THE DALAI LAMA MANIPULATES REINCARNATION FOR TIBETAN INDEPENDENCE

　　On September 24, the Fourteenth Dalai Lama issued a statement on his reincarnation. Despite adorning the statement with Buddhist rhetoric, his core intention was abundantly clear: to contradict the centuries-old religious rituals and historical conventions that apply to the Dalai Lama’s reincarnation by declaring that only he can decide where and how he will be reincarnated. The Dalai Lama’s followers have lauded his statement claiming, “It will become an important historical document.” In the opinion of this author, this move is nothing less than the Dalai Lama sacrificing Tibetan Buddhism’s time-honored history for his own ends, which is yet another indictment to add to the damage he has wrought on Tibet and Buddhism during his history of separatism.

　　More Lies from the Dalai Lama

　　This writer has repeatedly pointed out the Fourteenth Dalai Lama’s immutable propensity to lie. In his recent statement, this propensity has become a compulsion. The following are his most blatant lies.

　　The first is that, “The drawing of lots from a golden urn stemmed from Manchu tyranny rather than a religious ritual of the Tibetan people.” The truth is that in 1792, in accordance with the Qianlong Emperor’s instructions that the regulations be properly established and always adhered to, the Qing Dynasty commander, Fu Kang’an, who had entered Tibet to quell an invasion by Nepalese Gurkhas, discussed with the Eighth Dalai Lama, the Seventh Panchen Lama and other monks and officials 29 methods for finding the reincarnation of the Dalai Lama, one of which involved drawing lots from a golden urn. In 1793，the Qing court formally promulgated the “Twenty-Nine Articles Formulated by Imperial Order for Better Governing Tibet.” The first article stipulates that the reincarnations of great tulkus of Tibetan Buddhism, including the Dalai Lama and Panchen Lama, must draw lots from a golden urn. It is recorded in history books that when the Chinese government’s special envoy delivered the purpose-made golden urn to Lhasa, the Eighth Dalai Lama left the Potala Palace to greet him. He said to the imperial envoy, “That the Emperor has had an urn made especially and escorted here by imperial envoy to protect Buddhism shows great consideration, and I am grateful beyond words.” In his statement, the Fourteenth Dalai Lama recognized that, “The Eighth Dalai Lama, Jamphel Gyatso, specifically wrote the amendment to the law for the ritual of drawing lots from the golden urn,” and has said on numerous occasions that, “An important purpose of reincarnation is to carry on the undertakings of one’s predecessor.” Yet, he flagrantly denies the will and traditions of the Eighth Dalai Lama and all subsequent Dalai Lamas. This blatant attempt to deceive and obliterate the past only serves to raise questions about his true identity.

　　His second lie is that, “Only a few Dalai Lamas, Panchen Lamas and other lamas have been selected by drawing lots from the golden urn.” The truth is that after the system of drawing lots from the golden urn was established, the first tulku to be selected using this system in Tibet was the Eighth Pagbalha Hutugtu. Between that time and the end of the Qing Dynasty, 91 reincarnations of 39 tulkus under central government control were found, of which 76 were selected using the system of drawing lots from the golden urn, and 15 were selected after special permission was granted by the central government not to use the system. This illustrates that the vast majority of reincarnations were selected using the lot-drawing system, and if it was not used it was necessary to seek the approval of the central government, which was the ultimate authority. Take the Dalai Lama for example. The Tenth, Eleventh and Twelfth Dalai Lamas were all selected by drawing lots, and the Ninth, Thirteenth and Fourteenth Dalai Lamas were special cases in which approval was given by the central government not to draw lots. When selecting the Ninth Dalai Lama, the Seventh Panchen Lama, as the head of clerical and secular officials in Tibet, requested the Qing government’s High Commissioner to Tibet to ask the Emperor to allow them not to use the system of drawing lots. Emperor Jiaqing then sent an imperial envoy to Tibet with a decree permitting that course of action. When selecting the Thirteenth Dalai Lama, Emperor Guangxu also issued a decree that stated it was unnecessary to draw lots from the golden urn.

　　His third lie is that, “The Tenth Dalai Lama was not selected by drawing lots from the golden urn, but was announced as having done so as a courtesy to the Qing government,” and that “The identity of the Twelfth Dalai Lama had already been confirmed before lots were drawn from the golden urn.” However, in the biography of the Tenth Dalai Lama written by his teacher, it is recorded that in December 1818, after a child was found in Litang, the top local official in Tibet, hoping to “avoid drawing lots from the golden urn…requested that the Emperor graciously grant the request as quickly as possible.” Emperor Jiaqing sent back a stern refusal and specifically demanded that, “The child from Litang, as well as two others, must draw lots from the golden urn.” In accordance with this decree, the local Tibetan government found two other children. On the fourth day of the first lunar month of the Tibetan calendar in 1821, clerical and secular officials met and “discussed and agreed…to present a memorial to the Emperor requesting his permission to draw lots.” With the approval of Emperor Guangxu, on the fifteenth day of the first lunar month in 1822, the lot drawing ceremony was held in the Potala Palace’s Sasum Namgyal Hall, which was adorned with memorial tablets and portraits of the Emperor. After the Tenth Dalai Lama was selected using this system, Tibetan monks and laymen were more accepting of it as an important method for selecting the reincarnations of tulkus. Following the death of the Eleventh Dalai Lama, who had been selected using the lot-drawing system, Emperor Xianfeng ordered the Reting Rinpoche, as acting Regent, to issue a statement to all localities requesting them to report the births of any “children with special knowledge or powers,” which resulted in the discovery of three such children. On the thirteenth day of the first lunar month in 1858, the Qing High Commissioner to Tibet presided over the lot-drawing ceremony held in Sasum Namgyal Hall. Afterwards, the High Commissioner said to the child’s father, Phuntsok Tsewang, “Having drawn lots from the golden urn, your son has been chosen as the next Dalai Lama. You should thank the Emperor.” These events were also recorded in the biography of the Tenth Dalai Lama. Nevertheless, the Fourteenth Dalai Lama has no scruples in dismissing the lot-drawing system at the cost of denying the legitimacy of the Eighth Dalai Lama and all subsequent Dalai Lamas, which reveals an ignorance of and lack of respect for the past.

　　His fourth lie is that, “I was found and chosen by the Regent of Tibet and general assembly of the people without Chinese interference.” The Fourteenth Dalai Lama was born Lhamo Döndrub to a peasant family in Huangzhong county, Qinghai province. In October, 1939, he was given 100,000 silver dollars and escorted to Lhasa by troops of the then National Government as the reincarnation of the Thirteenth Dalai Lama, Thubten Gyatso. On January 26, 1940, the Fifth Reting Rinpoche, Jamphel Yeshe Gyaltsen, who had been approved by the central government to undertake the search for the reincarnation of the Dalai Lama, submitted a report to the Chairman of the Mongolian and Tibetan Affairs Commission, Wu Zhongxin, requesting that the government allow them not to hold a lot-drawing ceremony. On February 5, the central government issued the order to dispense with the drawing of lots and granted special permission for the succession of the Fourteenth Dalai Lama, and allocated a further 400,000 silver dollars for the enthronement ceremony. Without the support and the conferring of the official title by the central government, Lhamo Döndrub would have just been an ordinary boy living in an ethnically diverse area of China. The Dalai Lama denies that Wu Zhongxin presided over his enthronement ceremony, despite the fact that Wu Zhongxin clearly wrote in the Summary of Tibet, “Of greatest concern to the central government was the issue of seating…in accordance with the practices for the High Commissioner to Tibet, Wu Zhongxin and the Dalai Lama were asked to sit facing south. After the seating arrangements were determined…the religious rituals were completed in the traditional manner.” Reting Rinpoche wrote a telegram to the central government saying, “The Fourteenth Dalai Lama’s enthronement ceremony will be held in the main hall of the Potala Palace. It shall be presided over by the Chairman of the Mongolian and Tibetan Affairs Commission, Wu Zhongxin.” From this we can see that the Fourteenth Dalai Lama was approved and installed by the central government without drawing lots and that the ceremony was presided over by one of its representatives. The Dalai Lama denies all of this and thereby fundamentally denies the legitimacy of how he became the Fourteenth Dalai Lama.

　　His fifth lie is that the relationship between the Qing government and Tibet was one of “alms giver,” and that by the time the Republic of China was founded this relationship had already broken down. In other words, the Qing government did not have sovereignty over Tibet; rather, China was merely a rich benefactor, and by the Republican era even this symbolic relationship no longer existed. This, in fact, is part of the lie of the “Middle Way,” in which the Dalai Lama declared, “When the People’s Liberation Army entered Tibet in 1949, Tibet was a fully independent country.” The majority of historical sources fail to note that the Qing government repeatedly used military force against Tibet, put an end to the Shamarpa sect colluding with foreign enemies, and publicly disrobed and beheaded monks for collaborating with the enemy, escorted the Sixth Dalai Lama to Beijing to stand trial, and twice ordered the Thirteenth Dalai Lama not to use the title Dalai Lama.. How could a mere “alms giver” have power of life and death over a “guru”? The history books are filled with instances of the Dalai Lama, Panchen Lama and other tulkus with great power in Tibet venerating the Emperor, submitting to imperial decrees and accepting orders. Relevant documents and artifacts that testify to this are still stored in the archives and museums of the central government and the local government in Tibet. Has there ever been a “guru” so obedient to an “alms giver”? In both the Provisional Constitution and Constitution of the Government of the Republic of China, there are articles dealing with sovereignty over Tibet, including establishing a Mongolian and Tibetan Affairs Commission specifically for dealing with local affairs of the Mongolian and Tibetan ethnic groups. Moreover, every session of the Congress and National Assembly was attended by representatives of Tibet’s local government. Irrefutable historical facts show that, regardless of changes to the Chinese central government, it always had the highest decision-making power in Tibet in areas such as local administration, religion, foreign affairs and the military, and it thereby effectively exercised sovereignty over Tibet. The peaceful liberation of Tibet expelled all imperialist forces from Tibet, and democratic reforms allowed Tibet to establish a unified social and political system together with the rest of China. The Dalai Lama’s comments suggesting that China was Tibet’s benefactor, simply illustrates that he has still not given up on his plot for Tibetan independence.

　　The Dalai Lama’s Reincarnation

　　 Must Be Based on

　　Religious Rituals and Historical Conventions

　　The Dalai Lama said, “The person who reincarnates has sole legitimate authority over where and how he or she takes rebirth and how that reincarnation is to be recognized.” While in the US in July of this year, he put it more bluntly: “My reincarnation, the ultimate authority is me, not someone else.” He also stated that the atheist Communist Party of China “cannot determine faith-based issues.”

　　Historically, the reincarnation of the Dalai Lama was never a purely religious affair, not to mention a personal affair. Shortly after the Gelug school was established, having been pushed aside by other schools, it copied their approach on the issue of the reincarnation of tulkus. Following the death of Tsongkhapa’s favorite student, Gendün Drup, his monastery found a child, Gendün Gyatso, who was said to be his reincarnation. However, it was not until the third incarnation, Sonam Gyatso, that the name Dalai Lama was conferred by Mongolian tribal leaders. Gendün Drup and Gendün Gyatso were posthumously given the titles of the First and Second Dalai Lama, respectively. Without the support of Mongolian tribal forces, the Gelug school would have found it very difficult to gain a footing and Sonam Gyatso would not have been given the title Dalai Lama; nor would they have been allowed to hold the Grand Summons Ceremony.

　　The Qing Dynasty adopted the policy of supporting the Gelug school in order to strengthen its rule in Tibet. In 1653, Emperor Shunzhi conferred a title on the Fifth Dalai Lama, and in 1713, Emperor Kangxi conferred the title of Fifth Panchen Lama on Lobsang Yeshe. This is how the Qing government came to officially recognize the names and statuses of the Dalai Lama and Panchen Lama. Due to the support and conferring of official titles by the central government, the Gelug school, led by the Dalai Lama and the Panchen Lama, holds the reigns of religious and political power in Tibet. Since the Fifth Dalai Lama, every reincarnation of the Dalai Lama has been approved and had his title conferred by the central government of China. Thus, the reincarnation of the Dalai Lama has always been a major event in the local political and religious life of Tibet. To an even greater extent, it is related to the Chinese government’s authority and national sovereignty and security, and it has therefore been accorded great importance and been closely managed by the central government.

　　Although Qing emperors had varying degrees of religious beliefs, as the highest political leader of the state, they never considered the reincarnation of tulkus and other affairs of Tibetan Buddhism as purely religious matters. In On Lama Emperor Qianlong clearly stated, “Buddha did not exist and cannot be reincarnated,” and pointed out that “Although we have blessed and protected the Gelug school…if it corrupts the public or breaks any laws, it will be punished in accordance with the law.” The Court of Territorial Affairs set up during the Qing Dynasty recorded the numbers of tulkus and lamas at all the main temples of Tibetan Buddhism and strictly controlled their numbers. The government of the Republic of China also formulated the “Regulations on Managing Lamas and Temples” and “Measures on the Reincarnation of Lamas” to punish lamas who violated religious laws or decrees, and set detailed provisions on the conditions and procedures for searching for reincarnations of holy monks.

　　China’s Constitution provides for freedom of religious belief, which of course includes respect for the unique form of succession in Tibetan Buddhism. Since 1991, Chinese governments at all levels have approved nearly a thousand reincarnations of tulkus. Although the old theocratic system of government in Tibet has long been abolished, due to the continued important influence of Tibetan Buddhism in the social life of the Tibetan people and the persistent use of religion to promote separatist activities by the Dalai Lama clique, the Chinese government must and always has upheld laws and regulations, such as the provision of the Constitution that states, “No person shall use religion to undermine social order,” and the “Regulations on Religious Affairs,” to strengthen its management of affairs related to Tibetan Buddhism, including the succession of tulkus. In 2007, the State Administration for Religious Affairs promulgated the “Management Approaches for the Reincarnation of Tulkus in Tibetan Buddhism,” which embodies the guiding principles of the Constitution and is designed to prevent abuses of religion, maintain the normal order of Tibetan Buddhism, and protect genuine freedom of religious belief.

　　All across the world, managing religious activities that relate to national interests as well as social and public interests is the legal right of any responsible government, and is not related to whether or not those in power believe in religion or which religion they believe in. When the leader of the Branch Davidians claimed to be the son of God, ensnared a large number of followers and openly defied national laws, the US government deployed troops and even tanks to eliminate them. Government management of appointments of religious figures is common practice in other countries. Some countries stipulate that government religious ministers have the right to appoint religious leaders. Others stipulate that ministers for home affairs have the right to limit the activities of religious personnel, including restricting their movements, speech, and publications. In some countries, clerics are even appointed by government. The system of Dalai Lamas is unique to Tibetan Buddhism, and the title of Dalai Lama is conferred by the central government. Therefore, the issue of the reincarnation of the Dalai Lama must respect the will of Tibetan Buddhists in China and must be overseen by the Chinese government. It is not for the Dalai Lama alone to decide.

　　In fact, the historical convention of drawing lots from a golden urn fully reflects the Chinese central government’s respect for Tibetan Buddhism and the integration of religious beliefs with government management. The “Twenty-Nine Articles Formulated by Imperial Order for Better Governing Tibet” stipulates that when drawing lots from the golden urn the following procedures must be observed: “Only a tulku with genuine knowledge may be selected. Prayers must be held for seven days. Then, all hutuktus and the High Commissioner to Tibet must formally draw lots in the Jokhang Temple in front of the Jowo Sakyamuni.” It is well know that the Jowo Sakyamuni in the Jokhang Temple is the most sacred statue in Tibetan Buddhism. The lot-drawing ceremony is held in the Jokhang Temple as it believed that the temple embodies Buddha’s compassion and blessing as well as the authority of the Dharma. The fact that the Fourteenth Dalai Lama is so afraid of drawing lots in front of the Jowo Sakyamuni in the Jokhang Temple shows his disrespect for Buddhist doctrine and his fear of Sakyamuni.

　　The Dalai Lama’s Various Performances

　　 on His Reincarnation

　　Some of the foreign media have proclaimed the Dalai Lama’s latest statement as, “His most precise and clearest public statement on his reincarnation.” In reality, the Dalai Lama’s comments are repetitive and full of inconsistencies and cynicism.

　　On August 9 this year, a number of foreign media outlets reported that during talks with foreign rebels in Dharamsala the Dalai Lama said, “I am not sure I have the same soul as previous Dalai Lamas.” Anyone with some understanding of Buddhism knows that the souls of tulkus are immortal and that their souls survive the cycle of life and death. Tulkus should reside in the Western Paradise, but to relieve the suffering of living creatures their souls are incarnated in an effort to save others. That the Dalai Lama believes his soul is perhaps not the same as previous incarnations, not only fundamentally challenges the cornerstones of Buddhist theory, but is tantamount to saying he is not the reincarnation of the previous Dalai Lama.

　　The Dalai Lama’s remarks on women are simply melodramatic. In July of last year, while being interviewed by German media, the Dalai Lama commented, “I sometimes dream about women,” which naturally led to public outcry. In August he told a Taiwanese journalist, “If the Dalai Lama is reincarnated as a female, she will be a very attractive female.” In October, while in Toronto, the Dalai Lama explained his reasons: “The female body and spirit are highly developed, and women are highly effective in practice.” This author is unsure what the Dalai Lama meant by “practice,” but apparently the Dalai Lama sees women as either attractive or unattractive, and he believes only an attractive woman could be his reincarnation. There has never been a female Dalai Lama or Panchen Lama, and to distinguish females as being simply attractive or unattractive runs entirely contrary to the basic belief in Buddhism that all living things are equal and violates the dignity of women the world over.

　　On August 8 this year, while giving a speech at the state parliament in Hesse, Germany, the Dalai Lama again suggested that the next Dalai Lama could be a woman and commented, “But she would certainly be beautiful.” After his speech, the president of the parliament presented the Dalai Lama with a bottle of honey, to which the Dalai Lama laughed and commented that he was very fond of honey and that perhaps he would be reincarnated as a bee. It is worrying that a bottle of honey is enough to make the Dalai Lama choose between being reincarnated as a person or an insect.

　　The reincarnation of a tulku is a very serious matter, but it seems to be little more than a joke to the Dalai Lama. Apart from a female and a bee, in the course of interviews, he has also flippantly suggested he would like to be reincarnated as an Indian, Mongolian, Kalmyk and European, and he will choose from believers of Tibetan Buddhism across the world. This should not be dismissed as another joke. These unorthodox remarks are slanderous and destructive to Tibetan Buddhism and expose the Dalai Lama’s ambition to drag religion into the mire for his political ends.

　　Why Has the Dalai Lama

　　Released This Statement on Reincarnation?

　　Why has the Dalai Lama released this statement on reincarnation at this time?

　　For several decades, the Dalai Lama has been the theocratic leader and actual driving force behind the Dalai Lama clique. Regardless of claims that he has retired or transferred power, he is still at the center of the clique’s activities. Although the Dalai Lama has claimed on a number of occasions that he will “live another twenty years,” predicted that he will live to be 113, and his “government in exile” frequently organize large-scale Buddhist gatherings to pray for his longevity and eternal life, the he himself has said, his “body is built with Indian rice, dal and chapathi,” and sooner or later he will die as every mortal must. The Dalai Lama talks about his reincarnation with increasing frequency, which reveals his inner anxiety and urgency as well as his uncertainty about the future. He needs to supervise the plans of his group in exile for after his death during his remaining years to avoid them falling apart when he passes away.

　　The Dalai Lama clique hopes to achieve Tibetan independence under the banners of ethnicity and religion. The religious title “Dalai Lama” still has certain influence among believers in Tibetan Buddhism, and it is their best drawing card for obtaining international sympathy. In accordance with religious rituals and historical conventions, when choosing the reincarnation of the Dalai Lama, there are a set of procedures which must be adhered to, including senior Tibetan monks meditating at Lhamo La-tso, a domestic search, the drawing of lots from the golden urn, and finally seeking approval from the central government. This is beyond the control of the Dalai Lama, but this is something that he refuses to see. The Dalai Lama has flagrantly denied the Chinese government’s right to oversee the reincarnation of tulkus in the vain hope that his small clique can hang onto the title Dalai Lama to serve his separatist political aims.

　　Since arriving in India, the Dalai Lama has been reliant on foreign powers. More than 90% of the expenses of his “government in exile” are paid for by aid from foreign governments and donations from non-governmental organizations. This money does not come without strings, however. The Dalai Lama must prove he is worth this money. The Dalai Lama once said, “The Chinese government sees me as a troublemaker, so my job is to create more trouble,” and the way he creates more trouble for the Chinese government is by showing the value of his existence. The Dalai Lama is already 76 years old. No matter how reluctant he is, the laws of nature dictate that he will have to gradually reduce his engagements and exit the stage of history. The Dalai Lama is hyping up his reincarnation and even expressing his wish to be born in other countries in an attempt to make the issue into an international talking point so that foreign forces continue to interfere in China’s internal affairs and to provide an excuse for splitting China.

　　Tibetan Buddhism is about far more than just the Dalai Lama. Tibetan Buddhism existed before the Dalai Lama lineage, which is only one branch of tulkus in one of the many schools of Tibetan Buddhism. The greatest difference between the Fourteenth Dalai Lama and the previous incarnations of the Dalai Lama is that he is a political exile who opposes his own country. The Dalai Lama fled more than 50 years ago. Meanwhile, Tibetan Buddhism in China has continued to expand and develop, and it has become far more connected to modern society. Throughout history, each Dalai Lama has been judged by believers in Tibetan Buddhism based on their merits, and the pagodas built to store their remains have reflected these judgments. The Fourteenth Dalai Lama should be thinking about how he will be remembered in history, rather than how to continue his futile struggle against the Chinese government.