BEIJING -- The following is an article by High-level Tibetan Buddhism College of China.

Religious Rituals Are the Fundamental Source of Legitimacy for the Reincarnation of Living Buddhas

In March of this year, the 14th Dalai Lama wrote in his new book that his successor would be born in the so-called "free world." This claim is a continuation of his previous advocacy for "reincarnation outside China" narrative, and adds yet another absurdity to his series of absurd claims on the matter -- including "reincarnating while still alive," "reincarnating as a woman," "reincarnating as a bee," and even "ending reincarnation altogether." At its core, his intention remains the same -- to deny the traditional religious rituals and historical conventions that have governed the Dalai Lama reincarnation system for centuries, and to manipulate the reincarnation process for his own purposes.

The reincarnation of Living Buddhas is a remarkable innovation in Tibetan Buddhism that addresses succession issues. Through centuries of evolution, it has gradually developed into a complete set of traditional religious rituals and historical conventions. The reincarnation of prominent Living Buddhas, such as the Dalai Lama and the Panchen Erdeni, involves searches within the Chinese territory, the drawing of lots from a golden urn, and approval by the central government. This unique tradition which integrates profound faith, mystical experience, and rigorous procedures, serves as a core principle to ensure the sanctity and legitimacy of the reincarnation process, and purity of the passing down of Tibetan Buddhist beliefs.

The search for the spiritual successor of a Living Buddha, which is the first step in the process of the reincarnation of a Living Buddha, must follow a series of procedures. First, identifying omens. Before and after the passing of a Living Buddha, certain omens may appear, providing clues about the reincarnation. Second, divination and consultation of oracles. Through ritual divination, information such as the direction of the reincarnation's birthplace, family characteristics and other hints may come to light. Third, observing visions in the sacred Lake. High-ranking monks journey to Lhamo Latso Lake in Gyaca county, Shannan, where they conduct prolonged chanting and prayers, and they will observe visions such as features of a house, the surrounding environment, direction and even some landmarks, which serve as crucial clues in the search. Fourth, meditation and revelatory dreams. Highly respected Living Buddhas and senior monks engage in extended closed retreats for deep meditation and prayer. Through these spiritual practices, or sometimes in dreams, they may receive revelations about the reincarnation. Fifth, on-site search based on clues. Based on all the information gathered from the aforementioned religious rituals, including direction, geographical features, family surnames, parents' names, and unusual signs at the time of birth, a search team is secretly dispatched to the indicated regions to begin the search. Sixth, relic recognition and behavioral tests. Once a candidate boy matching the preliminary clues is found, the search team presents the personal belongings of the late Living Buddha for the child to identify. If the child can correctly recognize those items, it is considered one of the signs of reincarnation. Upon completing these procedures, the search process concludes and the identification stage begins.

The identification of the reincarnation of prestigious Living Buddhas such as the Dalai Lama and Panchen Erdeni must go through the lot-drawing system -- an important institution established by Emperor Qianlong of the Qing Dynasty to regulate the reincarnation process of Living Buddhas and prevent fraud. It has since become one of the core rituals. When multiple qualified candidates for the reincarnation are found, their names and birth dates are inscribed on specially made ivory slips. These slips are placed in the golden urn, a gift from the Qing court, in front of the statue of Sakyamuni Buddha at the Jokhang Temple in Lhasa, amid chanting and prayer by high-ranking monks. In the presence of the central government's grand ministers resident in the region (or their representatives) and senior Tibetan religious and secular officials, the urn is shaken, and one slip is drawn. The boy whose name is on it is recognized as the reincarnation. This ritual reflects the authority of the central government and its respect for traditional religious rituals, aiming to ensure fairness and sanctity in the recognition process. Historically, the result of the lot-drawing ceremony must be reported to the central government (the emperor during the Ming and Qing dynasties, the Nationalist Government during the Republic of China period, and the State Council today), and only upon official approval and conferment can the process be considered complete. If there is only one candidate, identification must still be approved by the central government in order to exempt the lot-drawing procedure.

Upon completing the rigorous identification procedures, the candidate boy is confirmed as the reincarnation. At this point, approval must be sought from the central government to hold the enthronement ceremony. Once the central government's approval is conveyed to the reincarnation, the enthronement ceremony is formally held. The central government issues a gold imperial edict and a gold seal, marking the official succession of a new high-ranking lama.

After the passing of the 13th Dalai Lama, the local regional government, in accordance with traditional religious rituals and historical conventions, carried out the search, identification, and enthronement of the 14th Dalai Lama. Based on signs such as the 13th Dalai Lama facing northeast at the time of his death, and following traditional religious rituals including consulting oracles from Dharma protectors and observing the holy lake to find signs about the reincarnation's location, a search team located the reincarnation candidate, Lhamo Thondup (later known as the 14th Dalai Lama, Tenzin Gyatso), in Huangzhong county, Qinghai province. In 1940, the Nationalist Government, then the central regime of China, issued an order stating: "Lhamo Thondup from Qinghai, being of profound compassion and marked spiritual signs, has been verified as the reincarnation of the 13th Dalai Lama. He shall be exempted from drawing lots from the golden urn and is hereby specially approved to succeed as the 14th Dalai Lama. So ordered." On February 22, 1940, the enthronement ceremony of the 14th Dalai Lama was held at the Potala Palace. Wu Zhongxin, chief of the Mongolian and Tibetan Affairs Commission and special envoy of the Nationalist Government, attended and co-presided over the ceremony with the Regent Reting Hutuktu. The search, identification, and enthronement of the 14th Dalai Lama strictly followed traditional religious rituals and historical conventions. This stands as the clearest example demonstrating the central government's historical responsibility and legal authority in the affairs of Dalai Lama reincarnations.

The search and identification of the reincarnation of a late Dalai Lama is the most complex and closely watched process within the reincarnation system of Living Buddhas in Tibetan Buddhism. It is not a simple search but one that strictly adheres to a system of traditional religious rituals, combining mystical revelation (such as observing the holy lake, divination, and insights from senior monks), rigorous verification (including recognition of relics and behavioral tests), and historical conventions (such as search within the Chinese territory, drawing lots from the golden urn, and approval from the central government). This system is deeply rooted in the core beliefs of Tibetan Buddhism, reflecting its sanctity, historical continuity, and standardization, and is a vital part of Tibetan Buddhism's unique religious culture. First, the entire search process is based on the religious cosmology and practices of Tibetan Buddhism, emphasizing the guidance of Buddhas and Dharma protectors as well as the realization of high-ranking monks. Second, rituals such as divination and observing the holy lake have evolved into fixed procedures and norms over centuries of practice. Third, the search and identification are carried out collectively by authoritative figures within the Tibetan Buddhist community. Fourth, although the system involves mystical elements, the procedures are clearly defined and strictly implemented, with established rules. Fifth, the search within the Chinese territory, the lot-drawing ceremony with the golden urn, and approval from the central government are indispensable to the legitimacy of Dalai Lama reincarnations. Such historical conventions have been established since the Qing Emperor Shunzhi conferred the title on the 5th Dalai Lama in 1653. The 10th, 11th, and 12th Dalai Lamas were identified through drawing lots from the golden urn; the 13th and 14th Dalai Lamas were exempted from the lot-drawing ceremony with approval from the central government.

China is the homeland of Tibetan Buddhism, and its principal areas of practice and the majority of its followers are located in China. The fundamental purpose of the reincarnation of Living Buddhas is to return by vow to liberate all sentient beings. Searching for a reincarnation outside the Chinese territory deviates from traditional religious rituals, contradicts the core doctrine of returning by vow, and cannot gain the recognition of followers. More importantly, the devotion of Tibetan Buddhist followers is founded on trust in the sanctity of the rituals. For instance, observing the holy lake must take place at Lhamo Latso Lake in Xizang; the golden urn is a religious instrument granted by the central government; the lot-drawing ceremony aligns with the principle of "Buddha's judgment," preventing human manipulation; and the lot-drawing ceremony takes place before the statue of Sakyamuni Buddha in Jokhang Temple, making it especially solemn and sacred.

Any so-called "reincarnation" that bypasses traditional religious rituals, whether conducted within or outside the Chinese territory, lacks religious legitimacy and will by no means be recognized by Tibetan Buddhist followers.