The Dalai Lama and the Panchen Lama are the reincarnation systems of the two major living Buddhas in the Gelug Sect of Tibetan Buddhism. They both play an extremely important role in the history of Tibet. Of course, there are many differences between the two.

The Dalai Lama and the Panchen Lama are the two major living Buddha reincarnation systems of the Gelug Sect in Tibetan Buddhism. They both play an extremely important role in the history of Tibet. Of course, there are many differences between the two.

In addition to a few Dalai Lama, the Dalai Lama and Panchen Lama of all dynasties have made extremely outstanding contributions to maintaining national reunification and national unity.

Both the Dalai Lama and the Panchen Lama are related to the central government

Exploring the history of the Dalai Lama and the Panchen Lama, and there are extremely long connections behind it.

Buddhism was introduced to Tibet from the Tang Dynasty and Nepal in the 7th century AD. It has also been integrated into Tibetan society for a long time.

By the end of the 10th century, Buddhism finally defeated the original religion and achieved the status of supremacy. However, it had been hundreds of years since Buddhism was first introduced to Tibet. Tibetan Buddhism already had a strong local feature, which can be collectively called "Lamaism", which is what was later called Tibetan Buddhism.

The next 400 years of development, Tibetan Buddhism has undergone some changes again, and many sects have also formed within it. The Gelug sect only emerged at the end. The founder Tombkhapa carried out a religious reform in the 14th century, eliminating the old customs and habits of the old sects and advocating the observance of precepts. Changes like

have also made more and more people agree, so there are more and more believers of the Gelug school. Tsongkhapa, the founder of

, has 8 very outstanding disciples, two of whom played an extremely important role in the later Tibetan religion.

The second disciple is Kezhujie, and he is the first Panchen Lama.

The eighth disciple is Gentun Juba, who is the first Dalai Lama.

From here, we can also see that the Dalai Lama and the Panchen Lama are both in the same system, and they are the relationship between the senior brother and the junior brother.

When Tsongkhapa was still alive, the two monks were not so famous. After Tsongkhapa passed away, the era of the two belongings finally came.

g bead festival is 6 years older than Gentun Juba, and the apprenticeship is 8 years earlier. They have a very good relationship with Tsongkhapa.

At that time, Kezhujie and Gentun Juba gathered a group of disciples to give lectures, and their reputation gradually became greater. During the process of preaching and teaching, they also cultivated many outstanding monks.

1438, Kezhu Festival also passed away, and Sonan Qiaolang was recognized as the "reincarnated spirit child" of Kezhu Festival.

Similarly, in 1474, Gentun Juba also passed away, and Gentun Gyatso was recognized as his "reincarnation spirit child". The reincarnation system of the Gelug school was established from this time.

The Second Panchen Lama and the Second Dalai Lama lived in the same era, but the Second Panchen Lama was born 36 years earlier than the Second Dalai Lama, and the differences between the two sides gradually began to appear. Moreover, there is no historical record that shows the exchanges between the two sides.

By the time of the Third Panchen Lama and the Third Dalai Lama, the exchanges between the two sides were further reduced.

The Third Panchen Lama was born 38 years earlier than the Third Dalai Lama and passed away 22 years earlier. They also have a high status in religion, but they still did not find any interactions between the two of them.

1576, King Shunyi of Ming sent representatives to Tibet to welcome the Third Dalai Lama. Two years later, he brought the title of "Saintings of All Wazierdala Dalai Lama" to the Third Dalai Lama. It was from this time that the title of "Dalai Lama" truly appeared, and such a system was officially established.

, and the Gentun Juba and Gentun Gyatso in front are respectively posthumously considered the "first Dalai Lama" and the "second Dalai Lama". This also shows that this system was confirmed to have a great relationship with the central rulers of , and it was the Ming Dynasty rulers who gave them such a title.

After that, the fourth Panchen Lama entered Engong Temple in 1582. At this time, the third Dalai Lama was no longer in Tibet. He went to Qinghai and Mongolia to continue his missionary mission. The Dalai Lama and the Panchen Lama did not meet either. The third Dalai Lama finally passed away in Inner Mongolia. At that time, the Mongolian monks identified his great-grandson Yundan Jiacuo as the "reincarnated spiritual child" of the third Dalai Lama and worshipped it in the local temple.

Tibet temples also recognize this method. In 1602, they sent a delegation to South Mongolian , and officially identified the child as the "reincarnated spirit child". The next year, he brought him back to Tibet for a grand bed-sitting ceremony.

After a meeting, the monks of the three major temples in Tibet decided to discuss and believed that the fourth Panchen Lama should be invited to Lhasa to receive the novice precepts for the fourth Dalai Lama. The fourth Panchen Lama was also invited to come and gave the Dharma name for the fourth Dalai Lama. This was also the first time that a master-apprentice relationship was established between the Panchen Lama and the Dalai Lama, and a provision was made: the younger ones are disciples, and the older ones are teachers.

From then on, many generations of Dalai Lama and Panchen Lama still recognized each other's master and apprentice, which had a certain relationship with the religious struggles within Tibet at that time.

The Gelug school has had a certain impact on its years of development, but their status is still not stable enough, and their power is not particularly strong. It is worth mentioning that Tibet was still in feudal serfdom at that time, and this trend is still rising.

Then the religious changes brought about by Tsongkhapa were also a major change, involving all aspects of the social, political, economic and cultural fields. Conservative forces naturally disagree because their vested interests were infringed.

The Dalai Lama and the Panchen Lama established a master-apprentice relationship, which completely united the two major systems of the Gelug sect in Tibetan Buddhism and established full authority. They themselves have formed a great influence under the years of development and effectively strengthened the power to deal with everything.

There is an example: after the sudden death of the Fourth Dalai Lama in 1616, the Tibetan Pahan firmly disagreed with the "reincarnation" of the Fourth Dalai Lama. Later, the Panchen Lama took advantage of the Tibetan Pahan's treatment of diseases to prompt the Dalai Lama to "reincarnation". After the fifth Dalai Lama sat on the bed, the two sides once again established a master-disciple relationship. This crisis was resolved with the close cooperation of the Dalai Lama and the Panchen Lama, and also ensured that the Gelug Sect had a chance to survive in a desperate situation.

The Dalai Lama has been recognized by the central government for many years, but the Panchen Lama was truly established in the form of law relatively late, which is also a reason for the difference between the two.

As early as 1582, the "Panchen Lama" Luosang Qujie was praised by monks, but it was not until 1713 that officials of the Qing government entered Tibet to enthrone the Fifth Panchen Lama as "Panchen Erdeni". It was not until this time that the Panchen Lama truly had legal influence, and the past years were all based on religious influence.

1727, the Qing government established two ministers in Tibet, and 2,000 troops were stationed in Tibet. This was also an important process for the Qing Dynasty to exercise sovereignty over the local Tibetan areas of Tibet. The Dalai Lama and Panchen Lama's political and religious status in Tibet continued to improve over time, and the "spiritual child reincarnation" system was gradually improved, all of which had a great relationship with the intervention of the Qing government. The rapid increase in the political status of the Dalai Lama is also related to the Qing government.

1751, the Qing government clearly stipulated in the "Discussed Tibet Post-Constitution" that "the ministers stationed in Tibet and the Dalai Lama have equal status." If there is anything to be done in Tibet, it is necessary to report to the Dalai Lama and the ministers stationed in Tibet. From this time on, the situation of unity of politics and religion gradually appeared in Tibet.

rift, and it was not until the invasion of imperialist powers that it appeared

In many people's perception, the Dalai Lama and the Panchen Lama seem to have some irreconcilable contradictions, which is actually related to the history of being invaded.

In the mid-19th century, the corrupt and incompetent Qing government was unable to resist the invasion of the great powers and signed a series of treaties that were humiliating.

The British discovered that the Qing government was unable to take into account the matters of Tibet at this time, and after temptation, it also began to invade Tibet. At this time, it was the period of the ninth Panchen Lama and the thirteenth Dalai Lama.

Due to long-term development, the Panchen Lama and the Dalai Lama gradually formed two systems, so the invaders hoped to create conflicts from them to realize the plan to invade Tibet.

1903, the British side continued to find opportunities to contact the Dalai Lama and Panchen Lama, especially to put pressure on the Panchen Lama. After negotiations, the ninth Panchen Lama stated that "because the British came to the jurisdiction of the Panchen Lama, the Panchen Lama and the Lhasa authorities caused trouble. The Lhasa authorities said that the Panchen Lama should be condoned by the British crossing the border."

This also shows that at this time the two sides had distrust and could no longer be consistent with the outside world as before.

After the British army occupied Lhasa by force, the 13th Dalai Lama took the opportunity to flee. The British side just asked the Lhasa authorities to sign the " Lhasa Treaty ". They did not bring the Panchen Lama in. There is also a conspiracy behind this: leaving a certain room for winning over the Panchen Lama.

Later, the Dalai Lama's attitude towards Britain gradually changed. In addition to his lack of firmness in his own right, they also felt disappointed with the Qing government.

At this time, the Dalai Lama and the Panchen Lama were different again: the Dalai Lama began to follow the British colonists' wishes, but the Panchen Lama firmly stood on the side of the Qing government.

However, after the outbreak of Xinhai Revolution, most monks and nobles in Tibet supported the Dalai Lama, and the Panchen Lama had a very small sphere of influence.

At this time, although the Gelug sect they belonged to had spread throughout Tibet, the two major lineages, the Dalai Lama and the Panchen Lama, had conflicts of interests in politics, economy and religion, and two groups were formed in Tibet: the Dalai Lama Group and the Panchen Lama Group.

If the two sides were still maintaining a certain balance and developing peacefully, after the 13th Dalai Lama fully grasped the political and religious power of Tibet, the struggle between the two gradually became public. The invasion of imperialism magnified the contradiction between the two, but the problems with the Qing government's policy of governing Tibet were one of the fundamental reasons.

Especially in 1915, the Kashag government even collected military rations and taxes from the people belonging to the Panchen Lama. Naturally, it was difficult for the people to spend so much money, and the conflicts between the two sides became irreconcilable.

Then the original master-apprentice relationship was completely broken at this time. Especially in 1917, the Dalai Lama unilaterally refused to meet with the Panchen Lama, which means that he no longer admitted that he had this apprentice. Without this final "decent", the confrontation between the two major groups became popular.

In the face of powerful forces, the ninth Panchen Lama could not find any good solution, so he had to flee to the mainland, and both sides also began to publicly accuse and confrontation.

At that time, the Panchen Lama still wanted to repair the relationship, but the Dalai Lama relied on its own power to grow and ignored the Panchen Lama's proposal at all. This situation was not eased until the establishment of Nanjing National Government .

The reason why the Panchen Lama fled to the mainland was of course because he hoped to rely on the power of the central government to ensure that he was not harmed. After the establishment of the National Government, it continued its control over Tibet and sent representatives to Tibet. The Dalai Lama also set up an office in Nanjing. At this time, the Panchen Lama saw new hope of returning to Tibet.

Both sides are accusing each other of the National Government. The Panchen Lama also listed the ten major crimes of the Dalai Lama and proposed that the two should be equal in their own status. The Dalai Lama is arbitrary in everything and recognizes the thief as his father, and has long lost his true intentions.

When the matter was not resolved, the Dalai Lama and the Panchen Lama passed away one after another in 1933 and 1937, but the struggle was far from over because they all had to face a new problem: "Reincarnated Spiritual Child".

Under the manipulation of the Kashag government, the 14th Dalai Lama was born, and the Panchen Lama was helpless and did not object; on the contrary, in the recognition of the ninth Panchen Lama's "reincarnated spiritual child", the Kashag still had to intervene frequently.

The historical difference between the two sides is once again reflected in this generation of Dalai Lama and Panchen Lama.

The 10th Panchen Lama inherited the tradition of the Panchen Lama and made great contributions to safeguarding the national territory and achieving national unity. After the liberation of Xining, the 10th Panchen Lama immediately sent people to contact the CCP, and the 10th Panchen Lama also became a reliable friend of the CCP.

Under the leadership of Chairman Mao, the "Agreement on the Measures for the Peaceful Liberation of Tibet" was successfully signed, and the agreement also clearly stipulated that the Dalai Lama and the Panchen Lama had a fixed status and powers to maintain.

Panchen Lama even said: "My position to safeguard the reunification of the motherland is unswerving, and I am willing to make the greatest sacrifice for the great cause of safeguarding the reunification of the motherland."

History has also proved that since the golden urn drawing system was launched, the Dalai Lama and the Panchen Lama must be approved and recognized by the central government.

Moreover, the Dalai Lama and the Panchen Lama directly do not have the power to recognize each other. When one passes away, the other party can only write a prayer; after one sits on the bed, the other party will slaughter the other party, receive precepts, and establish a necessary master-apprentice relationship. Whether this master-apprentice relationship needs to be established depends on the specific situation.

1989 The 10th Panchen Lama passed away. The Central Committee and the State Council were also very concerned about the search for reincarnated spirit children and made relevant decisions, which were entirely based on history.

In 1995, the 14th Dalai Lama once again broke the rules. He announced the "Panchen reincarnation spiritual child" in India without authorization, which violated historical conventions and the rituals within their religion. The conspiracy behind it is also known to everyone.

The Dalai Lama and the Panchen Lama have many commonalities in history, and there have been many differences with the development of the times. Everyone hopes that both the Dalai Lama and the Panchen Lama must be patriots who promote national unity.

Reference

"The Best Patriot" - The Tenth Panchen Lama Master Wang Yuanshen China Administrative Management

Information: Panchen Lama and Reincarnation System Chinese Yearbook