The Dalai Lama Quote
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About The Dalai Lama
All tulkus in the lineage of the Dalai Lamas are considered manifestations of Avalokiteshvara, the bodhisattva of compassion.
Since the time of the 5th Dalai Lama in the 17th century, the Dalai Lama has been a symbol of unification of the state of Tibet. The Dalai Lama was an important figure of the Gelug tradition, which was dominant in Central Tibet, but his religious authority went beyond sectarian boundaries, representing Buddhist values and traditions not tied to a specific school. The Dalai Lama's traditional function as an ecumenical figure has been taken up by the fourteenth Dalai Lama, who has worked to overcome sectarian and other divisions in the exile community and become a symbol of Tibetan nationhood for Tibetans in Tibet and in exile. He is Tenzin Gyatso, who escaped from Lhasa in 1959 during the Tibetan diaspora and lives in exile in Dharamshala, India.
From 1642 and the 5th Dalai Lama until 1951 and the 14th Dalai Lama, the lineage was enjoined with the secular role of governing Tibet. During this period, the Dalai Lamas or their Kalons (or regents) led the Tibetan government in Lhasa, known as the Ganden Phodrang. The Ganden Phodrang government officially functioned as a protectorate under Qing China rule and governed all of the Tibetan Plateau while respecting varying degrees of autonomy. After the Qing dynasty collapsed in 1912, the Republic of China (ROC) claimed succession over all former Qing territories, but struggled to establish authority in Tibet. The 13th Dalai Lama declared that Tibet's relationship with China had ended with the Qing dynasty's fall and proclaimed independence, though this was not formally recognized under international law. In 1951, the 14th Dalai Lama ratified the Seventeen Point Agreement with China. In 1959, he revoked the agreement. He initially supported the Tibetan independence movement, but in 1974, he rejected calls for Tibetan independence. Since 2005 he has publicly agreed that Tibet is part of China and not supported separatism.
There is a concept in Tibetan history known as "mchod yon" (མཆོད་ཡོན), often translated as "priest and patron relationship". It describes the historical alliance between Tibetan Buddhist leaders and secular rulers, such as the Mongols, Manchus, and Chinese authorities. In this relationship, the secular patron (yon bdag) provides political protection and support to the religious figure, who in turn offers spiritual guidance and legitimacy. Proponents of this theory argue that it allowed Tibet to maintain a degree of autonomy in religious and cultural matters while ensuring political stability and protection.
Critics, including Sam van Schaik, contend that the theory oversimplifies the situation and often obscures the political dominance more powerful states exert over Tibet. Historians such as Melvyn Goldstein have called Tibet a vassal state or tributary, subject to external control. During the Yuan dynasty, Tibetan lamas held significant religious influence, but the Mongol Khans had ultimate political authority. Similarly, under the Qing Dynasty, which established control over Tibet in 1720, the region enjoyed a degree of autonomy, but all diplomatic agreements recognized Qing China's sovereign right to negotiate and conclude treaties and trade agreements involving Tibet. Since the 18th century, Chinese authorities have asserted the right to oversee the selection of Tibetan spiritual leaders, including the Dalai and Panchen Lamas. This practice was formalized in 1793 through the "29-Article Ordinance for the More Effective Governing of Tibet".
According to Tibetan Buddhist doctrine, the Dalai Lama chooses his reincarnation. In recent times, the 14th Dalai Lama has opposed Chinese government involvement, emphasizing that his reincarnation should not be subject to external political influence.