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Statue of Je Tsongkhapa, founder of the Gelugpa school, on the altar in His Temple (His birth place) in Kumbum Monastery, near Xining, Qinghai (Amdo), China. Photo by writer Mario Biondi, July 7, 2006

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Major figures
Gautama Buddha · Padmasambhava · Je Tsongkhapa · Dalai Lama · Panchen Lama · Lama · Karmapa Lama · Rinpoche · Geshe · Terton · Tulku
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Major monasteries
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The Gelug or Gelug-pa (or dGe Lugs Pa, dge-lugs-pa, or Dgelugspa), also known as the Yellow Hat sect, is a school of Buddhism founded by Je Tsongkhapa (1357–1419), a philosopher and Tibetan religious leader. The first monastery he established was at Ganden, and to this day the Ganden Tripa is the nominal head of the school, though its most influential figure is the Dalai Lama. Allying themselves with the Mongols as a powerful patron, the Gelug emerged as the pre-eminent Buddhist school in Tibet since the end of the 16th century.

Origins and development[link]

Tsongkhapa[link]

The Gelu-school was founded by Je Tsongkhapa (1357–1419). A great admirer of the Kadampa (Bka'-gdams-pa) teachings, Tsongkhapa was a promoter of the Kadam School's emphasis on the mahāyāna principle of universal compassion as the fundamental spiritual orientation. He combined this with a strong emphasis on the cultivation of in-depth insight into the doctrine of emptiness as propounded by the Indian Madhyamaka masters Nāgārjuna (2nd century) and Candrakīrti (7th century).

Tsongkhapa said that these two aspects of the spiritual path, compassion and insight into wisdom, must be rooted in a wholehearted wish for liberation impelled by a genuine sense of renunciation. He called these the "Three Principal Aspects of the Path", and asserted that it is on the basis of these three that one must embark on the profound path of vajrayāna Buddhism.

Establishment of the Dalai Lamas[link]

In 1577 Sonam Gyatso, who was considered to be the third incarnation of Gyalwa Gendün Drup,^[1] formed an alliance with the then most powerful Mongol leader, Altan Khan.^[1] As a result, Sonam Gyatso was designated as "Dalai" (a translation into Mongolian of the name Gyatso, meaning ocean),^[1] and Gyalwa Gendün Drup and Gendun Gyatso were posthumously recognized as the 1st and 2nd Dalai Lamas.^[2]

Sonam Gyatso was very active in proselytizing among the Mongols,^[2] and the Gelug tradition was to become the main spiritual orientations of the Mongols in the ensuing centuries.^[2] This brought the Gelugpas powerful patrons who were to propel them to pre-eminence in Tibet.^[2] The Gelug-Mongol alliance was further strengthened as after Sonam Gyatso's death, his incarnation was found to be Altan Khan's great-grandson.^[2]

Emergence as dominant school[link]

By the end of the 16th century, following violent strife among the sects of Tibetan Buddhism, the Gelug school emerged as the dominant one. According to Tibetan historian Samten Karmay, Sonam Chophel^[3] (1595-1657), treasurer of the Ganden Palace, was the prime architect of the Gelug's rise to political power. Later he received the title Desi [Wylie: sde-sris], meaning "Regent", which he would earn through his efforts to establish Gelugpa power.^[4]

From the period of Lozang Gyatso, 5th Dalai Lama in the 17th century, the Dalai Lamas held political control over central Tibet.

Teachings[link]

Lamrim and Sunyata[link]

The central teachings of the Gelug School are the Stages of the Path (lamrim), based on the teachings of the Indian master Atiśa (c. 11th century), and the systematic cultivation of the view of emptiness.

Vajrayāna Practice[link]

This is combined with the yogas of highest yoga tantra deities such as Guhyasamāja, Cakrasaṃvara, Yamāntaka and Kālacakra, where the key focus is the direct experience of the indivisible union of bliss and emptiness.

Guhyasamāja is the principal one. As the Dalai Lama remarks,

There is a saying in the Gelug, 'If one is on the move it is Guhyasamāja. If one is still, it is Guhyasamāja. If one is meditating, it should be upon Guhyasamāja.' Therefore, whether one is engaged in study or practice, Guhyasamāja should be one's focus."^[5]

Vinaya[link]

The Gelug school focuses on ethics and monastic discipline of the vinaya as the central plank of spiritual practice. In particular, the need to pursue spiritual practice in a graded, sequential manner is emphasized. Arguably, Gelug is the only school of vajrayāna Buddhism that prescribes monastic ordination as a necessary qualification and basis in its teachers (lamas / gurus).^{[citation needed]} Lay people are usually not permitted to give initiations if there are teachers with monastic vows within close proximity.

Texts[link]

Six commentaries by Tsongkhapa are the prime source for the studies of the Gelug tradition, as follows:

• The Great Exposition of the Stages of the Path (Lam-rim chen-mo),
• The Great Exposition of Tantras (sNgag-rim chenmo),
• The Essence of Eloquence on the Interpretive and Definitive Teachings (Drnng-nges legs-bshad snying-po),
• The Praise of Relativity (rTen-'brel bstodpa),
• The Clear Exposition of the Five Stages of Guhyasamāja (gSang-'dus rim-lnga gsal-sgron) and
• The Golden Rosary (gSer-phreng).

Each Gelug monastery uses its own set of commentarial texts by different authors, known as monastic manuals (Tib. yigcha). The teachings of Tsongkhapa are seen as a protection against developing misconceptions in understanding and practice of mahāyāna and vajrayāna Buddhism. It is said that his true followers take The Great Exposition of the Stages of the Path as their heart teaching.

Monasteries and Lineage Holders[link]

Gelug monks in Spituk Monastery during the Gustor Festival

Monasteries[link]

Tsongkhapa founded the monastery of Ganden in 1409 as his main seat.

Drepung Monastery was founded by Jamyang Choje, Sera Monastery was founded by Chöje Shakya Yeshe and the Gyalwa Gendün Drup founded Tashi Lhunpo Monastery.

Labrang Monastery, in Xiahe County in Gansu province (and in the traditional Tibetan province of Amdo), was founded in 1709 by the first Jamyang Zhaypa, Ngawang Tsondru. Many Gelug monasteries were built throughout Tibet as well as in China and Mongolia.

Lineage holders[link]

Tsongkhapa had many students, his two main disciples being Gyaltsab Je (1364–1431) and Khedrub Je (1385–1438). Other outstanding disciples were Togden Jampal Gyatso, Jamyang Choje, Jamchenpa Sherap Senge and Gyalwa Gendün Drup, the 'first' Dalai Lama (1391–1474).

After Tsongkhapa's passing, his teachings were held and spread by Gyaltsab Je and Khedrub Je who were his successors as abbots of Ganden monastery. The lineage is still held by the Ganden Tripas – the throne-holders of Ganden Monastery – among whom the present holder is Thubten Nyima Lungtok Tenzin Norbu, the 102nd Ganden Tripa (and not, as often misunderstood, by the Dalai Lama).

Among the main lineage holders of the Gelug are:

• The successive incarnations of the Dalai Lama (also commonly referred to as 'Gyalwa Rinpoche'),
• The succession of the Panchen Lama, the Chagkya Dorje Chang, Ngachen Könchok Gyaltsen, Kyishö Tulku Tenzin Thrinly, Jamyang Shepa, Phurchok Jampa Rinpoche, Jamyang Dewe Dorje, Takphu Rinpoche, Khachen Yeshe Gyaltsen,
• Successive incarnations of Kyabje Yongzin Ling Rinpoche,
• Successive incarnations of Kyabje Yongzin Trijang Rinpoche.

Criticism[link]

Mekong Valley[link]

Scottish Botanist George Forrest, who witnessed the 1905 Tibetan Rebellion led by the Gelug Lamas, wrote that the majority of the people in the Mekong valley in Yunnan were Tibetan. According to his accounts, the Gelugpas were the dominant power in the region, with their Lamas effectively governing the area. Forrest accused them of using "force and fraud" to "terrorise the... peasantry".^[6]

See also[link]

• Geshe
• Gyuto Order
• FPMT
• New Kadampa Tradition

References[link]

Sources[link]

• The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet by Ringu Tulku, ISBN 1-59030-286-9, Shambhala Publications
• Ringu Tulku: The Rimé (Ris-med) movement of Jamgon Kongtrul the Great Paper given on 7th Conference of International Association For Tibetan Studies in June 1995
• McKay, A. (editor) (2003), History of Tibet, RoutledgeCurzon, ISBN 0-7007-1508-8 
• Short, Philip S. (2004), In pursuit of plants: experiences of nineteenth & early twentieth century plant collectors, Timber Press, ISBN 0-88192-635-3 

External links[link]

Wikimedia Commons has media related to: Gelug

• His Holiness the Dalai Lama
• H.H. the Dalai Lama's Namgyal Monastery
• Dictionary definition of Geluk
• Kadhampa invites Dalai Lama come back to join Kadhampa

v t e Tibetan Buddhism Traditions: Vajrayana Bön Nyingma Kagyu Gelug Sakya Jonang Kadampa Rimé Chöd Key figures: Padmasambhava Dalai Lama Panchen Lama Karmapa Lama Sakya Trizin Je Tsongkhapa Trisong Detsen Milarepa Thang Tong Gyalpo Shabkar Tsodruk Rangdrol Sakya Pandita Chogyal Phagpa Vairotsana Padampa Sangye Drukpa Kunley Chogyal Namkhai Norbu Godrakpa Gorampa Sonam Sengye Dudjom Rinpoche Shamarpa Dilgo Khyentse Jamgon Kongtrul Jamyang Khyentse Wangpo Jamyang Khyentse Chokyi Lodro Dolpopa Longchenpa Jigme Lingpa Patrul Rinpoche Gampopa Marpa Chögyam Trungpa Penor Rinpoche Ratna Lingpa Chagdud Tulku Rinpoche Chokyi Nyima Rinpoche Dzongsar Jamyang Khyentse Rinpoche Shakya Shri Thinley Norbu Chogye Trichen Tenzin Osel Tulku Urgyen Rinpoche Taranatha Mikyo Dorje Minling Terton Rendawa Rongtong Shenrab Kunrig Chokgyur Lingpa Pema Lingpa Tai Situpa Lama Yeshe Mipham Rinpoche Tenzin Palmo Shakya Chogden Tenzin Wangyal Rinpoche Tsele Natsok Rangdrol Ganden Tripa Lama Jampa Thaye Rangjung Dorje Lama Zopa Rinpoche Nyoshul Khenpo Tarthang Tulku Dodrupchen Rinpoche Lama Anagarika Govinda Alexandra David-Neel Vimalamitra Atisha Ngorchen Kunga Zangpo Tsang Nyon Heruka Go Lotsawa Shonnu Pal Sogyal Rinpoche Beru Khyentse Rinpoche Alexander Berzin (scholar) Chatral Rinpoche Dezhung Rinpoche Tulku Thondup Traleg Rinpoche Akong Rinpoche Khenpo Abbey Rinpoche Kangyur Rinpoche Dudjom Yangsi Dzigar Kongtrul Orgyen Tobgyal Kathok Ontrul Rinpoche Zurmang Tenpa Rinpoche Adzom Drukpa Yudra Nyingpo Ratna Vajra Sakya Gyana Vajra Sakya Dzogchen Ponlop Rinpoche Dawa Chodrak Rinpoche Kalu Rinpoche Steven Seagal Tenga Rinpoche Khenpo Tsultrim Gyamtso Rinpoche Thrangu Rinpoche Chetsang Rinpoche John Myrdhin Reynolds Trijang Rinpoche Pabongka Rinpoche Reting Rinpoche Zong Rinpoche Ling Rinpoche Khandro Rinpoche Trulshik Rinpoche Karma Thinley Rinpoche Khamtrul Rinpoche Gyalwa Drukpa Luding Khenchen Rinpoche Rechungpa Phagmo Drupa Arija Rinpoche Monasteries: Jokhang Temple Ganden Monastery Sera Monastery Ramoche Temple Sanga Monastery Zhefeng Temple Drepung Monastery Tashilhunpo Dzongsar Monastery Sakya Monastery Key Concepts: Ngöndro Dzogchen Mahamudra Kalacakra Lama Tulku Terton Terma Rinpoche Ngagpa Lhasa Thangka Shambhala Chorten Yidam

Dalai Lama
Gendun Drup, 1st Dalai Lama
Reign	1391–1474
Tibetan	ཏཱ་ལའི་བླ་མ་
Wylie transliteration	taa la'i bla ma
Pronunciation	[taːlɛː lama]
THDL	Dalai Lama
Pinyin Chinese	Dálài Lǎmā
Royal House	Dalai Lama / Takla

The Dalai Lama is a high lama in the Gelug or "Yellow Hat" branch of Tibetan Buddhism. The name is a combination of the Sino-Mongolian word далай (dalai) meaning "Ocean" and the Tibetan word བླ་མ་ bla-ma (with a silent "b") meaning "chief, high priest".^[1]

In religious terms, the Dalai Lama is believed by his devotees to be the rebirth of a long line of tulkus who are considered to be manifestations of the bodhisattva of compassion, Avalokiteśvara. Traditionally, the Dalai Lama is thought of as the latest reincarnation of a series of spiritual leaders who have chosen to be reborn in order to enlighten others. The Dalai Lama is often thought to be the leader of the Gelug School, but this position belongs officially to the Ganden Tripa, which is a temporary position appointed by the Dalai Lama who, in practice, exerts much influence. The line of Dalai Lamas began as a lineage of spiritual teachers; the 5th Dalai Lama assumed political authority over Tibet.

For certain periods between the 17th century and 1959, the Dalai Lamas sometimes directed the Tibetan government, which administered portions of Tibet from Lhasa. The 14th Dalai Lama remained the head of state for the Central Tibetan Administration ("Tibetan government in exile") until his retirement on March 14, 2011. He has indicated that the institution of the Dalai Lama may be abolished in the future, and also that the next Dalai Lama may be found outside Tibet and may be female.^[2] The Chinese government was very quick to reject this and claimed that only it has the authority to select the next Dalai Lama.^[3]

[edit] The original use of the name Dalai Lama

In 1578 the Mongol ruler Altan Khan bestowed the title Dalai Lama on Sonam Gyatso. The title was later applied retrospectively to the two predecessors in his reincarnation line, Gendun Drup and Gendun Gyatso. Gendun Gyatso was also Sonam Gyatso's predecessor as abbot of Drepung monastery. However, the 14th Dalai Lama asserts that Altan Khan did not intend to bestow a title as such and that he intended only to translate the name "Sonam Gyatso" into Mongolian.

... many writers have mistranslated Dalai Lama as "Ocean of Wisdom". The full Mongolian title, "the wonderful Vajradhara, good splendid meritorious ocean", given by Altan Khan, is primarily a translation of the Tibetan words Sonam Gyatso (sonam is "merit").^[4]

The 14th Dalai Lama commented:

The very name of each Dalai Lama from the Second Dalai Lama onwards had the word Gyatso [in it], which means "ocean" in Tibetan. Even now I am Tenzin Gyatso, so the first name is changing but the second part [the word "ocean"] became like part of each Dalai Lama's name. All of the Dalai Lamas, since the Second, have this name. So I don't really agree that the Mongols actually conferred a title. It was just a translation.^[5]

Whatever the intention may have been originally, the Mongolian "Dalai", which does not have any meaning as a Tibetan term, came to be understood commonly as a title.

The name or title Dalai Lama in Mongolian may also have derived originally from the title taken by Temüjin or Genghis Khan when he was proclaimed emperor of a united Mongolia during 1206. Temüjin took the name Čingis Qāghan or "oceanic sovereign", the anglicized version of which is Genghis Khan.^[6]

Tibetans address the Dalai Lama as Gyalwa Rinpoche ("Precious Victor"), Kundun ("Presence"), Yishin Norbu ("Wish fulfilling Gem") and so on.^[7]

Sonam Gyatso was an abbot at the Drepung Monastery who was considered widely as one of the most eminent lamas of his time. Although Sonam Gyatso became the first lama to have the title "Dalai Lama" as described above, since he was the third member of his lineage, he became known as the "Third Dalai Lama". The previous two titles were conferred posthumously upon his supposed earlier incarnations.

Yonten Gyatso (1589–1616), the 4th Dalai Lama, and a non-Tibetan, was the grandson of Altan Khan.

The tulku tradition of the Dalai Lama has evolved into, and been inaugurated as, an institution:

The institution of the Dalai Lama has become, over the centuries, a central focus of Tibetan cultural identity; "a symbolic embodiment of the Tibetan national character." Today, the Dalai Lama and the office of the Dalai Lama have become focal points in their struggle towards independence and, more urgently, cultural survival. The Dalai Lama is regarded as the principal incarnation of Chenrezig (referred to as Avalokiteshvara in India), the bodhisattva of compassion and patron deity of Tibet. In that role, the Dalai Lama has chosen to use peace and compassion in his treatment of his own people and his oppressors. In this sense the Dalai Lama is the embodiment of an ideal of Tibetan values and a cornerstone of Tibetan identity and culture.^[8]

Verhaegen mentions the trans-polity influence that the Institution of the Dalai Lama has had historically in areas such as western China, Mongolia, Ladakh in addition to the other Himalayan Kingdoms:

The Dalai Lamas have also functioned as the principal spiritual guide to many Himalayan kingdoms bordering Tibet, as well as western China, Mongolia and Ladakh. The literary works of the Dalai Lamas have, over the centuries, inspired more than fifty million people in these regions. Those writings, reflecting the fusion of Buddhist philosophy embodied in Tibetan Buddhism, have become one of the world's great repositories of spiritual thought.^[9]

The current Dalai Lama is often called "His Holiness" (HH) by Westerners (by analogy with the Pope), although this does not translate to a Tibetan title.

Before the 20th century, European sources often referred to the Dalai Lama as the "Grand Lama". For example, in 1785 Benjamin Franklin Bache mocked George Washington by terming him the "Grand Lama of this Country".^[10] Some in the West believed the Dalai Lama to be worshipped by the Tibetans as the godhead.^[11]

History[link]

Part of a series on Tibetan Buddhism
History
Timeline · Related-topics
Schools
Nyingma · Kagyu · Sakya · Gelug · Bön · Jonang
Key concepts
Three marks of existence · Skandha · Cosmology · Saṃsāra · Rebirth · Bodhisattva · Dharma · Dependent origination · Karma
Major figures
Gautama Buddha · Padmasambhava · Je Tsongkhapa · Dalai Lama · Panchen Lama · Lama · Karmapa Lama · Rinpoche · Geshe · Terton · Tulku
Practices and attainment
Buddhahood · Avalokiteśvara · Four stages of enlightenment · Tantric yoga · Paramitas · Meditation · Laity
Major monasteries
Changzhug · Drepung · Dzogchen · Ganden · Jokhang · Kumbum  · Labrang · Mindroling · Namgyal · Narthang · Nechung · Pabonka · Palcho · Ralung · Ramoche · Sakya · Sanga · Sera · Shalu · Tashilhunpo · Tsurphu · Yerpa
Major festivals
Chotrul Duchen · Dajyur · Losar · Monlam · Sho Dun
Texts
Kangyur · Tengyur · Tibetan canon · Mahayana sutras · Nyingma Gyubum
Art
Sand mandala · Thangka · Ashtamangala · Tree of physiology
Outline  · Comparative studies  · Culture  · List of topics  · Portal
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Kublai Khan

Güshi Khan

During 1252, Kublai Khan granted an audience to Drogön Chögyal Phagpa and Karma Pakshi, the 2nd Karmapa. Karma Pakshi, however, sought the patronage of Möngke Khan. Before his death in 1283, Karma Pakshi wrote a will to protect the established interests of his sect by advising his disciples to locate a boy to inherit the black hat. His instruction was based on the premise that Buddhist ideology is eternal, and that 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 event was the beginning of the teacher reincarnation system for the Black-Hat Line of Tibetan Buddhism. During the Ming Dynasty, Emperor Yongle bestowed the title Great Treasure Prince of Dharma, the first of the three Princes of Dharma, upon the Black-Hat Karmapa. Various sects of Tibetan Buddhism responded to the teacher reincarnation system by creating similar lineages.

Unification of Tibet[link]

In the 1630s, Tibet became entangled in power struggles between the rising Manchu and various Mongol and Oirat factions. Ligden Khan of the Chakhar, retreating from the Manchu, set out to Tibet to destroy the Yellow Hat sect. He died on the way to Qinghai (Koko Nur) in 1634.^[12] His vassal Tsogt Taij continued the fight, even having his own son Arslan killed after Arslan changed sides. Tsogt Taij was defeated and killed by Güshi Khan of the Khoshud in 1637, who would in turn become the overlord of Tibet, and act as a "Protector of the Yellow Church."^[13] Güshi helped the Fifth Dalai Lama to establish himself as the highest spiritual and political authority in Tibet and destroyed any potential rivals. The time of the Fifth Dalai Lama was, however, also a period of rich cultural development.^{[citation needed]}

The Fifth Dalai Lama's death was kept secret for fifteen years by the regent (Tibetan: སྡེ་སྲིད།, Wylie: sde-srid), Sanggye Gyatso. This was apparently done so that the Potala Palace could be finished, and to prevent Tibet's neighbours taking advantage of an interregnum in the succession of the Dalai Lamas.^[14]

Tsangyang Gyatso, the Sixth Dalai Lama, was not enthroned until 1697. Tsangyang Gyatso enjoyed a lifestyle that included drinking, the company of women, and writing love songs.^[15] In 1705, Lobzang Khan of the Khoshud used the sixth Dalai Lama's escapades as excuse to take control of Tibet. The regent was murdered, and the Dalai Lama sent to Beijing. He died on the way, near Koko Nur, ostensibly from illness. Lobzang Khan appointed a new Dalai Lama who, however was not accepted by the Gelugpa school. Kelzang Gyatso was discovered near Koko Nur and became a rival candidate.

The Dzungars invaded Tibet in 1717, and deposed and killed Lobzang Khan's pretender to the position of Dalai Lama. This was widely approved. However, they soon began to loot the holy places of Lhasa, which brought a swift response from Emperor Kangxi in 1718; but his military expedition was annihilated by the Dzungars, not far from Lhasa.^[16][17]

A second, larger, expedition sent by Emperor Kangxi 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 seventh Dalai Lama in 1721.^[18]

After him [Jamphel Gyatso the VIIIth Dalai Lama (1758–1804)], the IXth and Xth 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 XIth and XIIth 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 XIth and XIIth Dalai Lamas.

It has sometimes been suggested that this state of affairs was brought about by the Ambans—the Imperial Residents in Tibet—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.^[19]

Thubten Jigme Norbu, the elder brother of the present 14th Dalai Lama, describes 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.^[20]

Throne awaiting Dalai Lama's return. Summer residence of 13th Dalai Lama, Nechung, Tibet.

Thubten Gyatso, the 13th Dalai Lama, assumed ruling power from the monasteries, which previously had great influence on the Regent, during 1895. Due to his two periods of exile in 1904–1909, to escape the British invasion of 1904, and from 1910–1912 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 and the British Political officer in Sikkim and the king of Nepal rather than letting the Kashag or parliament do it.^[21]

Thubten Gyatso issued a Declaration of Independence for his kingdom in Central Tibet from China during the summer of 1912 and standardised a Tibetan flag, though no other sovereign state recognized the independence.^[22] 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 abolishment of the death penalty, extension of secular education, and the provision of electricity throughout the city of Lhasa in the 1920s.^[23] Thubten Gyatso died in 1933.

The 14th Dalai Lama was not formally enthroned until 17 November 1950, during the People's Republic of China invasion of the kingdom. In 1951, he and the Tibetan government formally accepted the Seventeen Point Agreement by which Tibet was 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 where he has led a government in exile since.^[24][25] With the aim of launching guerrilla operations against the Chinese, the CIA funded the Dalai Lama $1.7 million a year in the 1960s.^[26] In 2001, he 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.^[27] He is still seeking greater autonomy from China, although Dolma Gyari, deputy speaker of the parliament-in-exile has stated "If the middle path fails in the short term, we will be forced to opt for complete independence or selfdetermination as per the UN charter".^[28]

Residence[link]

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 his coterie of 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.^[29]

Searching for the reincarnation[link]

The search for the 14th Dalai Lama took the High Lamas to Taktser in Amdo

By the Himalayan tradition, phowa (Tibetan) 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 reincarnation, or yangsi (yang srid), 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. The search for the Dalai Lama has usually been limited historically to Tibet, although the third tulku was born in Mongolia. Tenzin Gyatso, though, has stated that he will not be reborn in the People's Republic of China.^[30] In his autobiography, Freedom In Exile, he states that if Tibet is not free, he will reincarnate elsewhere."

The High Lamas used several ways in which they can increase the chances of finding the reincarnation. High Lamas often visit the holy lake, called Lhamo La-tso, 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.^[31]

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.^[32]

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.^[33]

It was here that during 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.^[34][35][36]

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.^[30]

Once the High Lamas have found the home and the boy they believe to be the reincarnation, the boy undergoes a series 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 will 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.^[30]

However, if there are several possibilities of the reincarnation, in the past regents and eminent officials and monks at the Jokhang in Lhasa, and the Minister to Tibet would decide 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.^[37]

List of Dalai Lamas[link]

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.

This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

There have been 14 recognised reincarnations of the Dalai Lama:

	Name	Picture	Lifespan	Recognised	Enthronement	Tibetan/Wylie	Tibetan pinyin/Chinese	Alternative spellings
1	Gendun Drup		1391–1474	–	N/A[38]	དགེ་འདུན་འགྲུབ་ dge 'dun 'grub	Gêdün Chub 根敦朱巴	Gedun Drub Gedün Drup Gendun Drup
2	Gendun Gyatso		1475–1542	–	N/A[38]	དགེ་འདུན་རྒྱ་མཚོ་ dge 'dun rgya mtsho	Gêdün Gyaco 根敦嘉措	Gedün Gyatso Gendün Gyatso
3	Sonam Gyatso		1543–1588	?	1578	བསོད་ནམས་རྒྱ་མཚོ་ bsod nams rgya mtsho	Soinam Gyaco 索南嘉措	Sönam Gyatso
4	Yonten Gyatso		1589–1617	?	1603	ཡོན་ཏན་རྒྱ་མཚོ་ yon tan rgya mtsho	Yoindain Gyaco 雲丹嘉措	Yontan Gyatso, Yönden Gyatso
5	Ngawang Lobsang Gyatso		1617–1682	1618	1622	བློ་བཟང་རྒྱ་མཚོ་ blo bzang rgya mtsho	Lobsang Gyaco 羅桑嘉措	Lobzang Gyatso Lopsang Gyatso
6	Tsangyang Gyatso		1683–1706	1688	1697	ཚངས་དབྱངས་རྒྱ་མཚོ་ tshang dbyangs rgya mtsho	Cangyang Gyaco 倉央嘉措	Tsañyang Gyatso
7	Kelzang Gyatso		1708–1757	?	1720	བསྐལ་བཟང་རྒྱ་མཚོ་ bskal bzang rgya mtsho	Gaisang Gyaco 格桑嘉措	Kelsang Gyatso Kalsang Gyatso
8	Jamphel Gyatso		1758–1804	1760	1762	བྱམས་སྤེལ་རྒྱ་མཚོ་ byams spel rgya mtsho	Qambê Gyaco 強白嘉措	Jampel Gyatso Jampal Gyatso
9	Lungtok Gyatso		1805–1815	1807	1808	ལུང་རྟོགས་རྒྱ་མཚོ་ lung rtogs rgya mtsho	Lungdog Gyaco 隆朵嘉措	Lungtog Gyatso
10	Tsultrim Gyatso		1816–1837	1822	1822	ཚུལ་ཁྲིམས་རྒྱ་མཚོ་ tshul khrim rgya mtsho	Cüchim Gyaco 楚臣嘉措	Tshültrim Gyatso
11	Khendrup Gyatso		1838–1856	1841	1842	མཁས་གྲུབ་རྒྱ་མཚོ་ mkhas grub rgya mtsho	Kaichub Gyaco 凱珠嘉措	Kedrub Gyatso
12	Trinley Gyatso		1857–1875	1858	1860	འཕྲིན་ལས་རྒྱ་མཚོ་ 'phrin las rgya mtsho	Chinlai Gyaco 成烈嘉措	Trinle Gyatso
13	Thubten Gyatso		1876–1933	1878	1879	ཐུབ་བསྟན་རྒྱ་མཚོ་ thub bstan rgya mtsho	Tubdain Gyaco 土登嘉措	Thubtan Gyatso Thupten Gyatso
14	Tenzin Gyatso		born 1935	1937	1950 (currently in exile)	བསྟན་འཛིན་རྒྱ་མཚོ་ bstan 'dzin rgya mtsho	Dainzin Gyaco 丹增嘉措	Tenzing Gyatso

There has also been one nonrecognised Dalai Lama, Ngawang Yeshey Gyatso, declared 28 June 1707, when he was 25 years old, by Lha-bzang Khan as the "true" 6th Dalai Lama – however, he was never accepted as such by the majority of the population.^[17][39][40]

Future of the position[link]

The 14th Dalai Lama, Tenzin Gyatso in 2007

The main teaching room of the Dalai Lama in Dharamshala, India

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."^[41] 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.^[42]

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?"^[43]

The 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".^[44] 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.^[45] In response to the possibility that the PRC may attempt to choose his successor, the Dalai Lama has said he will not be reborn in a country controlled by the People's Republic of China or any other country which is not free.^[30][46] 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".^[47]

See also[link]

Buddhism portal

• Engaged Spirituality
• Tibet Autonomous Region

Notes and references[link]

Bibliography[link]

• Dowman, Keith. (1988). The Power-Places of Central Tibet: The Pilgrim's Guide. Routledge & Kegan Paul Ltd., London. ISBN 0-7102-1370-0 (pbk).
• Laird, Thomas (2006). The Story of Tibet: Conversations with the Dalai Lama. Grove Press, New York. ISBN 978080218271.
• Richardson, Hugh E. (1984). Tibet and its History. Second Edition, Revised and Updated. Shambhala. Boston & London. ISBN 0-87773-376-7 (pbk)
• Murray Silver, "When Elvis Meets the Dalai Lama," (Bonaventure Books, Savannah, 2005).
• Norbu, Thubten Jigme and Turnbull, Colin M. (1968). Tibet: An account of the history, the religion and the people of Tibet. Reprint: Touchstone Books. New York. ISBN 0-671-20559-5.
• Schulemann, Guenther: Geschichte der Dalai-Lamas, Harrassowitz, Leipzig, 1958.
• Sheel, R. N. Rahul. "The Institution of the Dalai Lama." The Tibet Journal, Vol. XIV No. 3. Autumn 1989.
• Stein, R. A. (1972). Tibetan Civilization. Stanford University Press. ISBN 0-8047-0806-1 (cloth); ISBN 0-8047-0901-7 (paper).
• Diki Tsering, edited & introduced by Khedroob Thondop. (2000). Dalai Lama, My Son: A Mother's Story. Virgin Publishing Company, London. ISBN 0-7535-0571-1.
• Verhaegen, Ardy (2002). The Dalai Lamas: The Institution and Its History. Emerging Perceptions in Buddhist Studies, no. 15. New Delhi, India: D. K. Printworld (P) Ltd. ISBN 81-246-0202-6.
• Yá Hánzhāng 牙含章: The Biographies of the Dalai Lamas (Dálài Lǎmá chuán 达赖喇嘛传; Beijing, Foreign Languages Press 1993); ISBN 7-119-01267-3.

Further reading[link]

• 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.

External links[link]

Wikimedia Commons has media related to: Dalai Lamas

• Official website
• Dalai Lama at the Open Directory Project

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Thubten Zöpa Rinpoche

Born	Nepal
Era	1946 -
Region	Thubten Zöpa Rinpoche
School	Gelug

Thubten Zöpa Rinpoche (Tibetan: ཐུབ་བསྟན་བཟོད་པ་, Wylie: Thub-bstan Bzod-pa; born 1946) is a lama from Thami, a village in the Khumbu region of Nepal. Early in life, he was recognized as the reincarnation of the Lawudo Lama, from the same region (hence the title "Rinpoche"). He took his monastic vows at Dungkar Monastery in Tibet where he travelled in 1957, but he had to flee due to severe treatment on monks inflicted by the Chinese army after the 1959 Tibetan uprising. Instead of continuing in Tibet, his spiritual teacher, Geshe Rabten, entrusted him to the care of Lama Thubten Yeshe. Thubten Zöpa learned English at the Young Lamas Home School. Lama Zöpa has received teachings from many high lamas.^[1]

Lama Zöpa met the previous Panchen Lama in Nepal in 1986 and in Tibet.

"Lama Zöpa" is most noteworthy as the co-founder, with Lama Yeshe, of Kopan Monastery and the Foundation for the Preservation of the Mahayana Tradition (FPMT). Since the 1984 death of Lama Yeshe, Lama Zöpa has served as the FPMT's spiritual director.

Zöpa's books are published by Wisdom Publications. Free transcripts of some of his teachings are available from the Lama Yeshe Wisdom Archive. There is an extensive biography of him in the book The Lawudo Lama by Jamyang Wangmo.

Lama Zöpa supports—apparently in accordance with the dying wish of Lama Yeshe — the Maitreya Project, a planned 152 m (500 ft) high Maitreya statue in Kushinagar, northern India. If built, it will be one the largest Buddha statues in the world, only one meter shorter than the Spring Temple Buddha in China's Henan province.

See also[link]

• Geshe Lhundrup Rigsel

References[link]

• Wangmo, Jamyang (2005). Lawudo Lama, Stories of Reincarnation from the Mount Everest Region. Wisdom Publications. ISBN 0-86171-183-1. 

External links[link]

• Lama Zopa Rinpoche's Biography
• Information on Lama Zopa Rinpoche on the FPMT website
• Foundation for the Preservation of the Mahayana Tradition official website
• Many of Rinpoche's books and online teachings at LYWA
• Lama Zopa Rinpoche meditation on emptiness (YouTube Video)