The Lives of the Panchen Lamas

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the lives of the panchenlamas For a couple of yearsnow the plight of the child PanchenLamahas overshadowedmost other issuesin the Tibetan world. The publicity generated globally has been substantial,with internationalnewspapersand magazinescovering the issueextensively,including such unlikely publicationsas Vanity Fair carrying fairly in-depth articleson the subject.A BBCTV documentary has been made and televised,and a book is to be releasedsoon. Activistsfor Tibet have been launching all kinds of campaignsto "FreeGendun Chokyi Nyima" (the short name of the child PanchenLama,or Tenzin Gendun YesheTrinle Phuntsok),this slogan also being constantly raisedin the many public demonstrations for Tibet in the last two years. The institutionof the PanchenLamais unique,not just becausethe PanchenLamasare secondin importance only to the Dalai Lamasin Gelug tradition, but because of the extraordinaryrelationshipbetween the two. Eachlama in their lifetime is not only involved in the searchfor the other's reincarnation;but also assumes the role, firstly as the disciple,and later in life as the master,of the other. Many Tibetansstill faithfully subscribeto the belief that the bond between these two lamas is one of unsurpassedfidelity and devotion, but which is constantlyfrustrated by the machinationsof "devil ministers"(du/on). Yet discordbetween the two institutions have recurredso regularlythroughout Tibetan history that one is compelled to conclude that there is something more fundamentally unsound in this relationshipthan can be attributed to customarycauses. Certainly,"wicked" officials and politicians have contributed to the quarrel, and the Manchus,the Chinese (the Britishtoo, on occasions),have never failed to exploit the situation to their own advantage, but it is the basicnexusbetween the two institutions which seemsto renderthe relationshipso easilyexploitable to unscrupulouspoliticiansand foreign powers. No great perspicacityis required to seethat a relationshipbetweenan all-powerfulsovereignand a subject of nearequal eminencewould alwaysbe a difficult one, especiallywhen the subjectis consideredby many to be spirituallysuperiorto the sovereign.The 5th DalaiLama's magnificent endowment to his guru, however praiseworthy in religiousterms, has been one of the constant sourcesof instabilityand weaknessfor the Tibetan body politic. In a sensethe PanchenLamasare tragic figures caught between loyaltyto their own exclusiveinstitution and the greater demandsof changing Tibetan history, especiallyin the beginning of the twentieth century when a new, but asyet embryonic,senseof nationalism was making the Tibetan government lessaccommodating to autonomous entities like Tashilhunpo. Therehas never been a suggestionby historians,

Tibetansor otherwise that the PanchenLamaswere lessthan honourable.Yet the 6th PanchenChokyi Nyima (1883-1937), though an unquestionablysaintly figure, was used by the NationalistChinesegovernmentto weaken Tibetan efforts to establishan independent nation; and furthermore to undermine Mongol efforts to separatefrom China. History may repeat itself, but when it does, it often does so in unexpectedways, and the 7th PanchenLama who from infancywas, to all purposesa Chineseprisoner and puppet, has now become a powerful symbol of Tibetan freedom. From boyhood he was groomed by Communist Chinese,but beginning in the early sixties he stood up for his people more heroicallythan any other Tibetan leader in recent history.True, he never spokeout for Tibetan independence,per se, and people in Lhasahave called him "the fat merchant" when Tashilhunpoofficials evicted some tenants from an old building near the JokhangTemplewhich the monastery was converting to a shopping centre. But when Mao Zedong was in power, no more a fearlessand outspoken criticism of Maoist policies was ever made than that by the PanchenLama in his 70,000 CharacterPetition in 1962. The document, which till recently has remainedburied in Beijing's archiveshas now mysteriouslyappeared and will, hopefully,soon seepublication in English.This, and the 7th PanchenLama'stremendousefforts to spreadTibetan language education, to rebuild destroyed monasteries, to restoreTibetancultureand identity in the wake of the Cultural Revolutionand yet also bring about progressive change within this ancient culture, can only be sufficiently evaluated in a separatespecialissueof Lungta devoted exclusivelyto this extraordinary man. In this issueof Lungta, the story of the PanchenLama, a fascinating but complex and often tangled strand in the fabric of Tibetan history, has been delicately unraveledfor the readerthrough the skillful presentations of such authorities as Doboom Tulku, TseringShakya, RobbieBarnettand FabienneJagou.Theeditorsare more than grateful to them for their exceptionalcontributions. But it would be more than remiss,for both editors and AMI, if we did not highlight the contribution of the Hon. Hugh E. Richardson,doyen of Tibetan studies,the last Britishand free India'sfirst representative in Lhasa,and true friend of Tibet. In spite of severe ill-health and a recent personaltragedy,Mr Richardson immediatelyrespondedto our requestfor an article (as he has unfailingly done before for such requestsfrom Tibetan publications)with a candid and insightful observationon Britain'srelationshipwith the Panchen Lamas. To all our contributors and readers,thank you for the support. Ki ki so so Iha gyalo

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elations between the British and the Panchen Lamas had an auspicious start when in 1774 the 3rd Panchen, Lobsang Palden Yeshe, wrote to the Governor-General of Bengal interceding on behalf of his prot 'ge the Deb Raja of Bhutan whose troops had been evicted from Cooch Behar by the army of the East India Company and pursued into Bhutan itself. Warren Hastings at once perceived the possibility of finding a way through Tiber to the riches of overland trade with China. He dispatched on a mission to Tibet George Bogle, a young active, articulate Scot in the Company's service. Dr. Alexander Hamilton was appointed to accompany him. The intention was co encourage friendly commercial intercourse between the two countries. It may be noted that whereas letters from the Bhutanese ruler were in Tibetan, correspondence with Tashilhunpo was in Persian, the court language of India. Drafting was perhaps done by Indian agents such as Purangir Gosain who is mentioned below.

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The two travelled through Bhutan where they had to overcome obstacles to their onward journey, and eventually reached Tashilhunpo in November 1774. Almost immediately Bogle, who was sociable and humorous, established a close friendship with the Panchen, a man of outstanding religious scholarship and political sagacity who was also a confidant of che Chinese emperor. The Lama's mother was from Kashmir and the two could converse easily in Hindustani. Bogle later said of the Lama "I never knew a man for whom on so short acquaintance I had half th heart's liking"; and the Panchen clea1·ly reciprocated his feelings. Bogle accompanied him almost everywhere and enjoyed ch friend hip of the Lamas nephews and ni cc .

ichardson

Bogle stayed five months in Tashilhunpo during which he learnt some Tibetan, studied Tibetan history, politics, trade and che life of che people; and he left a lively and acute diary of all he saw and did. His hopes of extensive commercial development were overshadowed by che suspicion of che Regent at Lhasa who refused him permission ro visit the capital. He had co be con ten red with the help che Pan ch en could give by encouraging Tibetan traders co go to Rangpur where a thriving marker had been opened for trade with Bhutan. The Panchen also built a small temple at Bhoc Bagan near Calcutta which still exists, but under a Hindu priest; and he promised co ask che emperor to facilitate trade with India overland and for a passport for Bogle to visit China. Bogle married a Tibetan lady wrongly said co be a sister of che Panchen, but possibly a member of his family. They had several children and two of his daughters were sent to his family in Scotland where they eventually married Scottish husbands and had children. Hastings was encouraged by Bogie's report and having received friendly letters from the Tashilhunpo Regent, a brother of the late Panchen, and learning char the reincarnation had been found, he decided in 1783 co send a further mission co Tashilhunpo. He chose his kinsman Capt. Samuel Turner who was accompanied by Dr. Robert Saunders and Lieut. Samuel Davis. Wit:h chem, coo wenr Purangir Gosa.in, a remarkable

The 3rd Panchen Lama's guarantee of afe condu t (lamy1g) for Purang,r Gosam and his servants, 1174

Hindu holy man who had travelled widely for trade and who also acted as a diplomatic agent in India, Nepal and Tibet. He had accompanied Bogie's mission. Turner left a valuable account of his experiences in Bhutan and at Tashilhunpo where he stayed for two months. Although his report in rather florid language is less lively than Bogie's, there is a delightful description of his interview with the infant Panchen Lobsang Tenpe Nyima. After Turner's mission, communications between the Bengal government and the Panchen's court were maintained through Purangir until the Gurkha invasion of Tibet in 1778. The Panchen's regent appealed to the Bengal government but received only vague offers of mediation. After expelling the Gurkhas the Chinese intensified their control over Tibet and put a stop to all contact with foreign countries. They also raised unfounded suspicions chat the British had actually helped the Gurkhas. For over a century until the Younghusband expedition there was no further relationship between the British and the Panchen Lamas. In that interval, the Tibetan policy of exclusiveness had made it impossible for the British in India to acquire any understanding of Tibetan thinking and religious policy. The result was disastrous. The flight of the Dalai Lama gave rise to the ill-conceived and ill-omened idea of promoting the Panchen Lama, a gentle, rather weak character as a substitute for the Dalai Lama. Capt. Frederick O'Connor, the only Briton with a knowledge of Tibetan, was mainly responsible. He had met the abbot of Tashilhunpo at Gampa Dzong in 1903 and after the British withdrawal from Lhasa he visited the Panchen Lama and established a warm friendship with him. The Panchen, apparently referring to the visits of Bogle and Turner expressed his pleasure at meeting British officers "again". In 1905 O'Connor persuaded the Lama to visit Calcutta to meet the Prince of Wales. There he was treated as the most important Lama in Tibet. Inevitably this caused great offence to the Dalai Lama and his court, and when the Dalai Lama returned to Lhasa in 1913, although a reconciliation between the

Capitain Frederik O'Connor and the 6th Panchen Lama, 1903. (Collection: Library of Tibetan Works and Archives)

two lamas was effected, enmity and tension continued between their two courts. Eventually when the Lhasa government imposed a tax on Tashilhunpo for the cost of the army the Panchen appealed in vain to the British government for mediation between himself and the Dalai Lama. In despair he fled to China "like a moth attracted by a candle" as the Dalai Lama pur it. The Chinese gladly welcomed him. For some years he continued to appeal to the British government for mediation, but with no effect. Negotiations with the Tibetan government continued after the death of the Dalai Lama and the Panchen's representative Ngagchen Rinpoche met the PoliticaJ Officer several times at Lhasa; but the stumbling block, imposed by the Chinese, was the condition that the Panchen on his return should be accompanied by an armed Chinese escort. On several occasions when the Chinese appeared on the verge of purring their plan into effect, the Tibetans asked for intervention by the British Ambassador in China. The threat was ended only with the death of the· Panchen in 1937. So ended, in disappointment, the story of relation with rhe British and rhe Panchen Lamas.

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The 3rd PanchenLama receiving George Bogle at Tashilhunpo.Oil Painting by TiffyKettle. c. 1775. (Bygraciouspermission of Her Majesty the Queen.)

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Teshoo Lama was at this time eighteen months old. Though he was unable to speak a word, he made the most expressive signs, and condulred himself with astonishing dignity and decorum. His complexion was of that hue, which in England we should term rather brown, bur not without colour. His features were good; he had small black eyes, and an animated expression of countenance; aJrogether, I thought him one of the handsomest children I had ever seen. The little creature turned, looking steadfastly towards me, with the appearance of much attention while I spok and nodded with repeated but slow movement of the head, as though he understood and approved every word but could nor utter a reply. His parents, who stood by all the time, eyed their son with

a look of affelrion, and a smile expressive of heartfelt joy, at the propriety of the young lama's condulr. His whole attention was direlred to us; he was silent and sedate, never once looking towards his parents, as if under their influence at the time; and with whatsoever pains, his manner may have been so correlrly formed, I must own that his behaviour, on this occasion, appeared perfelrly natural and spontaneous, and not direlred by any external alrion, or sign of aurhoriry." ■

Captain Samuel Turner, An Account of an EmbasJy to the Court of the 7eshoo lama in l"ibet; Comaini11g a narrative of a journey through Bootan and part o_/Tibet. London, 1800.

a brief history

& biographical

notes

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Gendun Drub, the First Dalai Lama and founder of Tashilhunpo monastery. Detail from a Narthang woodblock print. (Collection: Tashi Tsering.)

ashilhunpo Monastery, the seat of the successive line of Panchen Lamas, was founded by the First Dalai Lama, Gyalwa Gendtin Drub in 1447. Gendtin Drub was born in 1391 to the nomadic family of Gurme in Upper Shab, near Sakya, in Tsang province. At seven, he received the upaseka ordination from Drubpa Sherab, the fourteenth abbot of Narrhang monastery. When he was fifteen, he received the novice ordination and the name Gendtin Drub. In addition to Buddhist dochine he mastered grammar, languages and calligraphy. Later on he met the great master Bodong Panchen who was much impressed by Gendtin Drub's vast knowledge. "You are an omniscient master." Bodong Panchen said in admiration, "From today on your name will be Omniscient Master Gendtin Drub." At twenty-five, Gendi.in Drub travelled to central Tibet and met Je Tsongkhapa at Tashi Dokhar in Won. He received from him many special instrucbons on the surras and tantras. He also took teachings from Sherab Sengge, a direcr disciples of Je Tsongkhapa, and thirty other masters. Thus he mastered the "ten sciences of learning'. In a vision the four-face Mahakala appeared before him and said, 'you are a great Pandica; write me an eulogy." After this event, he also came ro be known a Panchen Gendi.in Drub.

His collecred works amount to five volumes. He had many able disciples who successfully promoted his docrrine. He starred a well established study of sutras and tantras at Tashilhunpo. He passed away at eighty-five at Tashilhunpo in 1474. He was succeeded by a line of fourteen abbots - all selecred from, and elecred by, the monks ofTashilhunpo monastery. Most of these abbots too were known by the title "Panchen" because of their great learning. None of these abbots, though holding the title Panchen, were connecred to the lineage of the Panchen lamas. These abbots were: I. PAN CHEN

SANG PO

2. PANCHEN

LUNGRIG

3.

YESHE

PANCHEN

T ASHI GYATSO

TsEMO

4- PANCHEN

GENDUN

GYATSO

5- LHATSUN

LOBSANG

TENPE

6. 78.

SHANTIPA

LooRb

PANCHEN

DbNYO

GYALTSEN

PANCHEN

LODRO

LEKSANG

9-

NE-NYINGPA

CHOKYI

10. PANCHEN

CHOPHEL

II.

SONAM

PANCHEN

NYIMA

GvALTSEN

GYALTSEN GYATSO

GYALTSEN

12. PANCHEN

SAMDUP

13. PANCHEN

DAMCHO

14. PANCJ-·IE

LHAWANG

PELSANG YARPHEL LooRb

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LobsangChokyiGyaltsen(Collection:Kawaguchi)

Since the 1st Panchen Lama Lobsang Chokyi Gyaltsen was himself an incarnate lama before receiving the title "Panchen" and becoming abbot of the Tashilhunpo monastery, references to his previous and subsequent incarnations sometimes vary. For the convenience of the reader, here is a complete list of the lineage.

I lKYI

NYIMA(1883-1937)

X CHe>KYI GYALTSEN XI TENZIN

(1855-1882)

GENDON

PHONTSOK

(1938-1989)

YESHE TRINLE

(born in 1990)

A look at the preceeding list revealsthat the fourth abbot ofTashilhunpo was the 2nd Dalai Lama Gendiln Gyatso. Gendi.in Gyatso was born in Tanag, Tsang, in 1476. He entered the Tashilhunpo monastery for his studies receivinghis upaseka ordination from Panchen Lungrig Gyatso, the abbot, and his novice ordination from Ne-nyingpa Kunga Delek. The special quality of his voice, behaviour and intellecl: confirmed him in the eyes of all the people as the unquestioned reincarnation of Gendi.in Drub. However, the manager of the newly appointed abbot, Panchen Yeshe Tsemo, became so jealous of Gendiln Gyatso that he was forced to leave. He left Tashilhunpo at the age of nineteen and travelled to Central Tibet, where he joined Drepung monastery. At twenty-one, he received his full ordination from Ne-nyingpa Khenpo and Lopon Lekpa Chojor of Drepung. He studied a vast number of sutras and tantras and mastered them thoroughly. At thirty-five, he founded the Chokhorgyal monastery. During his travel to Central Tibet, Gendiln Drub made many valuable contributions for the benefit of the doclrine and the people. A year later he was invited to return to Tashilhunpo, where the abbot, Panchen Yeshe Tsemo, declared his regret for his past mistake. In 1510 Gendiln Gyatso became the abbot ofTashilhunpo; a post he held for the next six years. After him ten other abbots succeeded to the abbotship of Tashilhunpo, till the elecl:ion of Panchen Lobsang Chokyi Gyaltsen, the fourteenth abbot. Panchen Lobsang Chokyi Gyaltsen later received Tashilhunpo monastery as a gift from his disciple, the 5th Dalai Lama, and since then the leadership of the monastery passed on to his subsequent incarnations, and the system of eletl:ed abbots ended. Since Lobsang Chokyi Gyaltsen was already an incarnate lama (from another lineage) before becoming abbot ofTashilhunpo monastery, his previous incarnations (three all told) were later referred to as the 1st, 2nd and 3rd Panchen Lamas, by the Tashilhunpo monastery. Thus according to Tashilhunpo records the last Panchen lama was the 10ch, In the past the Tibetan government only referred to Lobsang Chokyi Gyaltsen as the 1st Panchen Lama, hence making the last Panchen the 7th in the eyes of Lhasa. But these days the Dalai Lama's government-in-exile has also begun to refer to the last Panchen Lama as the 10th. Here briefly are lives of the three previous incarnations of Panchen Lobsang Chokyi Gyaltsen.

khedrup gelek pelsang Born in 1385, he received his monastic education at Sakya monastery. At eighteen, he met Je Tsongkhapa and became one of his foremost disciples. He became the most learned of the learned ones. He founded the Gyantse Palkhor Chode monastery. Ac forty-nine, he became the throne holder of Ganden. He wrote nine volumes on sucras and tantras. He passed away in 1438.

sonam choklang Born in 1439, he studied under such masters as Lodro Bepa and others and became a learned man. He successfullypassed the examination he appeared for in Sangphu monastery. He founded the Chokhor Oding nunnery in the interior ofWentsa. He passed away in 1504.

wensa lobsang dondrup Born in 1505 he became the foremost disciple of Mahasiddha Cho Dorje and received from him the MiraculouslyCreatedBook of the l(gdampa (Tib: Bka' gdams sprul pa'i glegs barn). He founded the Chokyi Phodrang monastery at Wensa. Ac chircy-chree, he travelled to Drepung and there received the full ordination from the 2nd Dalai Lama Gendiln Gyatso. He achieved che highest level of mystic powers and possessed many special qualities. He passed away in 1564. Let us now return to the life of Panchen Lobsang Chokyi Gyalcsen and deal with it in more detail, since, as mentioned earlier, it is from him char the lineage of the Panchen Lamas aclually begins.

lobsang chokyi gyaltsen (the 1st panchen lama) Born in 1570, he was recognised as the reincarnation of Wentsa Lobsang Dondrup by Khedrup Sangye Yeshe, an immediate disciple of Lobsang Dondrup. Lobsang Chokyi Gyaltsen received the novice ordination from Khedrup Sangye Yesheat the age of thirteen. At seventeen he travelled to Tashilhunpo and joined the monastery for his studies. At twenty-two he Woodblock prints of Lobsang Choky1 Gyaltsen (top) and of Lobsang Yeshe (bottom) (Blanche C Olschak, Mystic Art of Ancient Tibet, p. 125. London. George Allen & Unwm Ltd, 1973)

received the full ordination from Panchen Damcho Yarphel. Nine years lacer he became the abbot of Tashilhunpo at the age of thirty-one. In 1604, he travelled to Drepung and gave the 4th Dalai Lama, Yonten Gyatso, many special inscruclions on sucras and tantras. He also gave him the full ordination. In 1620, he acled as a mediator in the war between the ruler of Tsang and the Mongols. After the 4th Dalai Lama passed away in 1616, Lobsang Chokyi Gyaltsen undertook the search for the reincarnation. In 1622, he declared the boy born in Chonggye (in 1617) co be the 5th Dalai Lama, the true reincarnation of Yonten Gyatso. He officiated at the "hair-cutting ceremony" of the boy and gave him the name Lobsang Gyatso. He also gave him the novice and the full ordination, respecl:ivelyin 1625 and in 1638. He also caught him a vast number of sucras and tantras. The 5th Dalai Lama, who lacer became ruler of Tibet, in gratitude conferred on his teacher the mastery over Tashilhunpo monastery and the title of"Panchen". le was from this that the line of Panchen Lama reincarnations became the head of Tashilhun po. Panchen Lobsang Chokyi Gyalcsen was also the abbot of Shalu Monastery for twenty years. He enjoyed much respell: from people of all secl:s;and for Gelugpas he was no less than Tsongkhapa himself. He wrote five volumes on the sucras and tantras. Lobsang Chokyi Gyaltsen continued to be the abbot of Tashilhunpo till his death at the age of ninety-two. He passed away at Tashilhunpo in 1662.

lobsang yeshe (the 2nd panchen lama) He was born in 1663 and was recognised by the sth Dalai Lama as the reincarnation of Panchen Lobsang Chokyi Gyaltsen. At eight he received the novice ordination and a certain - ·---amount of spiritual instruclions from the sth Dalai Lama. In 1697 he gave the 6th Dalai Lama Tsangyang Gyatso the novice ordination and named him Lobsang Rinchen Tsangyang Gyatso. He also

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gave him many special religious instructions. In 1713, he received from the Manchu Emperor Kangxi the tide of "Panchen Erdini", and a golden seal. In 1720, he travelled to Lhasa, where the 7th Dalai Lama Kelsang Gyatso had just arrived at the Potala Palace. Panchen Lobsang Yeshe gave the Dalai Lama the upaseka ordination and the additional name of "Lobsang", hence Lobsang Kelsang Gyatso. The Panchen followed this with many special instructions on the sutras and tantras. He also officiated at rhe ceremony where the Dalai Lama received his full ordination. The Dalai Lama had great respect for him. The Panchen studied and practised a vast number of scriptures and mastered chem. The Manchu Emperor Kangx.i invited him to China, but he refused the invitation on the ground that he was vulnerable to smallpox and also that he was then too old to undertake such a journey. He wrote four volumes of books on sucras and tantras ere. He was head of the Tashilhunpo monastery for sixty-seven years and passed away there in 1737.

palden yeshe (the 3rd panchen lama)

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He was born in Tashitse in the Shang district of Tsang in 1738.The 7th Dalai Lama, Kelsang Gyatso recognised him as the reincarnation of Panchen Lobsang Yeshe. He received from the 7th Dalai Lama his novice ordination and many religious instructions. In 1761 he declared ar Tashilhunpo the recognition of the 8th Dalai Lama, co whom he gave rhe upaseka ordination and rhe name Jetsiin Lobsang Tenpe Wangchuk Jampel Gyatso. He also officiated at the ceremonies where rhe 8th Dalai Lama received his novice ordination and his full ordination in Lhasa, in 1765 and in 1777 respectively. From rime to time the Dalai Lama received many special instructions on surras and tantras from the Panchen. Following an invitation from rhe Manchu Emperor Qianlong he travelled to China in r779 and gave the Emperor many teachings and instructions. The Emperor appointed him his spiritual preceptor, and showed him much respect. Many honours were also granted him. Palden Yeshe contracted smallpox and passed away in Beijing in r780.

tenpe nyima (the 4th panchen lama) He was born in Panam in Tsang in 1782. The 8ch Dalai Lama recognised him as the reincarnation of Panchen Palden Yeshe. In 1784 the Dalai Lama gave him the upaseka ordination and named him Lobsang Palden Tenpe Nyima. In 1789 Tenpe Nyima received his novice ordination from rhe 8 ch Dalai Lama, and the full ordination in 1801. He also received many teachings on the sucras and tantras from the Dalai Lama. In 1808 Panchen Tenpe Nyima performed the "hair-cutting ceremony" of the 9 ch Dalai Lama; he also gave him rhe upaseka ordination and the name Lobsang Tenpe Jungne Lungtok Gyatso. In 1812, he gave the Dalai Lama the novice ordination. In 1822, he performed the "hair-cutting ceremony" of the 10th Dalai Lama and also gave him the upaseka ordination and the name Ngawang Lobsang Jampel Tenzin Tsilltrim Gyatso. He also gave him the novice ordination. In 1833, he gave the 10th DaJai Lama his full ordination and many special instructions on the practice of sucras and tantras. In 1841, he performed the "hair-cutting ceremony" of the nth Dalai Lama and named him Ngawang Kelsang Tenpe Dronme Khedrup Gyatso. In 1844 he rook the office of Sikyong(ie. ad interim ruler of Tibet) for nine months, as the former regent, Tsomon Ling, had co resign from his post. In those nine months he gave the Dalai Lama many teachings on sutras and tantras. In 1846, he gave the Dalai Lama the novice ordination. He had great respect for his spiritual master, the 8th Dalai Lama, Jampel Gyatso. He wrote three volumes on sucras and tantras. He passed away at the age seventy-three at Tashilhunpo in 1854.

Left. Woodblock print of Pa/den Yeshe. (Tony Schmid, Saviours of Mankind II, p. 75. Stockholm The Sven Hedin Foundation, 1964)

Top Woodblock pnnt of Tenpe Ny,ma, Tuco Scrolls (Tony Schmid, Saviours of Mankind II, p.80 Stockholm The Sven Hedin Foundation. I 964)

tenpe wangchuk (the 5th panchen lama) He was born in 1 ·hobgyal, Tsang, in 1855. In 1857, he travelled to Ki.inkyob Ling. In 1860 he received from Nga""ang Yeshe of Rering the novice ordination. Ar twenty-one, he received from Yinaya holder Jampa Tashi Damcho rhe full ordination of rhe Panchen lineage; and at twenty-three, he received from Phurchog Lobsang Tsulrrim Jampa Gyatso the full ordination of the Lachen lineage. He rook charge of Tashilhunpo from 1860 ro 1882. He wrote three volumes on sucras and tantras. He passed away at his birch place in Thobgyal at the age of twenty-eight in 1882.

chokyi nyima (the 6th panchen lama) He was born in Dagpo district, in sourh-easrern Tiber in 1883. In 1888 he received from the 13th Dalai Lama the novice ordination and the name Thubren Chokyi Nyima. In 1902 he received from the 13di Dalai Lama the full ordination. In 1906 he travelled ro India on an official invitation from rhe government of India. In 1914 he built a gigantic statue of rhe Maicreya Buddha ar Tashilhunpo. In 1923 he left for China because of a conAict char had arisen between Tashilhunpo monastery and the Tibetan government over ra.,xesowed by rhe Tashilhunpo monastery and estates to the government for the maintenance of the Tibetan army and payment of indemnities. In China he gave nine separate Kala hakra initiations and many other religious teachings. When the search for the reincarnation of chc 14rh Dalai Lama was caking place, Chokyi Nyima attempted to fulfil his traditional responsibility as far as ir was pos ible. When th official search ream und r rhe leadership of Kyiur ang Rinpoche reached /\mdo, he pa.sed on ro rhem a list of three candidates he had

selected, and also gave them much valuable advice. Chokyi Nyima always wanted ro return to Tashilhunpo, and the Tibetan government also did not want him to remain in China. However negotiations for his return always Aoundered on the question of the escort of Chinese soldiers char the Panchen wanted to accompany him ro Tashilhunpo but the Tibetan government refused. Finally when an agreement was reached in 1937 and the Panchen Lama prepared co return to Central Tiber, he passed away the same year at Kyegu Oondrup Ling monastery Qyekundo) in Eastern Tiber at the age of fifry-five.

chokyi gyaltsen (the 7th panchen lama) He was born in Amdo in 1938 and recognised as the Panchen's reincarnation by AJak Lakho Rinpoche. In 1951, he was recognised by the present Dalai Lama as the 7th Panchen Lama. In 1952 he travelled to Lhasa and there met the 14th Dalai Lama. He then travelled co Tashilhunpo. In 1954, he and the Dalai Lama travelled co China and attended the National People's Congress. He became a member of the Conference's Working Committee and a high level member of the Chinese People's Political Consultative Conference. In 1956, he became the Vice Chairman of the Preparatory Committee for the Tibet Autonomous Region, the Chairman being the 14th Dalai Lama. In 1956 he visited India with the Dalai Lama for the 2500 Celebration of the Buddha's birch. Though he maintained a certain level of good relations with the Chinese, he in fact cook great initiatives to promote the wdfare of the Tibetan people. Seeing chat the Communise Chinese were going against their fundamental policy of "no racial discrimination' and the "freedom co practice religion" and char they were developing a well planned strategy to destroy Tibetan culture, he raised his voice against chis destruction and

fop left: Woodblock pnnt of Tenpe Wangchuk (Collectton Tash, Tsenng)

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Thangka of Pa/den Yeshe, the Jrd Panchen Lama. (Tony Schmid, Saviours of Mankind II, p.53. Stockholm: The Sven Hedin Foundation, 7964.)

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demanded rhar rhe Chinese government investigate the matter. He wrote down his opinion in a 70,000 Characl:er Peririon and submitted ir to the Central government of rhe People's Republic of China. The Chinese did nor regard the Panchen's statement as sincere and he was accused of anti-Chinese and counterrevolutionary acl:ivities. In 1964, ar a public meeting in Lhasa he was removed from all positions of authority he had been holding. He was openly criticised and humiliated at a meeting. Later he was tal