The Next Dalai Lama How Will They Decide?

Transcription

1 The Next Dalai Lama How Will They Decide? Molly Daffner Independent Research August 1, 2010 Emory-IBD Tibetan Studies Program Dharamsala, India (Spring 2010) 1

2 Preface Before traveling to India, there was little I knew about the Tibetan community; however, the few things with which I was vaguely familiar, the Dalai Lama and the basic tenets of Buddhism, were enough to spark my interest to apply to the Emory program, hop on a plane, and immerse myself in Tibetan culture for four and a half months. Within days of my arrival to Dharamsala, I had fallen in love with the Tibetan culture. I quickly discovered how captivating Tibetan history, religion, patriotism, and spirit were, and how special I felt to be a part of it. Never in my life had I felt so moved by a community. Looking for an explanation for such warm, determined, and friendly people, I turned to what I thought was perhaps the source, His Holiness the Dalai Lama. After researching the life of the current Dalai Lama, the spiritual and political leader of the Tibetan community, it became quite apparent how amazing and revered the Dalai Lama was. From his leadership in the Tibetan community during such trying times, to his advocacy for world peace, the Dalai Lama seemed practically irreplaceable. But my knowledge of the Buddhist notion of impermanence opened my eyes to the reality of the situation. As incredible as the Dalai Lama was, he was not going to be around forever. I became curious as to what the Tibetan people were planning on doing, especially given the current political situation, when the Dalai Lama passes. Thus, for my independent research project I went out into the Tibetan community and asked people about the next Dalai Lama. What would the Tibetan community at large want to see happen with the institution of the Dalai, after the current Dalai Lama expired? Through numerous interviews, I attempted to discover if despite the likelihood of China s interference with the traditional selection method, would people nevertheless prefer the traditional selection process or if they want to implement a different selection process (and if so, which one). In order to capture the Tibetan community s outlook on the topic of the next Dalai Lama, over the span of a month in Dharamsala, I interviewed as many different people from as many different backgrounds as I could. This list was comprised of but not limited to people in the Dalai Lama s private office, members of the Parliament, employees of the Tibetan government in exile, monks, nuns, political activists, members of the elderly community, students, and young Tibetans. After speaking with what I thought were representatives of the many different subsets of the Tibetan community, I found that an overarching opinion was evident. This paper contains the thoughts as indicated by the many quotations throughout of these individuals, all of whom had something interesting to say about the glorious Dalai Lamas of the past, future, and especially the present. In addition to using interviews to illustrate perspectives on the issue of the next Dalai Lama, I researched the history of the institution of the Dalai Lama, the role that such institution has played both historically and today, and the current political situation inside of Tibet to help explore this topic. The conglomeration of ethnographic data and written materials that follows will hopefully help elucidate some of the questions surrounding the issue of the next Dalai Lama. In the process, they will also shed light on how Tibetans, and particularly those living in exile, view the present Dalai Lama as well. 2

3 Acknowledgements Without the help of so many kind and open people, this paper could have been written. I can t even begin to express my appreciation for each and every person who assisted me, but I will try. First and foremost, I would like to thank my advisor, Dr. Tara Doyle without her guidance, support, and enthusiasm, this paper would not have been possible. In addition, I would like to thank my other teachers, Faith McClure, Elizabeth Ura, and Ani Kelsang Wangmo for all their words of wisdom. I would also like to thank Professor Benjamin Bogin for opening my eyes to the wonderful world of Tibetan Buddhism, for without him, I do not think I would be finding myself here writing this paper after a magical experience abroad in India. As a largely ethnographic based paper, I would of course also like to express my gratitude towards all those who took the time out of their busy schedules to sit down for an interview with me. These people include Tenzin Norbu, Tenzin Takla, Tenzin Tsondue, Geshe Kelsang Damdul, Geshe Lobsang Yonten, Thupten Samphel, Norbu Dhondun, Dawa Tsering, Jamyang Sherap, Rekden Gyatso, Geshe Lhakdor, Tsewang Norbu, Ani Tenzin Deden, Ani Tselah, Tenzin Migche, Tenzin Losel (Junpa), Lasang Tsering, Serkong Tsenshab Rinpoche, Tenzin Choeying, Zorkyi, Dhardon, Kalsang Rinchen, Venerable Sambdhong Rinpoche, Tashi, and Demno Lochoe Rinpoche. Every person I spoke with had something important to say, so thank you for saying it. I was also lucky enough to have an audience with His Holiness the Dalai Lama and His Holiness the Karmapa largely due to the great work and effort of Passang Tsering my greatest thanks to all three of these wonderful men. Finally I would like to thank my friends and family for their love and support throughout my entire abroad experience from the day I took off until the day I handed in this paper. I couldn t have done it without any of you. 3

4 Introduction The Institution of the Dalai Lama This rather novel institution [of the Dalai Lama], which the Tibetans adopted for themselves in 1578 has come to form the mainstay of their very existence. In fact, it would not be incorrect to say that today it is difficult to conceive of Tibet without its Dalai Lama. 1 The Dalai Lama is perhaps the most important figure in both historical and contemporary Tibet. Generally believed by Tibetans to be the human manifestation of Chenresi, or Avalokitesvara, the deity of compassion, the Dalai Lama has been the spiritual and temporal leader of the Tibetan community for hundreds of years being reborn time and time again to serve the Tibetan community. Not only do Tibetans believe in reincarnation, or a system of rebirths, they also believe that highly realized spiritual masters use the vehicle of rebirth to come back in another human form with the innate wish to help others. This uninterrupted lineage has become essential for the transmission of accumulated wisdom of the lama to the new reincarnation, who in turn will teach such wisdom to the faithful. While the Dalai Lama institution began when Gendun Drup 2 in the early 15 th century, it was not until the third formal reincarnation, Sonam Gyatso, that the title of Dalai Lama was actually coined and conferred. 3 Through the first four incarnations, the Dalai Lama lineage established spiritual connections throughout most of central Asia. For example, under their reign most Tibetans had attended a teaching, initiation, or public blessing ceremony by one of these 1 (Malki 7) 2 Gendun Drup, a diligent and loyal student of Tsongkhapa, the founder of Gelukpa school of Tibetan Buddhism, was the first abbot of Ganden Monastery, as well as founder of the Tashi Lunpo Monastery, and facilitated the beginning of the spread of Buddhism throughout the Tibetan Plateau (Mullin 56). 3 In 1578, after meeting with Altan Khan, the chief of the Tumet Tribet of the Mongols, and converting the majority of the Mongol community to Buddhism, Sonam Gyatso, the spiritual leader of the Tibet community, was awarded the title Dalai Lama meaning Ocean of Wisdom. Posthumously, Gendun Drub has been recognized as the first Dalai Lama (Thupten and Tendar 36) 4

5 incarnations, or had studied with one or more of the Dalai Lama s immediate disciples; and these four incarnations facilitated the marriage of Mongolia to Buddhism, thus securing the spiritual friendship between Mongol and Tibet that endured for centuries to follow (Mullin 185). Additionally, after the birth of the Fifth Dalai Lama, the institution of the Dalai Lama took on a political role: in 1642, the Mongol leader, Gushri Khan, awarded the Fifth Dalai Lama with supreme authority over greater Tibet (Thupten and Tendar 38). Since this time, the Dalai Lama has theoretically held both the spiritual and temporal authority over Tibet, and as such, the Dalai Lama has come to hold a special place in the hearts of all Tibetan. As Tenzin Tsondue a young, fiery Tibetan activist asserts: Tibet begins and ends with the Dalai Lama. Significance of the Dalai Lama There are not words that express what he means to us or how indispensible of a figure he is the Dalai Lama is essential as the air I breathe and the water I drink 4 Within minutes of speaking with almost any Tibetan, it will become quite clear how much the Dalai Lama means to the Tibetan community. 5 While each Dalai Lama has held an important place in Tibetan history, the Fourteenth and the current Dalai Lama, Tenzin Gyatso, is perhaps the most adored and revered. According to Zorkyi of the International Campaign for Tibet: Of the fourteen Dalai Lamas in Tibet History, many people refer to the Fifth, Thirteenth, and Fourteenth Dalai Lama as particularly important born in very crucial times, they worked very hard to solve all of these [issues], especially the Fourteenth. The Fourteenth Dalai Lama took the responsibility of the Tibetan government and leadership of Tibet when he was only sixteen. [Forced to flee to exile] in India, he didn t have anything to spend or use because he was just a refugee. [Nevertheless] the Dalai Lama [managed] to start a new life for the Tibetans here. He started education, culture, and religion. He is 4 Interview with Dhardon, Tibetan Women s Association, Dharamsala, May 10, It is important to note that while only Tibetans in exile in exiled were interviewed, glorifying opinion of the Dalai Lama would likely be held by those inside Chinese occupied Tibet, even if they weren t free to say so. 5

6 thus really important to Tibetan history. The Dalai Lama is the glue that holds the Tibetan people together. 6 Despite his recurring claim to be just a simple Buddhist monk (Thurman 14), the Fourteenth Dalai Lama has continually proved to be a lot more than that. In addition to skillfully leading Tibetans in such a trying time (i.e. of being an exile community), the Dalai has been considered a statesman, a politician, a diplomat, a personal manager, a chief executive officer, a committed scholar, a prolific writer, an accomplished vajra or diamond master, a bodhisattva, a peacemaker for the world, a Nobel Peace Prize Laureate, an inspirer of many world leaders, and more (Thurman 15-16). Given the many roles that His Holiness the Fourteenth Dalai Lama plays, it is no wonder that his community and much of the world admire him. As Jamyang Sherap, a fairly new arrival 7 from Tibet, simply put it: The Dalai Lama is like a God or a superhero. There is no one like him. Perhaps the most striking role of the Fourteenth Dalai Lama is that he has come to be seen as the living symbol of the Tibetan people s quest for freedom from Chinese rule. 8 Thanks to the Dalai Lama, instead of instead of losing themselves to hopelessness in exile, the Tibetan community has become remarkably more united. This sentiment is expressed beautifully by Tenzin Tsondue: His Holiness is a person who inspires people, unites people, encourages people, and gives people reasons to believe that we are together, we are united, and we are getting better. Unifying the Tibetan people behind a non-violent struggle for the liberation of 6 Interview with Zorkyi, Dharamsala, May 8, The term new arrival or sarjorpa denotes the population of Tibetans who have recently come into exile, particularly to Dharamsala, India, the virtual capital of Tibet (Diehl xvii). The sarjorpas began coming in the 1990s, many from the eastern Tibetan regions of Amdo and Kham. Their experiences are thus quite different than those born and raised in exile, and their parents who came from Central Tibet in the late 1950s and early 1960s. 8 Invaded by China in 1949, the independent country of Tibet was forced to face the direct loss of life that comes from military invasion and soon after, the loss of universal freedoms that stemmed from Community ideology and its programs such as the Cultural Revolution ( ). Under such brutal suppression, in 1959, the Dalai Lama was forced to escape into exile in India. Since then he and over a hundred thousand Tibetans have been living in Dharamsala, North India hoping to one day reclaim their Tibet (Department of Information and International Relations). 6

7 Tibet, the Dalai Lama has kept the Tibetan community not only afloat, but also respected and supported by the many people in the world hence not only has the Dalai Lama been awarded the Nobel Peace Prize in 1989, but he has also been awarded over 60 other honorary doctorates, awards, and prizes including the Congressional Gold Medal in 2007 (Thurman 17). It would thus seem that so long as the (present) Dalai Lama is around, the voice of Tibetans will be heard. Order No. Five The Chinese are [just] waiting out the Death of the Dalai Lama 9 Realizing the influence that reincarnate lamas, and particularly His Holiness the Dalai Lama, have over the hearts and minds of people inside of Tibet, in July 2007, the State Religious Affair Bureau of China issued the so-called Order No. Five which is a set of Management Measures for the Reincarnation of Living Buddhas in Tibetan Buddhism (See Appendix A). Within these new measures, described in fourteen articles, the Chinese government essentially stated that all reincarnated lamas including the Dalai Lama must be approved by the government. The introduction of this policy reflects China s drive to streamline its regulatory system in Tibet, unify local laws, and replace the Tibetan laws under central supervision. According to the International Campaign for Tibet, an exile organization, by creating a legal framework for the identification and education of reincarnated lamas, the Chinese Communist party can do the following: ensure that Beijing has direct control over the process of identifying and educating all significant lamas, including the potential Fifteenth Dalai Lama; criminalize any role in the recognition of reincarnations by Tibetan living in exile (i.e. the leaders of the four Tibetan Buddhist Schools and/or the Tibetan Government in exile); ensure 9 Robert Thurman quoted by Brian Ettkin of Times Union in the article Who Will Be the Next Dalai Lama: Tibetans Dispute China s Claim that it Has Right to Select Next Dalai Lama. 7

8 that all officially recognized reincarnate lamas are loyal to Beijing; and attempt to use the influence of reincarnated lamas to maintain control over Tibetan society and the religious establishment ("New State Regulations on Recognitions of Tibetan Reincarnates ). In other words, according to Dhardon, a representative from the Tibetan Women s Association: Order No. 5 gives the [Chinese] state the right to interfere in the appointment of any religious heads, which obviously means the Dalai Lama, Karmapa, and the Panchen Lama. This is a ploy by the Chinese government a political ploy that they are trying to get hold of so they can control Tibet in the way they want to. At the moment they see the Dalai Lama as the obstacle to achieving this mission to their set goal. The [Chinese] know that as a human being, [the Dalai Lama s] death is very near, so taking hold of that, if the next reincarnation of the Dalai Lama is in the Chinese hands even though it is a fake one they have planned the game in such a manner that they have become the key players. 10 In an attempt to legitimize this policy, Chinese leaders point to China s history with Tibet more specifically, they note her supposed historical involvement in identifying new reincarnations by the means of drawing lots from a golden urn. 11 The Chinese government claims that the procedure for using such an urn was laid down in one of the 29 articles of the Authorized Regulations for Better Governing of Tibet, established in 1793 by the Chine Emperor, Qianlong. The emperor wanted to play a more direct role in choosing the Dalai Lama reincarnations because the Gelukpa School to which the Dalai Lama belonged was the official religion of his court, thus this law essentially made Emperor Qianlong into a mediator acting in his capacity as a patron of Tibetan Buddhism (Mullin 358). Despite the efforts made to put this law in place, in reality, the golden urn procedure was rarely ever used. 12 Nevertheless, Chinese 10 Interview with Dhardon, Dharamsala, May 5, The idea of the golden urn was that the names of the leading candidates for the reincarnated lama would be written on scrolls of paper and placed in the golden urn. Prayers for the divine intervention would then be performed, following which a representative of the Chinese emperor would draw forth one of the names, much like the drawing of the lottery. The name on the drawn lot would indicate the candidate to be enthroned as the Dalai Lama (Mullin 358). 12 For example, in 1805, a mere decade or so after this system of the golden urn was introduced, although there were two candidates for the ninth reincarnation of the Dalai Lama, the golden urn system was ignored and the selection was made by the Tibetan officials themselves (Shakhabpa 172). Moreover, the Manchu s army General, Fu 8

9 leaders use this 18 th century measure as a basis for their claims for the right to identify reincarnate lamas today. In addition to lacking legitimacy, there is a certain irony to China s Order No. Five as Geshe Lhakdor, the current director of the Library of Tibetan Works and Archives succinctly sums it up: An atheist party wanting to recognize reincarnation is a joke. This is a religious affair which has to be handled by someone who is well-versed in spiritual matters. What the Communist Party is doing now is to use it as a political tool to force its will. That is absolutely wrong. 13 Similarly, Geshe Kelsang Damdul, the Assistant Director of the Institute of Buddhist Dialectics (IBD) in McLeod Ganj, asserts: They have said that the next Dalai Lama will be chosen by the Chinese government this is very ironic on their side because in one sense they do not believe in any kind of religion but in another sense they are going to interfere with the reincarnation system which is a part of our religious practice. 14 Despite the many criticisms the atheist Chinese government has received in response to Order No. Five, its leaders have given no signs that they will either change or repeal this law. It is thus feared that after His Holiness the Fourteenth Dalai Lama passes away, the Chinese government will either block the Tibetan exile community's choice of the next Dalai Lama or try to usurp the selection process, hereby installing one of its own candidates as the next Dalai Lama. 15 Seeing the risks at hand, members of the Tibetan community, including the Dalai Lama, have been considering new options for K ang-an, told the 8 th Dalai Lama that the golden urn lottery system was a mere suggestion and that the Tibetans should decide for themselves to what is in their favor and what is not (Angchang ). 13 Interview with Geshe Lhakdor, Dharamsala, April 28, Interview with Kelsang Damdul, Dharamsala, April 29, This latter option seems especially probable given how the Chinese government did just that with the Panchen Lama. In 1995, the Dalai Lama himself chose a young boy, Gendun Ghoekyi Nyima as the 11 th reincarnation of the Panchen Lama. Unfortunately, this boy was taken into Chinese custody and instead, China installed one of their own, Gyaltsen Norbu, as the Panchen Lama. Gendun Ghoekyi Nyima has not been seen since the day he was kidnapped, and although Gyaltsen Norbu, still holds the name Panchen Lama, he has never come to be respected by the Tibetan Community, thus he holds no influence in that sphere (Reynolds Choosing the Next Dalai Lama ). 9

10 choosing the Dalai Lama's reincarnation, including those that break away from tradition. The question then is how will the next Dalai Lama be found? As Robert Barnett of Columbia University eloquently commented: "It's a huge but ultracritical issue, with no clear outcome or solution except one: trouble..." 16 Exiled Tibetans Response(s) to Order No. 5 Replete with contradictory statements and wild claims, the document reflects the ulterior or true motives of Chinese leadership. Since it will serve as a big tool for the Chinese Government to brutally repress the innocent Tibetans under their tyrannical rule and will also be recorded as a gross historical misrepresentation we feel it is necessary to issue a statement repudiating this document 17 The Central Tibetan Administration (CTA) 18 did not take Order No. 5 sitting down within weeks of China passing this law, the CTA released a joint statement both criticizing and rejecting Order No. 5. This statement, as the Venerable Tsering Phunsok, minister of the Department of Religion and Culture, described to the 4 th session of the 14 th Assembly of Parliament in September 2007, was to be a sufficient enough to counter all allegations made in the Chinese announcement (See Appendix B). In an effort to best represent the most significant voices in the Tibetan community, it was only after the opinions of religious leaders from the four Tibetan Buddhist schools and the Bon tradition were collected that this statement was released. The seven points published in the CTA s joint statement to repudiate Order No. 5, are meant to draw attention to the holes in China s new policy (See Appendix C). For example, these points reveal how, despite the fact that the People s Republic of China (PRC) guarantees 16 Quoted in the New York Times article Chine Creates Specter of Dueling Dalai Lamas written by Edward Wong. 17 Joint Statement to Repudiate the so Called Order No. 5 of China's State Administration of Religious Affairs on Management Measures for the Reincarnation of 'Living Buddhas' in Tibetan Buddhism. 18 Established in 1959 and formerly referred to as the Tibetan Government in Exile, the CTA has an internal structure that is government like; however it claims that it is not designed to take power in Tibet ; rather, it will be dissolved "as soon as freedom is restored in Tibet" and a government formed by Tibetans inside Tibet ( Central Tibetan Administration ). 10

11 religious freedom as one of the fundamental rights of the people in its constitution, Order No. 5 directly and forcibly interferes with religious activities of the people. Similarly, Order No 5. undermines the purpose of highly realized beings who, if appointed by the Chinese communist government, will risk losing authenticity and respect. These are just a few of the many points of the joint statement which demonstrated how ludicrous and unwarranted China s Order No. 5 is. In early May 2008, just a few months after the CTA released their joint statement, the heads of the four Tibetan Buddhist Schools and Bon tradition met in Dharamsala to lay out a specific resolution explaining the procedure for recognizing reincarnations of lamas belonging to the various religious traditions (See Appendix D). The procedures described essentially ensured that only the religious leaders of the various Tibetan traditions had the right to recognize reincarnations of any lama any attempt of recognizing reincarnations otherwise would not be considered authentic and would thus be proclaimed as fake. In other words, if the Chinese government tried to recognize any reincarnation of new or well-known lamas, the lama in question would be considered illegitimate. Accordingly, Order No. 5 should theoretically hold little to no weight in the Tibetan community. Dhardon of Tibetan Women s Association sees a silver lining to China s Order No. 5: It is very good that the Chinese government has been so upfront about [Order No. 5] and publicized it so that people are well aware so for instance, people like us are ready for battle. 19 In response to Order No. 5., His Holiness the Dalai Lama himself has made numerous statements with respect to the selection process of the next Dalai Lama; and with such statements he is 19 Interview with Dhardon, Dharamsala, May 5,

12 preparing the Tibetan community for such a future battle. For example, According to Tenzin Takla, the Dalai Lama s Private Secretary, Should the people choose to have the institution of the Dalai Lama continue, then His Holiness has talked about four various ways of choosing his successor. First of course is the traditional Tibetan way, which means he passes away and a search party goes out and looks for signs and finds his reincarnation. Another way he has also talked about is in terms of seniority. If you went according to seniority, you would pick whoever is [the]senior [most lama]. A third way he has talked about is similar to the selection of the pope where all the senior lamas would get together and elect someone amongst themselves. [And] the fourth option that he has talked about is the issue of ma de tulku, which is choosing his successor before he passes away. These are the possibilities His Holiness has discussed. 20 Of these four options, His Holiness the Dalai Lama has emphasized that whatever way his successor is found, this person must be found according to the will and approval of the Tibetan people: As clear as 1969 I have made clear publicly whether the Dalai Lama institution should continue or not is up to the Tibetan people. [With the passing of Order No. 5] this is evermore true. 21 The question that follows then is what do the Tibetan people want? With respect to this, he says: So long as [the next Dalai Lama] gets support of the Tibetan community is the main thing. Whoever is selected as the next Dalai Lama should have the mandate of the Tibetan community at large. 22 This then raises the question, at least for me: How would the Tibetan people like to see the next Dalai Lama found, if he is to be found at all? Choosing the Next Dalai Lama Should the Institution of the Dalai Lama Continue? 20 Interview with Tenzin Taklka, Dharamsala, April 23, Audience with His Holiness the Dalai Lama, Dharamsala, April 18, Interview with Geshe Kelsang Damdul, Dharamsala, April 29,

13 So long as the Tibetan people have full faith in him and wish for his services, he will come back. If they don t want the Dalai Lama, the Dalai Lama institution will diminish 23 As early as his March 10 th 1969 speech (See Appendix E), the Dalai Lama made clear that whether the institution of the Dalai Lama should continue is up to the will of the people. Although, the majority of Tibetans clearly yearn for the Dalai Lama, there are a few who are less than enthusiastic about the continuation of such an institution, including political activists Lhasang Tsering and Jamyang Norbu, both of whom are in their early sixties. 24 Lhasang Tsering, the current owner of the store, the Bookworm, in Dharamsala, holds the institution of the Dalai Lama in great contempt, claiming that it has served its purpose, but is no longer helpful: Is it in the interest of any group, any nation, to have one single institution, one single individual upon which the nation is totally dependent on? To this extent the Dalai Lama will know best, but one must give thought to the possibility that perhaps the institution has served its usefulness. Tsering went on to further argue against the Dalai Lama institution by asserting that overly depending on the institution does more harm than benefit for Tibetan community: We depend on him totally it is like sitting on a chair, it is good so long as it is whole, but as soon as the chair breaks, we all fall from this point of view, the fact that the Tibetans depend on His Holiness so totally, we no longer know how to stand on our own feet; we 23 Interview with Tsewang Norbu, Monastic student at IBD, Dharamsala, May 3, During the 1970s the Dalai Lama himself claimed that it was perhaps time to end the Dalai Lama reincarnation line, claiming that I m not the best Dalai Lama but also not the worst. Therefore it may be best to be the last. In response to statements like these ones, there was uproar in the Tibetan community. People did not like the idea of the Fourteenth Dalai Lama as the last Dalai Lama. So, in the end everyone decided that His Holiness was a national treasure and not a mere individual. This being the case, it was not up to him to decide whether or not he would reincarnate as the Dalai Lama in the next life. Like any national treasure, or so the theory went, he belonged to the people and not to any one individual including himself. It therefore was up to the people to decide upon any future course of action. His Holiness was duly informed on the resolution, and the matter was put to rest (Mullin 515). 13

14 no longer know how to think for ourselves. 25 By needing the Dalai Lama so badly, were the Tibetan people losing faith in themselves? Did Lhasang Tsering have a point? Jamyang Norbu, like Lhasang Tsering, is a critic of the Dalai Lama; however, unlike Lhasang Tsering, Jamyang Norbu appears to respect the Dalai Lama more. An article of Newsweek International sheds light on the mixed but strong opinions of Norbu: The Dalai Lama s presence in political life is like a giant Banyan tree, whose shade is pleasant but under which little grows His absence might be just the thing that allows mature democratic institutions to take root. ( After the Dalai Lama ). Norbu contends that although the presence of the Dalai Lama can be beneficial, in many ways the Dalai Lama is holding the Tibetan people back from their true potential. Without the Dalai Lama, things such as the Tibetan Government in exile could have a better chance to thrive. While Tsering and Norbu believe the Dalai Lama inhibits the strengthening of the Tibetan community, their views are in the minority, for most Tibetans look to the Dalai Lama as a facilitator and enabler of the community s growth and prosperity. The Dalai Lama seems to give many Tibetans enough hope and faith to believe in themselves; he is not what holds the Tibetan people back, rather the Dalai Lama is what pushes them forward. As such an inspirational source, I would contend that the vast majority of Tibetans feel that the institution of the Dalai Lama should continue. Indeed many made statements such as this one by the rather radical leader of Students for a Free Tibet, Tenzin Choying: Watching the Dalai Lama stand up for the Tibetan community for decades has taught me that I too can stand up for both my people and myself. 25 Interview with Lhasang Tsering, Dharamsala, May 6,

15 Traditional Selection Process If you have faith in religion, than it is important to keep that faith and continue with religious traditions. 26 For the previous thirteen incarnations of the Dalai Lama, there was a particular selection method employed for finding the Dalai Lama s reincarnation. This process usually included, but was not limited to, searching for signs, consulting state oracles and learned lamas,, and after a few candidates were found, testing these small children, before finally confirming that the reincarnation was actually that of the Dalai Lama. There have generally been a few typical signs that search parties looked for. For example, the most important indication available for finding the rebirth of the Dalai Lama were those signs left behind by the departing Dalai Lama himself. These indications usually related to the part of the country in which the Dalai Lama intended to reappear (Malki 8). 27 In many cases however, no such sign was left behind either because the departing lama did not feel the need for it or because the circumstances surrounding the passing away did not permit it. Thus, search parties often had to rely on signs they encountered after the lama s death, such as curious weather patterns, movements of important objects (e.g. the body of the deceased Dalai Lama), indications at Lhamoi Latso lake at Chokhorgyal 28, and noting peculiar dreams. In addition, often search parties would pay attention to areas that have fallen under hard times for there is a widespread superstition in Tibet that before a high incarnate lama is reborn, the district where he is reborn will have suffered (His Holiness the Dalai Lama 26). 26 Interview with Demna Lochoe Rinpoche, Highly Realized Rinpcohe, Dharamsala, May An example of a predecessor leaving signs while they were still alive is that of the Second Dalai Lama. Before he passed away, while staying at the Tolung Valley, Gendun Gyatso told the king and queen Soon I must leave this old body. But do not be sad, for we will meet again before long (Mullin 117). The Third Dalai Lama, Sonam Gyatos was not surprisingly found in this very valley. 28 It is believed that when any Tibetan approaches this lake with a pure mind for providential answer to some of his particular wishes, the lake will respond without fail (Malki 7). 15

16 In accordance with time-honored customs and traditions, state oracles were also consulted about where the Dalai Lama s reincarnation would be found. In their trance, state oracles could see visions of the next place of birth of the Dalai Lama. These oracles could also see certain signs of the family in which the next Dalai Lama was expected to be born (Malki 7). For example, not long after the passing of the third Dalai Lama, his chief attendant, Gushri Palden Gyatso, contacted a medium and asked would the master take rebirth in the human world to continue his work and would the committee be able to find him? The oracle responded positively to both questions and added that the rebirth would take place in Mongolia. The reincarnation of the third Dalai Lama was born to none other than Altan Khan s grandson Sechen Chockor in Mongolia (Mullin 167)! In addition to consulting state oracles, learned lamas were also consulted. Many of these high lamas went on to be members of the search party (along with other dignitaries) for the Dalai Lama s reincarnation. Usually within months or years of the passing of a Dalai Lama, a few child candidates were presented as potential reincarnations of the Dalai Lama. Since it is common for small children who are reincarnations to remember objects and people from their previous lives, such candidates were usually tested for their authenticity by introducing them to people of their past lives to see if they recognized them, or having them choose between numerous objects, one of which being an object of their past life. For example, in the current Dalai Lama s autobiography My Land My People, His Holiness describes, [the search party] brought with them two identical black rosaries, one of which had belonged to the Thirteenth Dalai Lama. When they offered them both to me, I took the one which was his so I am told and put it round my own neck by these tests, they were further convinced that the reincarnation had been found (23). 16

17 In addition to searching for signs, consulting oracles and lamas, and giving tests, often a regent was appointed by the National Assembly to govern the country until the new reincarnation was found and grew to maturity (His Holiness the Dalai Lama 21). 29 Historically, the regent not only ruled during the gap years between the death of one Dalai Lama and the coming of age of another, but he also was placed in charge of the search for the reincarnation of the Dalai Lama. In modern times, the office of regent continues to play a significant role in the absence of the Dalai Lama. For example, Article 31, 32 and 33 Council of Regency, Chief Regent, and Duties and Powers of Regency respectively of the Charter of the Tibetans-in-Exile 30 requires that until such a period as His Holiness the Dalai Lama has assumed or retained the powers of head of state, the Tibetan government will put all executive power and authority into the hands of a regent who is to be elected by the Tibetan Assembly and Kashag (See Appendix F). However, as soon as the time becomes appropriate for His Holiness the Dalai Lama to assume responsibility as the head of the Tibetan Administration and exercise executive powers and authority (i.e. when the new Dalai Lama has reached maturity), all such powers will be restored to the Dalai Lama, and the council of regency dissolved. Since this method of finding the next Dalai Lama has been used for hundreds of years, and since there is now (given the occupation of Tibet by China) a strong emphasis on preserving tradition, it is not surprising that the majority of the Tibetan community would like to see the next Dalai Lama found in a similar manner. For example, His Holiness the Karmapa stated that 29 The predecessor to the office of the regent was the office of the viceroy. Beginning around the time of the Fifth Dalai Lama, the Dalai Lama s chief manager, Sonam Chopel, was given the title desi or viceroy and consequently gained control over nearly all of Tibet s political affairs. After the death of the Seventh Dalai Lama, however, the office of desi was officially dissolved and replaced with a council of ministers as well as the office of gyaltsab or regent. A regent has since been known to be a high monk appointed to rule in the Dalai Lama s absence and represent the young Dalai Lama s reincarnation until he was of age (Mullin 328) 30 The Charter for Tibetans in exile was passed and published by Parliament on June 14 th, 1991 and signed by His Holiness on June 28 th 1991, thereby making it law. 17

18 We already have a tradition and rule [concerning] how to recognize His Holiness. I think we should make use of these traditional ways. 31 Former parliament member, Dawa Tsering, agreed with His Holiness the Karmapa and added, The best way is what we have practiced until now. This is the best for all Tibetan people because it will not be controversial. If we can we should stay with tradition. There are also those who are adamantly against using anything but the traditional selection method, such as Tenzin Losel, also known as Junpa, from the International Campaign for Tibet: They need to continue using the traditional way it cannot be changed at all. If they change the process of selecting the next Dalai Lama in even the slightest way it will lose its authenticity and power. Whatever has been the tradition of selecting the Dalai Lama must continue. 32 While sticking with the traditional selection process may not be controversial as in most Tibetans will accept a Dalai Lama chosen in this manner given the current situation (i.e. the occupation of Tibet, Order No. 5, and the possibility of China putting forth their own Dalai Lama), some feel that it just may not be the most prudent idea. Jamyang Sherap, for instance, asserts that: While it is better to do things according to tradition, the present situation also needs to be thought of. Right now tradition may be too complicated. 33 In short, people such as Sherap feel that it may be time to implement a new way of finding the next Dalai Lama. This notion was articulated well by Geshe Lobsang Yonten Sometimes we have to give up the traditional thing. [Only so long as] it is very useful and important we should continue with this thing, but if it is useless, out of date, and has no meaning there is no point in keeping such a tradition. 31 Interview with His Holiness the Karmapa, Dharamsala, April 10, Interview with Tenzin Losel, Dharamsala, May 4, Interview with Jamyang Sherap, Dharamsala, April 28,

19 There are other reasons some Tibetans feel that tradition might best be disregarded. For instance, some say that there may be too many risks and complications with using a traditional method right now. For example, historically the years after the death of one Dalai Lama and before the maturing of the next, have been marked by political instability (Thurman 83). This was probably due to the fact that there was a young child technically in charge of an entire nation. Understanding the vulnerable position Tibet will be in when the Fourteenth Dalai Lama passes, China sees the period following such a death as the perfect time to end the Tibet issue in China s favor. In his article Tibetan Fear China s Hand in the Dalai Lama Succession, Ben Blanchard, describes some of the additional problems of this interim period: If the new Dalai Lama is just a child when he is chosen, exiled Tibetans could find it harder to have their voices represented on the world stage for years Is the US president going to invite a child round to play? Can the Tibetan people be effectively represented after the passing of the Fourteenth Dalai Lama? In the opinion of many, the answer is yes, especially if they begin to consider alternative methods for finding the next Dalai Lama now. Appointing His Successor If the Dalai Lama appoints someone before he dies, the Dalai Lama could unite the Tibetan people behind this person. 34 The Dalai Lama has discussed the possibility of appointing his successor in a various ways. He has spoken of it in terms of political versus spiritual successor as well as permanent versus temporary successor. 35 In regards to the former, while the Dalai Lama has given no indication as to who his spiritual successor will be, he has made it quite clear who should be his political successor. According to Tenzin Takla, In terms of political responsibilities, since Interview with Jamyang Sherap, Dharamsala, April 25, To be more specific, the Dalai Lama has spoken of his political successor as a permanent successor, whereas a religious successor would only be temporary. 19

20 when His Holiness came out of [Tibet] he has made great efforts to democratize the Tibetan community. Since 2001 there has been a directly elected leader. As far as the political aspect is concerned then, there is no question of successor. Whoever is elected is elected. In other words, the Dalai Lama considers democracy as his permanent political successor. In the past, the Dalai Lama was the political and religious head of state, and while according to the Charter of the Tibetans-in-Exile, he still technically holds both positions, in reality, the Dalai Lama does not execute the majority of his temporal powers. Instead, over the last few decades, the Dalai Lama has tried to minimize the consolidation of power in one person and delegate the power into the hands of the people. According to Thupten Samphel, the head of the Department of Information and International Relations: [The Dalai Lama] wants the Tibetan people to take on more responsibilities. Given the choice, he would like to separate church and state, and play no role in the state or administration. 36 Viewing democracy as the stepping stone from which the Tibetan community can move forward, the Dalai Lama has begun to refer to himself as semi-retired from the political realm. 37 While the Dalai Lama asserts that he would like to concede all of his political powers, he recognizes that until the Tibet issue is resolved this is not possible. As put forth by Sambdhong Rinpoche, the Prime Minister of the Tibetan Government in Exile, The current prime minister is functioning simultaneously with and not succeeding the Dalai Lama. [Because] the PRC does not recognize the Tibetan government in exile, they are only willing to meet with or in the name of His Holiness. The Dalai Lama thus still needs to serve a [political] role. 38 When Tibet is 36 Interview with Thupten Samphel, Dharamsala, April 28, Interview with Geshe Lhakdor, Dharamsala, April 28, Interview with Sambdhong Rinpoche, Dharamsala, May 11,

21 autonomous or free however, it is likely that the Dalai Lama can finally make that transition from being semi-retired to fully-retired from politics. 39 In regards to a temporary spiritual successor that is someone to act as a religious leader during the period between the passing of Fourteenth Dalai Lama and the maturity of the Fifteenth Dalai Lama while the Dalai Lama has not explicitly stated who he would appoint there has been speculation in the Tibetan community at large as to who it could be. There seems to be two schools of thought with respect to this. One way argues that the Dalai Lama s spiritual successor should be chosen according to seniority, and the other advocates for young but rising leaders, such as Ling Rinpoche or His Holiness the Karmapa, to take on the role of the Dalai Lama. According to International Campaign for Tibet field researcher, Zorkyi, the: The temporary leader of Tibet while the next Dalai Lama is being raised depends on how much work or how much love he shares with the Tibetan people. [For example] the Karmapa can be His Holiness in the future. In Tibet there is a saying, Who has the knowledge can be the great one. [This saying applies to who will be the next] great leader, political or religious. [Who it will be] depends on hard work, what you ve learned, and what you ve experienced. The Karmapa is young, but he has lots of time to learn. There are also lots of other religious leaders who have earned the respect of the Tibetan people so any of them could [potentially] take responsibility and position of His Holiness temporarily in the future. 40 There is thus a consensus that the spiritual successor needs to have experience as well as be loved and supported by the Tibetan Community, or as Geshe Damdul says, [he] should have the mandate of the general public. But should the successor be a senior lama or a young prospective lama? Amongst the government officials I spoke to there seems to be a general agreement that perhaps a senior lama would be the best choice. These officials (i.e. Tenzin Takla, Tenzin Norbu, 39 Interview with Sambdhong Rinpoche, Dharamsala, May 11, Interview with Zorkyi, Dharamsala, May 8,

22 Geshe Lhakdor) argue that there is more reliability if a senior lama is chosen because he will already have the experience and is likely to have been accepted by the Tibetan community. According to Tenzin Norbu, the legal advisor to parliament: The Karmapa institution has been very important historically in Tibet, but at the same time, there are many other high and learned lamas too. There are other senior lamas in the community, like Sakya Rinpoche, who have contributed tremendously to the Tibetan cause of the last many years. Names like that should not be forgotten. If you are talking about a religious leader to fill the shoes of the Dalai Lama, there are many learned persons who are qualified. It would be unfair to discard their names, with due respect to His Holiness the Karmapa, especially because they are his senior. 41 In addition to suggesting Sakya Rinpoche as spiritual successor to the Dalai Lama, other senior lamas such as the Gaden Tripa have also been discussed as viable candidates. 42 Tenzin Choeying claims that, There are a lot of reincarnated lamas who are not well educated and who do not have in-depth knowledge about Buddhism but Gaden Tripa is someone who has come to that position with great knowledge, so he is the kind of person who would be suitable to rule temporarily. Given the immense faith and respect the Tibetan people have in the Dalai Lama, if the Dalai Lama were to appoint any of these senior lamas as his spiritual successor, it is likely that his community would approve of such a selection. The other side of the coin is the possibility of choosing a young leader, who potentially has much more life left in him and much more time to learn and grow, as the temporary spiritual successor of His Holiness the Dalai Lama. There have been numerous newspaper articles published within the last few years that speak to His Holiness the Karmapa as an excellent candidate to succeed the Dalai Lama spiritually. For example, Edward Wong of the New York Times writes: Many people now point to the Karmapa as a possible interim communal leader 41 Interview with Tenzin Norbu, Dharasala, April 19, The Gaden Tripa is the appointed head of the Gelugpa school. The present and 101 st head of the Gelugpa order is Khensur Lungri Namgyal. 22

23 following the Dalai Lama s death. Similarly, writer of Times Magazine, David Van Biema, said three years back: The Dalai Lama has personally prepped the boy for a leadership role far beyond the Karmapa s Kagyu lineage. Although an active 72, the senior monk knows that after his death it may be years before his reincarnation is identified and then groomed to adulthood. Until then, the matter of leadership could well rest with the Karmapa. 43 In addition to speculation in the Western media about the Karmapa succeeding the Dalai Lama, there are members of the Tibetan community who could also foresee the Karmapa eventually becoming the spiritual leader of their community. For example many nuns (e.g., Ani Tenzin Deden of Jamyang Choling Nunnery and Ani Tselah of Geden Choeling Nunnery) and young Tibetans (e.g., Tashi who works at One Two Café, Jamyang Sherap who works at First Cup Café, and Rekden Gyatso who used to work at Namgyal Café) envision His Holiness the Karmapa as following the Dalai Lama s footsteps. 44 Could someone as young as the Karmapa (presently 21 years old) really be the next spiritual leader for the Tibetan community 45? Kalsang Rinchen, writer and editor of Phayul online newspaper, thinks not. 46 Rinchen believes that it is only because of the circumstances surrounding the Karmapa that someone like him could even be considered eligible for taking on such an important role as succeeding the Dalai Lama: Since his arrival in India in 2000, there has been a lot of media hype about the Karmapa as the next Dalai Lama. Personally I don t think this is a viable option not because I am a Gelukpa follower, but because I think he is too young and he himself is from a sect that has many different leaders. I don t agree with the western media putting the Karmapa as number two to the Dalai Lama there is no such chart ranking the lamas, this is just a creation of the media. Another reason for why the Karmapa has been put in this particular spot is because he lives here [in Dharamsala]. If Sakya Rinpoche lived here, people would look to him as the next Dalai Lama too. Dharamsala is the virtual capital of the Tibetan community, and here everyone sees the Karmapa next to the Dalai Lama at 43 Quote from Van Biema s article Ogyen Trinley Dorje: the Next Dalai Lama? 44 It is important to note that a majority of young people inside of Tibet were and continue to be very taken by the young Karmapa; so it follows that young new arrivals are also enamored by His Holiness the Karmapa. 45 His Holiness the Karmapa is currently only twenty five years old. 46 Interview with Kalsang Rinchen, Dharamsala, May 11,

24 public functions and government functions. So, consequently, some people may look to the Karmapa as the next leader of the Tibetan community. It is just the proximity of the Karmapa to His Holiness that has led to this idea in the media. 47 Tenzin Takla confirmed this stance when he said, His Holiness has never talked about the Karmapa being his successor. This is just speculation. Ultimately however, if the Dalai Lama were to appoint a spiritual successor albeit young or old, senior or rising it is highly probable that the majority of people within the Tibetan community will welcome this person with open arms: If he says it, we will go for it. 48 Something Like the Pope Selection Process 49 [In] his proposal,[his Holiness]stated that there are multiple ways in which the incarnation of the Dalai Lama could be selected including having him elected in a manner of the Catholic Pope by a college of lamas. 50 Although the Dalai Lama has claimed numerous times that he will live well beyond 100 years old, or as he put it: [I might turn out to be] quite a handful, a real feisty old geezer 51 (in reference to continuing to fight for the Tibetan cause in the face of China). However, considering one of the most potent messages of Buddhism, that is that all conditioned phenomenon are impermanent, there is no guarantee how long His Holiness will live. Understanding this, it is possible that the Dalai Lama could pass away before he ever has the opportunity to appoint a 47 The idea of His Holiness the Karmapa and Ling Rinpoche as likely spiritual successors of the Dalai Lama was exemplified by a you tube video where it seems like His Holiness is explicitly telling the Karmapa and Ling Rinpoche that they will be his successor: After I die the legacy will live on. The structure I have built has already taken shape. You two lamas are still young and when I die you two lamas will be the ones who will continue my work. In reality however, this video is taken out of context; while the Dalai Lama does say these things, it is in regards to his work in the scientific/environmental realm rather than the spiritual realm. To see the clip visit the following website Or watch it in its context by renting the documentary film The Unwinking Gaze. 48 Interview with Serkong Tsenshab Rinpoche, current student at the IBD, Dharamsala, May 6, Interview with Tenzin Takla, Dharamsala, April 23, Quoted from Jamyang Norbu s article The Jewel in the Ballot Box: Electing a New Dalai Lama. 51 His Holiness the Dalai Lama quoted in Jamyang Norbu s article After the Dalai Lama. 24

25 religious successor. If this were to happen, the idea of choosing a temporary spiritual leader in a way similar to how they select the pope in the Catholic tradition has been discussed. If the Tibetan community were to employ a selection process similar to the way that of how the pope is chose, it would be conducted in the following manner: a committee of high lamas would vote on someone to be the spiritual successor. According to Rekden Gyatso, former server at Namygal Café, If the high lamas choose, it could work. They would choose for the right reasons. But as Geshe Damdul Kalsang inquisitively asked, How are you going to choose who selects the next Dalai Lama? Who will make up the committee? How many candidates should there be? Similarly, Jamyang Norbu writes: would the cardinals be restricted to the Gelukpa church or could candidates from other sects apply? 52 Kalsang Rinchen agrees with Jamyang Norbu, while adding: If there is a committee or group of high lamas who are voting or appointing someone, there will be a section of people who don t particularly agree with the selection or the appointment but the majority will accept it. Personally I don t think this is a very viable option because obviously this person will belong to some particular sect and this could create problems. Right now everything looks so nice on the surface, all the religious traditions or sects seem to be quite harmonious, but once the Dalai Lama passes away I don t think this will remain. 53 There are obviously many challenges to selecting the Dalai Lama s religious successor in a manner similar to how they select the pope; however below we consider another selection process that could be used to find the Dalai Lama s spiritual successor one that is distinctly Tibetan Buddhist in its worldview and past history. Ma De Tulku Choosing a Reincarnation Before Death 52 Quoted from Jamyang Norbu s article The Jewel in the Ballot Box: Electing a New Dalai Lama. 53 Interview with Kalsang Rinchen, Dharamsala, May 11,

26 The Dalai Lama could reincarnate while he is still alive. It is safer to perhaps to do this. If let s say he chose a small child now, someone he could teach himself, someone he could raise and convince the Tibetan community that this child is their next leader, this person could make a great Fifteenth Dalai Lama. 54 The idea of ma de tulku, translated as before dying he goes to the mother s womb 55, is that before the Dalai Lama dies, he will select his own reincarnation. In other words, this means that, the Tibetan community will see two Dalai Lamas at the same time: a little boy to be nurtured to become the Dalai Lama and the present Dalai Lama who nominated this boy. The idea of simultaneous living reincarnations is not foreign to Tibetan Buddhism. For example, according to Ani Tenzin Deden, It is possible for there to be numerous reincarnations alive at the same time to start, there can be at least three emanations: emanations of speech, mind, and body. 56 There are many examples of ma de tulku in Tibetan Buddhism including Jamgön Kongtrül, Chogye Trichen, and Pema Lingpa. 57 There is even evidence that within the institution of the Dalai Lama there has been two Dalai Lamas alive at the same time. For example, it is believed that the seventh reincarnation of the Dalai Lama met the Sixth Dalai Lama personally in Mongolia. This is explained by the fact that the Dalai Lama, who is a Buddha, has the power to assume as many bodies as he wishes (Malki 34). 58 Since it is within the competence of an enlightened soul, such as the Dalai Lama, to reincarnate himself into as many different forms as he likes and in as many different places at the same time, it is possible that His Holiness the 54 Interview with Jamyang Sherap, Dharamsala, April 25, Interview with Ani Tselah, Nun at Choeling Nunnery, Dharamsala, May 8, Interview with Ani Tenzin Deden, Dharamsala, May 8, Interview with Tenzin Takla, Dharamsala, April 23, According to Greg Mullin, author of The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation, [Tibetans] have no difficulty in accepting the Seventh Dalai Lama as a legitimate while the sixth was still alive, for high a bodhisattva has the power to send out hundreds or even thousands of emanations. The Tibetans would merely say that the sixth realized his embodiment as the Sixth Dalai Lama was not able to perform the duties of the Dalai Lama due to karmic limitations of beings trained at that time i.e. the Tibetans, Mongolians, and Manchus. He therefore sent a more conventional and less radical emanation, which manifested as a child in Litang who became the Seventh Dalai Lama (266). 26

27 Fourteenth Dalai Lama could reincarnate while he is still alive, a decision which could solve many of the problems surrounding the issue of the next Dalai Lama. There are many benefits to ma de tulku. First, unlike the pope selection method, the Dalai Lama would be choosing his reincarnation himself, so there would be no reason to doubt the authenticity of this chosen person or question any negative biases behind the selection of this person (if you have faith in the tulku system, as most but not all -- Tibetans do). Secondly, ma de tulku is still considered by most as following the same processes of the traditional selection method a successor, a young boy, is found. Thus, because it is not technically breaking away from tradition, it should be widely accepted by the Tibetan community. Thirdly, if the Dalai Lama wants to take rebirth while he is still alive, then the Fourteenth Dalai Lama could train the Fifteenth Dalai Lama, making it much more likely the Fifteenth Dalai Lama, under direct influence, will be able to live up to the Fourteenth Dalai Lama s standards. Fourthly, in the case of ma de tulku, the issue of the absence of leadership is already solved. 59 Finally, the political situation would be more stable if the Dalai Lama chose his reincarnation before he passes because China would not be able to interfere in the same way as she did with the Panchen Lama. As Sambdhong Rinpoche eloquently summarized the pros to the ma de tulku selection process: If the Fourteenth Dalai Lama should choose a ma de tulku there will be no problem the transition will be very smooth. During his lifetime, the next Dalai Lama will be there and accompany the present Dalai Lama and get all the processes of training and educated. When the Fourteenth Dalai Lama passes away, the ma de tulku will become the Fifteenth 59 In his interview, Dawa Tsering added yet another reason why a ma de tulku is a good option: ma de tulku is a better choice then appointing a high senior lama. For example your qualifications and my qualifications are very different. Your soul and my soul are very different. We have different imprints. Our capabilities and wisdom are quite different. Thus, if you are my ma de tulku my soul transmits to you my capabilities, my wisdom imprints are passed on but this would not be the case with an appointed senior lama. This is why the ma de tulku is a better option. 27

28 Dalai Lama. There will be no need to worry about the instability of an interim period because there will be no interim period. 60 Clearly there are many arguments in favor for the ma de tulku selection process; however, there is a certain segment of the Tibetan population that seems to have a harder time accepting the idea of the Dalai Lama reincarnating while he is still alive: Tibetans who grew up under Chinese influences or even under the influences of a modern, scientific, and technological appear more likely to question the notion of ma de tulku. There are many parts of eastern Tibet where China s presence is so overbearing that it is extremely difficult to practice Buddhism. In these areas, the exposure to Buddhist tenets, Tibetan culture, and the Dalai Lama can be extremely limited. For example, Rekden Gyatso, a new arrival who came to India in 2003, claims, I had never heard of the Dalai Lama when I was a kid, isn t that strange? My village in Amdo, no one really spoke about the Dalai Lama my parents never told me about him. I didn t even know I didn t have my own country. There were so many Chinese influences Under circumstances like these, it is not surprising that the notion of reincarnation is either foreign or unbelievable. Rekden Gyatso is just one of many young new arrivals who is skeptical about the notion of reincarnation, especially in regards to the possibility that a tulku could choose his or her reincarnation before he dies, thus making the idea of ma de tulku even more implausible: I don t think people can choose their reincarnation before they die. That is weird. 61 The other subset of the Tibetan population that may not fully support the idea of ma de tulku is that of the educated Tibetans, who are exposed to both modern and scientific ideas. According to Tenzin Choeying: 60 Interview with Sambdhong Rinpoche, Dharamsala, May 11, Interview with Rekden Gyatso, Dharamsala, April 24,

29 It is not just a problem for Tibetans in Tibet who have many Chinese influences, but also a lot of us growing up in exile, with the freedom of growing up in modern times and with the education we have been getting that is more scientific, sometimes it is difficult for young people born in exile to swallow the reincarnation thing, unless they see something that would make them believe. Especially for a lot of young people growing up in the west for them of course they respect His Holiness, but they may have a harder time believing in the system of reincarnation. 62 Although being educated may make it difficult to accept Buddhist ideas, it does not require secularism, agnosticism, or atheism. There are many educated people who are religious. There are obstacles to having the Tibetan community accept the idea of ma de tulku. However, given the alternatives, it seems like the most viable and well received option, if breaking away from the traditional selection process is required. As Geshe Lhakdor, the head of the Library of Tibetan Works and Archives, says: If I had to choose a different method for selecting the Dalai Lama, my first choice would be ma de tulku. 63 Who Will Be the Next Dalai Lama? The Dalai Lama is here because there is a need for him amongst the Tibetan People. Thus whoever is going to serve best, in the form of a man or woman, in the form of a monk or lay person, there is no discrimination, it just depends on the need. 64 Answer #1: A Tibetan in Exile The very purpose of reincarnations is to carry out the tasks of the previous life that are not yet achieved. If I die while we are still refugees, my reincarnation, logically, will come outside Tibet, who will carry out the work I started. 65 His Holiness the Dalai Lama The Dalai Lama has made it very clear that if he were to pass away in the present circumstances (i.e. with the Tibet Issue still going on) then he will be born outside of the Chinese hands in a free country because the Dalai Lama needs his current work as a political and 62 Interview with Tenzin Choeying, Dharamsala, May 7, Interview with Dawa Tsering, Dharamsala, April 30, Interview with Geshe Lhakdor, Dharamsala, April 28, Quoted from His Holiness the Dalai Lama s speech in Amritsar on November 27, 2007 in Claude Apri s article The Battle Over the New Dalai Lama. 29

30 spiritual leader to be carried on. The question that follows then is in what free country? So long as it is not an occupied country, that is China or Tibet, the Dalai Lama could theoretically be born anywhere. 66 While the majority of the Tibetan community would be happy so long as the Dalai Lama comes back, some have gone on to say that they prefer that the Dalai Lama be born amongst the exiled Tibetan people themselves. For example, Tenzin Takla argues, While he has said he can be reborn anywhere, the whole purpose of the reincarnation is to serve and be as much benefit as he can to the Tibetans. So it wouldn t make sense if he was born anywhere but inside the Tibetan Refugee community if the issue has not been resolved. 67 Similarly, Tenzin Norbu asserts, If he is only being reborn for a spiritual purpose, he can be reborn anywhere, but if he still needs to serve a political purpose, that is if the Tibet Issue still stands, he should be reborn in the Tibetan community. 68 And although Tibetan refugees are now scattered throughout the world, one Tibetan noted: Of course if he is reborn in India this would be the best thing for the Tibetan Community. His voice will be the loudest and strongest here. 69 Answer #2: A Westerner If it is the real one, the place where he is found does not matter. 70 In his book Why the Dalai Lama Matters, Robert Thurman describes the Dalai Lama as a network being (104), meaning he is well known, connected, and respected by the majority of the world. Although in many ways the Dalai Lama has become a symbol of Tibet, he has also 66 The notion of the Dalai Lama being born outside of Tibet is not familiar. For example the Fourth Dalai Lama was found inside of Mongolia (Mullin 157). 67 Interview with Tenzin Talka, Dharamsala, April 23, Interview with Tenzin Norbu, Dharamsala, April 19, Interview with Tenzin Choeying, Dharamsala, May 8, Interview with Rekden Gyatso, Dharamsala, April 24,

31 become a symbol of world peace. In addition, over the last few decades, the Dalai Lama has gained a huge following in the west for example there are currently hundreds of Buddhist Centers in the west, and thousands of Westerners who flock to Dharamsala every year to catch a glimpse at the Dalai Lama and to get in touch with their newly established Tibetan Buddhist roots. Because he has come to be so well regarded in the west, it would be possible for the Dalai Lama to be reborn there. Recognizing the role the Dalai Lama plays in the west, Dawa Tsering commented: Anything is possible. Today there are many western people who follow His Holiness in this sense I think that it is quite possible that the next Dalai Lama could be born in America. The purpose of the Dalai Lama is to serve the people and wherever the people need him he will go. He will not come to the people where no one cares about him. Many western people have great respect for His Holiness genuine respect for his thoughts, his philosophy, his way of living, this is why I am suspect that maybe the Dalai Lama will be born in the west. 71 Tibetans generally believe that the Dalai Lama will be reborn where he can carry out the unfinished work of his previous life as well as where he is the most needed. Understanding this notion, it follows that if being born in the west provides the Dalai Lama with the greatest opportunities to best serve his (Tibetan) community, he could very well born there. Answer #3: A Woman My point is that if in certain circumstances a female form is more useful, then certainly a female will come. 72 His Holiness the Dalai Lama In the past few years, the Dalai Lama has talked about the possibility of a woman being his reincarnation. While there has never been a female Dalai Lama before, within the Tibetan 71 Interview with Dawa Tsering, Dharamsala, April 30, His Holiness the Dalai Lama quoted in Claude Apri s The Battle Over the New Dalai Lama. 31

32 Buddhist tradition there have been a handful of highly respected female reincarnation institutions such as Dorje Pakmo. 73 In addition, the Dalai Lama understands that women hold a more important position in today s world than ever before. For example, there are now many women international leaders. Perhaps in an attempt to keep up with the times, the Dalai Lama has made these statements regarding to the fact that he too could come back as a female leader. All of the Tibetan women who interviewed were extremely enthusiastic about the idea of the next Dalai Lama being a woman. After being asked about what she thought about the next Dalai Lama being a woman, Tenzin Choeyling exclaimed, Now that really is equality! 74 Similarly, both Ani Tselah and Ani Tenzin Deden felt that if the Dalai Lama were to be reborn as a woman, it would be an indication that he was reborn in a time where women were respected as much as men, something they would both be very happy to see. Most of the Tibetan men interviewed stated that they would also accept a woman Dalai Lama. In fact, the only men who were against the idea of a woman Dalai Lama were such obstinate supporters of the traditional selection method that they consequently would not tolerate any changes to that tradition. For example, Zorkyi stated: We have to respect history how long ago it was started until now. In the history of the Dalai Lama, there were no female Dalai lamas, so it doesn t make sense if the Dalai Lama s reincarnation is a woman. 75 Demna Lochoe Rinpoche feels the same: If the traditional selection process is used, it is not possible to find a reincarnation that is either lay or woman the Dalai Lama needs to be reborn as a monk, like he has been for the previous thirteen reincarnations. 76 Data gathered from interviews however, 73 Dorje Pakmo is believed to be the reincarnation of the consort of the wrathful deity Demchok. She is also the highest female incarnation in Tibet (Dowman 268). 74 Interview with Tenzin Choeyling, Dharamsala, May 7, Interview with Zorkyi, Dharamsala, May 8, Interview with Demna Lochoe Rinpoche, Dharamsala, May 14,

33 seem to indicate that most Tibetans will agree that what is most important is the Dalai Lama s motivation and his knowledge to help sentient beings. In the end it does not matter if he comes back in the form or a man or woman. Again, all that matters is that he returns! Preparing for the Next Dalai Lama Governmental Preparations The best way [to prepare for the passing of the Dalai Lama] is to stick to this democratic system and try to improve it as much as possible. It is important to have a strong democracy so the Tibetan community can stay united beyond his years. 77 The Dalai Lama has made great efforts to democratize the Tibetan community, going so far as to renounce his political authority and place it in the hands of a directly elected political leader his political successor. While the Tibetan community is beginning to embrace the idea of democracy, there still appears to be some who are skeptical. For example, Rekden Gyatso believes that It is not a true democracy they give jobs to people who have connections, if you don t know someone, like many new comers, you cannot get a job in government. 78 Although opinions like those held by Gyatso might be slightly biased due to personal experiences with the government 79, Prime Minister Samdhong Rinpoche claims that there is a legitimate basis for distrusting the Tibetan Government in Exile: Democracy in exile is not an organically involved thing it is imposed by His Holiness. It was an unprepared transformation the people did not demand for a democracy or ask for a democracy. [Nevertheless] democracy was imposed by the Dalai Lama. Therefore the people still do not have a real inclination to participate in the democratic system. 77 Interview with Geshe Kalsang Damdul, Dharamsala, April 29, Interview with Rekden Gyatso, Dharamsala, April 24, Rekden Gyatso applied for a job for the government, but due to not passing an entrance exam, he was denied. 33

34 They feel that it is easier to remain dependent on a powerful leadership [like that of His Holiness the Dalai Lama]. 80 Because democracy was essentially a gift to the Tibetan people presented by His Holiness, Tibetans may not have a true understanding of what a democracy really is. It is thus the government s responsibility and that of its chief representative, the Prime Minister, to demonstrate that the government is worthy of being trusted. Many hold that the Central Tibetan Administration needs to be more open and transparent; and that it needs to educate the Tibetan people of their rights in a democratic system. Geshe Damdul Kalsang of Institute of Buddhist Dialectics asserts that there is much room for improvement in the Tibetan s democratic system: For example, right now we have a parliament, cabinet [Kashag], and our own judicial system, but the parliament is only one single body there is no opposition party, no ruling party, it doesn t have a Senate or House of Representatives like in the United States. Within these two different chambers there is an opportunity for opposition; here though, we have only one single leader for parliament and there are representatives from the three regions, and international community. [Although] it has worked quite well, we should consider whether in the future perhaps a two chamber parliament would be better for our democratic system. We should really explore all the avenues for improving our democratic system. Until then, unless we have a strong democratic system, the Tibetan community is not going to remain as united and progressive as we have been so far. 81 Once the CTA makes these changes needed to gain the trust and respect of the Tibetan people it will be ready for the next Dalai Lama, he says. These alterations are especially important because the democratic government is not only the Dalai Lama s political successor, but also potentially plays a huge role in finding the next Dalai Lama, his spiritual successor. Tibetan People s Preparations In order to prepare for the death of the Dalai Lama, it is very important that the Tibetans continue doing good things for others and for their community. Tibetans should try to lead good lives. It is also very important that the Tibetans do not disappoint the Dalai Lama we need to follow what he has said. We should continue practicing non-violence, not harming others, and 80 Interview with Sambdhong Rinpoche, Dharamsala, May 11, Interview with Geshe Damdul Kalsang, Dharamsala, April 29,

35 being compassionate and kind. Doing kora and chanting is not enough. We need to follow what the Dalai Lama has said through reason and logic not blindly. 82 The Dalai Lama promises to return to the Tibetan people so long as they demonstrate that they have a need for him, but how do the Tibetan people express such a need? When asked this question, the majority of Tibetans interviewed answered that so long as they had enough merit (sonam) and continued to follow the Dalai Lama s advice, he would return. Most went on to specify that accumulating good merit did not simply come from chanting long life prayers or doing prostrations. Rather, it came from having a good heart. In addition, while it may not be realistic to follow all of the advice His Holiness has given them, Tibetans should try their best to do as much as possible. For example, Tibetans should stay unified, continue to preserve Tibetan culture, and remain non- violent: The Dalai Lama has said if the majority of Tibetans became violent he won t be our leader. If Tibetans become thieves and warring people he definitely won t come. 83 If the Tibetan people truly listen and practice what the Dalai Lama has said, he will come back. Another thing my informants mentioned that the Tibetan people can do to prepare for the passing of the Dalai Lama is continue to strive to become educated. According to Dhardon of TWA: At the moment, one of the Dalai Lama s strong wishes is that all the Tibetans get educated, and not just educated, but specialize in professional courses, so that we can come to a level of understanding. If they are going to be semi-literate and not as educated as they should be, there will be a lot of flaws during the time after His Holiness passes away. But if the entire Tibetan community inside and outside of Tibet are literate and educated, if we are prepare for what is in store for us, and ready to overcome the obstacles then I don t think we will have anything to fear Interview with Geshe Lobsang Yonten, Dharamsala, May 3, Interview with Dawa Tsering, Dharamsala, April 30, Interview with Dhardon, Dharamsala, May 5,

36 If the Tibetan people become better educated they will be able see through Chinese propaganda (i.e., if they put forth their own Dalai Lama); they are likely to better understand and take part in the Tibetan democratic system; they can follow Buddhist doctrine through reason rather than blindly; they can advocate for themselves on the world stage; and they can follow the Dalai Lama s advice knowledgably, thus further demonstrating their need for his return. Being educated will prove to help the Tibetan people and their cause. An educated Tibetan community of people with good hearts will bring forth the Fifteenth Dalai Lama, according to most of the people I interviewed. Conclusion His Holiness Will Decide If anything is clear it is this: the people will accept whatever His Holiness decides to do about the next Dalai Lama. 85 Although there may be no overarching opinion in the Tibetan community as to how to find the next Dalai Lama, there is one thing that almost all Tibetans can agree upon: It is up to His Holiness himself how to decide. 86 As the most revered person in the Tibetan community, it is no surprise that His Holiness words have the most weight and power. Whether His Holiness advocates for the continuation of the traditional selection process, appointing his successor, or nominating a ma de tulku so long as he decides something the Tibetan community is likely to consent to and follow whoever His Holiness chooses or whatever selection process His Holiness wants. Because His Holiness has shown himself to be an outstanding leader of the Tibetan community so far, the Tibetan people have confidence that the Dalai Lama will not lead them 85 Interview with Tenzin Norbu, Dharamsala, April 19, Audience with His Holiness the Karmapa, Dharamsala, April 10,

37 astray with any future decisions, especially in regards to his reincarnation: The Dalai Lama is a very intelligent man and he will set the right path for our community. 87 Not only will the majority of the Tibetan people honor whatever His Holiness the Dalai Lama decides to do, many also feel that it is his responsibility to make such a decision. According to Tenzin Norbu, There is one really important factor in finding a reincarnation such as when the present lama decides something, has left a will, or something like that. The present Dalai Lama has the responsibility of doing this. It is his responsibility to make it very clear. As the leader of the Tibetan community, both presently and historically and an enlightened leader at that it is His Holiness job to lead the Tibetan people into the future and in order to do this, His Holiness needs to help the Tibetan people find his reincarnation, their next leader. In short, many people (including myself) feel that the more specific the Dalai Lama is about how to find his reincarnation the better. Outlining a clear plan will reduce the likelihood of successful Chinese interference in choosing a reincarnation as well facilitate the unity of the Tibetan community. Venerable Geshe Lhakdor, who over the years has come to know the Dalai Lama quite well, as his translator and personal assistant, generated a brilliant idea about how His Holiness the Dalai Lama could be more specific about how to find his reincarnation. Since the Dalai Lama has already written over thirty books, Geshe Lhakdor argued that the Dalai Lama should write yet another book that directly discusses his vision for the future of both his institution and of the Tibetan people: I have been telling people now is the time to come together and compile a book with the vision of His Holiness the Dalai Lama how Tibet should work, how we should find his 87 Interview with Dhardon, Dharamsala, May 5,

38 reincarnation, how we should relate to the rest of the world, [etc.]. With His Holiness help we could make his message crystal clear so we can implement it. We should make it like Mao s handbook, so people everywhere have it. The point is that if you really believe and trust His Holiness the Dalai Lama, you should trust his words. His words can be the solution; his words can guide us, giving us a realistic vision and a sense of commitment for it. If the Dalai Lama s ideas are put down into a book like this there will be no question about how to go about things in the future. 88 Whether it is a book containing the Dalai Lamas vision, a note discussing the future, or a statement that directly outlines the his decisions on how to go about choosing the next Dalai Lama, so long as the Dalai Lama decides something and makes the decision clear, the Tibetan people will be happy: If he comes back, makes it clear he is coming back, and explains just how he plans to do so, we will have nothing to worry about. 89 In conclusion, understanding the political situation in Tibet today coupled with the apparently great weight the Dalai Lama holds in the Tibetan community, it would appear that the current Dalai Lama is in many ways responsible for helping to reduce the level of anxiety and uncertainty regarding the next Dalai Lama. In order to do this, I would suggest that the Dalai Lama needs to orchestrate a clear vision about his successor. The Dalai Lama should not only address the numerous options that have been discussed amongst the community traditional selection process, appointing his successor, something like the pope selection process, and ma de tulku but more importantly, the Dalai Lama needs to openly state the option that he favors. When the Dalai Lama does this, the ambiguity and controversy surrounding the next Dalai Lama will diminish and the Tibetan people will be able to prepare themselves for whoever it may be. 88 Interview with Geshe Lhakdor, Dharamsala, April 28, Interview with Tashi, Dharamsala, server at One Two Café, Dharamsala, May

39 Works Cited Angchang, Ya. Talai Lamai Namthar. Central Tibetan Administration, 17 Dec Web. < ess>. Arpi, Claude. The Battle over the New Dalai Lama. Phayul. 15 December < phayul.com/news/article.aspx?id=18838&t=> Blanchard, Ben. Tibetans fear China's hand in Dalai Lama succession. Phayul. 5 March < "Central Tibetan Administration - The Official Website of the Central Tibetan Administration." 12 Sept < Department of Information and International Relations. Issues Facing Chinese-Occupied Tibet. Dharamsala, India. Diehl, Keila. Echoes from Dharamsala: Music in the Life of a Tibetan Refugee Community. Berkeley: University of California, Dowman, Keith. The Power-places of Central Tibet: The Pilgrim s Guide. London: Routledge & Kegan Paul, Ettkin, Brian. "Who Will Be the Next Dalai Lama: Tibetans Dispute CHina's Claim That It Has Right to Select Next Dalai Lama." Times Union. 5 May Web. 7 June His Holiness the Dalai Lama. My Land and My People: Memoirs of the Dalai Lama of Tibet.. New York: Potala Corporation, Joint Statement to Repudiate the so Called Order No. 5 of China's State Administration of Religious Affairs on Management Measures for the Reincarnation of 'Living Buddhas' in Tibetan Buddhism. Dharamsala, India: Central Tibetan Administration, Sept. 39

40 Apr < Malki, Inder L. Dalai Lamas of Tibet: Succession of Births. New Delhi: New United Process, Mullin, Glenn H. The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation. Delhi: Jaico Publishing House, "New State Regulations on Recognitions of Tibetan Reincarnates." International Campaign for Tibet, 25 Sept Apr < upload/content/berichte/briefing_papier_reinkarnationsgesetz.pdf> Norbu, Jamyang. After the Dalai Lama. Newsweek. 28 October Norbu, Jamyang. The Jewel in the Ballot Box: Electing a New Dalai Lama. Phayul. 18 December, < +the+ballot+box%3a+electing+a+new+dalai+lama&id=18854&t=1&c=4> Reynolds, James. Choosing the Next Dalai Lama. British Broadcasting Corporation. 16 March < gyaltsen_norbu.html> Samphel Thupten and Tendar. The Dalai Lamas of Tibet. New Delhi: Roli Books and Lustre Press, Shakhabpa, W. D. Political History of TIbet. New York: Potala Publications, Thurman, Robert A. F. Why the Dalai Lama Matters: His Act of Truth as the Solution for China, Tibet, and the World. New York: Atria, Van Biema, David. Ogyen Trinley Dorje: the Next Dalai Lama? Time Magazine. 29 May < Wong, Edward. "China Creates Specter of Dueling Dalai Lamas." The New York Times 6 June 2009, International sec. 40

41 Interviews 90 Ani Tenzin Deden, Nun at Jamjang Choeling Nunnery, Dharamsala, May 8, Ani Tselah, Nun at Geden Choeling Nunnery, Dharamsala, May 8, Dawa Tsering, Former Parliament Member, Dharamsala, April 30, Geshe Demna Lochoe Rinpoche, Dharamsala, May 14, Dhardon, Tibetan Women s Association, Dharamsala, May 5, His Holiness the Dalai Lama, Dharamsala, April 18, His Holiness the Karmapa, Dharamsala, April 10, Jamyang Sherap, Dharamsala, April 25, Kalsang Rinchen, Journalist for Phayul online newspaper, Dharamsala, May 11, Kelsang Damdul, Assistant Director of the Institute of Buddhist Dialectics in Mcleod Ganj, Dharamsala, April 29, Lasang Tsering, Political Activist and owner of Bookworm, Dharamsala, May 6, Geshe Lhakdor, Director of the Library of Tibetan Works and Archives Dharamsala, April 28, Geshe Lobsang Yonten, Dharamsala, May 3, Rekden Gyatso, Dharamasala, April 24, 2010 Sambdhong Rinpoche, Prime Minister, Dharamsala, May 11, Serkong Tsenshab Rinpoche,Student at Institute of Buddhist Dialectics, Dharamsala, May 6, Tashi, Dharamsala, May 11, Tenzin Choeying, India National Director Students for a Free Tibet, Dharamsala, May 7, For further information about the contact information for these interviewees see Appendix G. 41

42 Tenzin Losel [Junpa], International Campaign for Tibet Coordinator Dharamsala, May 4, Tenzin Migche, Monastic Student at Institute of Buddhist Dialectics, Dharamsala, May 3, Tenzin Norbu, Legal Advisor to Parliament, Dharamsala, April 19, Tenzin Takla, Private Secretary of the Dalai Lama, Dharamsala, April 23, Tenzin Tsondue, Poet and Political Activist, Dharamsala, April 27, Tsewang Norbu, Monastic Student at Institute of Buddhist Dialectics, Dharamsala, May 3, Thupten Samphel, Secretary of Department of Information and International Relations Dharamsala, April 28, Zorkyi, International Campaign for Tibet Field Researcher, Dharamsala, May 8,

43 Appendix A: State Order No. 5 State Religious Affairs Bureau Order Order No. Five These "Management measures for the reincarnation of living Buddhas in Tibetan Buddhism" were passed at the administrative affairs conference of the State Administration of Religious Affairs on July 13, 2007, and will be implemented on September 1, Bureau Director, Ye Xiaowen July 18, 2007 Article 1: These measures have been formulated in accordance with the "Regulations on Religious Affairs" in order to guarantee citizens' freedom of religious belief, to respect Tibetan Buddhism's practice of inheriting living Buddha positions, and to regulate the management of living Buddha reincarnation affairs. Article 2: Reincarnating living Buddhas should respect and protect the principles of the unification of the state, protecting the unity of the minorities, protecting religious concord and social harmony, and protecting the normal order of Tibetan Buddhism. Reincarnating living Buddhas should respect the religious rituals and historically established systems of Tibetan Buddhism, but may not re-establish feudal privileges which have already been abolished. Reincarnating living Buddhas shall not be interfered with or be under the dominion of any foreign organization or individual. Article 3: Reincarnating living Buddhas should have the following conditions: (1) A majority of local religious believers and the monastery management organization must request the reincarnation; (2) The inheritance lineage should be real and have continued to the present day; (3) The monastery applying for the living Buddha reincarnation must be the monastery at which the living Buddha monk is registered, it must be registered as a Tibetan Buddhist place of religious activity, and it must have the ability to train and raise living Buddhas. Article 4: Applicants to be reincarnating living Buddhas who have any of the following conditions may not be reincarnated: (1) Reincarnations which are not regulated by the religious doctrine of Tibetan Buddhism; (2) Those in city-level people's governments and above with delineated districts, which ordered no reincarnations to be permitted. Article 5: Reincarnating living Buddhas should carry out application and approval procedures. The application and approval procedure is: the management organization at the monastery applying for the living Buddha reincarnation where the monk is registered, or the local Buddhist Association, should submit applications for reincarnations to the local religious affairs departments at the level of people's government above county-level; once the people's 43

44 government above county-level has made suggestions, the people's government religious affairs department reports upwards, and examination and approval shall be made by the provincial or autonomous regional people's government religious affairs department. Living Buddha reincarnations who have a relatively large impact shall be reported to the provincial or autonomous regional people's government for approval; those with a great impact shall be reported to the State Administration for Religious Affairs for approval; those with a particularly great impact shall be reported to the State Council for approval. Verification and authorization of the living Buddha application should solicit the opinions of the corresponding Buddhist Association. Article 6: When there is debate over the size of a living Buddha's impact, the China Buddhist Association shall officiate, and report to the State Administration of Religious Affairs to be put on the record. Article 7: Once an application for a living Buddha's reincarnation has received approval, depending on the size of the living Buddha's impact, the corresponding Buddhist Association shall establish a reincarnation guidance team; the management organization at the monastery where the living Buddha is registered, or the corresponding Buddhist Association, shall establish a search team to look for the reincarnate soul child, and search affairs shall be carried out under the leadership of the guidance team. The reincarnate soul child shall be recognized by the provincial or autonomous regional Buddhist Association or the China Buddhist Association in accordance with religious rituals and historically established systems. No group or individual may without authorization carry out any activities related to searching for or recognizing reincarnating living Buddha soul children. Article 8: Living Buddhas which have historically been recognized by drawing lots from the golden urn shall have their reincarnating soul children recognized by drawing lots from the golden urn. Requests not to use drawing lots from the golden urn shall be reported by the provincial or autonomous regional people's government religious affairs departments to the State Administration of Religious Affairs for approval; cases with a particularly large impact shall be reported to the State Council for approval. Article 9: Once a reincarnating living Buddha soul child has been recognized, it shall be reported the provincial or autonomous regional people's government religious affairs department for approval; those with a great impact shall be reported to the State Administration for Religious Affairs for approval; those with a particularly great impact shall be reported to the State Council for approval. Reincarnating living Buddhas who have been approved by the provincial or autonomous regional people's government religious affairs departments or by the autonomous regional people's government shall be reported to the State Administration of Religious Affairs to be put on record. Article 10: When the reincarnating living Buddha is installed, a representative of the approving authority shall read out the documents of approval, and the corresponding Buddhist Association shall issue a living Buddha permit. Living Buddha permits shall uniformly be issued by the China Buddhist Association and reported to the State Administration of Religious Affairs to be put on record. 44

45 Article 11: Persons and units who are responsible for being in contravention of these measures and who without authority carry out living Buddha reincarnation affairs, shall be dealt administrative sanction by the people's government religious affairs departments in accordance with stipulations in the "Regulations on Religious Affairs"; when a crime has been constituted, criminal responsibility shall be pursued. Article 12: When the reincarnating living Buddha has been installed the management organization at the monastery where he is registered shall formulate a training plan, recommend a scripture teacher, and submit the plan to the local Buddhist Association, which shall report upward to the provincial or autonomous regional people's government religious affairs department for approval. Article 13: Provinces and autonomous regions which are involved in affairs of reincarnating living Buddhas may formulate and implement detailed measures in accordance these measures, and report them to the State Administration of Religious Affairs to be put on record. Article 14: These measures shall be implemented from September 1,

46 Appendix B: Parliament Transcript Discussing Order No. 5 (This is a transcription of the 4 th session of the 14 th Assembly of Parliament in September 2007 translated by Tenzin Migche a student at the Institute of Buddhist Dialectics. The speaker of this particular session of parliament was the minister of the Department of Religion and Culture, Venerable Tsering Phuntsok) The People s Republic of China under its governing body called Religious Affairs has laid a new law the law number five, which is in regard to the enthronement of high incarnated lamas. And as a gesture to stand up against this new law all four major schools of Tibetan Buddhism, including Young-Dung-Bone has published a written statement. The statement provided from the Central Tibetan Administration is a written statement for the masses and was not made available through press conference. One of the Members of Parliament has put forward a question in respect to the shortness of the statement provided from our side, as our statement consisted of four pages. However, we would like to say that the statement provided from our side is not too lengthy if it wasn t overly brief. And that is so primarily because the statement given from the People s Republic of China consists of huge amount of pages, with fourteen points. Though the statement provided from our side is brief, at the same time we would like to say that the written statement provided from our side has easily pointed out the holes in the statement made from the People s Republic of China. And by doing so, we have managed to show the whole world the true picture of new law that the People s Republic of China has laid. The written statement provided from our side wasn t formulated through what may have come ot the mind a person or two. Because as soon as the news regarding the new law came above Central Tibetan Administration has updated with the news to the heads of all the four schools of Tibetan Buddhism, including Young-Bung-Bone and also put a requisite letter seeking their opinion regarding the matter. Hence, after a while the Department of Religious Affairs had received the opinions of all four schools of Tibetan Buddhism, including Young-Dung-Bone on written paper with the signatures of the respective heads of the schools. Aftermath of receiving opinions of all the schools, under the guidelines of the Central Tibetan Administration, we held a discussion so as to form the initial bases of our statement. Some members of Parliament have raised questions that due to the length of our side statement it couldn t come above in the news media. I would say that is totally wrong. Because our stand regarding the new law laid by the People Republic of China did come out in many news media, such as Voice of America, Norway Radio Station, Radio Free Asia. Three agents of TN news services have also approached us and they have shown in the news media regarding the issue. In the case of Tibetan newspapers, we have published our statement in all the official newspapers, Bhoe-Me-Rawang, and Sheja. In short, some private newspapers have also published in their newspaper regarding the matter, as in Bho-Ke-Dhu-Bhab there is an interview published regarding the new law and our stand on the matter. Also in Bhan-Chen newspaper they have printed a statement made from our side with signatures. We have no plan as is case of whether the statement made from our side have published in Indian newspapers or not. However, 46

47 some journalists did approach the Department of Religious Affairs and I often take interest on that matter. On Septemnber 2 nd the Journalist of Times of India had approached and asked their questions and on the 3 rd of September, they have published in their newspapers regarding the statement made from our side. Also on the 4 th of September there was a cartoon picture shown in the Times of India newspaper regarding the matter relating with the new law laid by the People s Republic of China. 47

48 Appendix C: Joint Statement to Repudiate the so-called Order no. 5 of China's State Administration of Religious Affairs on Management Measures for the Reincarnation of 'Living Buddhas' in Tibetan Buddhism Ludicrous and unwarranted as it is, China's State Administration of Religious Affairs has come out with a document called the order no. 5, containing 14 articles on Management Measures for the Reincarnation of 'Living Buddhas' in Tibetan Buddhism which, it said, will take effect on 1 September. Replete with contradictory statements and wild claims, the document reflects the ulterior or true motives of the Chinese leadership. Since it will serve as a big tool for the Chinese government to brutally repress the innocent Tibetans under their tyrannical rule and will also be recorded as a gross historical misrepresentation we feel it is necessary to issue a statement, repudiating this document through a brief analysis of its contents. 1. Religious freedom, as it is universally accepted or practised, means that all citizens can believe, or not believe, in any religion; that a believer can, according to his or her will, practise and propagate his or her religion; and especially that there should be no state or political interference whatsoever in religious affairs. These days, it is generally observed that in all countries save the theocracies the state does not meddle, or exercise control over, any of its citizen's religious activities. The People's Republic of China (PRC) does not only claim that it is an atheist state, but has also included freedom of religious belief among the fundamental rights of the people in its constitution. And yet it continues to forcibly interfere in the religious activities of all religions of the country, according to its political needs. This is something that all humanity, and especially all religious believers, should take great care to confront with. 2. The document says that it guarantees the " citizens' freedom of religious belief" and "respect Tibetan Buddhism's practice of inheriting 'Living Buddha' positions". This is a shameless statement, since it is very obvious that the order is but a means to trample upon the Tibetan people's religious freedom, as well as Tibetan Buddhism's practice of inheriting "Living Buddha" positions. During the last many centuries since the recognition of Tulkus (or the "Living Buddhas") came into being, the principal disciples of the concerned lamas and the responsible officials of their spiritual seats have freely recognised their reincarnating beings, based on the latter's faith in and spiritual bond with the former. Never was there an occasion when they had to seek approval from the state or its functionaries. Recognition of Tulkus is something that can neither be appointed from above, nor be elected by the general populace, or be bestowed upon someone as "titles" or "positions". Since the task involved is to search for the place where the previous being has taken rebirth, it must be recognised through the prognostic signs demonstrated by the concerned reincarnating beings, in consultation with the lamas or protective deities gifted with intuitive powers, and through other traditional or religious methods of testing. Going by the religious and social norms, it is crystal clear that this cannot be done at all by the state or any political organisation. 3. Highly-realised beings take rebirth for the benefit of the Dharma and sentient beings. As such, their meritorious service is not incumbent upon the state's approval, or the formal recognition accorded by it. Therefore simply by issuing an order on measures for the 48

49 recognition of Tulkus, it cannot fulfil the order's twin purpose of undermining or diluting Tibetan Buddhism, and exercising control over the hearts and minds of the Tibetan people through state-sponsored "Living Buddhas". This will soon become clear to those who call the shots in Beijing, for today it is quite obvious to all whether the Tibetan people accept, or how much respect and devotion they have for, the high lamas anointed by the Chinese communist government. 4. The document says that "the 'Living Buddhas' who have historically been recognised by drawing lots from the Golden Urn shall have their reincarnating souls recognised" by this very tradition. This shows the means employed by Communist China to meet its selfish ends. To cite an example, the Chinese government has while disregarding history or tradition, and acting according to the political needs of the times made two different decisions by firstly, trying to determine the reincarnation of the 9th Panchen Lama without resorting to the Golden Urn method; and secondly, even though the reincarnation of the 10th Panchen Lama was already determined through the traditional or religious system, China had issued strict instructions that the Golden Urn method be evoked, but even then the rituals associated with the Golden Urn were not properly followed. Moreover, they did not include in it the names of all the candidates and forced their own list of candidates. Everybody knows that the whole selection procedure was a farce, devoid of even the semblance of religious, traditional, historical and moral considerations. 5. The document further says that the "reincarnating living Buddhas shall not be interfered with or be under the dominion of any foreign organisation or individual". This reflects the principal objective of the order, as does the ultimate motive of the Chinese government. At present His Holiness the Dalai Lama, the supreme leader of the entire Tibetan Buddhist world and the heads of the four schools of Tibetan Buddhism as well as the traditional Bon religion are all residing in exile. If a system is instituted, whereby all of them were to be denied the right to offer guidance, and have the ultimate say, in matters relating to the recognition of Tulkus in their respective schools, it will completely jeopardise the unique tradition, or the religious system, of recognising Tulkus. It will also increase the number of fake Tulkus, enjoying the so-called state recognition. This, in turn, will erase the great faith and respect the common people have for the Tulkus, thus greatly contributing to the destruction and dilution of Tibetan Buddhism. Moreover, through the implementation of this order, the Buddhist followers in Tibet will be estranged from their lamas. It will, in particular, pave the way for the state to anoint fake reincarnations of high-ranking Tibetan lamas, disregarding those true incarnate Tulkus who are born outside the country, or in other country. It must, however, be emphasised that anyone would know that this evil design of theirs will never lead to fruition; they are simply engaging themselves in wishful thinking. 6. While implementing these measures, the most important thing to note is that the document does not specify the basis on which the decisions in granting approval to, and recognition of, Tulkus will be taken. As such, will the concerned officials of the Religious Affairs Bureaus of the National People's Congresses of the provincial and regional levels, the National Religious Affairs Bureau and the State Council who are supposed to be the competent authorities in this respect give approval to recognise, and accord state recognition to, a Tulku after having determined confidently that the inheritance lineage of the Tulku is real; that his lineage has continued to the present day; 49

50 and that he is the true reincarnating soul of the previous lama? Or will they follow their whims in giving approval and according state recognition? If the former is true, then does it not prove that those at the helm of China's communist government have accepted, and are actually practising, the Buddhist philosophy. In which case, they must categorically state that they have abandoned their communist ideology of viewing religion as opium that obstructs the development of society and that it is a blind faith. Whereas if the latter is true, then is it not an incontrovertible evidence of the fact that the PRC's overall policy on religion, including these measures for managing Tulkus, is nothing but a deceitful lie. However, this lie will not at all be able to fool the Tibetans and the people of the world. 7. Due to the reasons cited above, the heads of all the religious schools of Tibetan Buddhism; the monks, nuns, mantra holders and other lay followers of the respective schools and the Department of Religion and Culture of the Central Tibetan Administration collectively issue this statement repudiating the so-called order no. 5 of China's State Administration of Religious Affairs that it is against the United Nation's Declaration of Human Rights and the PRC's constitution; that it is against history and the aspiration of the broad masses of people who believe in Tibetan Buddhism. Furthermore, it is a new weapon employed by the Chinese government to undermine Tibetan Buddhism, and to insult and oppress the Tibetan people. At the same time, we would like to make an emphatic appeal to the Tibetans in general; and especially to the Tibetan leaders, officials, party cadres and the general public in the so-called Tibet Autonomous Region as well as other Tibetan autonomous prefectures and counties that as provided for in the PRC's Law on Regional National Autonomy: "If a resolution, decision, order or instruction of a state organ at a higher level does not suit the conditions in a national autonomous area, the organ of self-government of the area may... cease implementing it after reporting to and receiving the approval of the state organ at a higher level," they should impress upon their legitimate authorities that this order is not in keeping with the actual prevailing situation of the Tibetan autonomous areas, and so they should be allowed to repudiate, and halt the implementation of this order. Kalon for Religion and Culture Central Tibetan Administration 50

51 Appendix D: Extract of the Resolution of the Conference of Heads and/or Representatives of the Four Tibetan Buddhist Schools and Bon Tradition The Conference of the heads and/or representatives of the four Tibetan Buddhist schools and Bon Tradition held from May 2 to in Dharamsala laid down the following procedures for recognizing reincarnations of the lamas and tulkus belonging to the various religious traditions. Agenda 2: Procedures for recognizing reincarnations of the lamas and tulkus belonging to the various religious traditions 1) Except for the well-known lamas and tulkus who have been continuously reincarnating in the respective monastic institutions, recognizing reincarnations of new lamas or tulkus shall not be down without seeking consent from the heads from the four Tibetan Buddhist schools and Bon tradition with valid reasons. 2) Whoever recognizes the reincarnations of the lamas and tulkus who have been continuously reincarnating in their respective monastic institutions, they shall not be considered as authentic unless final consent has been sought from the heads of the four Tibetan Buddhist schools and Bon tradition 3) Until the establishment of the Religious council, any cases of fake lamas and tulkus shall be brought to the notice of the Department of Religion and Culture, CTA by the concerned religious school. The Department of Religion and Culture, CTA after consultation and confirmation from the head of the concerned religious school and when found that the lama and tulku in questions is not authentic or recognized by him shall proclaim the fake identity of that lama or tulku. 51

52 Appendix E: Dalai Lama s March 10 th 1969 Speech Statement of His Holiness the Dalai Lama on the Tenth Anniversary of the Tibetan National Uprising Day The tenth of March is a day of special significance to us. It is so, not only for the Tibetans but for all those who cherish freedom and peace as the hallmark of the highest human values. The historic revolt of the Tibetan people which has come to be a symbol of the tenacious determination of the Tibetan people to regain their sovereign freedom of Tibet is a decade old. A decade is a long time indeed if we just pause to recall the harrowing experiences of naked terror, sufferings and nightmarish hardships undergone by those of our countrymen left in Tibet. With each passing year, the anguish and sufferings brought about by man's cruelty to man perpetrated on the roof of the world, have increased in magnitude and intensity. Each new movement, whether it be three-antis, or proletarian cultural revolution or revolutionary committee, or thought propaganda team has only been an instrument of destruction under a different garb to wipe out the totality of Tibetan identity. The situation is deteriorating at an accelerating pace, spelling out all the characters of a grave crisis. The Chinese Communist propaganda machinery constantly boasts of a new life of prosperity and happiness enjoyed by the Tibetans. This is what they want the world to believe. This is nothing but the stereotyped Chinese Communist pattern of distorting the true facts in their bid to deceive the people of the outside world, and to create public opinion which would lend support to their garbled version. But, the reality of the situation and the facts as we find them in Tibet repudiate these shameless assertions. In fact, there is a surging tide of dissatisfaction and opposition to be seen in all spheres of activities in words, thoughts and actions. Increasing number of Tibetan youth trained and indoctrinated in China are publicly denouncing the very presence of the alien rulers, and participating in acts of sabotage and other anti-chinese activities. To the Chinese Communists, Tibetan lives are of no value except as the hewers of wood and drawers of water. The Chinese conception of Tibetans is that they are as good as mechanical robots. Not to speak of fundamental rights, a Tibetan is denied even the right to exist as a human being. Tibetans continue to be subjected to inhuman treatment and atrocities resulting in a heavy toll of lives. Yes, the one enduring fact is that as the measures of persecution grow in intensity, so has their determination to resist the aggressor. With an unshakeable confidence and strength of mind they are all waiting for the day when their country can be free again. In the recent period, reports have reached us that the movement of resistance has even spread to the prisons and concentration camps. Indifferent to the wrath and fury of the Chinese guards, Tibetans condemned to prison cells and labour camps keep up their morale by talking among themselves about the facts of Tibet being an independent nation and the armed violations of Tibetan sovereignty by the Chinese Communists. Those of the prisoners who have read about the history of Tibet are asked by other fellow mates to speak to them about the political history of free Tibet. Criticism and dislike of the alien rule are voiced by the prisoners and other enslaved people through songs which soon spread like a wildfire. The suffering people left in Tibet look up to us. To them we are a symbol of their hopes and aspirations in the fulfilment of the cherished goal of 52

53 national freedom. It is for this reason that we have been making every effort to fulfil the hopes and trust that have been placed in us by our fellow countrymen in Tibet. The Tibetan question was raised several times in the United Nations. Constant efforts are being made to arouse the conscience of the world to the anguish and suffering in which the innocent people of Tibet are being subjected, and to make known the true facts of Tibet. Likewise, we have adopted a number of other measures to draw support and sympathy for our cause. One should not be oblivious of the fact that the prime necessity of our waging a relentless struggle emerges from the gravity of the situation that has wiped out country, Tibet. It is because people in Tibet have fallen in the abyss of mental and physical miseries going beyond the limit of human endurance, and yet fired by the determined will to live as free people again that we have taken upon ourselves the great and sacred responsibility of unmitigated continuation of the national struggle. There is no point in our participation as a key figure in the national struggle for freedom if the masses of people left in Tibet were contented and at peace as the Chinese claim. When the day comes for Tibet to be governed by its own people, it will be for the people to decide as to what form of government they will have. The system of governance by the line of the Dalai Lamas may or may not be there. It is the will of the people that will ultimately determine the future of Tibet. In particular, the opinion of the forward-looking younger generation will be an influential factor. While mindful of the great responsibility that has fallen upon our shoulders, I call upon my countrymen to be wide awake to the developments that are taking place in this fast-changing world. There are many ways in which we can contribute our share to the enrichment of human knowledge. The scope, wealth and opulence of our own culture and learning are vast. Today, more and more people are giving their time and energy to the study and practice of the higher spiritual values. The philosophy of Buddhism, in particular, is attracting the attention of a growing number of people. People make great sacrifices, undergo travail and hardships, in their efforts to dig out and study the wisdom of Buddhist teachings. It is fortunate for us that our system of learning has diligently retained the complete Buddhist teachings including the profound and subtle subject of philosophy. And, we do not have to take the help of another language in understanding the subtle and deep meanings outlined in it. Our younger people should realise the value of these facilities. I hope more of our youths will make use of these rare facilities so as to contribute our mite to the world of learning and spiritual cultivation. During the past ten years of our exile, much has been achieved in the education and rehabilitation of our people. The process of rehabilitation is fast nearing completion. When this is complete, attempts should be made to achieve continued progress in the standard of living. We owe much to the government and the people of India for their sympathy and magnanimity which have made possible the favourable conditions we enjoy today. At the same time, it is essential for us who have been able to reach free countries to strive for the liberation of the majority of the Tibetan people still suffering under the yoke of Red Chinese oppression, and, towards the achievements of a free Tibet governed by Tibetans themselves. I call upon my countrymen to rededicate themselves to this sacred task. Whether Tibet will be free and independent in the near future depends on the efforts of the Tibetan people themselves. 53

54 The Chinese believe that all activities can be achieved only through violent means. That is why they are giving military training to the old as well as the young. They consider that the acquiring of arms, digging of trenches in strategic areas and the building of roads are the essential groundwork of military preparedness. Moreover, they believe in and strive towards the achievement of these goals purely through the application of Mao's teachings, assuming that these teachings contain the quintessence of wisdom. But as it is impossible for millions of people to think on the same line as one person, Red China is facing today, from what we learn from various sources, an enormous problem of ideological differences among the elder leaders who have for many years stood firmly and faithfully with Mao. The total outcome of these has been the past creation of strife and dissension of a magnitude unknown in the past. It is necessary for the Chinese leadership to remember that oppression has never, anywhere, succeeded in suppressing the eternal desire of people to live as free men; free men to think their own thoughts, free to act as they consider best for the common welfare and live as human beings and not as robots or slaves. Even if the Chinese leave nothing but ashes in our sacred land, Tibet will rise from these ashes as a free country even if it takes a long time to do so. No imperialist power has succeeded for all time to keep other people in colonial subjection for so long. The Dalai Lama March 10,

55 Appendix F: Extract from the Charter of the Tibetans-in-Exile Council of Regency - Article 31. The Council of Regency shall exercise executive powers and authority in the following circumstances: (1) a) at such time as His Holiness the Dalai Lama has not assumed or retained the powers of the head of the Tibetan Administration and the executive functions therein; b) when the Tibetan Assembly, by more than three-fourths of its total members in consultation with the Tibetan Supreme Justice Commission, decides that, in the highest interests of the Tibetan Administration, and the Tibetan people, it is imperative that the executive functions of His Holiness the Dalai Lama shall be exercised by the Council of Regency. (2) If such a situation arises, a three member Council of Regency shall be elected jointly by the Kashag and the Tibetan Assembly in accordance with law, by means of secret ballot. Provided that any Tibetan who desires to become a nominee of the Council of Regency shall fulfill the same qualifications as those for becoming a Kalon as specified in clause (3) of Article 21 of this Charter. (3) If any Member of the Kashag, member of the Tibetan Assembly, or civil servant of the Tibetan Administration and its private institutions is elected as a member of the Council of Regency, he or she shall relinquish his or her present position. (4) A Regent, once elected as member of the Council of Regency, shall take and subscribe an oath and affirmation of office and secrecy before the Chief Justice Commissioner of the Tibetan Supreme Justice Commission. The Chief Regent of the Council of Regency - Article 32. 1) There shall be a Chief Regent in the Council of Regency who shall be elected jointly by members of the Tibetan Assembly and Kashag by a majority vote. However, the Council of Regency shall be collectively responsible for the conduct of their business. 2) Except in the case of a removal before the expiration of a term, in accordance with Article 34 of this Charter, the tenure of the Chief Regent shall be one year. Provided that he or she can continue to remain as the Chief Regent if reelected. Duties and Powers of the Council of Regency - Article 33. (1) The Council of Regency shall have all the executive powers and authority as prescribed in Article 19 except as otherwise prescribed in sub-clause (f) & (g) of the same Article. (2) Subject to clause (f) of Article 19, the Council of Regency may, in consultation with the Kashag and the Chief Kalon, with the approval of more than two-thirds majority of the members of the Kashag, call for a popular referendum to suspend or dissolve the Tibetan Assembly. 55

56 (3) Subject to clause (g) of Article 19, the Council of Regency may, in consultation with the Speaker and Deputy Speaker of the Tibetan Assembly, dissolve the Kashag or remove a Kalon or Kalons, as the case may be, with the approval of more than two-thirds of the total members of the Tibetan Assembly. (4) At the earliest time for His Holiness the Dalai Lama to assume the executive authority and power of the Tibetan Administration, the Council of Regency or a Regent, the Kashag or a Kalon, the Tibetan Assembly or a member thereof, may introduce a bill in the Tibetan Assembly to reinstate the power and authority of His Holiness the Dalai Lama. Upon adoption of such a bill the Council of Regency shall be dissolved. (5) In all other matters of procedure, the Council of Regency shall adhere and comply in accordance with duly passed laws. 56

57 Appendix G: Contact Information The list below includes all of the people who were interviewed for this paper. Unless noted, the majority of these people can be reached by either or cell phone in order to arrange for an interview. Ani Tenzin Deden Nun at Jamjang Choeling Nunnery cell #: Ani Tselah Nun at Geden Choeling Nunnery cell #: Dawa Tsering Former Parliament Member; Founder of Yongling Kindergarten and Creche cell #: #: Geshe Demna Lochoe Rinpoche Highly realized Rinpoche who lives at the Green Hotel *interview arranged by going to Green Hotel and making an appointment with Demna Lochoe Rinpoche s assistant Dhardon Works for Tibetan Women s Association *interview arranged through a peer Jamyang Sherap Server at First Cup Café cell #: Kalsang Rinchen Journalist (writer & editor) for Phayul online newspaper cell #: Kelsang Damdul Assistant Director of the Institute of Buddhist Dialectics in Mcleod Ganj cell #: Lasang Tsering Political Activist and owner of Bookworm *interview arranged by walking into his store and making an appointment Geshe Lhakdor Director of the Library of Tibetan Works and Archives; former translator and personal assistant of His Holiness the Dalai Lama 57

58 cell #: Geshe Lobsang Yonten Graduated from Drepung Gomang; currently lives near IBD cell #: Rekden Gyatso Workers at Computer Lab/Internet Café cell #: Sambdhong Rinpoche Prime Minister *interview arranged through s with Jigme Namgyal of the CTA Serkong Tsenshab Rinpoche Student at Institute of Buddhist Dialectics\ *interview arranged through Tsewang Norbu Tashi Server at One Two Cafe cell #: Tenzin Choeying India National Director Students for a Free Tibet cell #: Tenzin Losel [Junpa] International Campaign for Tibet Coordinator *interview arranged through peer Tenzin Migche Monastic Student at Institute of Buddhist Dialectics and translator cell #: Tenzin Norbu Legal Advisor to Parliament cell #: [email protected] Tenzin Takla Private Secretary of the Dalai Lama cell #: #: Tenzin Tsondue 58

59 Poet and Political Activist cell #: Tsewang Norbu Monastic Student at Institute of Buddhist Dialectics cell #: Thupten Samphel Secretary of Department of Information and International Relations #: Zorkyi International Campaign for Tibet Field Researcher cell #: