Statement of His Holiness the Fourteenth Dalai Lama, Tenzin Gyatso, on the Issue of His Reincarnation

24  September 2011

Introduction

My fellow Tibetans, both in and outside Tibet, all those who follow the Tibetan Buddhist tradition, and everyone who has a connection to Tibet and Tibetans: due to the foresight of our ancient kings, ministers and scholar-adepts, the complete teaching of the Buddha, comprising the scriptural and experiential teachings of the Three Vehicles and the Four Sets of Tantra and their related subjects and disciplines flourished widely in the Land of Snow. Tibet has served as a source of Buddhist and related cultural traditions for the world. In particular, it has contributed significantly to the happiness of countless beings in Asia, including those in China, Tibet and Mongolia.

In the course of upholding the Buddhist tradition in Tibet, we evolved a unique Tibetan tradition of recognizing the reincarnations of scholar-adepts that has been of immense help to both the Dharma and sentient beings, particularly to the monastic community.

Since the omniscient Gedun Gyatso was recognized and confirmed as the reincarnation of Gedun Drub in the fifteenth century and the Gaden Phodrang Labrang (the Dalai Lama’s institution) was established, successive reincarnations have been recognized. The third in the line, Sonam Gyatso, was given the title of the Dalai Lama. The Fifth Dalai Lama, Ngawang Lobsang Gyatso, established the Gaden Phodrang Government in 1642, becoming the spiritual and political head of Tibet. For more than 600 years since Gedun Drub, a series of unmistaken reincarnations has been recognised in the lineage of the Dalai Lama.

The Dalai Lamas have functioned as both the political and spiritual leaders of Tibet for 369 years since 1642. I have now voluntarily brought this to an end, proud and satisfied that we can pursue the kind of democratic system of government flourishing elsewhere in the world. In fact, as far back as 1969, I made clear that concerned people should decide whether the Dalai Lama’s reincarnations should continue in the future. However, in the absence of clear guidelines, should the concerned public express a strong wish for the Dalai Lamas to continue, there is an obvious risk of vested political interests misusing the reincarnation system to fulfil their own political agenda. Therefore, while I remain physically and mentally fit, it seems important to me that we draw up clear guidelines to recognise the next Dalai Lama, so that there is no room for doubt or deception. For these guidelines to be fully comprehensible, it is essential to understand the system of Tulku recognition and the basic concepts behind it. Therefore, I shall briefly explain them below.

Past and future lives

In order to accept reincarnation or the reality of Tulkus, we need to accept the existence of past and future lives. Sentient beings come to this present life from their previous lives and take rebirth again after death. This kind of continuous rebirth is accepted by all the ancient Indian spiritual traditions and schools of philosophy, except the Charvakas, who were a materialist movement. Some modern thinkers deny past and future lives on the premise that we cannot see them. Others do not draw such clear cut conclusions on this basis.

Although many religious traditions accept rebirth, they differ in their views of what it is that is reborn, how it is reborn, and how it passes through the transitional period between two lives. Some religious traditions accept the prospect of future life, but reject the idea of past lives.

Generally, Buddhists believe that there is no beginning to birth and that once we achieve liberation from the cycle of existence by overcoming our karma and destructive emotions, we will not be reborn under the sway of these conditions. Therefore, Buddhists believe that there is an end to being reborn as a result of karma and destructive emotions, but most Buddhist philosophical schools do not accept that the mind-stream comes to an end. To reject past and future rebirth would contradict the Buddhist concept of the ground, path and result, which must be explained on the basis of the disciplined or undisciplined mind. If we accept this argument, logically, we would also have to accept that the world and its inhabitants come about without causes and conditions. Therefore, as long as you are a Buddhist, it is necessary to accept past and future rebirth.

For those who remember their past lives, rebirth is a clear experience. However, most ordinary beings forget their past lives as they go through the process of death, intermediate state and rebirth. As past and future rebirths are slightly obscure to them, we need to use evidence-based logic to prove past and future rebirths to them.

There are many different logical arguments given in the words of the Buddha and subsequent commentaries to prove the existence of past and future lives. In brief, they come down to four points: the logic that things are preceded by things of a similar type, the logic that things are preceded by a substantial cause, the logic that the mind has gained familiarity with things in the past, and the logic of having gained experience of things in the past.

Ultimately all these arguments are based on the idea that the nature of the mind, its clarity and awareness, must have clarity and awareness as its substantial cause. It cannot have any other entity such as an inanimate object as its substantial cause. This is self-evident. Through logical analysis we infer that a new stream of clarity and awareness cannot come about without causes or from unrelated causes. While we observe that mind cannot be produced in a laboratory, we also infer that nothing can eliminate the continuity of subtle clarity and awareness.

As far as I know, no modern psychologist, physicist, or neuroscientist has been able to observe or predict the production of mind either from matter or without cause.

There are people who can remember their immediate past life or even many past lives, as well as being able to recognise places and relatives from those lives. This is not just something that happened in the past. Even today there are many people in the East and West, who can recall incidents and experiences from their past lives. Denying this is not an honest and impartial way of doing research, because it runs counter to this evidence. The Tibetan system of recognising reincarnations is an authentic mode of investigation based on people’s recollection of their past lives.

How rebirth takes place

There are two ways in which someone can take rebirth after death: rebirth under the sway of karma and destructive emotions and rebirth through the power of compassion and prayer. Regarding the first, due to ignorance negative and positive karma are created and their imprints remain on the consciousness. These are reactivated through craving and grasping, propelling us into the next life. We then take rebirth involuntarily in higher or lower realms. This is the way ordinary beings circle incessantly through existence like the turning of a wheel. Even under such circumstances ordinary beings can engage diligently with a positive aspiration in virtuous practices in their day-to-day lives. They familiarise themselves with virtue that at the time of death can be reactivated providing the means for them to take rebirth in a higher realm of existence. On the other hand, superior Bodhisattvas, who have attained the path of seeing, are not reborn through the force of their karma and destructive emotions, but due to the power of their compassion for sentient beings and based on their prayers to benefit others. They are able to choose their place and time of birth as well as their future parents. Such a rebirth, which is solely for the benefit of others, is rebirth through the force of compassion and prayer.

The meaning of Tulku

It seems the Tibetan custom of applying the epithet ‘Tulku’ (Buddha’s Emanation Body) to recognized reincarnations began when devotees used it as an honorary title, but it has since become a common expression. In general, the term Tulku refers to a particular aspect of the Buddha, one of the three or four described in the Sutra Vehicle. According to this explanation of these aspects of the Buddha, a person who is totally bound by destructive emotions and karma has the potential to achieve the Truth Body (Dharmakaya), comprising the Wisdom Truth Body and Nature Truth Body. The former refers to the enlightened mind of a Buddha, which sees everything directly and precisely, as it is, in an instant. It has been cleared of all destructive emotions, as well as their imprints, through the accumulation of merit and wisdom over a long period of time. The latter, the Nature Truth Body, refers to the empty nature of that all-knowing enlightened mind. These two together are aspects of the Buddhas for themselves. However, as they are not directly accessible to others, but only amongst the Buddhas themselves, it is imperative that the Buddhas manifest in physical forms that are accessible to sentient beings in order to help them. Hence, the ultimate physical aspect of a Buddha is the Body of Complete Enjoyment (Sambhogakaya), which is accessible to superior Bodhisattvas, and has five definite qualifications such as residing in the Akanishta Heaven. And from the Body of Complete Enjoyment are manifested the myriad Emanation Bodies or Tulkus (Nirmanakaya), of the Buddhas, which appear as gods or humans and are accessible even to ordinary beings. These two physical aspects of the Buddha are termed Form Bodies, which are meant for others.

The Emanation Body is three-fold: a) the Supreme Emanation Body like Shakyamuni Buddha, the historical Buddha, who manifested the twelve deeds of a Buddha such as being born in the place he chose and so forth; b) the Artistic Emanation Body which serves others by appearing as craftsmen, artists and so on; and c) the Incarnate Emanation Body, according to which Buddhas appear in various forms such as human beings, deities, rivers, bridges, medicinal plants, and trees to help sentient beings. Of these three types of Emanation Body, the reincarnations of spiritual masters recognized and known as ‘Tulkus’ in Tibet come under the third category. Among these Tulkus there may be many who are truly qualified Incarnate Emanation Bodies of the Buddhas, but this does not necessarily apply to all of them. Amongst the Tulkus of Tibet there may be those who are reincarnations of superior Bodhisattvas, Bodhisattvas on the paths of accumulation and preparation, as well as masters who are evidently yet to enter these Bodhisattva paths. Therefore, the title of Tulku is given to reincarnate Lamas either on the grounds of their resembling enlightened beings or through their connection to certain qualities of enlightened beings.

As Jamyang Khyentse Wangpo said:

Reincarnation is what happens when someone takes rebirth after the predecessor’s passing away; emanation is when manifestations take place without the source’s passing away.

Recognition of Reincarnations

The practice of recognizing who is who by identifying someone’s previous life occurred even when Shakyamuni Buddha himself was alive. Many accounts are found in the four Agama Sections of the Vinaya Pitaka, the Jataka Stories, the Sutra of the Wise and Foolish, the Sutra of One Hundred Karmas and so on, in which the Tathagata revealed the workings of karma, recounting innumerable stories about how the effects of certain karmas created in a past life are experienced by a person in his or her present life. Also, in the life stories of Indian masters, who lived after the Buddha, many reveal their previous places of birth. There are many such stories, but the system of recognizing and numbering their reincarnations did not occur in India.

The system of recognizing reincarnations in Tibet

Past and future lives were asserted in the indigenous Tibetan Bon tradition before the arrival of Buddhism. And since the spread of Buddhism in Tibet, virtually all Tibetans have believed in past and future lives. Investigating the reincarnations of many spiritual masters who upheld the Dharma, as well as the custom of praying devotedly to them, flourished everywhere in Tibet. Many authentic scriptures, indigenous Tibetan books such as the Mani Kabum and the Fivefold Kathang Teachings and others like the The Books of Kadam Disciples and the Jewel Garland: Responses to Queries, which were recounted by the glorious, incomparable Indian master Dipankara Atisha in the 11th century in Tibet, tell stories of the reincarnations of Arya Avalokiteshvara, the Bodhisattva of compassion. However, the present tradition of formally recognizing the reincarnations of masters first began in the early 13th century with the recognition of Karmapa Pagshi as the reincarnation of Karmapa Dusum Khyenpa by his disciples in accordance with his prediction. Since then, there have been seventeen Karmapa incarnations over more than nine hundred years. Similarly, since the recognition of Kunga Sangmo as the reincarnation of Khandro Choekyi Dronme in the 15th century there have been more than ten incarnations of Samding Dorje Phagmo. So, among the Tulkus recognized in Tibet there are monastics and lay tantric practitioners, male and female. This system of recognizing the reincarnations gradually spread to other Tibetan Buddhist traditions, and Bon, in Tibet. Today, there are recognized Tulkus in all the Tibetan Buddhist traditions, the Sakya, Geluk, Kagyu and Nyingma, as well as Jonang and Bodong, who serve the Dharma. It is also evident that amongst these Tulkus some are a disgrace.

The omniscient Gedun Drub, who was a direct disciple of Je Tsongkhapa, founded Tashi Lhunpo Monastery in Tsang and took care of his students. He passed away in 1474 at the age of 84. Although initially no efforts were made to identify his reincarnation, people were obliged to recognize a child named Sangye Chophel, who had been born in Tanak, Tsang (1476), because of what he had to say about his amazing and flawless recollections of his past life. Since then, a tradition began of searching for and recognizing the successive reincarnations of the Dalai Lamas by the Gaden Phodrang Labrang and later the Gaden Phodrang Government.

The ways of recognizing reincarnations

After the system of recognizing Tulkus came into being, various procedures for going about it began to develop and grow. Among these some of the most important involve the predecessor’s predictive letter and other instructions and indications that might occur; the reincarnation’s reliably recounting his previous life and speaking about it; identifying possessions belonging to the predecessor and recognizing people who had been close to him. Apart from these, additional methods include asking reliable spiritual masters for their divination as well as seeking the predictions of mundane oracles, who appear through mediums in trance, and observing the visions that manifest in sacred lakes of protectors like Lhamoi Latso, a sacred lake south of Lhasa.

When there happens to be more than one prospective candidate for recognition as a Tulku, and it becomes difficult to decide, there is a practice of making the final decision by divination employing the dough-ball method (zen tak) before a sacred image while calling upon the power of truth.

Emanation before the passing away of the predecessor (ma-dhey tulku)

Usually a reincarnation has to be someone’s taking rebirth as a human being after previously passing away. Ordinary sentient beings generally cannot manifest an emanation before death (ma-dhey tulku), but superior Bodhisattvas, who can manifest themselves in hundreds or thousands of bodies simultaneously, can manifest an emanation before death. Within the Tibetan system of recognizing Tulkus there are emanations who belong to the same mind-stream as the predecessor, emanations who are connected to others through the power of karma and prayers, and emanations who come as a result of blessings and appointment.

The main purpose of the appearance of a reincarnation is to continue the predecessor’s unfinished work to serve Dharma and beings. In the case of a Lama who is an ordinary being, instead of having a reincarnation belonging to the same mind-stream, someone else with connections to that Lama through pure karma and prayers may be recognized as his or her emanation. Alternatively it is possible for the Lama to appoint a successor who is either his disciple or someone young who is to be recognized as his emanation. Since these options are possible in the case of an ordinary being, an emanation before death that is not of the same mind-stream is feasible. In some cases one high Lama may have several reincarnations simultaneously, such as incarnations of body, speech and mind and so on. In recent times, there have been well-known emanations before death such as Dudjom Jigdral Yeshe Dorje and Chogye Trichen Ngawang Khyenrab.

Using the Golden Urn

As the degenerate age gets worse, and as more reincarnations of high Lamas are being recognized, some of them for political motives, increasing numbers have been recognized through inappropriate and questionable means, as a result of which huge damage has been done to the Dharma.

During the conflict between Tibet and the Gurkhas (1791-93) the Tibetan Government had to call on Manchu military support. Consequently the Gurkha military was expelled from Tibet, but afterwards Manchu officials made a 29-point proposal on the pretext of making the Tibetan Government’s administration more efficient. This proposal included the suggestion of picking lots from a Golden Urn to decide on the recognition of the reincarnations of the Dalai Lamas, Panchen Lamas and Hutuktus, a Mongolian title given to high Lamas. Therefore, this procedure was followed in the case of recognizing some reincarnations of the Dalai Lama, Panchen Lama and other high Lamas. The ritual to be followed was written by the Eighth Dalai Lama Jampel Gyatso.  Even after such a system had been introduced, this procedure was dispensed with for the Ninth, Thirteenth and myself, the Fourteenth Dalai Lama.

Even in the case of the Tenth Dalai Lama, the authentic reincarnation had already been found and in reality this procedure was not followed, but in order to humour the Manchus it was merely announced that this procedure had been observed.

The Golden Urn system was actually used only in the cases of the Eleventh and Twelfth Dalai Lamas. However, the Twelfth Dalai Lama had already been recognized before the procedure was employed. Therefore, there has only been one occasion when a Dalai Lama was recognized by using this method. Likewise, among the reincarnations of the Panchen Lama, apart from the Eighth and the Ninth, there have been no instances of this method being employed. This system was imposed by the Manchus, but Tibetans had no faith in it because it lacked any spiritual quality. However, if it were to be used honestly, it seems that we could consider it as similar to the manner of divination employing the dough-ball method (zen tak).

In 1880, during the recognition of the Thirteenth Dalai Lama as the reincarnation of the Twelfth, traces of the Priest-Patron relationship between Tibet and the Manchus still existed. He was recognized as the unmistaken reincarnation by the Eighth Panchen Lama, the predictions of the Nechung and Samye oracles and by observing visions that appeared in Lhamoi Latso, therefore the Golden Urn procedure was not followed. This can be clearly understood from the Thirteenth Dalai Lamas final testament of the Water-Monkey Year (1933) in which he states:

As you all know, I was selected not in the customary way of picking lots from the golden urn, but my selection was foretold and divined. In accordance with these divinations and prophecies I was recognized as the reincarnation of the Dalai Lama and enthroned.”

When I was recognized as the Fourteenth incarnation of the Dalai Lama in 1939, the Priest-Patron relationship between Tibet and China had already come to an end. Therefore, there was no question of any need to confirm the reincarnation by employing the Golden Urn. It is well-known that the then Regent of Tibet and the Tibetan National Assembly had followed the procedure for recognizing the Dalai Lama’s reincarnation taking account of the predictions of high Lamas, oracles and the visions seen in Lhamoi Latso; the Chinese had no involvement in it whatever. Nevertheless, some concerned officials of the Guomintang later cunningly spread lies in the newspapers claiming that they had agreed to forego the use of the Golden Urn and that Wu Chung-tsin presided over my enthronement, and so on. This lie  was exposed by Ngabo Ngawang Jigme, the Vice-Chairman of the Standing Committee of the National People’s Congress, who the People’s Republic of China considered to be a most progressive person, at the Second Session of the Fifth People’s Congress of the Tibet Autonomous Region (31st July 1989). This is clear, when, at the end of his speech, in which he gave a detailed explanation of events and presented documentary evidence, he demanded:

What need is there for the Communist Party to follow suit and continue the lies of the Guomintang?

Deceptive strategy and false hopes

In the recent past, there have been cases of irresponsible managers of wealthy Lama-estates who indulged in improper methods to recognize reincarnations, which have undermined the Dharma, the monastic community and our society. Moreover, since the Manchu era Chinese political authorities repeatedly engaged in various deceitful means using Buddhism, Buddhist masters and Tulkus as tools to fulfil their political ends as they involved themselves in Tibetan and Mongolian affairs. Today, the authoritarian rulers of the People’s  Republic of China, who as communists reject religion, but still involve themselves in religious affairs, have imposed a so-called re-education campaign and declared the so-called Order No. Five, concerning the control and recognition of reincarnations, which came into force on 1st September 2007. This is outrageous and disgraceful. The enforcement of various inappropriate methods for recognizing reincarnations to eradicate our unique Tibetan cultural traditions is doing damage that will be difficult to repair.

Moreover, they say they are waiting for my death and will recognize a Fifteenth Dalai Lama of their choice. It is clear from their recent rules and regulations and subsequent declarations that they have a detailed strategy to deceive Tibetans, followers of the Tibetan Buddhist tradition and the world community. Therefore, as I have a responsibility to protect the Dharma and sentient beings and counter such detrimental schemes, I make the following declaration.

The next incarnation of the Dalai Lama

As I mentioned earlier, reincarnation is a phenomenon which should take place either through the voluntary choice of the concerned person or at least on the strength of his or her karma, merit and prayers. Therefore, the person who reincarnates has sole legitimate authority over where and how he or she takes rebirth and how that reincarnation is to be recognized. It is a reality that no one else can force the person concerned, or manipulate him or her. It is particularly inappropriate for Chinese communists, who explicitly reject even the idea of past and future lives, let alone the concept of reincarnate Tulkus, to meddle in the system of reincarnation and especially the reincarnations of the Dalai Lamas and Panchen Lamas. Such brazen meddling contradicts their own political ideology and reveals their double standards. Should this situation continue in the future, it will be impossible for Tibetans and those who follow the Tibetan Buddhist tradition to acknowledge or accept it.

When I am about ninety I will consult the high Lamas of the Tibetan Buddhist traditions, the Tibetan public, and other concerned people who follow Tibetan Buddhism, and re-evaluate whether the institution of the Dalai Lama should continue or not. On that basis we will take a decision. If it is decided that the reincarnation of the Dalai Lama should continue and there is a need for the Fifteenth Dalai Lama to be recognized, responsibility for doing so will primarily rest on the concerned officers of the Dalai Lama’s Gaden Phodrang Trust. They should consult the various heads of the Tibetan Buddhist traditions and the reliable oath-bound Dharma Protectors who are linked inseparably to the lineage of the Dalai Lamas. They should seek advice and direction from these concerned beings and carry out the procedures of search and recognition in accordance with past tradition. I shall leave clear written instructions about this. Bear in mind that, apart from the reincarnation recognized through such legitimate methods, no recognition or acceptance should be given to a candidate chosen for political ends by anyone, including those in the People’s Republic of China.

The Dalai Lama

Dharamsala

(Translated from the Tibetan)

Efforts on to restart talks with China: Tibetan PM-in-exile

Dharamsala, Sep 19, (IANS) :

Efforts are on to restart the stalled talks between the envoys of the Dalai Lama and the Chinese officials, Tibetan Prime Minister-in-exile Lobsang Sangay said Monday, adding the Chinese ”are not reciprocating”.

“We are ready to negotiate with the Chinese anytime, anywhere, but they are not reciprocating,” Sangay said while announcing the portfolios in the newly-constituted cabinet — a blend of old and new faces.

Sangay, who was once dubbed a “terrorist” by China because of his earlier association with the Tibetan Youth Congress, the largest radical group of exiles, said efforts would continue to restart the talks within the framework of the constitution of China.

China and the Dalai Lama’s envoys have held nine rounds of talks since 2002 to resolve the Tibetan issue. But no major breakthrough has been achieved so far.

In the cabinet, Dolma Gyari, three-time former deputy speaker of the Tibetan parliament, has been named the new home minister. She is among the three new faces in the cabinet.

Dongchung Ngodup and Tsering Dhundup, both former ministers in the previous cabinet, have been given security and finance portfolios, respectively.

Pema Chhinjor, also a former minister and senior-most member of Sangay’s cabinet, has been allocated religion and culture, while Dicki Chhoyang has got information and international relations and Tsering Wangchuk health.

Sangay has kept with himself the crucial portfolio of education.

The department of education is crucial as the government-in-exile runs more than 100 schools in Tibetan settlements across the globe. In his inaugural speech after being sworn-in last month, Sangay promised to bring out 10,000 professionals in the next two decades.

On formation of his cabinet, Sangay told reporters that “all three regions have been given equal representation in the cabinet”.

On getting parliament’s unanimous approval of the names of the cabinet members proposed by him, Sangay said, “A strong message has been sent to China stating we Tibetans are united”.

Sangay announced the cabinet on the first day of the inaugural session of the 15th Tibetan Parliament Sep 16.

Based in Dharamsala, the government-in-exile is not recognised by any country. There are about 140,000 Tibetans in exile, over 100,000 of them in India.



Deadly earthquake rocks India, Nepal and Tibet

http://www.bbc.co.uk/news/world-south-asia-14965598

BBC News South Asia

19 September 2011 Last updated at 07:20

Dozens of people have been killed and many more injured after a magnitude 6.9 earthquake shook north-eastern India, Nepal and Tibet.

The epicentre of the earthquake was in India’s mountainous Sikkim state, where at least 18 people were killed.

Rain and landslides are hindering search and rescue operations there and officials in Sikkim fear that the toll could rise further.

Several earthquakes hit the region this year, but none caused major damage.

At least five people were killed in Nepal, police there say, and at least seven died in Tibet, China’s official Xinhua news agency reported. At least six other people were killed in other Indian states.

Officials in all regions say the death toll is likely to rise as rescuers reach the remote mountainous areas struck by the quake.  Power cuts

The quake struck the mountainous north-eastern Indian state of Sikkim at 18:10 (12:40 GMT) on Sunday, according to the US Geological Survey, and was followed by two strong aftershocks.

Telephone lines were knocked out across the state, while power cuts plunged Gangtok, the capital, into darkness just seconds after the quake hit.

Hundreds of people there spent the night on the streets after buildings developed cracks, reports say.

Tremors were felt in the north-eastern Indian states of Assam, Meghalaya, and Tripura. They were also felt in regions of India: West Bengal, Bihar, Jharkhand, Uttar Pradesh, Rajasthan, Chandigarh and Delhi. Bangladesh and Bhutan also felt the quake.

One person was killed during a stampede as people panicked in a town in the eastern state of Bihar, and other deaths were reported near Darjeeling, in West Bengal.

Landslides have blocked the two main highways linking Sikkim with the rest of the country making it difficult for the rescue workers to reach the area, reports say. Buildings evacuated

Just over the border in Tibet’s Yadong County, just 40km (miles) from Sikkim, the earthquake caused hundreds of landslides disrupting traffic, telecommunications, power and water supplies.

Chinese authorities said relief supplies were on the way to the area.

In Kathmandu, 270km (170 miles) west of the quake’s epicentre, buildings were evacuated and traffic came to a standstill.

Three people died when a wall of the British Embassy collapsed. Those dead included a motorcyclist and his eight-year-old child who were struck as they rode past, police said.

Two others died in Dharan in Sunsari district, including a five-year-old child, according to the the Himalayan Times newspaper.

Lawmakers in parliament hurried out of the building shouting when the quake struck in the middle of a debate on the budget, witnesses said.

The Dalai Lama meets Mexican President, China cries foul*

*DHARAMSHALA, *September 10: Mexican President Felipe Calderon on Friday held “private” talks with the exiled Tibetan leader the Dalai Lama, a move which has riled the communist Chinese government.

The president’s office said in a statement that the pair had discussed “the importance of promoting ethical values in contemporary society” while reiterating his country’s adherence to the “one-China principle.”

Fresh from meeting with another head of state – the Estonian President Toomas Hendrik Ilves in August – the Dalai Lama described his talks with the South American leader as “very good.”

The meeting which was not listed on Calderon’s public agenda went on for about 45 minutes at the Los Pinos, the Presidential Palace of Mexico.

Speaking to reporters, the Nobel Peace laureate said that the meeting took place in a “friendly atmosphere” and added that Calderon had “inquired about the situation in Tibet.”

Meanwhile, China on Saturday expressed strong discontent and opposition to the meeting calling it a gross interference in China’s internal affairs.

“This grossly interferes in China’s internal affairs, hurts the feelings of the Chinese people, and damages China-Mexico relations,” said Chinese Foreign Ministry spokesperson Ma Zhaoxu in a press release.

The Mexican leader met with the Dalai Lama “despite strong objections and representations from China,” the China Daily said in a report today.

The Tibetan spiritual leader arrived on his third visit to Mexico, late Thursday and was received by representatives of Mexico’s Ministry of Interior.

On September 9, His Holiness gave a keynote address on ‘Building Harmony through Altruism and Compassion’ at the Third International Conference on Human Values and Rule of Law.

Addressing the drug related violence that has plagued the northern borders of Mexico, the Dalai Lama blamed education and upbringing for drug and alcohol dependence.

“Keeping these things in mind,” His Holiness said “it is important to pay more attention to altruism and inner values.”

20 Tibetans held in Bajura

PRAKASH SINGH

12^th September 2011

BAJURA: Police arrested 20 Tibetan nationals, supporters of Dalai Lama, for illegally entering to Nepal on Sunday.

They were arrested at Bauli, near district headquarters for illegally trying to enter Delhi via Bajura-Kathmandu route, informed Birkha Bahadur Rawal, DSP at the district police office, Bajura.

According to the national law of Nepal, the Tibetans, who do not have proper legal papers, are not allowed to enter.

Police started chasing them after they were seen at Pandusen in the district on Saturday night. They had reached to the district after 17-day walk.

All the arrested are youths which include 15 boys and five girls. However, their identities are yet to be ascertained due to the language barrier. “We are unable to establish their identities as they can not speak Nepali Language,” said police.

The arrested will be sent to Kathmandu today for further proceedings, informed police.

By the Editorial Board of The Tibetan Political Review

The 15th Tibetan Parliament-in-Exile meets from September 16 to October 1 of this year.  One if its key tasks will be to consider candidates for the seven Kalons (ministers) nominated by the Kalon Tripa (Prime Minister), Lobsang Sangay.  In order to ensure that the Tibetan people get the best administration possible, it is imperative that the names of the nominees be publicly disclosed now so that they can be thoroughly vetted.

Under Article 21 of the Tibetan Charter, the Parliament votes whether to confirm the Kalon Tripa’s nominees for the seven members of the Kashag (Cabinet). These seven Kalons are: Nangsi Kalon (Home Minister), Chidrel Kalon (Minister of Information and International Relations), Sherig Kalon (Education Minister), Choedhon Kalon (Religion Minister), Desung Kalon (Security Minister), Troeten Kalon (Health Minister), and Paljor Kalon (Finance Minister).

The Kalon Tripa will likely nominate qualified individuals to these important positions.  However, we believe that any democracy is made stronger through checks and balances.  The Central Tibetan Administration’s functioning would be improved by fully vetting the Kashag nominees.  This vetting is a duty that constitutionally falls to the Tibetan Parliament-in-Exile.  Not carrying out a full vetting would be a dereliction of the Parliament’s duty.

Tibetan democracy is structured similar to a presidential system (with a directly-elected executive separate from the legislature) rather than a parliamentary system (where the head of government is the leader of the legislative majority).  In presidential systems such as the American and Tibetan ones, the legislature has the important power to vote whether to confirm the chief executive’s Cabinet.

Looking to the example of the United States, the President informs the Senate (the upper house of Congress) of a particular Cabinet nominee; the Senate investigates this nominee, including holding confirmation hearings where the nominee is questioned under oath.  The Senate then votes on whether to confirm the nominee.

The purpose of this confirmation process is three-fold.  First, the Senate assures that the nominee is qualified.  Second, Senators can get the nominee’s views and policies on record.  Third, the Senate serves as a political check by ensuring that the Cabinet nominee is politically acceptable, not only to the President (who nominates) but also to Senators (who confirm).

Some may feel that the President should have the power to appoint whomever he/she wants in the Cabinet, but as a practical matter this system promotes political moderation.  It is grounded in the principle that while the President is the head of government, it is ultimately the legislature that is the representative of the people.

Based on this example, we believe that Tibetan democracy would benefit by the Kalon Tripa immediately informing Parliament of his seven Kalon nominees.  The Parliamentary Standing Committee, and individual Chitues (Members of Parliament), should immediately begin the vetting process for these nominees.  This process should include calling the nominees to testify before the full Parliament beginning on September 16.  With a full vetting process for the Kalon nominees, it will ultimately be the Tibetan people who will benefit from a better administration.

The 15th Tibetan Parliament-in-Exile meets from September 16 to October 1 of this year.  One if its key tasks will be to consider candidates for the seven Kalons (ministers) nominated by the Kalon Tripa (Prime Minister), Lobsang Sangay.  In order to ensure that the Tibetan people get the best administration possible, it is imperative that the names of the nominees be publicly disclosed now so that they can be thoroughly vetted.

Under Article 21 of the Tibetan Charter, the Parliament votes whether to confirm the Kalon Tripa’s nominees for the seven members of the Kashag (Cabinet). These seven Kalons are: Nangsi Kalon (Home Minister), Chidrel Kalon (Minister of Information and International Relations), Sherig Kalon (Education Minister), Choedhon Kalon (Religion Minister), Desung Kalon (Security Minister), Troeten Kalon (Health Minister), and Paljor Kalon (Finance Minister).

The Kalon Tripa will likely nominate qualified individuals to these important positions.  However, we believe that any democracy is made stronger through checks and balances.  The Central Tibetan Administration’s functioning would be improved by fully vetting the Kashag nominees.  This vetting is a duty that constitutionally falls to the Tibetan Parliament-in-Exile.  Not carrying out a full vetting would be a dereliction of the Parliament’s duty.

Tibetan democracy is structured similar to a presidential system (with a directly-elected executive separate from the legislature) rather than a parliamentary system (where the head of government is the leader of the legislative majority).  In presidential systems such as the American and Tibetan ones, the legislature has the important power to vote whether to confirm the chief executive’s Cabinet.

Looking to the example of the United States, the President informs the Senate (the upper house of Congress) of a particular Cabinet nominee; the Senate investigates this nominee, including holding confirmation hearings where the nominee is questioned under oath.  The Senate then votes on whether to confirm the nominee.

The purpose of this confirmation process is three-fold.  First, the Senate assures that the nominee is qualified.  Second, Senators can get the nominee’s views and policies on record.  Third, the Senate serves as a political check by ensuring that the Cabinet nominee is politically acceptable, not only to the President (who nominates) but also to Senators (who confirm).

Some may feel that the President should have the power to appoint whomever he/she wants in the Cabinet, but as a practical matter this system promotes political moderation.  It is grounded in the principle that while the President is the head of government, it is ultimately the legislature that is the representative of the people.

Based on this example, we believe that Tibetan democracy would benefit by the Kalon Tripa immediately informing Parliament of his seven Kalon nominees.  The Parliamentary Standing Committee, and individual Chitues (Members of Parliament), should immediately begin the vetting process for these nominees.  This process should include calling the nominees to testify before the full Parliament beginning on September 16.  With a full vetting process for the Kalon nominees, it will ultimately be the Tibetan people who will benefit from a better administration.

The Statement of Kalon Tripa on the Occasion of the Fifty-first Tibetan Democracy Day
2 September 2011

Today, we celebrate the fifty-first anniversary of Tibetan Democracy Day. On this auspicious occasion, in which we celebrate our shared aspiration for human freedom, I extend my warm greetings to fellow Tibetans around the world particularly to those in occupied Tibet

I pay my sincere and heart-felt tribute to our most revered leader His Holiness the Dalai Lama, whose vision of a democratic and secular Tibetan society I am fully committed to realizing. Let me begin by acknowledging and celebrating the pivotal role of His Holiness the Dalai Lama who is a true democrat and a magnanimous people’s leader. He was drawn towards fairness and democratic principles even when growing up as a young child in the Potala Palace. Being from a humble peasant family himself, he befriended the Palace sweepers, gatekeepers and cooks, and these people became his source of information about ordinary Tibetans and conditions in Tibet. Two years after assuming leadership of the country, His Holiness established the Reform Committee in 1952, which had exempting poor farmers and indigent Tibetans from heavy taxes as one of its objectives. However, the occupying Chinese forces disrupted the work and disbanded the committee.

I would like to share my own experience of His Holiness’ magnanimity in 1995. Along with other students, I received an audience with His Holiness just before we were to leave for further studies in the United States. As I was introduced, His Holiness mentioned an article that I published in the Tibetan Review entitled “Human Rights and Asian Values.” I was struck and honored that he took notice of an article published by a young and ordinary Tibetan. I know countless others who have had similar encounters.

The story of Tibet’s democracy, after the early attempts in 1952, continued in 1959 after His Holiness sought refuge in India following the occupation of Tibet. At a time when anti-colonialism was taking hold and new democracies were being established around the world, the first step towards establishing the Tibetan parliament began at Bodh Gaya, where the Na-gyen Chenmo (great oath) was taken and Tibetan leaders pledged an iron-like unity under one leadership.  On June 29, 1960, at a very emotional public event, His Holiness shared his vision of democracy to Tibetan construction workers of Indian highways near Dalhousie. It must have been a traumatic experience for Tibetans; who having lost their nation, homes, and family members; had to witness their 26-year-old leader as a refugee amidst makeshift tents that served as their home. Tibetans – young and old – were overwhelmed with emotions – many cried and were deeply moved.

Tibetans elected (actually selected) their members of parliament and had their first meeting on September 2, 1960, which from that day on came to be commemorated as the Tibetan Democracy Day. As for selecting the regional representatives, Tibetan road workers from Sikkim to Manali met on roadsides and nominated candidates by raising their hands. The elected representatives, carrying tin box full of documents, met under a tree (not far from Tsuklagkhang) on weekends to conduct parliamentary business. Women members were elected as early as 1963, when some advanced democracies still did not have female parliamentarians. In 1977, representatives of Bon were also included.

In 1963, the constitution of Tibet, modeled after India’s, was adopted and His Holiness the Dalai Lama insisted that the constitution include a provision that allowed for his own impeachment which went against the wishes of his own people. In 1970, the Tibetan Youth Congress was established by Tibetan youth leaders, and in 1984 the Tibetan Women’s Association was re-established in exile. Both organizations have played an important role in producing leaders with emphasis on non-sectarianism, non-regionalism and unity.

With the collapse of the Soviet Union and the Berlin Wall and the spread of “third wave” of democracy around the world in the early nineties, more democratic reforms ensued in the Tibetan community. These reforms occurred while the Chinese government was cracking down on its own people seeking democracy during the Tiananmen Square massacre. In 1991, the Charter of the Tibetans – the supreme law governing the functions of the Central Tibetan Administration (CTA) – was drafted and adopted by the Tibetan parliament. The parliament was expanded and constitutionally empowered to elect the Kashag. The parliamentary procedures and functional processes akin to Indian parliamentary system became more disciplined, sophisticated and effective over time.

Tibetan democracy continued to flourish in the 2000s when the world witnessed the color revolutions in Eastern Europe. As per an amendment in the Tibetan charter, the first direct election for the post of the Kalon Tripa, administrative head of CTA, took place in 2001. Professor Samdhong Rinpoche won the election with more than 80 percent of the votes and provided admirable leadership.

A decade later, in March 2011, amid the Arab Spring and where some leaders are still violently resisting their people’s demands for change, His Holiness the Dalai Lama announced his devolution of power ten days before the final round of Kalon Tripa and parliamentary elections. He expressed his strong desire to transfer all his political and administrative powers and announced his decision to “devolve his formal authority to the elected leader.” His Holiness the Dalai Lama rejected impassioned appeals by both the parliament and the people to stay on even as the nominal head of state.

It is important to note that His Holiness Dalai Lama made significant changes that coincided with major global developments. In retrospect, it is clear that His Holiness’ decisions were not driven by these developments. Rather, he was taking advantage of these events to hasten the democratic reforms that he had initiated (which his people resisted) since coming into exile. The timing of each one of His Holiness’ major steps: the impeachment clause in the 1960s, establishing a leader’s position between himself and the Kashag in the 1980s, and the direct election of Kalon Tripa in the 2000s, has been brilliant. The timing of the devolution of political power in particular is masterful as His Holiness’ decision has legitimized the outcome of the 2011 Kalon Tripa elections – the largest and most democratic round of elections in Tibetan history.

The recent elections is a testament to the growing maturity and vibrancy of Tibetan democracy. The historic elections attracted an unprecedented number of Tibetans from 30 countries, particularly the youth. Tibetans from Tibet also showed keen interest and solidarity by going to monasteries to pray for the success of election, following developments closely and bursting fireworks when election results were announced. The Kalon Tripa elections were intensely but fairly contested with the three final candidates participating in around seventeen debates and visiting majority of the Tibetan communities in exile. The parliamentary elections resulted in fifty percent new members, including substantial number of women and new arrivals from Tibet. The successful outcome of these elections have given new hope for our compatriots inside Tibet, and sent a strong message to Beijing that the Tibetan movement is gaining new momentum.

His Holiness’ magnanimity and democratic values is again reaffirmed by his remarks at the recent oath-taking ceremony of the Kalon Tripa. His Holiness when transferring a piece of important history and more importantly the political legitimacy of the 369-year-old institution of the Dalai Lama to the leader with democratic mandate stated, “When I was young, an elderly regent Takdrag Rinpoche handed over Sikyong (political leadership) to me, and today I am handing over Sikyong to young Lobsang Sangay. in doing this I have fulfilled my long-cherished goal.” The transferring of the 1751 seal of the 7th Dalai Lama to the current Kalon Tripa, a lay Tibetan from a humble background who grew up in a refugee settlement, truly represents continued legitimacy and symbol of Tibetan leadership.

My fellow Tibetans, history of Tibetan leadership and its glorious legacy will continue.

Today our democracy, while nascent, is a successful model of an exile community establishing a strong democratic base and governance system. This is in large part due to the generosity of the Indian government and people, our host. In fact our experience has attracted the interest of other exile and refugee communities and students of democracy. The CTA and some of our non-governmental organizations have shared our five decades of experience in implementing democratic principles, processes and mechanisms with others, and we invite everyone to examine and study our experience. Having said that, our democracy is still far from perfect and we must make it even more robust.

I can say with confidence that our exile democratic administration is far superior to China’s colonial rule in Tibet. Tibetans in Tibet live under harsh autocracy while those of us in exile enjoy democracy. While I have the mandate of the Tibetan world, the Party Secretary of “Tibet Autonomous Region” (TAR) is hand picked by Beijing, and has never been a Tibetan. We are part of a democratic family in the world, China is not. The Kalon Tripa is the legitimate representative of the Tibetan people, while China’s rule in Tibet is undemocratic and illegitimate. China cannot be a legitimate superpower without accepting the universality of freedom. I call upon the Chinese regime to respect the freedom of both the Tibetan and Chinese people.

Finally, let me conclude by stating that the devolution of political power is not solely to me, but to all Tibetans. The time has now come for us to demonstrate that we can survive and indeed thrive independently with our new responsibilities. We must actively participate in the democratic process by ensuring that our leaders remain accountable and true to the democratic spirit.

My election as the Kalon Tripa is a vote of confidence in the newer generation of Tibetans. So, it is expected of the younger generation to work with renewed dedication and conviction. We must live up to the expectations of His Holiness. This is no time for cynicism but optimism. Our focus must be to pursue the sacred cause of supporting the brave men and women inside Tibet who continue to sacrifice their lives for the preservation of Tibetan identity and dignity. With Tibetan spirit as strong as the majestic Mount Jomolangma, we must all work hard towards ensuring the return of His Holiness the 14th Dalai Lama and emulate the honorable service of our elder generation who successfully ensured the 13th Dalai Lama’s return to Tibet.

My dear fellow compatriots inside Tibet! Many of us in exile have never seen Tibet, but Tibet is in our heart and soul. With determination, dedication, and Dharma on our side, we will make sure to achieve our parent’s dream to return to our homeland. I want to reiterate my deep conviction that with unity, innovation and self-reliance as our guiding principles we will ensure the restoration of freedom, reunification of Tibetans and the return of His Holiness the Dalai Lama to Tibet.

BOD GYALO!

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