*************************************From: World Tibet Network News. Compiled by Thubten (Sam) Samdup
Contents
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1. His Holiness Announces the New Panchen Lama
2. Press statement on Panchen Lama's reincarnation issued by His Holiness the Dalai Lama in Dharamsala on 14 May 1995
3. His Holiness the Dalai Lama's contact with the Chinese authorities regarding the search for the reincarnation of the Panchen Lama
4. Baseless claims and allegations of Xinhua News Despatch
5. The Process by which the Reincarnation of the Panchen Lama has been Recognized
6. The Panchen Lama on the Recognition of Reincarnations
7. China Reacts to the Panchen Lama Announcement with Fresh Repressions
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1. His Holiness Announces the New Panchen Lama
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From: Tempa Tsering, Secretary, Department of Information and
International Relations
[The following an excerpt from His Holiness the Dalai Lama's address to the Tibetan people in Dharamsala on 14 May 1995]
Today is a special occasion to announce the confirmation of the All-seeing Panchen Lama's reincarnation. I would like to tell you all that the time has come for the new incarnation to start his work while the situation is critical. It is due to the fruit of spiritual commitment -- speaking from the broader perspective, over many aeons, or, from a narrower perspective a long time -- that the Panchen Lama has come to serve the cause of the Buddha Dharma, or more pratically, the spiritual heritage of the snowland of Tibet and its people. Secondly, from the story of Father and Son Aryas, it becomes clear that Father Arya and the Son have had special relations ever since the time of Choegyal Kunchok Bhang.
In order that such commitment (of the Panchen Lama) comes to fruition without any obstruction from outside, we are praying here today.
Speaking from another angle, the Dalai Lama is gradually becoming old. Generally speaking, from the point of view of age, the new incarnation of the Panchen Lama becomes somebody who has to continue my works. Since the Panchen Lama has a special concern to continue my responsiblities, he is important from every point of view. Therefore, I request everyone to pray for his long life and success. In the document there is a brief explanation of how the reincarnation has been confirmed. As well as making spiritual offerings, we made efforts to send a religious delegation from here when the Panchen Lama passed away. We confirmed the names of the delegation members and contacted the Chinese Government. The delegation was to be headed by Choeje of Jangtse College at Gaden Monastery as this matters relates to him. However, the delegation could not go. At that time, I hoped they would be able to conduct all the religious rites, including making offerings at the tomb of the Panchen Lama, and then make a detour to Lhamo
Lhatso (the sacred vision lake near Lhasa) for investigation purposes.
Subsequently, when it was time to search for the reincarnation, I made efforts to send a small committee to Tibet. I contacted the Chinese Government for this purpose, but to no avail. I did this as the present incarnation has a very crucial role to play. There are several political reasons which make him crucial. Also, one cannot rule out the possibility of an unauthentic reincarnation. That is why I hoped to identify the reincarnation, first by investigating all the prospective candidates in exile and every part of Tibet, then by shortlisting the names of the more hopeful candidates. Then we would have rotated the dough balls (the names of the candidates are rolled into the dough balls) at a gathering attended by important persons from exile and Tibet, and from Tashilhunpo monastery. However, since this depended on the external cooperation, we could not conduct the search in this manner.
What, then, was the alternative? There were quite a number of hopeful candidate in the central and border areas of Tibet. Outside Tibet, also, there were candidates in Ladakh, Dharamsala, etc. But it was difficult to make decisions without receiving full information about all the candidates. Moreover, we had to make sure that no candidate with auspicious signs was left out. Therefore, it took a long time. Also, when we checked whether it was the right time to confirm the reincarnation, we had signs indicating that the confirmation should wait until the dawn of the following year.
We collected the names received from various sources at different points in time. We had the names and details of about twenty boys. We have the details of all these boys. Of some we also have photos. We have rough descriptions of auspicious signs concerning these boys. It then became apparent that no additional names were going to come. There were signs that the time had come to confirm the reincarnation. Therefore, I made this decision.
Coming to the process of making the final decision, I did a mo (divination) to find out if the reincarnation was among the candidates whose names had been submitted. The divination was affirmative. After selecting the more likely candidates, I threw the divination dice while pronouncing the young child's name. I did it three times, as is my usual practice. The divinations showed extremely good indications.
My initial hope of all of us meeting together did not materialize as this had to be kept extremely secret. However, I did not rely solely on dice divination. I also rolled the dough balls while uttering the child's name.
The dough (with the reincarnation's name hidden in it) emerged as if jumping out on its own. Not relying on the first draw, I marked this particular dough ball and made another rotation. The same ball came out. I was now convinced that this was the authentic reincarnation. So I made the decision.
This being a very difficult time, my concentration wavers. However, historically and in my personal case, when the Panchen Thupten Choe-ki Nyima recognized the reincarnation of the Thirteenth Dalai Lama, he took a special interest in me, a child born in Amdo, the land of Tsongkhapa (Founder of the Gelug school of Tibetan Buddhism). This was told to me by the late Lord Chamberlain. Therefore, there is a special personal relationship between me and the Panchen Lama.
Whatever the case may be, the people of Tibet have placed their hope in me to take the final decision regarding the Panchen Lama's reincarnation. This is the case not only with Tashilhunpo, but also with people from different parts of Tibet.
The late Panchen Lama had a very difficult life. He was born in Amdo. Later in his life, he visited Amdo several times. He also visited Kham. Therefore, there were numerous relationships resulting from his travels and deeds in those areas. There were great concerns in some areas regarding the Panchen Lama's reincarnation. People told me that I should make the decision regarding the reincarnation. It is for these reasons that I made the final selection. As stated earlier, efforts must be made to ensure that the young incarnation has a long and successful life.
(Translated from Tibetan by the Department of Information and International Relations, Central Tibetan Administration, Dharamsala)
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2. Press statement on Panchen Lama's reincarnation issued by His Holiness the Dalai Lama in Dharamsala on 14 May 1995
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Today is the auspicious day when the Buddha first gave the Kalachakra teaching. The kalachakra teachings have special connection with the Panchen lamas. On this auspicious occasion, which also happens to be the Vaisaki, it is with great joy that I am able to proclaim the reincarnation of Panchen Rinpoche. I have recognised Gedhun Choekyi Nyima, born on April 25, 1989, whose father is Konchok Phuntsog, and mother Dechen Chodon, of Lhari district in Nagchu, Tibet, as the true reincarnation of Panchen Rinpoche.
In accordance with the historical and spiritual relationship between the Dalai Lamas and the Panchen Lamas the Search Committee for the Reincarnation, primarily represented by Tashilhunpo Monastery in exile in India and various groups and individuals from all the regions of Tibet as well as from outside, have approached me to perform the examination and divination to determine the reincarnation.
I have taken upon myself this historical and spiritual task with a strong sense of responsibility. Over the recent years, I have with great care performed all necessary religious procedures for this purpose and have made supplications to the infallible Three Jewels.
I am fully convinced of the unanimous outcome of all these recognition procedures performed strictly in accordance with our religious tradition.
I have given Rinpoche the name "Tenzin Gedhun Yeshe Thrinley Phuntsog Pal Sangpo" and have composed a long life prayer titled "Spontaneous Fulfillment of the Wishes".
The search and recognition of Panchen Rinpoche's reincarnation is a religious matter and not political. It is my hope that the Chinese government, with whom I have kept contact regarding this matter through various channels over the recent years, will extend its understanding, cooperation and assistance to Tashilhunpo Monastery in enabling Rinpoche to receive religious training and to assume his spiritual responsibilities.
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3. His Holiness the Dalai Lama's contact with the Chinese authorities regarding the search for the reincarnation of the Panchen Lama
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On January 28, 1989, when the Panchen Lama passed away in Tibet, His Holiness the Dalai Lama proposed to send a ten-member Tibetan religious delegation to Tashilhunpo Monastery in Shigatse and other areas in Tibet, such as Lhasa, Kubum and Tashi-kyil for the purpose of offering prayers and performing Kalachakra ceremony for the late Panchen Lama.
The Chinese authorities rejected this request.
On March 21, 1991 the Chinese government was informed, through its New Delhi Embassy, that His Holiness the Dalai Lama wished to assist in the search for the authentic reincarnation of the late Panchen Lama. To facilitate this, His Holiness had wished to send a delegation of high lamas and abbots to Lhamoi Latso, the sacred lake near Lhasa, to pray and observe prophetic visions in the lake which would guide the delegation to find the genuine reincarnation.
Three months later the Chinese government responded that there was no need for outside interference in this matter.
On July 17, 1993 Chatral Rinpoche of Tashilhunpo Monastery sent His Holiness, through Kalon Gyalo Thondup, a letter with offerings from Beijing concerning the search for the reincarnation of the Panchen Lama. Chatral Rinpoche is the head of the committee constituted by the Chinese Government to search the Panchen Lama's reincarnation.
On August 5, 1993 a reply had been forwarded to Chatral Rinpoche, through the Chinese Embassy in New Delhi, inviting a delegation from Tashilhunpo Monastery, headed by Chatral Rinpoche, to visit India in order t discuss the search for the reincarnation of the Panchen Lama.
There has been no response to this.
On October 17 and 18, 1994, during a meeting with a private Chinese individual who has close ties with the Chinese government, His Holiness the Dalai Lama conveyed to the Chinese government that he is still awaiting a reply to the letter addressed to Chatral Rinpoche in August 1993. During this meeting, His Holiness reiterated the importance of carrying out the search for the reincarnation of the Panchen Lama through strictly traditional religious procedures.
In January 1995 the same Chinese individual was reminded twice about the above discussions regarding the reincarnation of the Panchen Lama and was requested to urge the Chinese authorities for an early response.
To date, there has been no response.
Today is the auspicious day when the Buddha first gave the Kalachakra teaching. The Kalachakra teachings have special connection with the Panchen Lamas. On this auspicious occasion, which also happens to be the Vaisaki, it is with great joy that I am able to proclaim the reincarnation of Panchen Rinpoche. I have recognized Gedhun Choekyi Nyima, born on April 25, 1989, whose father is Konchok Phuntsog, and mother Dechen Chodon, of Lhari district in Nagchu, Tibet, as the true reincarnation of Panchen Rinpoche.
In accordance with the historical and spiritual relationship between the Dalai Lamas and the Panchen Lamas, the Search Committee for the Reincarnation, primarily represented by the Tashilhunpo Monastery in exile in India and various groups and individuals from all the regions of Tibet as well as from outside, has approached me to perform the examination and divination to determine the reincarnation.
I have taken upon myself this historical and spiritual task with a strong sense of responsibility. Over the recent years, I have with great care performed all necessary religious procedures for this purpose and have made supplications to the infallible Three Jewels.
I am fully convinced of the unanimous outcome of all these recognition procedures performed strictly in accordance with our religious tradition.
I have given Rinpoche the name "Tenzin Gedhun Yeshe Thrinley Phuntsog Pal Sangpo" and have composed a long life prayer titled "Spontaneous Fulfillment of the Wishes".
The search and recognition of Panchen Rinpoche's reincarnation is a religious matter and not political. It is my hope that the Chinese Government with whom I have kept contact regarding this matter through various channels over the recent years will extend its understanding, cooperation and assistance to the Tashilhunpo Monastery in enabling Rinpoche to receive proper religious training and to assume his spiritual responsibilities.
Dharamsala, May 14, 1995
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4. Baseless claims and allegations of Xinhua News Despatch
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The official Chinese reaction to the announcement of the Panchen Lama's reincarnation by His Holiness the Dalai Lama came in the form of a Xinhua news despatch of May 17, 1995. The Xinhua report contains a statement by a spokesman of the People's Republic of China's Bureau of Religious Affairs. The statement makes a number of unfounded claims regarding the traditional status of the Dalai Lamas and Panchen Lamas. It also makes baseless allegations against His Holiness the Dalai Lama's action in recognizing the new Panchen Lama. Therefore, we would like to clarify the facts in order to set the record straight.
His Holiness the Dalai Lama has made numerous approaches to the Chinese government since the demise of the Panchen Lama in 1989. However, the Chinese government rejected all His Holiness' requests to send religious delegations to Tibet to assist and participate in the search for the reincarnation. His Holiness the Dalai Lama has no desire to politicize the issue of the Panchen Lama's reincarnation. In fact, the child he has recognized as the reincarnation of the Panchen Lama was born and lives in Tibet. In announcing the child's name, His Holiness appealed to the Chinese government to extend its understanding, co-operation and assistance in "enabling Rinpoche to receive a proper religious training and to assume his spiritual responsibilities". His Holiness went to great lengths to be cooperative with the wish to avoid confrontation over this issue.
The Chinese statement claims "the titles of Dalai Lama and Panchen Erdini of Gelugpa school of Tibetan Buddhism were conferred by the Central Government of the Qing Dynasty". It is clear from historical accounts that the title "Dalai Lama" was offered by the Mongol Price Altan Khan to Sonam Gyatso in 1578. Sonam Gyatso then became known as the Third Dalai Lama, while his two previous recognized incarnations came to be referred to retrospectively as the first and second Dalai Lamas.
The claim that the Qing Dynasty originally conferred the title "Panchen" is similarly untrue. The title "Panchen" came to be accorded to the abbots of Tashilhunpo Monastery in the following way. Gedun Drup, who was retrospectively recognized as the First Dalai Lama, founded Tashilhunpo Monastery in 1447. He was a religious scholar of unparalleled stature. When he met Panchen Choglay Namgyal, another erudite contemporary, Gedun Drup answered all the spiritual questions the great master put to him. Deeply impressed, Panchen Choglay Namgyal bestowed on him the title "All-knowing". Subsequently, Gedun Drup came to be known by the titles "All-knowing" and "Panchen". The word Panchen is made up of the first syllables of two words, "Pandita", a Sanskrit word meaning scholar, and "Chenpo", a Tibetan word meaning great.
Gedun Drup was the first abbot of Tashilhunpo Monastery and thirteen abbots succeeded him, prior to the enthronement of Lobsang Choekyi Gyaltsen. All were appointed by Tashilhunpo Monastery on the basis of their scholarship and they were all accorded the title "Panchen". However, the fifteenth abbot, Lobsang Choekyi Gyaltsen, assumed a position of special significance when the Fifth Dalai Lama gave Tashilhunpo Monastery to him. Since then, Lobsang Choekyi Gyaltsen's reincarnations have been recognized and known as Panchen Lamas. The three recognized reincarnations who had preceded Lobsang Choekyi Gyaltsen, but who had not belonged to Tashilhunpo Monastery, were nevertheless retrospectively accorded the title Panchen Lama. Therefore, Lobsang Choekyi Gyaltsen is counted as the Fourth Panchen Lama. These are some of the reasons why the Chinese claim that the Qing Dynasty originally conferred the titles "Dalai" and "Panchen" are historically and factually untenable.
In 1731 Manchu Emperor Kiang-shi offered the title Erdini to the Fifth Panchen Lama, Lobsang Yeshi. Erdini is a Mongol word meaning "Precious Jewel" and is merely a complimentary title shared with many Mongolian lamas.
The Qing or Manchu emperors revered the Dalai Lamas as their refuge and offered them every support and service in the spirit of the priest-patron relationship existing between them. In 1792, in response to the Tibetan government's request the Manchu emperor despatched a large force to help the Tibetan army repulse the Gorkha invaders. In the same year, a system was instituted for selecting the reincarnations of high lamas by the drawing of lots. An event in Mongolia over which Tibet traditionally wielded spiritual authority was the cause for the introduction of this system. On the death of the Mongol lama, Erdini Pandita Khutuktu, a dispute arose over the selection of his reincarnation. In order to avert such complications in the future, a system of drawing lots was introduced.
There is no historical evidence to suggest that the system of drawing lots was established for the express purpose of selecting the reincarnations of the Dalai Lama and Panchen Lama. Moreover, the Manchus (the Qing rulers of China) were a distinct Central Asian Buddhist people, an alien power occupying China. Even the Chinese themselves recognize the Manchus as an alien occupation force. In 1911, when the Nationalist Revolution toppled the Qing Dynasty of the Manchus, Dr. Sun Yat-sen said that China had been occupied twice by foreign powers: first by the Yuans and second by the Qings. Thus, Tibetans do not accept present Chinese claims allegedly inherited from the historical priest-patron relationship between Tibet and the Manchus.
The present Chinese statement claims, as the Kuomintang Government did in the past, that they played a decisive role in selecting and installing the Fourteenth Dalai Lama. In reality, the Fourteenth Dalai Lama was selected according to Tibet's age- old religious beliefs and traditions, and the Chinese government's approval was neither needed nor sought. The Tibetan National Assembly confirmed the Fourteenth Dalai Lama in 1939.
When the enthronement took place on 22nd February 1940, Wu Zhongxin, the Chinese emissary, like the envoys from Bhutan, Sikkim, Nepal and British India, had no special role to play. Sir Basil Gould, the British Political Officer representing British India at the ceremony, has explained that the official Chinese version of events was a fiction prepared and published even before the enthronement took place.
On 31st July 1989 Ngabo Nawang Jigme, a Vice-Chairman of the Standing Committee of the Chinese People's Congress, said, "Last year, at a meeting of the Institute of Tibetology, I spoke about this and my observations concerning related KMT documents. I said that we, the Communist Party, need not tell lies, based upon KMT lies. At the time, Comrade Chang Feng of the United Front Ministry said, `In future, we will not say that Wu Zhongxin officiated at the enthronement of the Fourteenth Dalai Lama.'
The Chinese statement further alleges that His Holiness the Dalai Lama has disregarded "fixed historical convention, undermining religious rituals". It terms the announcement of the Panchen Lama's reincarnation as "illegal and invalid". These are politically motivated allegations having no historical and factual basis.
If the allegation means that the system of drawing lots was not applied in the case of recognizing the present reincarnation of the Panchen Lama, then it must be pointed out that only in the recognition of three of the fourteen Dalai Lamas and two of the ten Panchen Lamas has this system been used. The system of drawing lots was introduced in 1792, during the reign of the Eighth Dalai Lama. Since then there have been six successive Dalai Lamas and lots were drawn in only three cases. Similarly, this system was not applied to confirm recognition of the late Panchen Lama.
The relationship between the Dalai Lamas and the Panchen Lamas dates back to time of the Fifth Dalai Lama and his contemporary Panchen Lobsang Choekyi Gyaltsen, who is regarded as the Fourth Panchen Lama. Panchen Lobsang Choegyal had recognized the Fifth Dalai Lama. The Fifth Dalai Lama, in turn, recognized Panchen Lobsang Yeshi as the Fifth Panchen Lama. The Seventh Dalai Lama recognized the Sixth Panchen Lama, who in turn recognized the Eighth Dalai Lama. The Eighth Dalai Lama recognized the Seventh Panchen Lama. This is the established historical convention. The recognition of the Tenth Panchen Lama's reincarnation by His Holiness the Dalai Lama is entirely in accord with this convention.
If respect for Buddhist tradition and customary methods are the criteria for the legality and validity of the search and recognition of the reincarnation of the Panchen Lama, there are no grounds for opposing His Holiness the Dalai Lama's decision.
Whether His Holiness the Dalai Lama's action "will meet with strong opposition from people of the Tibetan Buddhism circles" or with great respect will only become clear if the people of Tibet are given the freedom to express their true feelings. We will not respond to statements Tibetans in Tibet are forced to make by their Chinese rulers. We are well aware of the difficulties they find themselves in. China's disregard for the Tibetan people's religious sentiments as displayed in their overbearing attitude towards recognition of the Panchen Lama's reincarnation is indicative of the true nature of their rule in Tibet. The reality today is that Tibet is an occupied country under colonial rule.
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5. The process by which the reincarnation of the Panchen Lama has been recognized
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1. After the demise of Panchen Rinpoche in January 1989, over the years altogether around 30 names of potential candidates for the reincarnation of Panchen Rinpoche have been received both from within and outside Tibet.
The places from which the names of potential candidates have been received are:
Those located in Tibet are Lhasa, Damzhung, Danang (Lhokha), Lhari Zong (Nagchu), Gyalthang, Tawu, Toe Gegye, Chabdo, Lhamo, Duejung, Tso-ngon malho tsazong, Amdo in the Nagchu area, Gyazong (Lhokha), Tsethang (Lhokha), Lithang and Getse (Ngari). Those located in India are Dharamsala and Ladakh.
2. In 1991, on the third day of the Tibetan Iron-Sheep year, a divination was performed to find out whether Panchen Rinpoche's reincarnation had been born in Tibet or outside Tibet. The divination revealed that the reincarnation had been born in Tibet.
3. On 11th August 1991, the second day of the seventh month of the Tibetan Iron-Sheep year, a divination was performed to find out whether a certain child in Tibet who was widely thought of being the Panchen Rinpoche's reincarnation was authentic or not. The divination was negative.
4. In 1993, on the third day of the Tibetan Water-Bird year a divination was performed to establish whether it was the proper time to commence and finalize the recognition process. The divination indicated that it was not the right time.
5. A petition dated 17th July 1993 was received through official channel via Beijing from Chatral Rinpoche, head of the committee from Tashilhunpo Monastery in Tibet searching for the reincarnation. He explained that in connection with the reincarnation of Panchen Rinpoche two visits had been made to the sacred lake of Chokhor Gyal Latsho (Lhamoi Lhatso) and one to Rinpung Chamsring Yung Tsho in order to observe indications concerning the reincarnation. It was also explained that some other religious investigations had been carried out. These indicated that Panchen Rinpoche had already been born and the search for the reincarnation should be conducted in a direction east of the Tashilhunpo Monastery among the children born in the Tibetan years of the Snake, Horse and Sheep.
6. In 1994, on the third day of the Tibetan Wood-Dog year, a divination was performed to establish whether it was the proper time to commence and finalise the recognition process. The divination indicated that it was not the right time.
7. In 1994, on the tenth of the first month of the Tibetan lunar calendar, the Nechung Oracle proclaimed, "My teacher, the Meaningful to Behold, (referring to His Holiness the Dalai Lama) is continuing to seek the reincarnation. If all Tibetans are firmly united in solidarity an unmistaken reincarnation will definitely be found soon in Tibet." This prophecy was confirmed on the same day by the Tshangpa Oracle.
8. Again on 30th March 1994, at the request of the Tashilhunpo Monastery in India the Tshangpa Oracle prophesied, "The reincarnation was born in Tibet, and since His Holiness is investigating the matter there is no need for concern."
9. On 3rd December, 1994, a divination was performed to establish whether it was the right time to commence and finalise the recognition process. The divination revealed that it was the proper time.
10 In January 1995, during His Holiness the Dalai Lama's Kalachakra teaching at Mundgod, India, His Holiness commenced the recognition process. A divination was done which revealed that among the potential candidates, Gedhun Choekyi Nyima, whose father is Konchok Phuntsog and whose mother is Dechen Chodon of Lhari district in Nagchu, Tibet, was an "extremely good" candidate for the reincarnation of Panchen Rinpoche.
11. On 23rd January 1995, at Dharamsala, after making elaborate offerings before such exalted objects as the Kyirong Jowo (a special image of the Buddha brought from Tibet), the Thangka of Palden Lhamo (a female protector of Tibet) etc., special prayers were performed invoking the names of the previous Panchen Lamas. A divination was then performed to determine whether the above-mentioned child, Gedhun Ghoekyi Nyima, was the unmistaken reincarnation of Panchen Rinpoche. The divination confirmed this.
12. To confirm the result of the previous divination a second divination was performed, this corroborated the first result. Therefore, no doubt remained that the child, Gedhun Choekyi Nyima, is the true reincarnation of Panchen Rinpoche and his recognition was finalised.
13. Again in 1985, early on the 13th day of the third Tibetan month the Nechung Oracle proclaimed that, "there is no need for me, the formless to do or say anything more. My teacher, the Meaningful to Behold, has already investigated the matter through the mind of the three secrets."
14. On 13th May 1995, a final divination was performed to determine whether it was appropriate to declare the recognition of the reincarnation of Panchen Rinpoche on the fifteenth of the third month of the Tibetan Lunar calendar (which corresponded to 14th May 1995) or to postpone it for some time. The divination indicated that it would be better to declare it on the fifteenth as proposed.
The child named Gedhun Choekyi Nyima was born on 25th April 1989, the nineteenth of the third Tibetan month in the Tibetan month in the Tibetan Earth-Snake year. His father is called Konchok Phuntsog and his mother Dechen Chodron. As soon as he was able to speak he said, "I am the Panchen, my monastery is Tashilhunpo. I sit on a high throne. My monasteries are in Tsang, in Lhasa and in China. "Bright and intelligent, he is gifted with a sharp mind. His demeanour is composed and serious, and his speech is frank and forthright.
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6. The Panchen Lama on the recognition of reincarnations
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[The following is an excerpt from the late Panchen Lama's Address at Tashilhunpo Monastery, Shigatse, three to four days before his death on 28 January 1989. The statement was made either on 23 or 24 January 1989. This is from the Tibetan transcription of the taped address]
The number of tulkus (reincarnate lamas) need not be too large. The quality should be good. In-keeping with the age-old tradition, I have been given the full authority to confirm tulkus. The authorities have to accept the decision made by me in this matter. It is stated in the third point that the decision made by no one else will be accepted.
The fourth point is that I have been given the responsibility of bringing up the tulkus as patriotic and religion-loving beings. I have the heavy responsibility of imparting religious techings to the present tulkus as well as giving spiritual, literary and political education to the future generation of tulkus in order to groom them as patriotic and religion-loving people, and the corner-stone of Tibetan Buddhism. This is a heavy hat placed on my head. Just imagine what complications one has to face!
It is good that you have become tulkus. In my case, I find this job extremely difficult. Therefore, I have something to say about this. This complication has been instituted by the Central Government. There are many controversies surrounding the recognition of tulkus. According to the old tradition, a child born one or two years after the death of a lama is recognized as the latter's reincarnation. By this token, the lamas who passed away in 1957, 1958, 1959 and the 1960's, should have been reincarnated one or two years following their deaths. They would now be in their twenties or thirties. They would have wives and children, but no education. If they were now recognized as tulkus, would it be possible to make them educated patriots and lovers of religion? Trying to do so would be like teaching a new gait to an old horse.
Now historical precedents must change. Everybody asks for an authentic reincarnation. In the past most of the reincarnates were confirmed by Father and Son Aryas. Many of the people requesting the recognition of tulkus insist on authentic reincarnations. They mean to say that the reincarnate should be the one in whom the consciousness of the previous body has entered. In the past (name inaudible) asked the previous Panchen Lama at Kumbum to recognize an authentic reincarnation. The Panchen Lama, in reply, wondered if it wasn't more desirable to have someone who could better serve the dharma and monastery than to have an authentic reincarnation. But this man insisted on an authentic reincarnation, irrespective of whether he was of any help or not. Now the person identified as the real reincarnation turned out to be suffering from epilepsy. The previous body had asked them to look for somebody resourceful and able to serve the cause of dharma. But this man wanted an authentic reincarnation.
To elaborate this point further, the Seventh Dalai Lama was born before the death of the Sixth. From the point of view of our spiritual tradition, there is no need for a year to pass before the reincarnation is born. A realized being can manifest himself in many forms at the same time. He need not rely on the passage of his previous body's consciousness. Premature and belated birth of reincarnations is possible in Buddhism. It is not impossible. There is a practice of counting nine months and twenty-plus days for the birth of the reincarnation. As I see it, this is not necessary. It only makes things very difficult. How can one make a tulku out of a twenty- to forty-year-old nomad! This is my first opinion.
Secondly, by and large it is appropriate to recognize a child, who is about ten years old. If the lama has passed away recently, the child could be younger. However, if the lama had passed away quite some time back, the reincarnation should be about ten years old. Only then will we be able to understand the child's character, faculties and spiritual propensity. We will able to gauge how good or bad the child's character is. If the idea behind the recognition of tulkus is to protect, nurture and promote the dharma, as well as to manage the monasteries well, then merely putting someone on top as the authentic reincarnation would not do. I request everyone to keep this in mind.
When we recognize a tulku our chief objective is to have someone who can serve the dharma, and possesses a spiritual education and sound character. How would you like it if someone is pronounced as authentic and merely placed on the throne? I feel we should not do this. I can investigate the dates and directions. But finally, there should be three candidates who must be investigated. Every factor needs to be investigated thoroughly. It is not good for me to make a unilateral decision even after investigating everything.
In the past, Gelugpa tulkus were recognized by the Arya Father and Son. There are no problems in this. But there are other factors involved when it comes to other schools of Buddhism. Now that the Central Government has asked me to confirm all the tulkus, I have to seek the help of Jowo Sakyamuni himself. Jowo Sakyamuni is accepted by all the schools of Tibetan Buddhism. Even if it means a delay of one or two days, I draw a lot from among the names of the three candidates in front of Jowo Sakyamuni and decide accordingly. If a mistake occurs even after this, I will have to invoke Jowo Sakyamuni himself. This is my opinion.
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7. China reacts to the Panchen Lama announcement with fresh repressions
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Just a week after His Holiness the Dalai Lama announced the new incarnation of the Panchen Lama, the authorities in Tibet called meetings in Lhasa, Shigatse and Nagchu to announce a ban on gatherings of more than three people and any public discussions on the Panchen Lama's reincarnation, a source in Tibet said on 23 May 1995.
At these meetings, the Chinese officials stressed that the recognition of the reincarnation would be done by the Chinese Central Government. In total disrespect for the religious tradition of the Tibetan people, the Chinese Communist government is intent on acting as the ultimate authority of the Tibetan Buddhism by use of force, intimidation and coercion.
The source further stated that fearing public display of support for His Holiness the Dalai Lama, the authorities have placed monks and nuns around Lhasa under strict confinement to the monasteries and nunneries and prohibited them from entering the city. In addition, religious figures and some members of the Political Consultative Committee are being forced to express their disapproval of the Panchen Lama's reincarnation.
These are indications of a new wave of intimidation and repression in occupied Tibet. We are deeply concerned that the Chinese authorities have launched a massive campaign of political and religious persecution. This campaign violates the religious freedom of the Tibetan people. It is reminiscent of the days of the Cultural Revolution and aims to humiliate the religious sentiments and to break the spirit of the Tibetan people.
