn' process. But what does 'Dalai Lama' actually mean? The title 'Dalai Lama' itself has deep roots. As explained by the China Tibetology Research Center and historical sources, the term itself isn't originally Tibetan but is a loanword, where 'Dalai' means 'ocean' in Mongolian, and 'Lama' means 'spiritual teacher' in Tibetan. The title was first given in 1578 when Sonam Gyatso, head of the Gelug sect of Tibetan Buddhism, met Mongol leader Altan Khan near Qinghai Lake. Buddhist monks of various schools of Tibetan Buddhism watch a recorded video message by Tibetan spiritual leader the Dalai Lama in Dharamshala, India, ahead of his birthday according to the Gregorian calendar on July 6. AP/PTI(AP07_02_2025_000100B) Altan Khan honored him with the title "Dalai Lama," symbolizing a master of vast wisdom. At the time, it was more of a spiritual gesture than a political title. Later, at Sonam Gyatso's request, the Ming emperor officially recognized the title in 1587. Sonam Gyatso was named the third Dalai Lama, and two earlier spiritual leaders—Gedun Druppa and Gedun Gyatso—were retrospectively named the first and second Dalai Lamas, forming the start of the official lineage. Who is the current Dalai Lama? The current Dalai Lama is the 14th in the line, named Tenzin Gyatso. He was born in 1935 in a small village called Takster in Tibet, and his birth name was Lhamo Thondup. When he was just two years old, he was recognized as the reincarnation of the 13th Dalai Lama. He officially took on the role in 1950 at 15 years old, and tried to negotiate with the Chinese government but after failed attempts, he has been living in exile in Dharamshala, Himachal Pradesh, India, since 1959. Dalai Lama The current Dalai Lama is a celibate monk and the spiritual head of the Gelukpa tradition, which is a major school of Tibetan Buddhism. Historically, he has also been seen as a political leader of Tibet. Many Buddhists believe the Dalai Lama is the human form of Avalokiteshvara, a compassionate figure who chooses to postpone his salvation and be reborn again and again to help others, instead of reaching final enlightenment. What is the confusion about recently? If two Dalai Lamas are chosen, one by China and one by Tibetans in exile, it could lead to decades of confusion and division.
Time of India
02-07-2025
- Politics
- Time of India
Early days, but Dalai Lama succession potential friction point in Sino-Indian ties
Dalai Lama (AP photo) The 14th Dalai Lama's announcement of a succession plan, ruling out any Chinese role in the matter, set off a firestorm with the Chinese ambassador to India, Xu Feihong, saying in a detailed response that the reincarnation must comply with 'religious rituals and historical conventions as well as Chinese laws and regulations'. While it's still early days, the contentious issue of finding a successor for the revered spiritual leader upon his death can also potentially lead to another flashpoint in India's relationship with China that has shown several signs of improvement in the past 9 months. Beijing is likely to choose its own successor to the Dalai Lama and will closely follow how India, home to the Tibetan government-in-exile, reacts to the likely dual succession. The Beijing-based China Tibetology Research Center, which is responsible for shaping China's Tibet policy, warned in 2019 that bilateral ties would be adversely impacted if India chose to disregard the appointment of Dalai Lama through the 'traditional' process. Unlike the US though, India has not spoken officially on the succession issue and it's unlikely it will be in any hurry to do so now. The Center told a visiting Indian media delegation, which included this reporter, that no wise leader or friendly country would do that but also remarked that India can stay away or not publicly endorse the Chinese pick. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like Giao dịch vàng CFDs với mức chênh lệch giá thấp nhất IC Markets Đăng ký Undo For China, the Dalai Lama succession is an internal process that has been followed since 1792, when the Qing dynasty apparently introduced it. The Dalai Lama, however, has said in the past that his successor could come from his followers in India and that a Communist China, which rejects religion, should have no role in such religious affairs. Apart from identifying the next Dalai Lama in China, Beijing lists drawing of lots from a golden urn and recognition of the central government as essential elements of finding a successor, saying the current Dalai Lama was himself chosen through the same process. For India, the Dalai Lama remains a spiritual figure - deeply respected even by the Indian people - who has not been allowed to conduct political activities on Indian soil. Beijing, however, has often attributed motives to his spiritual and religious actions and the fact that he has been allowed to visit Arunachal Pradesh that is claimed by China. It was perhaps not a coincidence that the 73-day India-China Doklam military standoff at Doklam in 2017 took place barely a couple of months after the Dalai Lama's visit to the Indian state. In 2011, the Dalai Lama transferred his political authority to the Tibetan government-in-exile that's based in India. India has been silent on the succession issue, which will likely be a long-drawn process, unlike the US which maintains that reincarnation is a religious issue with no role for any State in it. While Beijing sees the reincarnation as a matter of Chinese sovereignty, the US believes it's about religious freedom and human rights and threated to raise the US at the UN in 2019. In his announcement, the Dalai Lama said that only his Trust and "no one else' has any role to play on the succession issue. Xu said in his response that the reincarnation of the Dalai Lama, the Panchen Erdeni and other grand Living Buddhas must go through the Golden Urn lottery procedure, and selected candidates would be subject to approval by the central government of China. 'The practice of Living Buddha reincarnation has continued over 700 years, and has formed rigorous religious rituals and historical conventions,' he said.
Daily News Egypt
02-07-2025
- 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.
