Chinese emperors, especially those of the Manchu-led Qing Dynasty, recognized that control over Tibetan Buddhism offered a powerful form of soft power. By leveraging religious authority, they could exert indirect political influence over Buddhist populations beyond China’s borders.
-by Dr. Tsering Dolma
Although there are immense numbers of individual tulkus in Tibetan Buddhist tradition, it’s important to understand why the People’s Republic of China (PRC) has taking a special interest in the reincarnation of His Holiness the 14th Dalai Lama. If we look at historical records, it becomes clear that the Tibetan tulku system was developed primarily to preserve the rich cultural heritage and ensure the transmission of the profound teachings of Buddha Shakyamuni. The system allowed spiritual lineages to continue across generations, maintaining both religious continuity and institutional stability.
For centuries, Tibetan Buddhism has been a major spiritual force across Central Asia, the Himalayas, Mongolia, and parts of Southeast Asia, particularly in regions such as Bhutan, Laos, and northern Myanmar. Chinese emperors, especially those of the Manchu-led Qing Dynasty, recognized that control over Tibetan Buddhism offered a powerful form of soft power. By leveraging religious authority, they could exert indirect political influence over Buddhist populations beyond China’s borders.
In modern times, this dynamic has evolved into the political weaponization of the Dalai Lama’s reincarnation. The Chinese government asserts that it alone holds the authority to recognize the 15th Dalai Lama, using the Golden Urn system originally mandated in 1793 as a justification for this claim, in the latest news circulated in Tibet. China says the central government has the right to make the final decision on the Dalai Lama’s reincarnation.
However, on July 2, 2025, during the 15th Tibetan Religious Conference organized by the Department of Religion and Culture of the Central Tibetan Administration (CTA), His Holiness the 14th Dalai Lama reaffirmed that only the Gaden Phodrang institution, which holds his personal and spiritual legacy, holds the legitimate authority to determine the recognition of his successor. [1]This declaration affirmed that the reincarnation of the 14th Dalai Lama will be born in a free country and it follows “the Tibetan Buddhist traditions and the reliable oath-bound Dharma Protectors who are linked inseparably to the lineage of the Dalai Lamas. They should accordingly carry out the procedures of search and recognition in accordance with past tradition.”
Reincarnation Traditions, Spiritual Masters
In the Buddhist world, the concept of recognizing reincarnate lama took a distinct and formalized shape within Tibetan Buddhism. Upon the death of a revered spiritual leader, their reincarnation is sought through meditation, visions, and auspicious signs. The identified child is then invited to resume the training and responsibilities of their predecessor, often within the same religious institution. These origins of recognizing reincarnated spiritual masters in Tibet are well-documented and culturally significant.
The Tibetan tulku system began in the 13th century with the Karmapa lineage. It was in 1288 that the great yogi Orgyenpa (1230–1309) recognized a four-year-old boy as the reincarnation of his teacher, Karma Pakshi (1204–1283). That child became the third Karmapa, Rangjung Dorje (1284–1339), whose lineage can be traced back to Dusum Khyenpa (1110–1193), the first Karmapa. This recognition marked a turning point in Tibetan history. Rangjung Dorje is remembered not only as one of the greatest Karmapas but also as a distinguished meditator, visionary, and scholar. Click here to read more.
The post The Tibetan Buddhist Reincarnation System and China’s Political Weaponization first appeared on Central Tibetan Administration.
The post The Tibetan Buddhist Reincarnation System and China’s Political Weaponization appeared first on Central Tibetan Administration.
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