PRICELESS TREASURES

PRICELESS TREASURES ½ÚÑ¡

TRODUCTION
   Dalai Lama and Panchen Erdeni, two religious leaders of the dGe-lugs-pa Sect (Yellow Sect) of
Tibetan Buddhism in China, are the most distinguished reincarnation systems of Living Buddha. In
history, the titles of the two reincarnation systems of Living Buddha and their political and reli-
gious status in Tibet were established through the conferment of honorific titles and approval by
the Central Governments of various periods. And Dalai Lamas and Panchen Erdenis of successive
generations all asked the Central Governments to confer honorific titles upon them and approve
their succession, considering it as a symbol to stabilize their political and religious status and
exercise their legal rights. They also regarded it as a duty to uphold the Central Governments'
sovereignty over Tibet and carry out policies and orders issued by them, which was passed on
from generation to generation, forming a patriotic tradition followed by the two reincarnation
systems of Living Buddha.
   Dalai and Panchen, the two reincarnation systems of Living Buddha, emerged in a peculiar
situation in the development of Tibetan history and religions.
   After Buddhism was introduced into Tibet from India and China's interior in the seventh century,
with the powerful support of rulers of various periods and through their long-term promotion,
Buddhism prevailed among the masses. At the end of the tenth century, Buddhism went through
all hardships under the ban on Buddhism for nearly one hundred years before it revived in Tibet.
Buddhism, reviving in this period and bearing distinctive Tibetan regional characteristics, was
called Tibetan Buddhism by later generations or Buddhism in the Later Prosperity, or Lamaism, its
popular name.
   Tibetan Buddhism developed in a special historical condition in which Tibetan society was
changing over to feudal serfdom, which exerted profound influence on historical changes in Ti-
betan society. In its development, Tibetan Buddhism formed many different sects, such as bKav-
gdams-pa, Sa-skya-pa and bKav-rgyud-pa, and the rNing-ma-pa, Shi-byed-pa, gCod-yul-pa and Jo-
nang-pa Sects that emerged later successively. All these sects were backed by different feudal
overloads, representing the interests of different local feudal forces. Out of their own interests,
various sects blew their own trumpets and sang their own praises, each trying to elbow the other
out in its bid for supremacy.
   From the thirteenth century onward, the Sa-skya-pa and bKav-rgyud-pa Sects received succes-
sively important support from the Central Governments of the Yuan and Ming Dynasties. Some
upper-class monks patronized by the imperial families controlled part of the local political and
economic power. They refused to learn Buddhist texts, becoming impatient of all monastic rules
and disciplines. Taking the advantage of their privilege, they amassed riches, pursued secular
fame and gain and indulged themselves in wine and women. All these made Buddhism go downhill
and gradually lose the ardent support of the people. In this situation, Tsong-kha-pa's religious
reform conformed to the historical trend of the times and impelled the emergence of a new sect.
   Tsong-kha-pa (1357-1419), originally named Blo-bzang-grags-pa, was born in Tsong-kha (present
Huangzhong County, Qinghai Province). At the age of seven, he was initiated into monkhood.
When he reached the age of sixteen, he went to Tibet to learn philosophy (Sutra) and Tantric
mysticism from eminent monks of all sects and wrote many articles and books. Based on the
doctrines of the bKav-gdams-pa Sect, he took all the strong points of other sects. With the preva-
lent malpractice among the Buddhist circles in mind, he pointed out clearly that all monks should
cut off the ties with secular material desires and must strictly observe religious disciplines and live
a strict monastic life. In the system of religious practice, he advocated laying equal stress on
philosophy (Sutra) and Tantric mysticism and learn them step by step and that the Sutra study
organs should be strictly separated from economic ones so as to get rid of the manipulation and
control of secular feudal overlords over monastic economy. Grags-pa-rgyal-mtshan, authority of
the Phag-gru's regime of the bKav-rgyud-pa Sect, supported all his claims. In January (Tibetan
calendrical cycle), 1409, Tsong-kha-pa held the first Grand Prayer Ceremony (sMon-lam-chen-po)
in Lhasa, which attracted more than 10,000 monks around there to listen to his preaching. In the
same year, he built dGav-ldan Monastery in northeastern Lhasa as his perennial religious practice
site, which indicated that he and his followers were independent of other sects and possessed a
fixed site to preach their own teachings. This marked the emergence of a new sect. Since then, his
disciples set up in succession some famous monasteries in different places in Tibet, such as vBras-
spungs Monastery, Se-ra Monastery, Tashilhunpo Monastery and Byams-pa-gling. As a result, the
actual strength possessed by the new sect was enhanced and its prestige was promptly spread in
Tibetan-inhabited areas. Numerous religious and secular masses gave their support to the reform
carried out by Tsong-kha-pa and his disciples, calling the sect founded by him the dGe-lugs-pa
Sect (In Tibetan language, it means "observing disciplines"). While praying and practicing, all
monks wore yellow hats to show their determination to restore Buddhist disciplines. Therefore,
this sect was named the Yellow Hat Sect or the Yellow Sect.
    The dGe-lugs-pa Sect was founded at the beginning of the fifteenth century, a little later than
the other sects. But it developed rapidly, in a very short time, overwhelming the others to become
the most powerful and influential sect in Tibetan Buddhism. It possessed large numbers of monas-
teries and also amassed a great quantity of monastic fortunes. In order to maintain its religious
privilege and monastic economic status, the dGe-lugs-pa Sect adopted the reincarnation system of
Living Buddha originally founded by the Karma-bkav-rgyud-pa Sect, the branch sect of the bKav-
rgyud-pa Sect. Through this peculiar transmission, the dGe-lugs-pa Sect could continue to keep a
unitary and fixed leading figure in its ranks who could deal with internal affairs within the hierar-
chy. By doing so, it could not only stabilize its vested authority and status, but also go on against
pressure from other sects and contend with them. This peculiar system was established by the
dGe-lugs-pa Sect for its own development in such a peculiar historical condition, which resulted in
the emergence of Dalai and Panchen, the two systems of reincarnation of Living Buddha. Through
a long-term implementation and refinement by the dGe-lugs-pa Sect, this system was passed down
as a peculiar way of transmission in Tibetan Buddhism. As a result, there emerged thousands of
Living Buddhas in various sects.
    The reincarnation system of Living Buddha of Dalai Lama came into existence in the sixteenth
century. Upper-class monks in vBras-spungs Monastery who controlled the leadership of monas-
teries of the dGe-lugs-pa Sect found bSod-nams-rgya-mtsho, a three-year-old boy among local
people after its abbot dGe-vdun-rgya-mtsho's death. This boy was called the reincarnation of dGe-
vdun-rgya-mtsho and received into the monastery as the leader of monastic power of the dGe-
lugs-pa Sect. This is the origin of the reincarnation system of Living Buddha adopted by the dGe-
lugs-pa Sect.
    bSod-nams-rgya-mtsho was the Third Dalai Lama in the reincarnation system of Dalai Lama of
the dGe-lugs-pa Sect. In 1571, Altan Khan, chief of the Mongol Tumat (tribe, who then resided in
Qinghai and was honored with the title of "Prince of Shunyi" [Righteousness] by the Ming Court),
invited knowledgeable and distinguished bSod-nams-rgya-mtsho to Qinghai to preach Buddhist
doctrines and teachings so as to help him strengthen his rule over Qinghai. In recognition of his
achievements in preaching, Altan Khan conferred upon bSod-nams-rgya-mtsho the honorific title
"Da iai bla ma Vajradhara' in 1578. This honorific title is a mixture of Han, Tibetan, Mongolian
and Sanskrit languages, which means "superior man with omniscience and great authority". From
then on, this honorific title existed officially in Tibetan history. Later on, the title of the Second
Dalai Lama was posthumously conferred by the hierarchy of the dGe-lugs-pa Sect upon dGe-vdun-
rgya-mtsho, predecessor of bSod-nams-rgya-mtsho, and the title of the First Dalai Lama upon dGe-
vdun-grub-pa, Tsong-kha-pa's disciple. After bSod-nams-rgya-mtsho's death, one of Altan Khan's
grandsons was confirmed as his reincarnated soul boy, receiving the religious name Yon-tan-rgya-
mtsho, who was the Fourth Dalai Lama. Since the times of bSod-nams-rgya-mtsho, vBras-spungs
Monastery has been taken as the mother monastery by Dalai Lamas of successive generations.
    Mongol local chiefs were the first persons to confer the honorific title "Dalai Lama" upon the
religious leaders of the dGe-lugs-pa Sect. Having not been conferred by the Central Government,
the title had no political authority and legal effect until the Fifth Dalai Lama Ngag-dbang Blo-
bzang-rgya-mtsho (1617-1682) became the abbot of vBras-spungs Monastery and came into power.
Qing emperors attached much importance to Tibetan religious leaders' functions and influence
over Tibetan-Mongolian-inhabited areas, sending several missions to Tibet to invite the Fifth Dalai
Lama to Beijing to pay homage to the Court. After a few years' preparations, the Fifth Dalai Lama
led a party to visit Beijing in 1652. He was accorded a grand reception in Beijing by the Court.
Emperor Shunzhi officially conferred upon him the title of "Dalai Lama, Buddha of Great Compas-
sion in the West, Holder of the Vajra" and also bestowed him a gold album and a gold seal. From
then on, the title of "Dalai Lama" with political significance and legal effect and his political and
religious status in Tibet were officially confirmed by the Central Government. It has become a
regular rule that the succession of the reincarnations of Dalai Lamas of successive generations
must be approved by the Central Government.
    The reincarnation system of Panchen Lama came into existence a little later than that of Dalai
Lama. Blo-bzang-chos-rje-rgyal-mtshan (1567-1662), abbot of Tashilhunpo Monastery in Shigatse,
the first to be called Panchen. He was a religious leader of great learning and great ability. He
was very modest and greatly respected by Tibetan and Mongolian secular and religious believers.
In fact, Panchen Lama wielded the actual power of decision-making on political and religious
affairs of the dGe-lugs-pa Sect when the Fifth Dalai Lama was still young. He, together with the
Fifth Dalai Lama, secretly called upon the troops stationed in Tianshan Mountains led by Gushi
Khan, chief of the Mongol Koshot tribe, to enter Tibet and overthrow gTsang-pa Khan's regime and
eliminate the threat to the dGe-lugs-pa Sect from hostile influences, performing immortal feats for
the establishment of the Fifth Dalai Lama's bKav-ldan-phog-brang Regime and the development
and growth of the dGe-lugs-pa Sect. In 1645, Gushi Khan conferred the honorific title of "Panchen
Pokto" upon Blo-bzang-chos-rje-rgyal-mtshan. "Panchen" is an abbreviation of "Pundit chen-po"
in Tibetan language, meaning "Great Scholar". "Pokto" is a Mongolian term meaning "an intelli-
gent and courageous person". Since then, it became a special title for Panchen Lamas of successive
generations and brought about the emergence of the reincarnation system of Panchen. Before Blo-
bzang-chos-rje-rgyal-mtshan, three Panchen Lamas had been posthumously confirmed. The First
Panchen was mKhas-grub-rje, Tsong-kha-pa's disciple. The Second Panchen was named bSod-nams-
phyogs-glang. And Blo-bzang-dun-grub was the Third Panchen. From the times of the Fourth,
Panchen Lamas of successive generations all took Tashilhunpo Monastery as their mother monas-
tery.
    In 1713, Qing Emperor Kangxi conferred the title upon the Fifth Panchen Blo-bzang-ye-shes.
The edict said that following the example of the conferment of honorific title upon Dalai Lama,
Blo-bzang-ye-shes would be bestowed an album and a seal and honored with the title of "Panchen
Erdeni". "Erdeni" is a Manchurian term meaning "priceless treasure". From then on, Living Bud-
dha Panchen's political and religious status in Tibet was also confirmed by the Central Government.
It became a regular rule that the succession of the reincarnations of Panchen Erdenis of successive
generations must be approved by the Central Government.
    The emergence of the two reincarnation systems of Dalai and Panchen was a great event in
Tibetan political and religious histories. Since the conferment of honorific titles upon the Fifth
Dalai Lama and the Fifth Panchen, the reincarnation of Living Buddhas in the two systems was
under the supervision of the Central Governments. The reincarnated soul boys of successive gen-
erations should be reported to the Central Governments to obtain their approval and confirmation.
Since the middle period of the Qing Dynasty, a historical convention of drawing lots from a gold
urn came into being. Whenever the Central Governments conferred the honorific titles upon Dalai
Lamas and Panchen Lamas, they would bestow them seals, imperial decrees, edicts, titles and
others so that they could legally and authoritatively promulgate decrees and orders. In order to
strengthen and raise their political and religious status and to stabilize the situation in Tibet, the
Qing Central Government designated the two Living Buddhas' dominions in dBus and gTsang. Each
year, it would appropriate five thousand liang of silver as Dalai Lama's expenditure. Meanwhile, it
also increased the number of monasteries, feuds and corvee (unpaid labor), giving special eco-
nomic preferential terms to them. With the powerful support of the Qing Central Government,
Tibet gradually consolidated its ruling organ with fusion of the state and the religion. And Dalai
and Panchen, the two leading Living Buddhas, became political and religious leaders who were
highly esteemed in the political power with fusion of the state and the religion.
    Dalai Lama and Panchen Lama's status and power were conferred upon them by the Central
Governments. As local leaders, in order to show their respect and homage, they should send in
memorials to the emperors every year according to the convention to express their gratitude to
them, reporting how they dealt with political and religious affairs and carried out orders issued by
the Central Governments. Following the methods used in the Yuan and Ming Dynasties, they sent
missions to pay tributes to the emperors. At the beginning, the time of paying tributes was not
stipulated until in the first year of Qing Emperor Yongzheng's reign. It was stipulated that Dalai
Lama and Panchen Lama should send missions to pay tributes to the emperors in turn every other
year, and later on, every other two years. They should especially present brTan-bzhugs (list of
gifts) as a token of congratulation to the emperors on special occasions, such as grand ceremonies
held in the Court or emperors' birthday parties. Most of the tributes and gifts presented by Ti-
betan religious leaders were Tibetan Buddhist utensils, including local specialties, such as five-
colored hatas, silver Mandalas, Buddhist statues, eight treasures, seven precious stones, Buddhist
texts, silver stupas, silver wheels, bells, diamond-clubs, Buddhist rosaries, holy relics, Tibetan incense,
Tibetan medicines, tweed, fruits, etc. The Qing Court warmly received all the missions and gave
them rich gifts in return, showing that the Central Government and Grand Emperors attached
much importance and care to Tibetan religious leaders and that the Central Government had
authority and effective sovereignty over Tibet.
    Dalai and Panchen regularly paid tributes and gifts to express their support and homage to the
emperors, which not only helped build closer emotional ties with the Central Government, but
also strengthened their rallying power politically and religiously. Meanwhile, they could receive
large numbers of awards so as to raise and strengthen their own prestige and ruling positions.
Therefore, Dalai Lamas, Panchen Lamas and other secular and religious leaders usually attached
importance to paying tributes and took receiving rewards as an honor. During the period of 260
years from the beginning to the end of the Qing Dynasty, Dalai Lamas and Panchen Lamas consis-
tently kept close contact with the Central Government. After the 1911 Revolution, the Republic of
China was founded, but this tie still existed.
    The People's Republic of China was founded in 1949 and in 1951, Tibet was peacefully liberated.
The Fourteenth Dalai Lama and the Tenth Panchen Erdeni, who had just come into power, were
overjoyed at the birth of New China and Tibet's peaceful liberation. They repeatedly showed their
trust in the Central Government and supported the Agreement between the Central People's Gov-
 ernment and the Local Government of Tibet on Measures for the Peaceful Liberation of Tibet
firmly maintaining national unity and the motherland's unification. The two religious leaders
 presented large numbers of gifts to the Central Government at the beginning of the 1950s, show-
ing their 10VC for New Chil'13£®and people’s leadeTS aBd their resolutiOFt tO buUd up a new Tibet
    jointly£®In 1959£¬the Democratic Reform was COFIdUCted in Tibet and the fcudal scrfdom with
    fusi011 Of the state and the religioil was abOlished£®In the same year£¬the Fourtcomth Dalai Lama ned
    abroad and CBgaged in actiVities tO split the motherland£®He ViOlated the tFadition Of lOVing[he
    courttry and the religiOn that Tibetan Buddhism ObSeFVed and WCFIt farther and farther oil the
    road Of dcviating from the mOthCFlafld and the Tibe[all people£®In 1 99 5£¬the CCFItFal Govcrrlm(!nt
    conf£®rmed and conferred the honorific title upon the Elcvcnth PanchCFI Erdeni selected through
    the mcthod Of drawing lOts from a gold urn£®As a religious 1cadcr Of TibetaB Buddhism£¬he alsO
    presellted pFCCiOUS gifts tO the CCBtral Goverllmeilt£¬showing that he WOLIld carl-y out the tradition
    Of loving the courttry that Panchen Lamas Of successivc gCllCFatiOhS had Observed£®
    These tributes afld gifts are a rcliable and irivaluable historical testimOBy£¬which proves that
    the two leading reiFicarnatioils Of Dalai and Panchcfi WCFC COnferrde and  confirmed by the Central
    Government£®In the hist017ical dcvclOpment 0f more than three hundred years£¬they cobsistCFItly
    maintaincd the close ties with the Celltral Governments£¬which shows that the Celltral GoverFl—
    ments have had the authOFity and effectiVe sovcrcignty over Tibet£¬proying tFUthfully and ViVidly
    that Tibet is an iilalicnable part 0f Chinese territory£®
    This album£¬in the form Of pictutes£¬displays histOFical matel'ials and cultLiral reliCS abOUt the
    confermcnt Of honorific title upOB Dalai and PaBChen by the CCBtFal Govcrnmerlts and 1 1 5 trib—
    utes and gif£®ts presented tO the Ccfitral GOVCFnments by Dalai Lamas afld PallChen Lamas Of SLICCCS—
    siva generatioils in different pcriods alld part Of the valuable historical archives£®They arc rcspec—
    tivaly preserved in cHltufal relics administFatiVe organs£¬museums afld archivcs in Beijing£¬Nanjing£¬
    Chellgde aBd Tibet£®These units have provided LIS with photOS of many material 0bjecÆßs aild ar—
    chiVes for the publication 0f this picture alb'dm and alsO offered their warm suppOFt and help£®The
    Taipei Palacc Museum has also offered us valuable photos alld materials£®Here£¬WC WOLlld like tO
    express our siilcere thanks to the urlits and collcagues who have giveil their concern and support
    to us£®