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Neige daxueshi內閣大學士) Heshen 和珅 and others, the actual, final regulations are available only in these Tibetan copies, one of which can be found in the volume Xizang lishi dang’an huicui 西藏历史档案荟粹. While several memorials on the reform of Tibetan affairs are extant, including those drawn up by the Manchu general Fu Kang’an 福 康 安 and the Grand Secretary of the Grand Secretariat (Ch.
#12th dalai lama series
Perhaps the most thorough study of them, a series of articles by Liao Zugui 寥祖桂, Li Yongchang 李永昌, and Li Pengnian 李鹏年, published in Zhongguo Zangxue 中国藏学 in 20, makes it clear that the complete texts which have been cited in various Chinese publications since the 1950s are translations from two somewhat different Tibetan-language copies of the regulations. However, such sources have not contained a complete Chinese-language text of the regulations. The formulation of the various articles is reflected in a variety of Qing sources, such as the Wei-Zang tongzhi 衛 藏 通 志 and others. Qinding Zangnei shanhou zhangcheng ershijiu tiao 欽定藏內善後章程二十九條). In 1793 the emperor promulgated articles that comprised the “Twenty-Nine Regulations for Resolving Tibetan Matters” (Ch. 1736-1799) was particularly exasperated with the state of affairs at the upper levels of the Tibetan government and considered the selection of incarnate lamas and lay ministers to both be subject to corrupt influences. The way in which the use of the Golden Urn came to be mandated for the selection of Tibetan incarnations has a generally well-known common explanation: in the aftermath of the Qing campaign against the Gurkha state in Nepal, the Qing court made a sweeping reassessment of Tibetan affairs, seeking to find a way of understanding what circumstances had left it with no option but to mount a difficult and costly military expedition to the outskirts of the Kathmandu Valley.
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Rather, I would like to turn to one or two strands of the story found in Tibetan historical materials.
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Thus, the Dalai Lama was castigated for his wanton violation of the requisite norms for identifying the Panchen Lama:3 rather than awaiting the verdict of the Golden Urn, he had made a choice based upon his own divinations and consultations with representatives of Bkra-shis lun-po.It is not possible to deal with all elements of this issue in this short paper. gser-’bum), a procedure that had been ordained by the Qing Dynasty at the end of the 18th century. Importantly, the Chinese government maintained that Tibetan incarnations needed to be selected through the drawing of lots or tally sticks from a “Golden Urn” (Ch. The politicization of certain elements of Tibetan Buddhism has been a given for decades, of course, and at times has manifested itself in some rather pointed pronouncements about the approved role of the religion, such as those asserting a link between fidelity to Buddhism and patriotism.2 And permitting the Dalai Lama-residing outside the People’s Republic of China and beyond its direct control-a role in this important process was unacceptable. The rationale for the dismissal of the Dalai Lama’s choice, according to the Chinese government, was his disregard for traditional practices in the recognition of high incarnations.1 It goes without saying that the underlying-albeit, quite obvious- reason was the need for the Chinese government to retain control over the structure and content of the Buddhist apparatus insofar as what are perceived as state interests were concerned. Anachronistic elements abound in different aspects of the present-day Tibet issue and perhaps nowhere is this more strikingly obvious than with regard to the question of reincarnation, i.e., the means by which the incarnations of high-ranking lamas are recognized and accorded both sectarian and popular legitimacy.This has been a particularly charged issue and the source of tremendous tensions and rancor since 1995, when the Chinese government-hardly renowned for traditional sympathy to religion-accorded recognition to a young boy as the incarnation of the late Panchen Lama, in outright opposition to the Dalai Lama’s recognition of another child as the sought-for incarnation.