Boni Chamba Lodro, president of the Tibet Branch of the Buddhist Association of China, draws of the three ivory slips from the golden urn.

According to ancient views on the nature of the soul and reincarnation theory in Tibetan Buddhism, Tibetan theocracy established the system of reincarnation of the Living Buddha so as to adapt itself to Tibetan feudal serfdom and solve the succession of leaders of various religious sects and monasteries, which differed from the succession practise held by other religions and other religious sects in Buddhism. "sPrul-sgu"(incarnation) in Tibetan language, is called "Hubiliehan" in Mongolian language. The word "Huofo"(Living Buddha) in Chinese originated in the Yuan Dynasty.

In the formation of this system, the incarnation theory in Buddhist doctrines played an important role. It holds that Buddha manifests three kinds of bodies: "spirtual body," "body of bliss," and "body of capable of transformation". Of these, "body of capable of transformation" is regarded as the incarnated Buddha. Therefore, the word "Liveing Buddha" in Tibetan Buddhism refers to bodies of capable of transformation, ie. Buddhas and Bodhisattvas who preach Buddhist doctrines and release all sentiment beings from purgatory, after their rebirth, into the secular world through reincarnation.

The reincarnation of Living Buddhas is a social phenomenon originating from Tibetan feudal serfdom. In the 10th century, Tibet became a feudal serdon society and remained a feudal separate state for a long period. In the 13th century, the Yuan Cout exercise administration over the entire state of Tibet, establishing dBus-gtsang and mNgav-ris General Office administated by the Pacification Commissions with 13 Wanhus(One Wanhu has ten thousand households) under its jurisdiction and supporting the Sa-skya-pa Sect as imperial tutors, establishing the system of both political and religious confusion jointly controlled by secular nobles and high-ranking monks. The Karma-bkav-brgyud-pa Sect, avery influential and powerful one at that time, also relized that it must establish a system for transfer of religious power in addition to enhancing the influence of its religious leader, so that it could adapt itself to the feudal serfdom society and get a firm foothold midst fierce political competition. Unlike the Sa-skya-pa Sect, monks of the bKav-brgyud-pa Sect were not allowed to take wives, nor have children. As a result, Karma-pag-shi, a religious leader of the bKav-brgyud-pa Sect, could not pass over the religious power to his blood disciples. In this case, it was impossible to avoid the malpractice of each sect establishing its own school of thought and thus power was decentralized. Therefore, prior to his death, Karma-pag-shi decided to adopt the principle of reincarnation in solving the problem of transmission and continuation in his own sect.

　　　　　　　　　　　
　　　　　　　Luo Gan, representative of the State Council, reads the written appoval of the State Council

This measure served as the starting point of the Living Buddha reincarnation system in Tibetan Buddhism. In the late 13th century, Rang-kyung-rdo-rje, as a reincarnation of Karma-pag-shi, succeeded to the control of the Karma-bkav-brgyud-pa Sect. In the Ming Dynasty, the Fifth Kar-ma-pa received the title of "Great Treasure Prince of Dharma", and the power of the bKav-brgyud-pa Sect reached its peak. Due to the great success that the bKav-brgyud-pa Sect had achieved, other sects in Tibetan Buddhism tried to follow its example and Living Buddha reincarnation became prevalent. As a result, numerous systems of the Living Buddha reincarnation emerged one after an other in monasteries of different sects, such as the rNying-ma-pa Sect, the bKav-brgyud-pa Sect and the dGe-lugs-pa Sect. In a period of several 100 years, there emerged a set of comparatively complete standards and procedures in searching and confirming "reincarnated soul boys". After the death of a Living Buddha, there are various fixed reiligious practices and procedures to be followed: making funeral arrangements; displaying his body for the purpose of worship; praying and chanting Sutras; praying for his early rebirth; diving and consulting oracles; observing sacred lakes; searching for his reincarnated soul boys within the territory of China; checking them repeatedly, asking them to identify the objects left by their previous incarnation; tutoring him and welcoming him into the monastery; conferring upon him a religious title, allowing hime to be officially enthroned…and so on.

　　　　　　　　　　　
Jiang Zemin views gifts presented by the Drashi Lhunp Monastery to the Central Government on behalf of the 11th Panchen Erdeni

Living Buddhas of various sects mainly consisted of high-ranking personages in monasteries or leaders of a religious sect, so they were serf-owners in Tibetan society who played an important role in the local political affairs of Tibet. Therefore, both the central governments of successive dynasties and local political influences in Tibet attached importance to them, especially to the governing of the Living Buddha reincarnation system. The former local government of Tibet regarded it as a major duty to govern the reincarnation of Living Buddhas, and set up special institutions to oversee all religioius affairs, including the reincarnation of Living Buddhas. It demanded that the incarnation of Living Buddhas be reported to the local government. The central governments of successive dynasties especially took the governing of the reincarnation of Living Buddha seriously, viewing it as an important measure to implement the governing of Tibet and the policies as well.

　　　　　　　　　　　
Chairman Gyantsan Norbu of the people's government of the Tibet Autonomous Region, who is also special commissioner of the State Council, with the 11th Panchen Erdeni

Considering the relations between the Central Government of China and Tibet and the local situation, the Ming Court adopted the principle of "conferring bonorific titles upon many leaders of religious sects and having them participate in the affairs of Tibetan government based on historical convention". On one hand, it conferred various titles upon them and on the other, it bestowed large numbers of treasures upon tribute-payers. By doing so, it not only acknowledged the ruling positions of various political influences in Tibet, but also maintained their subordination to the Central Government so as to sustain the long-term stability of Tibetan society. While conferring honorific titles upon high-ranking personages, it usually conferred the titles of "Prince" upon feudal secular rulers and "Princes of Dharma" upon leaders of various religious sects, including grand Living Buddhas. For example, the Ming Court conferred the honorific titles, such as the well-known "Three Great Princes of Dharma", upon leaders of the Sa-skya-pa Sect, the bKav-brgyud-pa Sect and the dGe-lugs-pa Sect in Tibet.

　　　　　　　　　　　
Ngapo Ngawang Jigme, CPPCC vice-chairman, with the 11th Panchen Erdeni

In the Qing Dynasty, the governing of Tibet developed from "upholding the dGe-lugs-pa Sect so as to appease Mongol chiefs"to supporting the dGe-lugs-pa Sect of Tibetan Buddhism so as to stabilize Tibetan society and to defend southwestern boders. In the period, the Qing Government greatly enhanced the governing of Tibetan Buddhist Living Buddhas, as well as some affaires related to their reincarnation, and made the governing standardized and systemized. Based on the Twenty-nine-Article Ordinance for the More Efficient Governing of Tibet issued during Emperor Qianlong's reign, a complete set of historical conventions in governing the reincarnation of Living Buddhas was established, which was marked with the drawing lots from a gold urn. Following this historical convention, the Central Government of the Republic of China worked out related administrative rules and regulations so as to maintain system.

The historical convention about governing the reicarnation of Living Buddhas usually contained the following concrete contents: conferring or canceling honorific titles; approving the reincarnation and related work groups, principles and plans; approving Sutra teacher candidates; deciding the method of confirmation; confirming a reincarnated soul boy; approving him to be enthroned; holding major ceremonies and bestowing a gold album and a gold seal.

From: 《China Tibetology》
By: Zang Weihua