Dalai Lama

The Dalai Lama /ˈdÉ'ːlaɪ ˈlÉ'ːmÉ™/ is a monk of the Gelug or "Yellow Hat" school of Tibetan Buddhism, the newest of the schools of Tibetan Buddhism founded by Je Tsongkhapa. The 14th and current Dalai Lama is Tenzin Gyatso.

The Dalai Lama is considered to be the successor in a line of tulkus who are believed to be incarnations of Avalokiteśvara, the Bodhisattva of Compassion. The name is a combination of the Mongolic word dalai meaning "ocean" and the Tibetan word བླ་མ་ (bla-ma) meaning "guru, teacher, mentor". The Tibetan word "lama" corresponds to the better known Sanskrit word "guru".

For certain periods between the 17th century and 1962, the Gelug school managed the Tibetan government, which administered portions of Tibet from Lhasa.

History

In 1252, Qubilai, future khagan of the Mongols and ruler of Yuan China, granted an audience to Drogön Chögyal Phagpa and Karma Pakshi, 2nd Karmapa Lama (1203-1283). Karma Pakshi, however, sought the patronage of Möngke Khan, the current ruler and Qubilai's political rival, and taught the court the Cakrasaṃvara Tantra. (Buswell 2014:422)

Before his death in 1283, Karma Pakshi wrote a will to protect the established interests of his lineage, the Karma Kagyu, by advising his disciples to locate a boy to inherit the black hat. His instruction was based on the premise that the Dharma is eternal and that the Buddha would send emanations to complete the missions he had initiated. Karma Pakshi's disciples acted in accordance with the will and located the reincarnated boy of their master.

The establishment of the teacher-tulku system for the Karma Kagyu lead to other schools of Tibetan Buddhism creating similar systems. (Buswell 2014:421)

Unification of Tibet

In the 1630s Tibet became entangled in power struggles between the rising Manchus and various Mongol and Oirat factions. Ligdan Khan of the Chahars, retreating from the Manchu, set out to Tibet to destroy the Gelug. He died on the way to Qinghai in 1634. His vassal Choghtu Khong Tayiji continued the fight, even having his own son Arslan killed after Arslan changed sides. Güshi Khan of the Khoshut defeated and killed Choghtu Khong Tayiji in 1637; Güshi would in turn become the overlord of Tibet and act as a "Protector of the Gelug", establishing the Khoshut Khanate in 1642.

Güshi helped the 5th Dalai Lama to establish himself as the highest spiritual and political authority in Tibet and establishing the Great Fifth secular head of Tibet in 1642. The secular rule of the Dalai Lama lineage over Tibet lasted from 1642 to 1959, when the 14th Dalai Lama fled to India. (Buswell 2014, p. 210)

The time of the Fifth Dalai Lama, who reigned from 1642 to 1682 and founded the government known as the Ganden Phodrang, was however also a period of rich cultural development.

The Fifth Dalai Lama's death in 1682 was kept secret for fifteen years by Desi Sangye Gyatso, his regent. This was apparently done so that the Potala Palace could be finished, and to prevent Tibet's neighbors taking advantage of an interregnum in the succession of the Dalai Lamas. (Laird & 2006 181â€"182)

The 6th Dalai Lama was not enthroned until 1697. The Sixth enjoyed a lifestyle that included drinking, the company of women, and writing love songs. In 1705, Lha-bzang Khan of the Khoshut used the Sixth's escapades as excuse to take control of Tibet. The regent was murdered and the Sixth sent to Beijing. He died on the way near Lake Qinghai, ostensibly from illness, in 1706.

7th Dalai Lama

Lobzang Khan appointed Yeshe Gyatso as the new Dalai Lama. However, he was not accepted by the Gelug school. Kelzang Gyatso was discovered near Lake Qinghai and became a rival candidate.

The Dzungars invaded Tibet in 1717 and deposed [Lha-bzang Khan's candidate. They also began to loot the holy places of Lhasa, which brought a swift response from the Kangxi Emperor in 1718, but his military expedition was annihilated in the Battle of the Salween River not far from Lhasa.

A larger expedition sent by the Kangxi Emperor expelled the Dzungars from Tibet in 1720 and the troops were hailed as liberators. They brought Kelzang Gyatso with them from Kumbum to Lhasa and he was installed as the 7th Dalai Lama in 1721.

After him [Jamphel Gyatso the eighth Dalai Lama (1758â€"1804)], the 9th and 10th Dalai Lamas died before attaining their majority: one of them is credibly stated to have been murdered and strong suspicion attaches to the other. The 11th and 12th were each enthroned but died soon after being invested with power. For 113 years, therefore, supreme authority in Tibet was in the hands of a Lama Regent, except for about two years when a lay noble held office and for short periods of nominal rule by the 11th and 12th Dalai Lamas.
It has sometimes been suggested that this state of affairs was brought about by the Ambansâ€"the Imperial Residents in Tibetâ€"because it would be easier to control the Tibet through a Regent than when a Dalai Lama, with his absolute power, was at the head of the government. That is not true. The regular ebb and flow of events followed its set course. The Imperial Residents in Tibet, after the first flush of zeal in 1750, grew less and less interested and efficient. Tibet was, to them, exile from the urbanity and culture of Peking; and so far from dominating the Regents, the Ambans allowed themselves to be dominated. It was the ambition and greed for power of Tibetans that led to five successive Dalai Lamas being subjected to continuous tutelage. (Richardson 1984, p. 59â€"60)

Thubten Jigme Norbu, the elder brother of the 14th Dalai Lama, described these unfortunate events as follows:

It is perhaps more than a coincidence that between the seventh and the thirteenth holders of that office, only one reached his majority. The eighth, Gyampal Gyatso, died when he was in his thirties, Lungtog Gyatso when he was eleven, Tsultrim Gyatso at eighteen, Khadrup Gyatso when he was eighteen also, and Krinla Gyatso at about the same age. The circumstances are such that it is very likely that some, if not all, were poisoned, either by loyal Tibetans for being Chinese-appointed impostors, or by the Chinese for not being properly manageable.(Norbu 1968, p. 311)

13th and 14th Dalai Lamas

The 13th Dalai Lama assumed ruling power from the monasteries, which previously had great influence on the Regent, in 1895. Due to his two periods of exile in 1904â€"1909 to escape the British invasion of 1904, and from 1910â€"1912 to escape a Chinese invasion, he became well aware of the complexities of international politics and was the first Dalai Lama to become aware of the importance of foreign relations. After his return from exile in India and Sikkim during January 1913, he assumed control of foreign relations and dealt directly with the Maharaja, with the British Political officer in Sikkim and with the king of Nepal - rather than letting the Kashag or parliament do it. (Sheel 1989, p. 24, 29)

The Thirteenth issued a Declaration of Independence for his kingdom in Ãœ-Tsang from China during the summer of 1912 and standardised a Tibetan flag, though no other sovereign state recognized Tibetan independence. (Sheel 1989, p. 20) He expelled the ambans and all Chinese civilians in the country and instituted many measures to modernise Tibet. These included provisions to curb excessive demands on peasants for provisions by the monasteries and tax evasion by the nobles, setting up an independent police force, the abolition of the death penalty, extension of secular education, and the provision of electricity throughout the city of Lhasa in the 1920s. (Norbu and Turnbull 1968, p. 317â€"318) He died in 1933.

The 14th Dalai Lama was not formally enthroned until 17 November 1950, during the Battle of Chamdo with the People's Republic of China. In 1951, the Dalai Lama and the Tibetan government were forced to accept the Seventeen Point Agreement for the Peaceful Liberation of Tibet by which it became formally incorporated into the People's Republic of China. Fearing for his life in the wake of a revolt in Tibet in 1959, the 14th Dalai Lama fled to India, from where he led a government in exile.

With the aim of launching guerrilla operations against the Chinese, the Central Intelligence Agency funded the Dalai Lama with US$1.7 million a year in the 1960s. In 2001 the 14th Dalai Lama ceded his absolute power over the government to an elected parliament of selected Tibetan exiles. His original goal was full independence for Tibet, but by the late 1980s he was seeking high-level autonomy instead. He continued to seek greater autonomy from China, but Dolma Gyari, deputy speaker of the parliament-in-exile, stated: "If the middle path fails in the short term, we will be forced to opt for complete independence or self-determination as per the UN charter".

Residence

Starting with the 5th Dalai Lama and until the 14th Dalai Lama's flight into exile during 1959, the Dalai Lamas spent winters at the Potala Palace and summers at the Norbulingka palace and park. Both are in Lhasa and approximately 3 km apart.

Following the failed 1959 Tibetan uprising, the 14th Dalai Lama sought refuge in India. The then Indian Prime Minister, Jawaharlal Nehru, allowed in the Dalai Lama and the Tibetan government officials. The Dalai Lama has since lived in exile in Dharamshala, in the state of Himachal Pradesh in northern India, where the Central Tibetan Administration is also established. Tibetan refugees have constructed and opened many schools and Buddhist temples in Dharamshala.

Searching for the reincarnation

By the Himalayan tradition, phowa is the discipline that transfers the mindstream to the intended body. Upon the death of the Dalai Lama and consultation with the Nechung Oracle, a search for the Lama's yangsi, or reincarnation, is conducted. Traditionally, it has been the responsibility of the High Lamas of the Gelugpa tradition and the Tibetan government to find his reincarnation. The process can take around two or three years to identify the Dalai Lama, and for the 14th, Tenzin Gyatso, it was four years before he was found. Historically, the search for the Dalai Lama has usually been limited to Tibet, though the third tulku was born in Mongolia. Tenzin Gyatso, however, has stated that he will not be reborn in the People's Republic of China, though he has also suggested he may not be reborn at all, suggesting the function of the Dalai Lama may be outdated. The government of the People's Republic of China has stated its intention to be the ultimate authority on the selection of the next Dalai Lama.

The High Lamas used several ways in which they can increase the chances of finding the reincarnation. High Lamas often visit Lhamo La-tso, a lake in central Tibet, and watch for a sign from the lake itself. This may be either a vision or some indication of the direction in which to search, and this was how Tenzin Gyatso was found. It is said that Palden Lhamo, the female guardian spirit of the sacred lake Lhamo La-tso promised Gendun Drup, the 1st Dalai Lama, in one of his visions "that she would protect the reincarnation lineage of the Dalai Lamas." Ever since the time of Gendun Gyatso, the 2nd Dalai Lama, who formalised the system, the Regents and other monks have gone to the lake to seek guidance on choosing the next reincarnation through visions while meditating there.

The particular form of Palden Lhamo at Lhamo La-tso is Gyelmo Maksorma, "The Victorious One who Turns Back Enemies". The lake is sometimes referred to as "Pelden Lhamo Kalideva", which indicates that Palden Lhamo is an emanation of the goddess Kali, the shakti of the Hindu God Shiva.

Lhamo Latso ... [is] a brilliant azure jewel set in a ring of grey mountains. The elevation and the surrounding peaks combine to give it a highly changeable climate, and the continuous passage of cloud and wind creates a constantly moving pattern on the surface of the waters. On that surface visions appear to those who seek them in the right frame of mind.

It was here that in 1935, the Regent Reting Rinpoche received a clear vision of three Tibetan letters and of a monastery with a jade-green and gold roof, and a house with turquoise roof tiles, which led to the discovery of Tenzin Gyatso, the 14th Dalai Lama.

High Lamas may also have a vision by a dream or if the Dalai Lama was cremated, they will often monitor the direction of the smoke as an indication of the direction of the rebirth.

Once the High Lamas have found the home and the boy they believe to be the reincarnation, the boy undergoes a battery of tests to affirm the rebirth. They present a number of artifacts, only some of which belonged to the previous Dalai Lama, and if the boy chooses the items which belonged to the previous Dalai Lama, this is seen as a sign, in conjunction with all of the other indications, that the boy is the reincarnation.

If there is only one boy found, the High Lamas will invite Living Buddhas of the three great monasteries, together with secular clergy and monk officials, to confirm their findings and then report to the Central Government through the Minister of Tibet. Later, a group consisting of the three major servants of Dalai Lama, eminent officials, and troops will collect the boy and his family and travel to Lhasa, where the boy would be taken, usually to Drepung Monastery, to study the Buddhist sutra in preparation for assuming the role of spiritual leader of Tibet.

If there are several possible reincarnations, however, regents, eminent officials, monks at the Jokhang in Lhasa, and the Minister to Tibet have historically decided on the individual by putting the boys' names inside an urn and drawing one lot in public if it was too difficult to judge the reincarnation initially.

List of Dalai Lamas

There have been 14 recognised incarnations of the Dalai Lama:

There has also been one non-recognised Dalai Lama, Ngawang Yeshe Gyatso, declared 28 June 1707, when he was 25 years old, by Lha-bzang Khan as the "true" 6th Dalai Lama â€" however, he was never accepted as such by the majority of the population.

Future of the position

In the mid-1970s, Tenzin Gyatso, the Fourteenth Dalai Lama, told a Polish newspaper that he thought he would be the last Dalai Lama. In a later interview published in the English language press he stated, "The Dalai Lama office was an institution created to benefit others. It is possible that it will soon have outlived its usefulness." These statements caused a furor amongst Tibetans in India. Many could not believe that such an option could even be considered. It was further felt that it was not the Dalai Lama's decision to reincarnate. Rather, they felt that since the Dalai Lama is a national institution it was up to the people of Tibet to decide whether the Dalai Lama should reincarnate.

The government of the People's Republic of China (PRC) has claimed the power to approve the naming of "high" reincarnations in Tibet, based on a precedent set by the Qianlong Emperor of the Qing Dynasty. The Qianlong Emperor instituted a system of selecting the Dalai Lama and the Panchen Lama by a lottery that used a golden urn with names wrapped in clumps of barley. This method was used a few times for both positions during the 19th century, but eventually fell into disuse. In 1995, the Dalai Lama chose to proceed with the selection of the 11th reincarnation of the Panchen Lama without the use of the Golden Urn, while the Chinese government insisted that it must be used. This has led to two rival Panchen Lamas: Gyaincain Norbu as chosen by the Chinese government's process, and Gedhun Choekyi Nyima as chosen by the Dalai Lama.

During September 2007 the Chinese government said all high monks must be approved by the government, which would include the selection of the 15th Dalai Lama after the death of Tenzin Gyatso. Since by tradition, the Panchen Lama must approve the reincarnation of the Dalai Lama, that is another possible method of control.

In response to this scenario, Tashi Wangdi, the representative of the 14th Dalai Lama, replied that the Chinese government's selection would be meaningless. "You can't impose an Imam, an Archbishop, saints, any religion...you can't politically impose these things on people," said Wangdi. "It has to be a decision of the followers of that tradition. The Chinese can use their political power: force. Again, it's meaningless. Like their Panchen Lama. And they can't keep their Panchen Lama in Tibet. They tried to bring him to his monastery many times but people would not see him. How can you have a religious leader like that?"

The 14th Dalai Lama said as early as 1969 that it was for the Tibetans to decide whether the institution of the Dalai Lama "should continue or not". He has given reference to a possible vote occurring in the future for all Tibetan Buddhists to decide whether they wish to recognize his rebirth. In response to the possibility that the PRC might attempt to choose his successor, the Dalai Lama said he would not be reborn in a country controlled by the People's Republic of China or any other country which is not free. According to Robert D. Kaplan, this could mean that "the next Dalai Lama might come from the Tibetan cultural belt that stretches across northern India, Nepal, and Bhutan, presumably making him even more pro-Indian and anti-Chinese".

The 14th Dalai Lama supported the possibility that his next incarnation could be a woman. As an "engaged Buddhist" the Dalai Lama has an appeal straddling cultures and political systems making him one of the most recognized and respected moral voices today. "Despite the complex historical, religious and political factors surrounding the selection of incarnate masters in the exiled Tibetan tradition, the Dalai Lama is open to change," author Michaela Haas writes. "Why not? What's the big deal?"

See also

• Engaged Spirituality
• Patron and priest relationship
• List of rulers of Tibet
• Tibet Autonomous Region
• Tibet Religious Foundation of His Holiness the Dalai Lama

Notes and references

Bibliography

• Buswell, Robert E.; Lopez, Donald S. Jr., eds. (2014). Princeton Dictionary of Buddhism. Princeton, NJ: Princeton University Press. ISBN 9780691157863. 
• Dowman, Keith (1988). The power-places of Central Tibet : the pilgrim's guide. London: Routledge & Kegan Paul. ISBN 0-7102-1370-0. 
• Laird, Thomas (2006). The story of Tibet : conversations with the Dalai Lama (1st ed. ed.). New York: Grove Press. ISBN 978-0-8021-1827-1. 
• Richardson, Hugh E. (1984). Tibet and its history (2nd ed., rev. and updated. ed.). Boston: Shambhala. ISBN 978-0877733768. 
• Silver, Murray (2005). When Elvis Meets the Dalai Lama (1st ed. ed.). Savannah, GA: Bonaventture. ISBN 978-0972422444. 
• Norbu, Thubten Jigme; Turnbull, Colin M. (1968). Tibet. New York: Simon and Schuster. ISBN 0-671-20559-5. 
• Schulemann, Günther (1958). Die Geschichte der Dalai Lamas. Leipzig: Veb Otto Harrassowitz. ISBN 978-3530500011. 
• Sheel, R N Rahul (1989). "The Institution of the Dalai Lama". The Tibet Journal 15 (3). 
• Stein, R. A. (1972). Tibetan civilization ([English ed.]. ed.). Stanford, Calif.: Stanford Univ. Press. ISBN 0-8047-0901-7. 
• Diki Tsering (2001). Dalai Lama, my son : a mother's story. London: Virgin. ISBN 0-7535-0571-1. 
• Veraegen, Ardy (2002). The Dalai Lamas : the Institution and its history. New Delhi: D.K. Printworld. ISBN 978-8124602027. 
• Ya, Hanzhang (1991). The biographies of the Dalai Lamas (1st ed. ed.). Beijing: Foreign Language Press. ISBN 978-7119012674. 

Further reading

• Dalai Lama. (1991) Freedom in Exile: The Autobiography of the Dalai Lama. San Francisco, CA.
• Goodman, Michael H. (1986). The Last Dalai Lama. Shambhala Publications. Boston, MA.
• Mullin, Glenn H. (2001). The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation. Clear Light Publishers. Santa Fe, NM. ISBN 1-57416-092-3.
• Harrer, Heinrich (1951) Seven Years in Tibet: My Life Before, During and After

External links

• Official website
• Nonviolence Freedom Collection interview
• Dalai Lama at DMOZ