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Editor’s Note
The process of identifying the reincarnation of the Dalai Lama is not merely a spiritual pursuit rooted in ancient Tantric traditions—it is also a profoundly political act that resonates across borders and ideologies. As Tibet’s religious institutions grapple with modernity and political pressures, particularly from the Chinese state, the rituals of recognising a tulku have become contested terrain—this piece by Amb. P. Stobdan provides a rare, in-depth examination of the sacred methods used to identify a reincarnated Lama and how these have historically intersected with imperial authority and modern state control. At a time when the question of the next Dalai Lama carries geopolitical weight, this analysis helps unpack the tensions between faith, legitimacy, and power.
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Setting aside the China factor, identifying a manifested soul or tulku entails a complex Tantric process. The initial stage requires the search party to look for clues and signs left by the deceased about their future rebirth. They often seek evidence of miracles in sacred waters, rainbow hues, luminous clouds, bright rays, or light orbs. The team also consults a high Lama and oracles, who may reveal divine signs about the child’s location, age, and family. If multiple candidates are found, the dough-ball method (zen tak) might be used to choose, or an oracle may confirm the child’s identity.
Once identified, the child undergoes tests to determine if he can remember his previous life, such as recognising people or items belonging to his former self. After identification, a series of rituals and ceremonies, known as the consecration phase, takes place to deepen the child’s commitment to the religious teachings.
Next, the boy is given an ordained name and takes the first novice vows (rab byung sdom pa) from a high Lama, known as the gtsug phud phul ba, during the hair-cutting and naming ceremony. The subsequent step involves taking the vows of renunciation (dge tshul sdom spa), which include abstaining from singing, avoiding afternoon meals, and refraining from wearing adornments.
Ultimately, a Tulku may take his full ordination vows, known as “dge slong” (complete ordination), comprising a total of 253 vows. All Dalai Lamas are expected to follow these religious traditions, mainly carried out by the clergy.
The concept of emanation (ma-dhey tulku) holds that powerful Bodhisattvas can manifest in hundreds or thousands of forms simultaneously. Since their minds are akin to those of their predecessors, they might display signs before death.
The Golden Urn Procedure
The Golden Urn procedure was initially a legitimate method for selecting a leader, but it gradually declined as more Lamas were reborn, sometimes for political reasons or through unethical means. The Dalai Lama has noted instances where corrupt officials managing wealthy Lama estates used improper methods to choose reincarnations, often influenced by vested interests, including Tibetan noble families involved in corruption and nepotism. Nonetheless, the Dalai Lama blames Chinese political elites for various abuses undermining the legitimacy of reincarnation.
After Tibet’s victory over the Gurkhas in 1792, Jampel Gyatso, the 8th Dalai Lama, recommended changes to the selection process. Later, the Qianlong Emperor ordered a more transparent method. In 1792, he proposed that reincarnations be chosen by drawing lots from a Golden Urn, aiming for fairness and to prevent greedy families from manipulating the outcome. The Qing government implemented the 29-Article Imperial Ordinance for Better Governing in Tibet in 1793, which mandated that the reincarnations of the Dalai Lama, Panchen Lama, and Mongolian Hutuktu be determined through a process known as the Golden Urn. As stated in Article 1 of this ordinance, “To ensure the continued prosperity of the Gelugpa Yellow Sect, the Grand Emperor provides it with a Golden Urn and ivory slips to confirm the boy who possesses the reincarnated soul of a deceased living Buddha.”
It was stated that “four principal Buddhist Guardians are to be summoned; the names of the candidates, along with their birth years, will be inscribed on ivory slips in three languages – Manchu, Han Chinese, and Tibetan; these ivory slips will then be placed into the Golden Urn, and the esteemed living Buddhas will engage in prayer for seven days before the official confirmation of the boy possessing the reincarnated soul by drawing lots from the golden urn in the presence of the statue of Sakyamuni at the Jokhang Monastery.”
Identical procedures ought to be employed to verify that the boys possessing the Dalai and Panchen souls, in order to prevent the guardians from engaging in deceit and to promote the development of the Yellow Sect.
This event signified the formal recognition of reincarnation and the Qing government’s control over the reincarnation process. Additionally, it reflected the Qianlong Emperor’s ambition to position himself as a religious leader.
The regulations were inscribed on a stone tablet measuring 598 in height, which is located in Beijing’s Lama Temple, presented in four languages: Manchu, Han, Mongolian, and Tibetan. As a mark of gratitude, the 8th Dalai Lama constructed a shrine in Potala to house a Thangka scroll depicting the Qianlong emperor.
Due to the requirement of undergoing the Golden Urn procedure, Tsultrim Gyatso, the 10th Dalai Lama, was not officially acknowledged until 1822.
Following this, the 10th Dalai Lama, together with the Eighth and Ninth Panchen Lamas, were selected through the Golden Urn procedure. In cases where this method was not employed, the Amban was consulted. The Golden Urn procedure did not apply to the Ninth, Thirteenth, and Fourteenth Dalai Lamas. It occurred during a period when China was experiencing a series of civil wars and internal turmoil.
In 1936, the KMT government implemented the “Measures on the Reincarnation of Lamas.” However, at the request of Reting Rinpoche, the Tibetan regent, the ROC government exempted Lhamo Dhondup from the lottery for the 14th Dalai Lama.
The Golden Urn was later reinstated by the People’s Republic of China (PRC) and added to official regulations. Article 36 of the Religious Affairs Regulations of 2004 stipulates that reincarnation must adhere to traditional customs and religious rites, and also requires government approval. In 2007, the State Religious Affairs Bureau of China issued Order No. 5, which outlined strict “Measures on the Management of the Reincarnation of Living Buddhas.” Article 2 bans outside interference, Article 5 requires an “application for approval,” and Article 8 mandates approval to bypass the lot-drawing process. Legislation is consistent with China’s security goals to reinforce its influence in Inner Asia, as evidenced by the selection of the Eleventh Panchen Lama.
The Dalai Lama envisions a revival of the feudal-era practices that were in place before 1792, when the Tibetan clergy and aristocrats chose their leaders through various Tantric methods. The issue arose when the Tibetans began seeking state patronage and official Chinese imperial recognition for the reincarnated individuals to validate their spiritual and political legitimacy. Notably, the Tibetan elites are now advocating for the conferral of Bharat Ratna upon the Dalai Lama, not to integrate with the Indian system, but rather to gain an advantage over China. It has become their sole inclination.
It is essential to recognise that the core of the Dalai Lama’s existence differs significantly from that of a Hindu Sadhu, Sanyasi, or Baba who seeks spiritual salvation. He is a political figure who influences his homeland’s sovereignty and impacts the sentiments of his followers in Tibet and the larger Inner Asian region.
Amb. P. Stobdan (Author is an expert on the Inner Asian Affairs)
Amb. Phunchok Stobdan is an outstanding scholar of extraordinary insight whose achievements are varied and impressive. A rare intellectual born (20 Dec. 1958) in a Buddhist family of Leh. Stobdan is an eminent and influential figure in the newly created Union Territory (UT) of Ladakh. He is the Founding President of the Ladakh International Centre, Leh. Stobdan brings decades of experience as an analyst, academician, diplomat and a leading expert to the country with unparalleled insight into the political, economic and security landscape of Asia/Eurasia. Stobdan served as the Ambassador of India to the Republic of Kyrgyzstan (2010-2012) and has been closely following the Himalayan affairs, particularly the India-China boundary issues.
