The debate over who will succeed the Dalai Lama as the spiritual leader of Tibetans has intensified. Beijing is backing the Panchen Lama, but Tibetans prefer the Karmapa Lama.
Zhou Enlai’s famous reply “It’s too early to say” when Mr Henry Kissinger asked him about the impact of the French Revolution showed how far ahead the Chinese do their strategic planning. That far-sightedness also explains one aspect of the controversy over the 17th Karmapa Lama, Ogyen Trinley Dorje, who is at the moment giving his Spring Teachings on ‘How to Become a Good Person through the Wish to Benefit Others’ at the Vajra Vidya Institute in Sarnath. Realising to its dismay that the boy it nurtured as a Living God may be destined to lead the crusade against Chinese hegemony, China is feverishly working on alternative plans.
While petty officials in Himachal Pradesh fret and fume about the Karmapa’s imagined intentions and activities, ignoring the Union Government’s clear indications to the contrary, Beijing is focussed on the future leadership of Tibetans, at home and abroad. Hence the consternation at the possibility of not being able to foist a complaisant Chinese-nominated puppet on the Tibetans to succeed Tenzin Gyatso, the 76-year-old 14th Dalai Lama. It’s the only reason for the hysterical statement by a Chinese puppet, Padma Choling, a former soldier in the People’s Liberation Army, whom Beijing has made Governor of Tibet, that the Dalai Lama has “no right to abolish the reincarnation institution”. Clearly, China is calculating on manipulating the reincarnation process to appoint its man as the 15th Dalai Lama.
It has tried that tactic already, though without conspicuous success, with the 11th Panchen Lama. Another China-backed pretender might be expected to fare better if he is visibly ensconced in the Potala with its rich symbolism. But he may not be the only contender for the position of spiritual and temporal leader. Apart from the two Panchen Lamas, of whom more later, there is Yabshi Pan Rinzinwangmo, known as ‘Renji’, daughter of the 10th Panchen Lama, Choekyi Gyaltsen, who married a Han Chinese woman in 1979 and had a daughter four years later. (This is not unique. Several high-ranking Gelug lamas both in China and in exile have chosen a layman’s lifestyle. The 6th Dalai Lama also renounced his monk’s vows and led a layman’s life but continued to be highly revered by Tibetans.)
Finally, there is the 26-year-old Karmapa who fled Tibet in January 2000 and enjoys the unique position of being recognised as such by the People’s Republic of China, the Dalai Lama and three of the four highest monks of the Karma Kagyu sect which he leads. New Delhi’s recent statements suggest that despite the perversity of some Himachal Pradesh functionaries, India, too, accepts Ogyen Trinley Dorje as the 17th Karmapa.
Being second to only the Dalai Lama, the Panchen Lama occupies a special place in Tibetan Buddhism. According to tradition, the Dalai and Panchen Lamas mutually recognise each other. But much depends on the person. The 10th Panchen Lama, who became Tibet’s most important political and religious figure following the Dalai Lama’s escape to India, tried to curry favour by supporting Beijing’s suppression of the 1959 Tibetan rebellion. Even so, the Chinese imprisoned him in 1964. His situation worsened during the Cultural Revolution when, according to the Chinese dissident, Wei Jingsheng, he was held in appalling conditions in China’s Qincheng Prison.
The Panchen Lama was released In October 1977 but kept under house arrest in Beijing until 1982. He died suddenly in Shigatse in 1989, aged 51, shortly after making a speech criticising Chinese neglect of Tibet’s religion and culture.
What followed was even more traumatic. Gedhun Choekyi Nyima (born April 25, 1989) whom the Dalai Lama selected as the 11th Panchen Lama, was on China’s short list but disappeared from view the moment he was selected. He has not been seen since May 17, 1995. Beijing’s stock reply to inquiries is that he is “safe and comfortable and wishes to maintain his privacy”. Chadrel Rinpoche, head of the Panchen Lama search committee who had shortlisted the boy with Beijing’s initial approval, was arrested and charged with treason.
Meanwhile, the Chinese Government appointed Gyaincain Norbu (born February 13, 1990), the son of two loyal Communist Party members, as Panchen Lama. But attempts to project him as “the public face of Tibetan Buddhism” have had limited success, possibly explaining why he has not been made vice-chairman of the National Committee of the Chinese People’s Political Consultative Conference like the 10th Panchen Lama, even though, at 20, he became its youngest member. His speech in Tibetan at the inaugural of the 2006 World Buddhist Forum about Buddhism and national unity received a cold reception from delegates, and Singapore’s Foreign Minister, Mr George Yeo, himself a devout Roman Catholic, is the only foreign dignitary to have met him. Not many others outside the Chinese establishment take him seriously.
But it’s not for want of trying. In 2008 Gyaincain Norbu denounced anti-Han riots in Lhasa, saying “We resolutely oppose all activities to split the country and undermine ethnic unity.” Last year when he was elected vice-president of the Buddhist Association of China, Hao Peng, Vice-Chairman of the Tibet Autonomous Region, praised the appointment and congratulated Gyaincain Norbu for “demonstrating the role of the Lliving Buddhas in Tibetan Buddhism and encouraging more believers to participate in state affairs”.
Gyaincain Norbu never misses an opportunity to pray publicly for Tibet and donate money for Tibetan relief after natural disasters, but, curiously, he does not live at the Tashilhunpo Monastery, traditional seat of the Panchen Lama, although he visits. The Asia Times describes him as “a slight man who wears thick glasses and traditional crimson robes”. Most Tibetans regard him as a state-backed pretender. The exiled authorities are especially concerned that since the Dalai Lama’s appointment traditionally requires the Panchen Lama’s approval, China will exploit their creature’s position to nominate a 15th pontiff who will do its bidding.
This is where the Karmapa Lama comes in. Tibetans see him as independent. They know that his 900-year-old lineage is the oldest in Buddhism. They are aware that he enjoys the Dalai Lama’s blessings. And they are impressed by his youthful candour, religious devotion and practical sense. Many see him as the future leader.
Meanwhile, there are fears about the fate of the real Panchen Lama, Gedhun Choekyi Nyima, whom human rights organisations described as the “youngest political prisoner in the world”. He is now 22 years old.
Source: The Pioneer
Zhou Enlai’s famous reply “It’s too early to say” when Mr Henry Kissinger asked him about the impact of the French Revolution showed how far ahead the Chinese do their strategic planning. That far-sightedness also explains one aspect of the controversy over the 17th Karmapa Lama, Ogyen Trinley Dorje, who is at the moment giving his Spring Teachings on ‘How to Become a Good Person through the Wish to Benefit Others’ at the Vajra Vidya Institute in Sarnath. Realising to its dismay that the boy it nurtured as a Living God may be destined to lead the crusade against Chinese hegemony, China is feverishly working on alternative plans.
While petty officials in Himachal Pradesh fret and fume about the Karmapa’s imagined intentions and activities, ignoring the Union Government’s clear indications to the contrary, Beijing is focussed on the future leadership of Tibetans, at home and abroad. Hence the consternation at the possibility of not being able to foist a complaisant Chinese-nominated puppet on the Tibetans to succeed Tenzin Gyatso, the 76-year-old 14th Dalai Lama. It’s the only reason for the hysterical statement by a Chinese puppet, Padma Choling, a former soldier in the People’s Liberation Army, whom Beijing has made Governor of Tibet, that the Dalai Lama has “no right to abolish the reincarnation institution”. Clearly, China is calculating on manipulating the reincarnation process to appoint its man as the 15th Dalai Lama.
It has tried that tactic already, though without conspicuous success, with the 11th Panchen Lama. Another China-backed pretender might be expected to fare better if he is visibly ensconced in the Potala with its rich symbolism. But he may not be the only contender for the position of spiritual and temporal leader. Apart from the two Panchen Lamas, of whom more later, there is Yabshi Pan Rinzinwangmo, known as ‘Renji’, daughter of the 10th Panchen Lama, Choekyi Gyaltsen, who married a Han Chinese woman in 1979 and had a daughter four years later. (This is not unique. Several high-ranking Gelug lamas both in China and in exile have chosen a layman’s lifestyle. The 6th Dalai Lama also renounced his monk’s vows and led a layman’s life but continued to be highly revered by Tibetans.)
Finally, there is the 26-year-old Karmapa who fled Tibet in January 2000 and enjoys the unique position of being recognised as such by the People’s Republic of China, the Dalai Lama and three of the four highest monks of the Karma Kagyu sect which he leads. New Delhi’s recent statements suggest that despite the perversity of some Himachal Pradesh functionaries, India, too, accepts Ogyen Trinley Dorje as the 17th Karmapa.
Being second to only the Dalai Lama, the Panchen Lama occupies a special place in Tibetan Buddhism. According to tradition, the Dalai and Panchen Lamas mutually recognise each other. But much depends on the person. The 10th Panchen Lama, who became Tibet’s most important political and religious figure following the Dalai Lama’s escape to India, tried to curry favour by supporting Beijing’s suppression of the 1959 Tibetan rebellion. Even so, the Chinese imprisoned him in 1964. His situation worsened during the Cultural Revolution when, according to the Chinese dissident, Wei Jingsheng, he was held in appalling conditions in China’s Qincheng Prison.
The Panchen Lama was released In October 1977 but kept under house arrest in Beijing until 1982. He died suddenly in Shigatse in 1989, aged 51, shortly after making a speech criticising Chinese neglect of Tibet’s religion and culture.
What followed was even more traumatic. Gedhun Choekyi Nyima (born April 25, 1989) whom the Dalai Lama selected as the 11th Panchen Lama, was on China’s short list but disappeared from view the moment he was selected. He has not been seen since May 17, 1995. Beijing’s stock reply to inquiries is that he is “safe and comfortable and wishes to maintain his privacy”. Chadrel Rinpoche, head of the Panchen Lama search committee who had shortlisted the boy with Beijing’s initial approval, was arrested and charged with treason.
Meanwhile, the Chinese Government appointed Gyaincain Norbu (born February 13, 1990), the son of two loyal Communist Party members, as Panchen Lama. But attempts to project him as “the public face of Tibetan Buddhism” have had limited success, possibly explaining why he has not been made vice-chairman of the National Committee of the Chinese People’s Political Consultative Conference like the 10th Panchen Lama, even though, at 20, he became its youngest member. His speech in Tibetan at the inaugural of the 2006 World Buddhist Forum about Buddhism and national unity received a cold reception from delegates, and Singapore’s Foreign Minister, Mr George Yeo, himself a devout Roman Catholic, is the only foreign dignitary to have met him. Not many others outside the Chinese establishment take him seriously.
But it’s not for want of trying. In 2008 Gyaincain Norbu denounced anti-Han riots in Lhasa, saying “We resolutely oppose all activities to split the country and undermine ethnic unity.” Last year when he was elected vice-president of the Buddhist Association of China, Hao Peng, Vice-Chairman of the Tibet Autonomous Region, praised the appointment and congratulated Gyaincain Norbu for “demonstrating the role of the Lliving Buddhas in Tibetan Buddhism and encouraging more believers to participate in state affairs”.
Gyaincain Norbu never misses an opportunity to pray publicly for Tibet and donate money for Tibetan relief after natural disasters, but, curiously, he does not live at the Tashilhunpo Monastery, traditional seat of the Panchen Lama, although he visits. The Asia Times describes him as “a slight man who wears thick glasses and traditional crimson robes”. Most Tibetans regard him as a state-backed pretender. The exiled authorities are especially concerned that since the Dalai Lama’s appointment traditionally requires the Panchen Lama’s approval, China will exploit their creature’s position to nominate a 15th pontiff who will do its bidding.
This is where the Karmapa Lama comes in. Tibetans see him as independent. They know that his 900-year-old lineage is the oldest in Buddhism. They are aware that he enjoys the Dalai Lama’s blessings. And they are impressed by his youthful candour, religious devotion and practical sense. Many see him as the future leader.
Meanwhile, there are fears about the fate of the real Panchen Lama, Gedhun Choekyi Nyima, whom human rights organisations described as the “youngest political prisoner in the world”. He is now 22 years old.
Source: The Pioneer
