THE DEVELOPMENT OF STANDARDS AND A SYSTEM OF LAWS GOVERNING THE REINCARNATION OF TULKUS

Religious affairs are an important part of state affairs, and the management of religious affairs is an important part of the management of state affairs. The management of Tibetan Buddhist affairs, particularly the system of tulkus, which focuses on dealing with the reincarnation of grand tulkus, has been an important responsibility of successive central governments, and they have adopted effective policies and measures to gradually develop standards and a system of laws governing the reincarnation of tulkus under Tibetan Buddhism.

The system of reincarnating tulkus is a creation of Tibetan Buddhism derived from the Buddhist origin theory and theory of reincarnation combined with the practical interests of those in charge of Tibetan Buddhism. Over several hundred years, the system evolved into a set of strict and secret religious and historical conventions involving the search for and confirmation and succession of reincarnations of tulkus. Of these, the drawing of lots from a golden urn and submitting the selection of grand tulkus to the central government for its approval became historical customs. Especially since the Qing Dynasty, the reincarnation of tulkus higher than khutuktus and other religious leaders registered with the Court of Territorial Affairs has been strictly governed by religious and historical conventions, and successive central governments have attempted to standardize and develop a system of laws governing the reincarnation of tulkus using measures such as conferring titles and setting up administrative organs.

1. The system of conferring titles on influential grand tulkus reflected the central government’s authority over Tibetan Buddhism.

During the 13th century, the Yuan Dynasty unified Tibet, and China’s central government officially assumed effective governance over the region. The Yuan and Ming dynasty governments adopted the strategy of managing Tibet in accordance with Tibetan conventions and customs and governed the region mainly through Tibetan religious leaders. While the Yuan Dynasty favored the Sakya School to help it govern, the Ming Dynasty government chose to set up more administrative organs and was careful to maintain political ties with all the schools of Tibetan Buddhism. At that time, the system of reincarnation of tulkus was still in its infancy and the Yuan and Ming governments’ measures for managing such reincarnations were fragmentary. During the Yuan Dynasty, leaders of the Sakya School used a system of hereditary succession, and successive Yuan Emperors appointed heads of the Sakya School their spiritual leaders. One of the most important steps the Ming government took to manage the system of reincarnation of tulkus was to confer the title of Karmapa on a member of the Kagyu School. In 1406, Emperor Yongle summoned the Fifth Karmapa of the Black Hat Kagyu School, Deshin Shekpa, to Nanjing where he bestowed upon him the title “Precious Religious King, Great Loving One of the West, Mighty Buddha of Peace.” This was the highest title bestowed upon any Tibetan Buddhist monk during the Ming Dynasty, and it was the first title conferred by the Chinese central government on a leading Tibetan tulku.

The Dalai Lama’s historical position and influence is due in large part to the title, which is bestowed by the Chinese central government. In 1546, lamas of the Drepung Monastery near Lhasa identified three-year-old Sonam Gyatso as the reincarnation of Gendun Gyatso (1475-1542), which marked the start of the Gelug School’s system of reincarnated tulkus. In 1578, the leader of the Tumet Mongols, Altan Khan, who had been given the title “Obedient and Righteous King” by Emperor Longqing of the Ming Dynasty, met Sonam Gyatso at a monastery near Qinghai Lake, where he conferred on him the title “Dalai Lama” as a mark of respect. This was the first time the name “Dalai Lama” was used. The Gelug School later identified a student of Tsongkhapa, called Gendum Drup (1391-1474), as the First Dalai Lama and Gendun Gyatso as the Second Dalai Lama, which made Sonam Gyatso the Third Dalai Lama. In 1653, the Fifth Dalai Lama Ngawang Lobsang Gyatso was summoned to Beijing for an audience with the Qing Emperor Shunzhi, who bestowed upon him the title “Dalai Lama, Overseer of the Buddhist Faith on Earth under the Great Benevolent Self-subsisting Buddha of the Western Paradise” and presented him with a golden book and golden seal, so as to formalize the Dalai Lama’s title and legal status among religious circles in Tibet. Since then, only the Chinese central government has had the authority to confer the title “Dalai Lama.” On February 15, 1940, in accordance with this historical system, the chairman of the Nationalist government’s Mongolian and Tibetan Affairs Commission, Wu Zhongxin, traveled in person to Qinghai to meet the young Tenzin Gyatso to bestow on him a golden book and golden seal as well as the title of Fourteenth Dalai Lama.

In 1713, Qing Emperor Kangxi dispatched an imperial envoy to Tashilhunpo Monastery to confer the title “Panchen Erdeni” on the Fifth Panchen Lobsang in the same manner as the Fifth Dalai Lama had his title conferred on him, and present him with a golden book and golden seal. Since then, the Chinese central government has bestowed the official title “Panchen Erdeni” on reincarnations of the Panchen Lama and determined the Panchen Lama’s status within Tibetan religious circles.

The bestowing of titles on influential grand tulkus by the Chinese central government reflects China’s sovereignty over Tibet and authority over the selection of reincarnations of tulkus. It also reflects the fact that political authority is more important than divine authority and embodies the principle of China’s monarch having power over major decisions in Tibet. The system of reincarnation of tulkus is by no means a purely religious or internal affair, even less is it the “sole legitimate authority…(of)…the person who reincarnates,” as the Fourteenth Dalai Lama has claimed. Instead, it is a combination of state sovereignty, government authority, religious principles and the beliefs of followers of Tibetan Buddhism. The titles conferred on grand tulkus are part of a system of conferring titles, but more than that, they are part of a system of governance, which reflects the care and attention paid to grand tulkus by the Chinese central government and is part of the standardization and strengthening of the central government’s oversight of Tibet. At the same time, the system ensures that grand tulkus who receive titles are loyal to the central government and undertake certain responsibilities and obligations.

2. The system of drawing lots from a golden urn standardized and established a legal system for managing the reincarnation of influential grand tulkus.

The system of drawing lots from a golden urn was an important measure taken by the Qing government to further improve the system of reincarnation of grand tulkus. It eliminated various corrupt practices from the process of determining reincarnations of grand tulkus, but also respected religious teachings and rituals as well as the religious sentiments of the masses. Of particular importance is that it reflected the central government’s authority on the issue of reincarnation of tulkus.

Following the establishment of the system of reincarnation of tulkus and its development over hundred of years, its original purpose was forgotten and abuses crept in due to influences from secular society and manipulation by powerful and influential people, which even threatened Buddhist doctrine. For example, the Guardians of Buddhism were said to have accepted bribes and monopolized power for their own ends, even going so far as to designate unborn females as tulkus. Even more serious was that the Tenth Shamarpa of the Red Hat Sect’s Karma Kagyu School, the Sixth Panchen Lama and the Zhongba Khutuktu were all blood brothers, and following the death of the Sixth Panchen Lama, the Tenth Shamarpa conspired with Nepalese Gurkhas to invade China, terrorizing the people, ransacking temples and threatening national security.

To eliminate such problems, Emperor Qianlong requested the Eighth Dalai Lama to “establish a legal system” that can be “passed down through the ages” to govern the selection of reincarnated tulkus. In 1792, following victory in driving out the invading Gurkha army, Emperor Qianlong ordered his official in Tibet to discuss setting up regulations in order to prevent a recurrence. The next year, the Qing government officially promulgated the “Twenty-Nine Article Imperial Ordinance for Better Governing Tibet.”

Article One of the ordinance clearly stipulated, “On the issue of searching for the young reincarnations of tulkus and khutuktus, in accordance with Tibetan customs, reincarnations must be confirmed by consulting with the Four Guardians of Buddhism to avoid corrupt practices. The Emperor has bestowed a golden urn upon the Yellow Hat sect to ensure it flourishes. From this day forth, when seeking confirmation of reincarnated tulkus and khutuktus, the Four Guardians of Buddhism shall gather and inscribe the names of the boys and their birth dates on lots in the Manchu, Han and Tibetan scripts, and place them in the golden urn. A truly learned tulku will pray for seven days, after which every khutuktu and the High Commissioner to Tibet shall assemble in front of the statue of Sakyamuni in the Jokhang Monastery where lots shall be drawn.” When choosing the reincarnations of the Dalai Lama and Panchen Erdeni, “Their names must also be inscribed on lots in the Manchu, Han and Tibetan scripts and confirmed in the same manner. This shall be done so that the Emperor may ensure the Yellow Hat Sect flourishes and to prevent legal protectors from falsifying results.” In a letter Emperor Qianlong stated, “I have sent a golden urn to Tibet. To find the reincarnation of tulkus, there must be several candidates whose names shall be placed in the golden urn and lots drawn. Although this method has its shortcomings, it is fairer than the previous system whereby one person determined who would be chosen.”

The ordinance was formulated and promulgated in response to the laxity and corruption of the prevailing system in Tibet at that time, and clearly defined the system of drawing lots from a golden urn in legal form. The importance of this system for administering Tibet is therefore evident, as it standardized and established a system of laws governing the reincarnation of tulkus.

When he formulated the system of drawing lots from a golden urn, Emperor Qianlong had two gold urns made, one of which he sent to Tibet, and the other of which he placed in Beijing’s Lama Temple. The urn sent to Tibet was placed in front of the statue of Sakyamuni in the Jokhang Monastery and has been used to select the reincarnations of Dalai Lamas, Panchen Lamas, Jebtsundamba Khutuktus and other major khutuktus. The urn in Beijing’s Lama Temple has been used to select the reincarnations of khutuktus from places such as Inner and Outer Mongolia, Qinghai and Gansu.

Traditionally, before drawing lots from the golden urn, local administrative authorities would first select candidates they believed to be the reincarnated tulku and then send a report to the central government asking for lots to be drawn from the golden urn. Following approval from the central government, the local authority would select an auspicious date on which to hold the lot-drawing ceremony in front of the statue of Sakyamuni, which would be overseen by an official sent by the central government. After lots had been drawn, the official in charge of the ceremony, a local government official and the lama who found the child would report the result and the date of the planned enthronement ceremony to the central government and request official permission to proceed. Having been approved by the central government, an enthronement ceremony could be held and the boy formally proclaimed the legal inheritor of his predecessor. Historically, the enthronement ceremonies of Dalai Lamas and Panchen Lamas were held or overseen by a special representative of the central government, who would also announce the gifts and titles bestowed by the central government. After the enthronement ceremony, the Dalai Lama or Panchen Lama would express their gratitude for the gifts and titles received. The system of drawing lots from a golden urn did not, as the Fourteenth Dalai Lama has erroneously claimed, “(stem) from Manchu tyranny, rather than a religious ritual of the Tibetan people.” From a religious perspective, the system of drawing lots absorbed and drew on similar traditional religious rituals for confirming the identity of reincarnated tulkus, such as food divination, and it complies fully with the basic teachings of Tibetan Buddhism. Tibetan Buddhists believe that the reincarnation of tulkus is in keeping with moral principles and Buddha’s will and is in order to save the souls of others. Therefore, when confirming the reincarnation of a tulku, drawing lots from the golden urn in front of a statue of Buddha is the most noble, strict and fair method. In this way, drawing lots from a golden urn is given religious legitimacy, which is accepted by Tibetan Buddhists. Even the Fourteenth Dalai Lama has been forced to admit that, “If it can be done fairly, then you could also use the method of food divination.”

Since it was first promulgated, the system of drawing lots from a golden urn has received the full support of Tibet’s political and spiritual leaders, including Dalai Lamas, Panchen Erdenis, khutuktus and vast numbers of lamas. In 1792, after the golden urn system had been established, Emperor Qianlong dispatched an imperial bodyguard, Hui Lun, to Lhasa to deliver the golden urn. The Eighth Dalai Lama had descended from the Potala Palace and was waiting to receive the visitors. He gushed, “That the Emperor has had an urn made especially and escorted here by imperial envoy to protect Buddhism shows great consideration, and I am truly grateful. In the future, we shall follow the Emperor’s advice to determine the Hubilehan [reincarnated tulku] and devoutly recite Buddhist scriptures and draw lots publicly and impartially. The entire Tibetan religious and secular population is indebted to His Majesty’s kindness.” The Seventh Panchen Lama added in a letter to the central government, “The imperial envoy has arrived carrying the golden urn for the protection of the Gelug School…. We are truly grateful for His Majesty’s kindness, which we are unable to ever repay. I shall lead the lamas in chanting a sutra for the Emperor’s long life.”

The first time the golden urn system was formally used was in 1793 at Beijing’s Lama Temple, when it was used to confirm the Erdini Pandita Khutuktu from Son Nayan Khan in Mongolia. The first time the golden urn system was used to confirm the reincarnation of a tulku in Tibet was 1796, when the Eighth Pakpalha Khutuktu was confirmed at the Potala Palace.

During the Qing Dynasty, reincarnations of the Dalai Lama and Panchen Lama were always confirmed by drawing lots from the golden urn, unless there were special circumstances under which the central government allowed exceptions to this rule. In the more than 100 years between Emperor Qianlong setting up the golden urn system and the overthrow of the Qing Dynasty in the Xinhai Revolution of 1911, the Tenth, Eleventh and Twelfth Dalai Lamas and the Eighth and Ninth Panchen Lamas were all confirmed using the golden urn system. Only the Ninth, Thirteenth and Fourteenth Dalai Lamas were granted exemption due to special circumstances.

The first Dalai Lama to be confirmed using the golden urn system was the Tenth Dalai Lama, Tsultrim Gyatso. In February 1815, the Ninth Dalai Lama, Lungtok Gyatso, passed away. While searching for the reincarnation of the Ninth Dalai Lama, Emperor Jiaqing, and Emperor Daoguang following his death, insisted on using the golden urn system. In 1821, following the search for the reincarnation of the Ninth Dalai Lama, the High Commissioner to Tibet requested permission from the Qing court to hold a ceremony to draw lots from the golden urn. In response Emperor Daoguang instructed the High Commissioner to take three candidates to Lhasa to undergo strict tests, and if they exhibited the right abilities, to confirm which one was the reincarnation by drawing lots from the gold urn. But if they failed the tests, the lot-drawing ceremony should be held for three other selected candidates. Following the tests, and with the approval of the central government, the ceremony was held at the beginning of 1822 in the Sasum Namgyal Hall of the Potala Palace. In his biography, the Tenth Dalai Lama wrote of that day:

“In 1822, on the fifteenth day of the first lunar month of the Water-Horse year of the fourteenth sexagenary cycle by the Tibetan calendar, as the sun rose over the mountains, the Panchen Lama was escorted from Norbulingka to the Potala Palace. Religious and secular officials sat in front of a statue of the Emperor. Before long, two High Commissioners to Tibet arrived. Once the Tibetan and Han officials and lamas were assembled, a Manchu scribe wrote the names of the three children on lots in Manchu. A Tibetan scholar then wrote the names of the three children in Tibetan, and both scholars then checked the lots to verify there were no mistakes. An official then kowtowed to the golden urn three times before placing the three lots bearing the three names in the urn. Led by the masters of recital, we recited a mantra requesting the merciful assistance of the Triratna and prayed three times. An official then genuflected three times to the golden urn and shook the three lots in the urn. He finally drew one lot bearing the name of the reincarnation from the urn, and after looking at it he announced it to be the child from Litang and showed the lot to the Panchen Erdeni, and other Han and Tibetan officials, lamas, nobles and religious and secular persons in attendance.”

Afterwards, Emperor Daoguang approved the result and ordered the High Commissioner to Tibet, the Fourth Changkya Khutuktu and other officials to organize the enthronement ceremony for the eighth day of the eighth lunar month.

The above facts show that the Fourteenth Dalai Lama’s claim 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,” is ridiculous.

There can be no denying that the Eleventh Dalai Lama, Khedrup Gyatso, was chosen by drawing lots from the golden urn. There is also sufficient evidence to prove that the Twelfth Dalai Lama, Trinley Gyatso, was chosen in this manner. Towards the end of 1855, the Eleventh Dalai Lama passed away, and the acting regent, the Reting Rinpoche, led the search for three child candidates to be his successor in accordance with Tibetan religious norms. According to the biography of the Twelfth Dalai Lama written by his spiritual teacher, the Reting Rinpoche announced at a meeting of the abbots of the main monasteries in Lhasa, lamas and religious and secular officials from every level of local government that the reincarnation of the Dalai Lama “must be chosen by drawing lots from the golden urn, as prescribed by the Emperor.” It was agreed at the meeting that, “The three children with special knowledge or powers should be taken to Lhasa to be observed by Han and Tibetan officials, and if they agree, lots should be drawn from the golden urn. If they disagree, another three children must be selected. The officials must attach their seals to the agreement given to the acting regent, and the Reting Rinpoche, as acting regent, shall write and submit a detailed report to the High Commissioner to Tibet as agreed by the general assembly.” The Reting Rinpoche’s report stated, “All the officials believe these three children meet the necessary qualifications to have their names drawn from the golden urn, and we request the High Commissioner to Tibet to ask permission from the Emperor to carry out the lot-drawing ceremony on a date prescribed by historical documents.” Upon receiving the approval of Emperor Xianfeng, the lot-drawing ceremony was held on the thirteenth day of the first lunar month in 1858 in the Potala Palace’s Sasum Namgyal Hall, which contained a portrait of the Emperor, and was presided over by the High Commissioner to Tibet, Man Qing. Trinley Gyatso’s name was drawn from the golden urn, and the High Commissioner turned to the child’s father, Phuntsok Tsewang, and said, “Having drawn lots from the golden urn, your son has been chosen as the next Dalai Lama. You should thank the Emperor.” Phuntsok Tsewang then turned to the portrait of the Emperor and kowtowed in gratitude and presented the High Commissioner and Reting Rinpoche with ceremonial scarves. On the fifth day of the fourth lunar month, the High Commissioner and acting regent presented the chosen child with imperial edicts and gifts from the Emperor, and the enthronement ceremony was held on the third day of the seventh lunar month. The above records show that the Fourteenth Dalai Lama’s argument that, “The identity of the Twelfth Dalai Lama had already been confirmed before lots were drawn from the golden urn,” is nonsense.

According to documents from the Qing court, of the 39 Tibetan tulkus, including the Dalai Lama and Panchen Lama, whose reincarnation had to be registered and overseen by the central government, 24 were from the Gelug School, 13 from the Kagyu School and two from the Nyingma School. Of these 39 tulkus, between the establishment of the golden urn system in the fifty-seventh year of Emperor Qianlong (1792) and the end of the Qing Dynasty, a total of 91 reincarnations were confirmed, 76 of which were confirmed using the golden urn system. The other 15 were granted exemptions by the central government for various reasons. We can see, therefore, that the vast majority of reincarnated tulkus were confirmed by drawing lots from the golden urn, and that being exempt from the drawing of lots required the permission of the central government. Nobody else was entitled to make that decision. The successful implementation of the golden urn system standardized and developed a legal framework governing the reincarnation of tulkus in Tibetan Buddhism, and it was remarkably effective.

3. The Nationalist government promulgated the “Measures on the Reincarnation of Lamas” and presided over and confirmed the selection of the Fourteenth Dalai Lama.

In February 1936, the Nationalist government’s Mongolian and Tibetan Affairs Commission promulgated the “Measures on the Reincarnation of Lamas,” which was the first specific law passed by the central government to oversee the reincarnation of tulkus, and it was of great historical significance. The measures continued the approach of the Qing government in overseeing the reincarnation of influential tulkus and upheld regulations related to the golden urn system and other related regulations of the Qing government’s Court of Territorial Affairs. The measures also stressed that following the death of the Dalai Lama, Panchen Erdeni, the Jebtsundamba Khutuktu or other grand tulkus, the highest local administrative organ must report the information to the Mongolian and Tibetan Affairs Commission, and that the confirmation of a reincarnated tulku by drawing lots from the golden urn must be confirmed by at least two people. The measures also stressed the need for an official appointed by the central government to preside over the enthronement of the Dalai Lama or Panchen Erdeni. The “Measures on the Reincarnation of Lamas” were also in keeping with Tibetan Buddhist practices governing the reincarnation of Buddhas during that period, and they played a historical legal role.

The Nationalist government presided over the confirmation and enthronement of the Fourteenth Dalai Lama, Tenzin Gyatso, based on religious and historical conventions and in accordance with the “Measures on the Reincarnation of Lamas” and other laws and regulations.

On December 17, 1933, the Thirteenth Dalai Lama, Thubten Gyatso, passed away, The Fifth Reting Rinpoche, Jamphel Yeshe Gyaltsen, was then appointed acting regent, and the Nationalist government was informed of the news. On January 31, 1934, following a meeting of the Nationalist government’s Executive Yuan, a telegram of approval was sent in reply, which the Tibet Office in Nanjing was asked to forward to Tibet’s governing council, the Kashag. On May 29, the Nationalist government issued a decree giving the Reting Rinpoche authorization to organize the work of searching for the reincarnation of the Thirteenth Dalai Lama. The Nationalist government’s Mongolian and Tibetan Affairs Commission also requested the chairman of Qinghai’s provincial government, Ma Bufang, to make arrangements for the search. In September 1938, the Tibet Office in Nanjing asked the Chairman of the Mongolian and Tibetan Affairs Commission, Wu Zhongxin, to forward the Tibetan government’s request for the candidate from Qinghai to be taken to Tibet. On October 20, the Executive Yuan informed the Mongolian and Tibetan Affairs Commission by letter that, “This case is important. The Mongolian and Tibetan Affairs Commission should discuss the arrangements with the Tibetan side and then seek approval from this office.” On December 28, the Nationalist government officially ordered that “The specially appointed chairman of the Mongolian and Tibetan Affairs Commission, Wu Zhongxin, together with Reting Rinpoche, shall preside over matters concerning the Fourteenth Dalai Lama.”

On January 15, 1940, Wu Zhongxin arrived in Lhasa and received a grand welcome from officials of the local government in Tibet and the public. On January 23, the Reting Rinpoche sent a telegram to Lin Sen, President of the Nationalist government: “The chairman of the central government’s Mongolian and Tibetan Affairs Commission and his staff have arrived in Lhasa. I have already met with them, and we are attending to their every need. We are extremely grateful they have come.” On January 26, the Reting Rinpoche officially reported to Wu Zhongxin the situation concerning a boy from Qinghai, Lhamo Dondrub, and requested that the central government allow them not to hold the lot-drawing ceremony. On February 5, the Nationalist government officially responded, “The young reincarnation from Qinghai, Lhamo Dondrub, has great intelligence and is truly gifted, and it has been discovered that he is the reincarnation of the Thirteenth Dalai Lama. He shall therefore be exempt from drawing lots. Special permission is granted to appoint him the Fourteenth Dalai Lama. The Executive Yuan has requested the Treasury Department to appropriate 400,000 yuan to cover the necessary expenses for the enthronement ceremony.” On February 15, on behalf of the central government, Wu Zhongxin presented the Fourteenth Dalai Lama with a golden book and golden seal.

On February 22, Wu Zhongxin personally presided over the enthronement ceremony of the Fourteenth Dalai Lama held in the Potala Palace. The same day, Wu Zhongxin sent telegrams to the President of the Nationalist Government and the Premier of the Executive Yuan saying, “I personally oversaw the enthronement ceremony of the Fourteenth Dalai Lama this morning at 6 o’clock in the Potala Palace. The ceremony was held strictly in accord with protocols.” On March 7, the Reting Rinpoche sent a telegram to the President of the Nationalist Government, Lin Sen, stating, “On February 22, the fourteenth day of the first lunar month of the Tibetan calendar, the enthronement ceremony of the Fourteenth Dalai Lama was held as ordered at the Potala Palace. The ceremony was personally presided over by the chairman of the Mongolian and Tibetan Affairs Commission, Wu Zhongxin. The auspicious occasion was met with jubilation by Tibetan religious and secular officials and members of the general population. On February 26, Chairman Wu presented the Dalai Lama with many precious gifts on behalf of the central government.”

The above facts show that the Fourteenth Dalai Lama was enthroned following a request by the Tibetan local government to dispense with the lot-drawing ceremony, which was authorized by the Nationalist government. The central government also gave special permission for the Fourteenth Dalai Lama to succeed to the post, and sent the chairman of the Mongolian and Tibetan Affairs Commission, Wu Zhongxin, to not only deal with matters pertaining to the Fourteenth Dalai Lama together with the acting regent, the Reting Rinpoche, but also preside over the Dalai Lama’s enthronement ceremony. The search for and confirmation of the Fourteenth Dalai Lama was in keeping with historical customs, and it reflected the central government’s authority over the confirmation of grand tulkus as well as its sovereignty over Tibet. It also represented a step forward in the central government’s development of standards and a system of laws governing the reincarnation of tulkus.

4. The “Methods for Managing the Reincarnation of Tulkus in Tibetan Buddhism” have helped further improve the standards and system of laws governing the reincarnation of tulkus.

In July 2007, the State Administration for Religious Affairs issued the “Methods for Managing the Reincarnation of Tulkus in Tibetan Buddhism” (hereinafter referred to as “the Methods”), which had great historical and practical significance and went into effect on September 1 of the same year, thus marking a new period of more standardized, clear and comprehensive management of the reincarnation of tulkus in Tibetan Buddhism. 

The Methods declare their legislative purpose and basis; clearly specify the principles the reincarnation of tulkus should adhere to, any applicable conditions, the application and approval procedures as well as approval and recording procedures that must be performed once the reincarnation of a tulku has been found, the responsibilities of Tibetan Buddhist organizations, and the rules for issuing certificates and the raising and education of tulkus; and stipulate that, “Tulkus who have historically been recognized by drawing lots from the golden urn shall have their reincarnation recognized by drawing lots from the golden urn. Requests not to draw lots from the golden urn must be reported by the provincial or autonomous regional people's government’s religious affairs department to the State Administration for Religious Affairs for approval; cases of particular importance shall be reported to the State Council for approval.”

The Methods were formulated and implemented to guarantee citizens' freedom of religious belief and to respect the Tibetan Buddhist practice of tulkus’ positions being inherited, and they are in keeping with the wishes of Tibetan Buddhists and believers as well as the practices of Tibetan Buddhism. The Measures were formulated on the basis of strong demand from public figures in Tibetan Buddhism, thorough investigations and research and widely solicited opinions of all parties, and they fully respect Tibetan Buddhism’s heritage of tulkus’ positions being inherited. Their formulation and promulgation mark a further step by the Chinese government to create a legal system to govern the reincarnation of tulkus, and is of important practical significance for standardizing the management of the reincarnation of tulkus, better guaranteeing citizens’ freedom of religious belief in accordance with law, maintaining order in Tibetan Buddhism and creating a socialist harmonious society. 

The Methods embody the principle of respecting the religious and historical conventions of Tibetan Buddhism. The religious and historical convention of reincarnating tulkus is a fundamental feature and integral part of Tibetan Buddhism and it is an important measure for the central government to manage affairs related to Tibet and Tibetan Buddhism. The Measures therefore clearly stipulate the need to respect historical and religious conventions and the whole text reflects this principle, and is of great significance for serving as a link between the past and the future and carrying forward what has come before.

The Measures also embody the concept of administering the country on a legal basis, and they are an important part of the legal system of socialism with Chinese characteristics. Every country throughout history, without exception, has governed its religious affairs in accordance with law, irrespective of religious beliefs. It is an inevitable requirement for national sovereignty and a government’s responsibility. Managing religious affairs in accordance with law is about managing religious affairs related to national and public interests, which embodies the double meaning of preventing illegal practices and protecting legal practices. The ultimate aim is to protect the legal rights and interests of religious circles and religious believers. As such, it will inevitably receive their widespread support and endorsement.

On July 4, 2010, the reincarnation of the Fifth Dedrug Rinpoche was enthroned at the Zagor Monastery in Lunzhe County, following confirmation by drawing lots from the golden urn in the Potala Palace’s Jokhang Temple in front of the sculpture of Sakyamuni. Losang Doje’s name was picked from the golden urn, and the people’s government of the autonomous region ordained him as the Sixth Dedrug Rinpoche, successor to the Fifth Dedrug-Jampalgalsanggyatso. This was the first tulku to be confirmed by drawing lots from the golden urn since the “Methods for Managing the Reincarnation of Tulkus in Tibetan Buddhism” were promulgated. Throughout the process of searching for and confirming the Sixth Dedrug Rinpoche, religious and historical conventions were adhered to and the correct procedures were followed when drawing lots and seeking government approval. The enthronement of the Sixth Dedrug Rinpoche reflected the dynamic practice of the Party and government in fully respecting the views of Tibetan Buddhists and the feelings of religious believers, and comprehensively implementing the policy of freedom of religious belief and the “Methods for Managing the Reincarnation of Tulkus in Tibetan Buddhism.” It also marked the attainment of remarkable results in the development of standards and a system of laws governing the reincarnation of tulkus under socialist conditions.

Looking at the historical development of the management of the reincarnation of tulkus in Tibetan Buddhism, the system of the central government conferring titles, the system of drawing lots from the golden urn, the “Measures on the Reincarnation of Lamas” and the “Methods for Managing the Reincarnation of Tulkus in Tibetan Buddhism,” are all part of a process of constant and gradual improvement. The respect for the religious and historical conventions of Tibetan Buddhism shown throughout this process reflects the importance with which the central government views Tibetan Buddhism and highlights its concern for the Tibetan Buddhist community and believers. It also reflects the fine traditions of Tibetan Buddhists of patriotism, teaching, protecting the country and benefiting the people. Under today’s socialist conditions, continuing to comprehensively promote governance in accordance with law is necessary to safeguard the normal order of Tibetan Buddhism and maintain religious and social harmony.