dalai lama

 

  • [113] The name “Dalai Lama”, by which the lineage later became known throughout the non-Tibetan world, was thus established and it was applied to the first two incarnations
    retrospectively.

  • He studied at Drepung and became its abbot but being a non-Tibetan he met with opposition from some Tibetans, especially the Karma Kagyu who felt their position was threatened
    by these emerging events; there were several attempts to remove him from power.

  • By 1642, a strategy that was planned and carried out by his resourceful chagdzo or manager Sonam Rapten with the military assistance of his devoted disciple Gushri Khan, Chieftain
    of the Khoshut Mongols, enabled the ‘Great 5th’ to found the Dalai Lamas’ religious and political reign over more or less the whole of Tibet that survived for over 300 years.

  • This caused Sonam Rabten who became the 5th Dalai Lama’s changdzo or manager,[125] to seek more active Mongol patronage and military assistance for the Gelugpa while the Fifth
    was still a boy.

  • [28] The 1st Dalai Lama soon became Abbot of the greatest one, Drepung, and developed a large popular power base in Ü.

  • [94] He attracted many students and disciples ‘from Kashmir to China'[93] as well as major patrons and disciples such as Gongma Nangso Donyopa of Droda who built a monastery
    at Zhekar Dzong in his honour and invited him to name it and be its spiritual guide.

  • [90] It was called the Ganden Phodrang, a name later adopted by the Tibetan Government,[33] and it served as home for Dalai Lamas until the Fifth moved to the Potala Palace
    in 1645.

  • [88] Gendun Gyatso continued to travel widely and teach while based at Tibet’s largest monastery, Drepung and became known as ‘Drepung Lama’,[79] his fame and influence spreading
    all over Central Asia as the best students from hundreds of lesser monasteries in Asia were sent to Drepung for education.

  • [33] Gendun Drup was said to be the greatest scholar-saint ever produced by Narthang Monastery[61] and became ‘the single most important lama in Tibet’.

  • He died on the way, in 1634[128] but his vassal Choghtu Khong Tayiji, continued to advance against the Gelugpas, even having his own son Arslan killed after Arslan changed
    sides, submitted to the Dalai Lama and become a Gelugpa monk.

  • [39] Thus the Dalai Lamas became pre-eminent spiritual leaders in Tibet and 25 Himalayan and Central Asian kingdoms and countries bordering Tibet and their prolific literary
    works have “for centuries acted as major sources of spiritual and philosophical inspiration to more than fifty million people of these lands”.

  • “[26] Avalokiteśvara’s “Dalai Lama master plan”[edit] According to the 14th Dalai Lama, long ago Avalokiteśvara had promised the Buddha to guide and defend the Tibetan people
    and in the late Middle Ages, his master plan to fulfill this promise was the stage-by-stage establishment of the Dalai Lama theocracy in Tibet.

  • [55] In 1415 Gendun Drup met Tsongkhapa, founder of the Gelugpa school, and became his student; their meeting was of decisive historical and political significance as he was
    later to be known as the 1st Dalai Lama.

  • Dalai Lama is a title given by the Tibetan people to the foremost spiritual leader of the Gelug or “Yellow Hat” school of Tibetan Buddhism, the newest and most dominant of
    the four major schools of Tibetan Buddhism.

  • [59] A brilliant scholar and teacher,[100] he had the spiritual maturity to be made Abbot of Drepung,[101] taking responsibility for the material and spiritual well-being
    of Tibet’s largest monastery at the age of nine.

  • [62] Through hard work he became a leading lama, known as ‘Perfecter of the Monkhood’, ‘with a host of disciples’.

  • [45] Therefore, although Gendun Drup grew to be a very important Gelugpa lama, after he died in 1474 there was no question of any search being made to identify his incarnation.

  • Although he had served for some years as Tashilhunpo’s abbot, he therefore moved to central Tibet, where he was invited to Drepung and where his reputation as a brilliant
    young teacher quickly grew.

  • Thus most of Mongolia was added to the Dalai Lama’s sphere of influence, founding a spiritual empire which largely survives to the modern age.

  • [94] By 1571, when Altan Khan received a title of Shunyi Wang (King) from the Ming dynasty of China[106] and swore allegiance to Ming,[107] although he remained de facto quite
    independent,[49]: 106  he had fulfilled his political destiny and a nephew advised him to seek spiritual salvation, saying that “in Tibet dwells Avalokiteshvara”, referring to Sonam Gyatso, then 28 years old.

  • [16]: 23  History In Central Asian Buddhist countries, it has been widely believed for the last millennium that Avalokiteśvara, the bodhisattva of compassion, has a special
    relationship with the people of Tibet and intervenes in their fate by incarnating as benevolent rulers and teachers such as the Dalai Lamas.

  • [34][85] By now widely regarded as one of Tibet’s greatest saints and scholars[86] he was invited back to Tashilhunpo.

  • [25] In fact, according to the “Birth to Exile” article on the 14th Dalai Lama’s website, he is “the seventy-fourth in a lineage that can be traced back to a Brahmin boy who
    lived in the time of Buddha Shakyamuni.

  • [81] He also stayed in Kongpo and Dagpo[82] and became known all over Tibet.

  • Once there, in Kham, he founded two more great Gelugpa monasteries, the first in 1580 at Lithang where he left his representative before going on to Chamdo Monastery where
    he resided and was made Abbot.

  • [102] His influence grew so quickly that soon the monks at Sera Monastery also made him their Abbot[34] and his mediation was being sought to prevent fighting between political
    power factions.

  • [17] In fact, this text is said to have laid the foundation for the Tibetans’ later identification of the Dalai Lamas as incarnations of Avalokiteśvara.

  • [4][5] Since the time of the 5th Dalai Lama in the 17th century, his personage has always been a symbol of unification of the state of Tibet, where he has represented Buddhist
    values and traditions.

  • [34] The stage was set for the great Mongol King Altan Khan, hearing of his reputation, to invite the 3rd to Mongolia where he converted the King and his followers to Buddhism,
    as well as other Mongol princes and their followers covering a vast tract of central Asia.

  • [126] As a young man, being 22 years his junior, the Dalai Lama addressed him reverentially as “Zhalngo”, meaning “the Presence”.

  • During these years and for the rest of his life (he died in 1658), “there was little doubt that politically Sonam Chophel [Rabten] was more powerful than the Dalai Lama”.

  • [7] The traditional function of the Dalai Lama as an ecumenical figure, holding together disparate religious and regional groups, has been taken up by the fourteenth Dalai
    Lama.

  • [90] The next New Year, the Gongma was so impressed by Gendun Gyatso’s performance leading the Festival that he sponsored construction of a large new residence for him at
    Drepung, ‘a monastery within a monastery’.

  • [41] Establishment of the Dalai Lama lineage[edit] Gendun Drup (1391–1474), a disciple of the founder Je Tsongkapa,[42] was the ordination name of the monk who came to be
    known as the ‘First Dalai Lama’, but only from 104 years after he died.

  • It was the first time a Dalai Lama had exercised such political authority.

  • [95] Gongma Gyaltsen Palzangpo of Khyomorlung at Tolung and his Queen Sangyey Paldzomma also became his favourite devoted lay patrons and disciples in the 1530s and he visited
    their area to carry out rituals as ‘he chose it for his next place of rebirth’.

  • [31] Having reactivated the 1st’s large popular followings in Tsang and Ü,[32] the 2nd then moved on to southern Tibet and gathered more followers there who helped him construct
    a new monastery, Chokorgyel.

  • [123] However, in 1618 Sonam Rabten, the former attendant of the 4th Dalai Lama who had become the Ganden Phodrang treasurer, secretly identified the child,[124] who had been
    born to the noble Zahor family at Tagtse castle, south of Lhasa.

  • [57] Taking advantage of good relations with the nobility and a lack of determined opposition from rival orders, on the very edge of Karma Kagyu-dominated territory he founded
    Tashilhunpo Monastery at Shigatse.

  • [27] First, Tsongkhapa established three great monasteries around Lhasa in the province of Ü before he died in 1419.

  • [28][60] Tashilhunpo was destined to become ‘Southern Tibet’s greatest monastic university'[61] with a complement of 3,000 monks.

  • [97] It was said that, by the time he died, through his disciples and their students, his personal influence covered the whole of Buddhist Central Asia where ‘there was nobody
    of any consequence who did not know of him’.

  • [129] By the mid-1630s, thanks again to the efforts of Sonam Rabten,[123] the 5th Dalai Lama had found a powerful new patron in Güshi Khan of the Khoshut Mongols, a subgroup
    of the Dzungars, who had recently migrated to the Kokonor area from Dzungaria.

  • [123] Apparently by general consensus, by virtue of his position as the Dalai Lama’s changdzo (chief attendant, minister), after the Dalai Lama became absolute ruler of Tibet
    in 1642 Sonam Rabten became the “Desi” or “Viceroy”, in fact, the de facto regent or day-to-day ruler of Tibet’s governmental affairs.

  • [43] Returning eventually to Tibet by a roundabout route and invited to stay and teach all along the way, in 1580 Sonam Gyatso was in Hohhot [or Ningxia], not far from Beijing,
    when the Chinese Emperor invited him to his court.

  • [6] The Dalai Lama was an important figure of the Geluk tradition, which was politically and numerically dominant in Central Tibet, but his religious authority went beyond
    sectarian boundaries.

  • [122] 5th Dalai Lama[edit] Main article: 5th Dalai Lama Güshi Khan Map showing the extent of the Khoshut Khanate, 1642–1717, after the Unification of Tibet under the 5th Dalai
    Lama with Sonam Chöphel and Güshi Khan ‘Greater Tibet’ as claimed by exiled groups The death of the Fourth Dalai Lama in 1617 led to open conflict breaking out between various parties.

  • [37] The 4th was then born in Mongolia as the great-grandson of Altan Khan, thus cementing strong ties between Central Asia, the Dalai Lamas, the Gelugpa and Tibet.

  • [100] As proposed by Sonam Gyatso, Altan Khan sponsored the building of Thegchen Chonkhor Monastery at the site of Sonam Gyatso’s open-air teachings given to the whole Mongol
    population.

  • [96] Claiming he was Gendun Gyatso and readily recalling events from his previous life, he was recognised as the incarnation, named ‘Sonam Gyatso’ and installed at Drepung,
    where ‘he quickly excelled his teachers in knowledge and wisdom and developed extraordinary powers’.

  • [52] Narthang ran the largest printing press in Tibet[53] and its celebrated library attracted scholars and adepts from far and wide, so Pema Dorje received an education beyond
    the norm at the time as well as exposure to diverse spiritual schools and ideas.

  • [33] He also established the method by which later Dalai Lama incarnations would be discovered through visions at the “oracle lake”, Lhamo Lhatso.

  • [103] His popularity and renown became such that in 1564 when the Nedong King died, it was Sonam Gyatso at the age of 21 who was requested to lead his funeral rites, rather
    than his own Kagyu lamas.

  • [10][11] The Dalai Lamas headed the Tibetan government afterwards despite that, until 1951.

  • [123] Also in 1618, the Tsangpa King, Karma Puntsok Namgyal, whose Mongol patron was Choghtu Khong Tayiji of the Khalkha Mongols, attacked the Gelugpa in Lhasa to avenge an
    earlier snub and established two military bases there to control the monasteries and the city.

  • [67] Although he was born in a cattle pen to be a simple goatherd, Gendun Drup rose to become one of the most celebrated and respected teachers in Tibet and Central Asia.

  • [89] In 1498 the Ringpung army captured Lhasa and banned the Gelugpa annual New Year Monlam Prayer Festival[89] started by Tsongkhapa for world peace and prosperity.

  • [84] Throughout Gendun Gyatso’s life, the Gelugpa were opposed and suppressed by older rivals, particularly the Karma Kagyu and their Ringpung clan patrons from Tsang, who
    felt threatened by their loss of influence.

  • [43] There had been resistance, since first he was ordained a monk in the Kadampa tradition[33] and for various reasons, for hundreds of years the Kadampa school had eschewed
    the adoption of the tulku system to which the older schools adhered.

  • When his father died in 1398 his mother was unable to support the young goatherd so she entrusted him to his uncle, a monk at Narthang, a major Kadampa monastery near Shigatse,
    for education as a Buddhist monk.

  • In brief, these include a mythology of 36 Indian personalities plus 10 early Tibetan kings and emperors, all said to be previous incarnations of Dromtönpa, and fourteen further
    Nepalese and Tibetan yogis and sages in between him and the 1st Dalai Lama.

  • [20] Origins in myth and legend[edit] Thus, according to such sources, an informal line of succession of the present Dalai Lamas as incarnations of Avalokiteśvara stretches
    back much further than Gendun Drub.

  • [108] China was also happy to help Altan Khan by providing necessary translations of holy scripture, and also lamas.

  • [38] Finally, in fulfilment of Avalokiteśvara’s master plan, the 5th in the succession used the vast popular power base of devoted followers built up by his four predecessors.

  • This is according to The Book of Kadam, the main text of the Kadampa school, to which the 1st Dalai Lama, Gendun Drup, first belonged.

  • [68] At last, at the age of 84, older than any of his 13 successors, in 1474 he went on foot to visit Narthang Monastery on a final teaching tour.

  • [120] Firstly, the Tsangpa dynasty, rulers of Central Tibet from Shigatse, supporters of the Karmapa school and rivals to the Gelugpa, forbade the search for his incarnation.

  • [105] From there he visited Narthang, the first monastery of Gendun Drup and gave numerous discourses and offerings to the monks in gratitude.

  • [93] Based at Drepung in winter and Chokorgyel in summer, he spent his remaining years in composing commentaries, regional teaching tours, visiting Tashilhunpo from time to
    time and acting as abbot of these four great monasteries.

  • From this time Buddhism spread rapidly across Mongolia[111] and soon the Gelugpa had won the spiritual allegiance of most of the Mongolian tribes.

  • [31] This strong connection caused the Mongols to zealously support the Gelugpa sect in Tibet, strengthening their status and position but also arousing intensified opposition
    from the Gelugpa’s rivals, particularly the Tsang Karma Kagyu in Shigatse and their Mongolian patrons and the Bönpo in Kham and their allies.

  • Through Altan Khan, the 3rd Dalai Lama requested to pay tribute to the Emperor of China in order to raise his State Tutor ranking, the Ming imperial court of China agreed
    with the request.

  • [117] Arriving in Mongolia in 1585, he stayed 2 years with Dhüring Khan, teaching Buddhism to his people[115] and converting more Mongol princes and their tribes.

 

Works Cited

[‘According to Mullin, Smith and Shakabpa however, the 12th Dalai Lama’s Regent, Reting Rinpoche, was deposed in 1862 in a coup by Gyalpo Shetra and Tibet was ruled by despots or assemblies of abbots and ministers for the next eleven years, that is until
1873 when the 12th Dalai Lama assumed power.
2. ^ According to their biographies, the Eighth, Jamphel Gyatso lived to 46 years old, the Ninth, Lungtok Gyatso to 9 years, the Tenth, Tsultrim Gyatso to 21, the Eleventh, Khedrup Gyatso to 17 and the
Twelfth, Trinley Gyatso to 18.
3. ^ Considering what occurred in Lhasa after the Chinese ambans murdered Gyurme Namgyal in 1750, however, the Manchus would have been particularly reluctant to murder a Dalai Lama.
4. “Definition of Dalai Lama
in English”. Oxford Dictionaries. Archived from the original on 27 July 2013. Retrieved 2 May 2015. The spiritual head of Tibetan Buddhism and, until the establishment of Chinese communist rule, the spiritual and temporal ruler of Tibet. Each Dalai
Lama is believed to be the reincarnation of the bodhisattva Avalokitesvara, reappearing in a child when the incumbent Dalai Lama dies
5. ^ Jump up to:a b “Dalai lama”. Dictionary.com. Retrieved 12 March 2014. (formerly) the ruler and chief monk
of Tibet, believed to be a reincarnation of Avalokitesvara and sought for among newborn children after the death of the preceding Dalai Lama
6. ^ Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 129, “Gelug: the newest of the
schools of Tibetan Buddhism”
7. ^ Peter Popham (29 January 2015). “Relentless: The Dalai Lama’s Heart of Steel”. Newsweek. His mystical legitimacy – of huge importance to the faithful – stems from the belief that the Dalai Lamas are manifestations
of Avalokiteshvara, the Bodhisattva of Compassion
8. ^ Laird 2006, p. 12.
9. ^ Woodhead, Linda (2016). Religions in the Modern World. Abingdon: Routledge. p. 94. ISBN 978-0-415-85881-6.
10. ^ Religions in the Modern World: Traditions and Transformations.
Taylor and Francis. Kindle locations 2519–2522.
11. ^ Cantwell and Kawanami (2016). Religions in the Modern World. Routledge. p. 94. ISBN 978-0-415-85880-9.
12. ^ Jump up to:a b Smith 1997, pp. 107–149.
13. ^ Emilian Kavalski (1 April 2016).
The Ashgate Research Companion to Chinese Foreign Policy. Routledge. pp. 445–. ISBN 978-1-317-04389-8.
14. ^ “Udo B. Barkmann – Die Mongolei und die VR China – Wege zur strategischen Partnerschaft (2003–2011)”, Geschichte und Gesellschaft des modernen
China, Peter Lang, 2016, doi:10.3726/978-3-653-06417-9/36, ISBN 9783631671146
15. ^ Schwieger 2014, p. 33.
16. ^ Laird 2006, p. 143.
17. ^ Jump up to:a b Dalai Lama at the Encyclopædia Britannica
18. ^ 陈庆英 (2005). 达赖喇嘛转世及历史定制英. 五洲传播出版社. pp.
16–. ISBN 978-7-5085-0745-3.
19. ^ Petech, Luciano (1977). The Kingdom of Ladakh, c. 950–1842 A.D. (PDF). Instituto Italiano Per il Medio ed Estremo Oriente – via academia.edu.[dead link]
20. ^ Thubten Jinpa (15 July 2008). “Introduction”. The
Book of Kadam. Wisdom Publications. ISBN 978-0-86171-441-4. Available textual evidence points strongly toward the 11th and 12th centuries as the period during which the full myth of Avalokiteśvara’s special destiny with Tibet was established. During
this era, the belief that this compassionate spirit intervenes in the fate of the Tibetan people by manifesting as benevolent rulers and teachers took firm root
21. ^ Thubten Jinpa (4 July 2008). “Introduction”. The Book of Kadam. Wisdom Publications.
ISBN 978-0-86171-441-4. Perhaps the most important legacy of the book, at least for the Tibetan people as a whole, is that it laid the foundation for the later identification of Avalokiteśvara with the lineage of the Dalai Lama
22. ^ Thubten Jinpa
(15 July 2008). “Introduction”. The Book of Kadam. Wisdom Publications. ISBN 978-0-86171-441-4. For the Tibetans, the mythic narrative that began with Avalokiteśvara’s embodiment in the form of Songtsen Gampo in the seventh century—or even earlier
with the mythohistorical figures of the first king of Tibet, Nyatri Tsenpo (traditionally calculated to have lived around the fifth century B.C.E.), and Lha Thothori Nyentsen (ca. third century c.e.), during whose reign some sacred Buddhist scriptures
are believed to have arrived in Tibet… continued with Dromtönpa in the eleventh century
23. ^ Thubten Jinpa (15 July 2008). “Introduction”. The Book of Kadam. Wisdom Publications. ISBN 978-0-86171-441-4. For the Tibetans, the mythic narrative…
continues today in the person of His Holiness Tenzin Gyatso, the Fourteenth Dalai Lama
24. ^ Thubten Jinpa (15 July 2008). The Book of Kadam. Wisdom Publications. ISBN 978-0-86171-441-4.
25. ^ Thubten Jinpa (15 July 2008). “Introduction”. The
Book of Kadam. Wisdom Publications. ISBN 978-0-86171-441-4. ‘The Book’ gives ample evidence of the existence of an ancient, mythological Tibetan narrative placing the Dalai Lamas as incarnations of Dromtönpa, of his predecessors and of Avalokiteshvara
26. ^
Tuttle, Gray; Schaeffer, Curtis R. (2013). The Tibetan History Reader. Columbia University Press. p. 335. ISBN 978-0-231-51354-8. In Atiśa’s telling, Dromtön was not only Avalokiteśvara but also a reincarnation of former Buddhist monks, laypeople,
commoners, and kings. Furthermore, these reincarnations were all incarnations of that very same being, Avalokiteśvara. Van der Kuijp takes us on a tour of literary history, showing that the narrative attributed to Atiśa became a major source for both
incarnation and reincarnation ideology for centuries to come.” From: “The Dalai Lamas and the Origins of Reincarnate Lamas. Leonard W. J. van der Kuijp”
27. ^ Mullin 2001, p. 39.
28. ^ Stein (1972), p. 138–139|quote=the Dalai Lama is … a link
in the chain that starts in history and leads back through legend to a deity in mythical times. The First Dalai Lama, Gedün-trup (1391–1474), was already the 51st incarnation; the teacher Dromtön, Atiśa’s disciple (eleventh century), the 45th; whilst
with the 26th, one Gesar king of India, and the 27th, a hare, we are in pure legend
29. ^ “The Dalai Lama – Birth to Exile”. His Holiness the 14th Dalai Lama of Tibet. Office of the Dalai Lama. Retrieved 28 October 2015. Thus His Holiness is also
believed to be a manifestation of Chenrezig, in fact the seventy-fourth in a lineage that can be traced back to a Brahmin boy who lived in the time of Buddha Shakyamuni
30. ^ Jump up to:a b Laird 2006, p. 138.
31. ^ Jump up to:a b c d Norbu 1968,
p. 216.
32. ^ Mullin 2001, p. 59.
33. ^ Mullin 2001, pp. 66–67.
34. ^ Jump up to:a b c d Smith 1997, p. 106.
35. ^ Laird 2006, p. 138–139.
36. ^ Jump up to:a b c d e f g h i Shakabpa 1984, p. 91.
37. ^ Jump up to:a b c d e f g Laird 2006,
p. 139.
38. ^ Laird 2006, pp. 140–145.
39. ^ MacKay 2003, p. 18.
40. ^ Laird 2006, p. 146.
41. ^ Laird 2006, pp. 147–149.
42. ^ Laird 2006, pp. 149–151.
43. ^ Mullin 1982, p.iv
44. ^ Mullin 1983, p. 29.
45. ^ 陈庆英 (2005). 达赖喇嘛转世及历史定制英.
五洲传播出版社. pp. 16–. ISBN 978-7-5085-0745-3.
46. ^ Jump up to:a b c Richardson 1984, pp. 40–41.
47. ^ Jump up to:a b c Mullin 2001, p. 87.
48. ^ Mullin 2001, pp. 94–95.
49. ^ Mullin 2001, pp. 90–95.
50. ^ Jump up to:a b c Mullin 2001, pp. 95–96.
51. ^
Mullin 2001, p. 137–8.
52. ^ Jump up to:a b Eric Tagliacozzo (5 January 2015). Asia Inside Out: Changing Times. Harvard University Press. ISBN 978-0-674-96694-9.
53. ^ Bell 1946, p. 32.
54. ^ Jump up to:a b c Norbu 1968, p. 215.
55. ^ Mullin
2001, pp. 52–3.
56. ^ David-Neel 2007, p. 89.
57. ^ Jump up to:a b Mullin 2001, p. 54.
58. ^ Mullin 2001, pp. 54, 56.
59. ^ Dhondub 1984, p. 3.
60. ^ Jump up to:a b Snellgrove & Richardson 1986, p. 182.
61. ^ Richardson 1984, p. 40.
62. ^
Jump up to:a b c d Bell 1946, p. 33.
63. ^ Smith 1997, p. 101.
64. ^ Jump up to:a b Mullin 1983, p. 242.
65. ^ Mullin 2001, p. 52.
66. ^ de:Bodong Chogle Namgyel[circular reference]
67. ^ Mullin 2001, pp. 58–9.
68. ^ Mullin 2001, p. 60.
69. ^
Dhondup 1984, p. 4.
70. ^ Mullin 2001, p. 61.
71. ^ Mullin 2001, p. 6.9
72. ^ Mullin 2001, p. 69–70.
73. ^ Mullin 2001, pp. 87, 94–5.
74. ^ Mullin 2001, p. 89.
75. ^ Mullin 2001, pp. 90–93.
76. ^ Mullin 2001, p. 90.
77. ^ Mullin 2001,
p. 95.
78. ^ Mullin 2001, p. 94.
79. ^ Mullin 2001, pp. 97–8.
80. ^ Kapstein 2006, p. 129.
81. ^ Mullin 2001, 99–100
82. ^ Jump up to:a b Norbu 1984, p. 217/
83. ^ Snelling & Richardson 1986, pp. 182–3.
84. ^ Mullin 2001, pp. 100–103.
85. ^
de:Dagpo (Region)[circular reference]
86. ^ Mullin 2001, p. 105.
87. ^ Jump up to:a b c Mullin 2001, p. 111.
88. ^ Mullin 2001, pp. 107–9.
89. ^ Mullin 2001, p. 109.
90. ^ Stein 1972, p. 84.
91. ^ Mullin 2001, pp. 109–110.
92. ^ Jump
up to:a b c Dhondup 1984, pp. 4–6.
93. ^ Jump up to:a b c Mullin 2001, p. 112.
94. ^ Shakabpa 1984, p. 90.
95. ^ Shakabpa 1984, pp. 89–92.
96. ^ Jump up to:a b c Mullin 2001, p. 113.
97. ^ Jump up to:a b c d Snellgrove & Richardson 1986,
p. 183.
98. ^ Mullin 2001, pp. 114–5.
99. ^ Jump up to:a b Mullin 2001, pp. 113, 117.
100. ^ Jump up to:a b Mullin 2001, p. 120.
101. ^ Jump up to:a b Shakabpa 1984, p. 92.
102. ^ Norbu 1986, p. 217.
103. ^ Jump up to:a b c Richardson
1984, p. 41.
104. ^ Dhondup 1984, p. 6.
105. ^ Mullin 2001, p. 141.
106. ^ Dhondup 1984, p. 7.
107. ^ Jump up to:a b Mullin 2001, p. 142.
108. ^ Shakabpa 1984, p. 93.
109. ^ John W. Dardess (2012). Ming China, 1368–1644: A Concise History
of a Resilient Empire. Rowman & Littlefield. pp. 16–. ISBN 978-1-4422-0491-1.
110. ^ 蔡東藩 (9 May 2015). 明史通俗演義: 蔡東藩歷史演義-明朝. 谷月社. pp. 440–. GGKEY:K7LK6AK932B. 俺答道:”我當約令稱臣，永不復叛，我死后，我子我孫，將必襲封，世世衣食中國。”
111. ^ Laird 2006, pp. 141–142.
112. ^ John
W. Dardess (2012). Ming China, 1368–1644: A Concise History of a Resilient Empire. Rowman & Littlefield. pp. 17–. ISBN 978-1-4422-0491-1.
113. ^ Jump up to:a b Snellgrove & Richardson 1984, p. 184.
114. ^ Jump up to:a b Smith 1996, p. 106.
115. ^
Shakabpa 1984, pp. 94–95.
116. ^ 《明实录》又载：”万历十五年（1587）十月丁卯……番僧答赖（即达赖）准升’朵儿只唱名号，仍给敕命、图书……”
117. ^ Smith 1996, p. 104.
118. ^ Jump up to:a b c Shakabpa 1986, p. 96.
119. ^ Jiawei Wang; 尼玛坚赞 (1997). The Historical Status of China’s Tibet.
五洲传播出版社. pp. 44–. ISBN 978-7-80113-304-5.
120. ^ Jump up to:a b Norbu 1986, p. 220.
121. ^ Laird 2006, p. 147.
122. ^ John W. Dardess (2012). Ming China, 1368–1644: A Concise History of a Resilient Empire. Rowman & Littlefield. pp. 16–. ISBN
978-1-4422-0491-1.
123. ^ Jump up to:a b c d e f g h Smith 1997, p. 107.
124. ^ Mullin 2001, p. 172–181.
125. ^ Mullin 2001, p. 182.
126. ^ Jump up to:a b c d e Karmay, Samten C. (2005). “The Great Fifth” (PDF). The Newsletter. Research. Leiden,
the Netherlands: International Institute for Asian Studies. Winter 2005 (39): 2. Archived from the original (PDF) on 7 December 2014. Retrieved 14 June 2015.
127. ^ Jump up to:a b Shakabpa 1984, pp. 101–102.
128. ^ Mullin 2001, p. 198.
129. ^
Jump up to:a b Mullin 2001, p. 199.
130. ^ Karmay 2014, p. 4.
131. ^ Michael Weiers, Geschichte der Mongolen, Stuttgart 2004, p. 182f
132. ^ Shakabpa 1984, p. 104.
133. ^ Shakabpa 1984, pp. 105–106.
134. ^ Shakabpa 1967, p. 105–111.
135. ^
Jump up to:a b Shakabpa 1984, p. 106–110.
136. ^ Karmay 2014, p. 403.
137. ^ Karmay 2014, pp. 409–425.
138. ^ Shakabpa 2010, p. 1133.
139. ^ René Grousset, The Empire of the Steppes, New Brunswick 1970, p. 522.
140. ^ Bell 1946, p. 273.
141. ^
Jump up to:a b Smith 1997, p. 108.
142. ^ Buswell & Lopez 2014, p. 210.
143. ^ Jump up to:a b Mullin 2001, p. 201.
144. ^ Karmay, Samten C. (2005). “The Great Fifth” (PDF). The Newsletter. Research. Leiden, the Netherlands: International Institute
for Asian Studies. Winter 2005 (39): 2. Archived from the original (PDF) on 7 December 2014. Retrieved 14 June 2015. Over time the region’s Mongols were completely Tibetanized but continued to enjoy prestige among the Tibetans as Gushri Khan’s descendants
and played a significant role in the Gelug Order’s expansion in Amdo.
145. ^ Hang, Henry Choi Sze (2016). “China, imperial: 8. Qing or Manchu dynasty period, 1636-1911”. The Encyclopedia of Empire. pp. 1–13. doi:10.1002/9781118455074.wbeoe287.
ISBN 9781118455074.
146. ^ Smith 1997, pp. 108–113.
147. ^ Jump up to:a b 陈庆英 (2005). 达赖喇嘛转世及历史定制英. 五洲传播出版社. pp. 41–. ISBN 978-7-5085-0745-3.
148. ^ Jump up to:a b c Karmay 2014, p. 309.
149. ^ Jump up to:a b c 王家伟; 尼玛坚赞 (1997). 中国西藏的历史地位.
五洲传播出版社. pp. 38–. ISBN 978-7-80113-303-8.
150. ^ Karmay 2014, p. 402.
151. ^ Jump up to:a b Smith 1997, pp. 116–117.
152. ^ Snellgrove & Richardson 1968, p. 197.
153. ^ Stein 1972, p. 84–5.
154. ^ Jump up to:a b Mullin 1983, p. 244.
155. ^
Laird 2006, pp. 181–182.
156. ^ Mullin 2001, pp. 245–256.
157. ^ Karenina Kollmar-Paulenz, Kleine Geschichte Tibets, München 2006, pp. 109–122.
158. ^ Smith 1997, p. 121.
159. ^ Mullin 2001, pp. 260–271.
160. ^ Jump up to:a b Smith 1997,
p. 122.
161. ^ McKay 2003, p. 569.
162. ^ Mullin 2001, p. 274.
163. ^ Richardson 1984, p. 48.
164. ^ Jump up to:a b Mullin 2001, p. 276–281.
165. ^ Western Shugden Society. A Great Deception: The Ruling Lamas’ Policies. Tharpa Publications
US. pp. 161–. ISBN 978-0-9563918-8-9.
166. ^ Smith 1997, p. 123.
167. ^ Mullin 2001, p. 281.
168. ^ Mullin 2001, p. 285–9.
169. ^ Smith 1997, pp. 123–5.
170. ^ Mullin 2001, p. 285.
171. ^ Smith 1997, pp. 122–3.
172. ^ Smith 1997, pp.
123–4.
173. ^ Mullin 2001, pp. 286–7.
174. ^ Richardson 1984, pp. 48–9.
175. ^ Jump up to:a b Stein 1972, p. 85.
176. ^ Mullin 2001, pp. 287–9.
177. ^ Smith 1997, pp. 124–5.
178. ^ Mullin 2001, p. 289.
179. ^ Smith 1997, pp. 124–6.
180. ^
Jump up to:a b Mullin 2001, p. 291.
181. ^ Jump up to:a b Smith 1997, p. 127.
182. ^ Smith 1997, pp. 125–6.
183. ^ Smith 1997, pp. 129–30.
184. ^ Shakabpa 1967, pp. 147–8.
185. ^ Smith 1997, p. 130–132.
186. ^ Van Schaik 2011, p. 144;
Shakabpa 1967, p. 150.
187. ^ Smith 1997, p. 137.
188. ^ Smith 1997, p. 132–3.
189. ^ Mullin 2001, p. 302, p. 308.
190. ^ Mullin 2001, p. 303.
191. ^ Suhasini Haidar (1 September 2014). “At Lhasa, Tibetans still pray for Dalai Lama’s return”.
The Hindu. Retrieved 19 July 2015.
192. ^ “Introduction to The Potala Palace, Jokhang Temple and Norbulingka, Tibet”. World Heritage. Archived from the original on 21 July 2015. Retrieved 19 July 2015. Norbulingka was built in the 1700s by the seventh
Dalai Lama and served as the regular dwelling of future Dalai Lamas. It is also referred to as the Summer Palace.
193. ^ Smith 1997, pp. 133, 137.
194. ^ 陈庆英 (2005). 达赖喇嘛转世及历史定制英. 五洲传播出版社. pp. 106–. ISBN 978-7-5085-0745-3.
195. ^ Jiawei Wang;
尼玛坚赞 (1997). The Historical Status of China’s Tibet. 五洲传播出版社. pp. 70–. ISBN 978-7-80113-304-5.
196. ^ 陈庆英 (2005). 达赖喇嘛转世及历史定制英. 五洲传播出版社. pp. 55–. ISBN 978-7-5085-0745-3.
197. ^ Jump up to:a b c Jiawei Wang; 尼玛坚赞 (1997). The Historical Status
of China’s Tibet. 五洲传播出版社. pp. 62–. ISBN 978-7-80113-304-5.
198. ^ Gaozong. Records of the Qing Emperor Gaozong, Vol. 1186. p. 9.
199. ^ Mullin 2001, pp. 323–7.
200. ^ Mullin 2001, pp. 328–332.
201. ^ Mullin 2001, pp. 333–4.
202. ^ Mullin
2001 pp. 338–9.
203. ^ Richardson 1984, pp. 59–60.
204. ^ Norbu & Turnbull 1968, pp. 311–312.
205. ^ Mullin 2001, pp. 343–6.
206. ^ Dhondup 1986, p. iv.
207. ^ Dhondup 1986, p. 3.
208. ^ Laird 2006, p. 197.
209. ^ Mullin 2001, pp. 346–8.
210. ^
Shakabpa 1984, p. 172.
211. ^ Wang, Jiawei; 尼玛坚赞 (1997). The Historical Status of China’s Tibet. 五洲传播出版社. pp. 71–. ISBN 978-7-80113-304-5.
212. ^ Mullin 2001, p. 348.
213. ^ Shakabpa 1984, p. 173.
214. ^ Richardson 1984, p. 71.
215. ^ “Manning,
Thomas (MNN790T)”. A Cambridge Alumni Database. University of Cambridge.
216. ^ Mullin 2001, 349–351.
217. ^ Shakabpa 1984, p. 174.
218. ^ Mullin 2001, p. 352.
219. ^ Jump up to:a b Smith 1996, p. 138.
220. ^ 陈庆英 (Chen Qingying) (2005).
达赖喇嘛转世及历史定制英. 五洲传播出版社. pp. 85–. ISBN 978-7-5085-0745-3.
221. ^ Mullin 2001, pp. 353–360.
222. ^ Shakabpa 1984, pp. 174–6.
223. ^ Mullin 2001, 360.
224. ^ Shakabpa 1984, pp. 175–6.
225. ^ “The Second Tsemonling, Ngawang Jampel Tsultrim Gyatso”.
The Treasury of Lives.
226. ^ Jump up to:a b Mullin 2001, pp. 361–7.
227. ^ Jump up to:a b Shakabpa 1984, pp. 176–181.
228. ^ 陈庆英 (Chen Qingying) (2005). 达赖喇嘛转世及历史定制英. 五洲传播出版社. pp. 91–. ISBN 978-7-5085-0745-3.
229. ^ Jump up to:a b c d e Mullin
2001, pp. 367–373.
230. ^ Jump up to:a b c d Shakabpa 1984, pp. 188–9.
231. ^ Jump up to:a b Smith 1997, p. 140.
232. ^ Mullin 2001, pp. 373–375.
233. ^ Shakabpa 1984, p. 191.
234. ^ 光绪三年（一八七七年），由八世班禅丹白旺秀和摄政王公德林呼图克图、三大寺和扎什伦布寺的全体僧俗官员，联名要求驻藏大臣转奏朝廷，以只选定了一名灵童，且经各方公认，请免予金瓶制签。当年三月，光绪帝谕旨:”贡噶仁钦之子罗布藏塔布开甲木措，即作为达赖喇嘛之呼毕勒罕，毋庸制签，钦此。”
[In the third year of Guangxu (1877), the eighth Panchen Lama Danbai Wangxiu and the regent Delin Hutuktu, all monks and lay officials from the Three Great Temples and Tashilhunpo Monastery jointly asked the Minister in Tibet to transfer to the court.
Since only one soul boy has been selected, and it has been recognized by all parties, please be exempt from signing the golden bottle. In March of that year, Emperor Guangxu issued a decree: “Lob Zangtab, son of Gongga Rinqin, opened Jiamucuo, that
is, as the call of the Dalai Lama, Bielehan, there is no need to make a lottery.”]
235. ^ Sheel 1989, pp. 24, 29.
236. ^ Darjeeling Unlimited :: Tibetan Declaration of Independence
237. ^ Nepal UN App – Legal Materials on Tibet
238. ^ The
Forgotten History of Tibet’s Role in Nepal’s 1949 UN Application | Bodrigpunda Association
239. ^ Norbu & Turnbull 1968, pp. 317–318.
240. ^ Laird 2006, p. 261.
241. ^ Sturcke, James. “Dalai Lama defies China over successor”. The Guardian.
Retrieved 29 June 2017.
242. ^ Nagle, Jeanne (15 July 2014). The Dalai Lama: Spiritual Leader of the Tibetan People. ISBN 9781622754410. Retrieved 29 June 2017.
243. ^ Great Britain: Parliament: House of Commons: Foreign Affairs Committee (20
July 2008). Human Rights Annual Report 2007: Ninth Report of Session 2007–08, Report, Together with Formal Minutes, Oral and Written Evidence. The Stationery Office. pp. 124–. ISBN 978-0-215-52193-4.
244. ^ 統一論壇. 統一論壇雜誌社. 2008. |quote=据统计,民主改革前,十四世达赖喇嘛家族在西藏占有
27 座庄园、 30 个牧场,拥有农 牧奴 6000 多人
245. ^ 司仁; 格旺 (1977). 十四世达赖喇嘛. ISBN 9787801132987. |quote=拉萨西北50公里处的堆龙德庆县色村，民主改革前是十四世达赖喇嘛家的庄园。当时庄囩里20户差巴(农奴)。
246. ^ 1940年2月5日，国民政府正式颁发命令：”青海灵童拉木登珠，慧性湛深，灵异特著，查系第十三辈达赖喇嘛转世，应即免予抽签，特准继任为第十四辈达赖喇嘛。此令。” [On February 5,
1940, the National Government formally issued an order: “The Qinghai soul boy, Lamu Dengzhu, has profound wisdom, and a special book. The reincarnation of the 13th generation of the Dalai Lama should be exempted from drawing lots and succeeded to
the 14th generation of Dalai Lama. By order.”]
247. ^ “Executive Yuan’s Report to the National Government Regarding the Request to Approve Lhamo Thondup to Succeed the Fourteenth Dalai lama and to Appropriate Expenditure for His Enthronement”.
The Reincarnation of Living Buddhas. Museum of Tibetan Culture of China Tibetology Research Center. 1940.
248. ^ Regina A. Corso (29 May 2013). “The Dalai Lama, President Obama and Pope Francis at Highest Levels of Popularity in U.S. and Five Largest
European Countries”. New York: Harris, A Nielsen Company. Archived from the original on 10 September 2017. Retrieved 9 September 2017.
249. ^ “Statement issued at Tezpur” (PDF). The Dalai Lama’s Press Statements. 18 April 1959.
250. ^ Powers,
John. History as Propaganda: Tibetan Exiles versus the People’s Republic of China (2004) Oxford University Press. ISBN 978-0-19-517426-7
251. ^ Melvyn C. Goldstein (August 2007). A History of Modern Tibet, Volume 2: The Calm Before the Storm: 1951–1955.
University of California Press. pp. 232–. ISBN 978-0-520-24941-7. Your Holiness will understand, of course, that the readiness of the United States to render you the assistance and support outlined above is conditional upon your departure from Tibet,
upon your public disavowal of agreements concluded under duress between the representatives of Tibet and those of the Chinese Communist aggression.
252. ^ Tibet in Exile Archived 22 December 2010 at the Wayback Machine, CTA Official website. Retrieved
15 December 2010.
253. ^ Dalai Lama Intends To Retire As Head of Tibetan State In Exile by Mihai-Silviu Chirila (23 November 2010), Metrolic. Retrieved 2010-12-15.
254. ^ “Dalai Lama Group Says It Got Money From C.I.A.” The New York Times. 2 October
1998.
255. ^ Burke, Denis (27 November 2008). “Tibetans stick to the ‘middle way'”. Asia Times. Archived from the original on 4 December 2008. Retrieved 7 August 2010.
256. ^ Saxena, Shobhan (31 October 2009). “The burden of being Dalai Lama”.
The Times of India. Archived from the original on 3 November 2012. Retrieved 6 August 2010. If the middle path fails in the short term, we will be forced to opt for complete independence or self-determination as per the UN charter
257. ^ “Dalai
Lama says Tibet wants to remain part of China”.
258. ^ “We want to stay within China: His Holiness the Dalai Lama of Tibet”. 19 November 2016.
259. ^ “Dalai Lama says ‘Europe belongs to Europeans'”. France 24. 12 September 2018. Retrieved 14
September 2018.
260. ^ “Exclusive: Dalai Lama contemplates Chinese gambit after his death”. Reuters. 19 March 2019.
261. ^ “Dalai Lama contemplates Chinese gambit after his death”. The Times of India. Retrieved 19 March 2019.
262. ^ Xia, Xiaohua.
“The Dalai Lama emphasizes that he does not support Tibetan independence and hopes to visit China as a Nobel Prize winner”. RFA. Archived from the original on 2 October 2020. Retrieved 2 October 2020.
263. ^ Shakabpa 1984, pp. 112–113.
264. ^
Laird 2006, p. 177.
265. ^ “Dispatches from the Tibetan Front: Dharamshala, India,” Litia Perta, The Brooklyn Rail, 4 April 2008
266. ^ Jump up to:a b c d “The Dalai Lama”. BBC. 21 September 2006. Retrieved 17 May 2008.
267. ^ Buckley, Chris
(11 March 2015). “China’s Tensions With Dalai Lama Spill into the Afterlife”. The New York Times. Archived from the original on 1 January 2022.
268. ^ “Dalai Lama’s confirmation of reincarnation”. Tibet Travel info. Archived from the original
on 31 March 2008. Retrieved 17 May 2008.
269. ^ The title “Dalai Lama” was conferred posthumously to the 1st and 2nd Dalai Lamas.
270. ^ Jump up to:a b “Chronology of Events”. His Holiness the 14th Dalai Lama of Tibet. Office of His Holiness the
Dalai Lama. Retrieved 18 April 2015.
271. ^ Chapman, F. Spencer. (1940). Lhasa: The Holy City, p. 127. Readers Union Ltd. London.
272. ^ Mullin 2001, p. 276.
273. ^ Glenn H. Mullin, “Faces of the Dalai Lama: Reflections on the Man and the Tradition,”
Quest, vol. 6, no. 3, Autumn 1993, p. 80.
274. ^ Verhaegen 2002, p. 5.
275. ^ “China Says It Will Decide Who the Dalai Lama Shall Be Reincarnated As”. Time. 13 March 2015. Retrieved 17 December 2015.
276. ^ “Murder in Tibet’s High Places”.
Smithsonian. 10 April 2012. Retrieved 15 December 2015.
277. ^ “Reincarnation”. 14th Dalai Lama. 24 September 2011. Retrieved 17 December 2015.
278. ^ “China says boy picked by Dalai Lama now a college graduate”. AP NEWS. 19 May 2020.
279. ^
“Reincarnation of living Buddha needs gov’t approval”. China Daily. Retrieved 11 March 2018.
280. ^ Jump up to:a b Ramesh, Randeep; Watts, Jonathan (28 November 2007). “Dalai Lama challenges China – with a referendum on reincarnation”. The Guardian.
Retrieved 11 March 2018.
281. ^ Interview with Tashi Wangdi, David Shankbone, Wikinews, 14 November 2007.
282. ^ “Dalai’s reincarnation will not be found under Chinese control”. Government of Tibet in Exile. Archived from the original on 12 July
2009.
283. ^ Dalai Lama may forgo death before reincarnation Archived 1 December 2007 at the Wayback Machine, Jeremy Page, The Australian, 29 November 2007.
284. ^ “Dalai’s reincarnation will not be found under Chinese control”. Government of
Tibet in Exile ex Indian Express 6 July 1999. Archived from the original on 12 July 2009.
285. ^ Kaplan, Robert D. (May–June 2010). “The Geography of Chinese Power”. Foreign Affairs.
286. ^ Haas, Michaela (18 March 2013). “Why is there no female
Dalai Lama?”. Retrieved 7 February 2017.
287. ^ Puri, Bharati (2006) “Engaged Buddhism – The Dalai Lama’s Worldview” New Delhi: Oxford University Press, 2006
288. ^ Haas, Michaela (2013). “Dakini Power: Twelve Extraordinary Women Shaping the
Transmission of Tibetan Buddhism in the West.” Shambhala Publications. ISBN 1559394072
2. Bell, Sir Charles (1946). Portrait of the Dalai Lama Wm. Collins, London. 1st edition. (1987) Wisdom Publications, London. ISBN 086171055X.
3. Buswell, Robert
E.; Lopez, Donald S. Jr., eds. (2014). Princeton Dictionary of Buddhism. Princeton, NJ: Princeton University Press. ISBN 978-0-691-15786-3.
4. Cantwell, C.; Kawanami, H. (2016). “Buddhism”. In Woodhead, L.; Partridge, C.; Kawanami, H. (eds.). Religions
in the Modern World: Traditions and Transformations. ISBN 9780415858816.
5. David-Neel, A. (1965). Magic & Mystery in Tibet. Corgi Books.London. ISBN 0-552-08745-9.
6. Dhondup, K. (1984). The Water-Horse and Other Years. Dharamsala: Library of
Tibetan Works and Archives.
7. Dhondup, K. (1986). The Water-Bird and Other Years. New Delhi: Rangwang Publishers.
8. Dowman, Keith (1988). The power-places of Central Tibet : the pilgrim’s guide. London: Routledge & Kegan Paul. ISBN 0-7102-1370-0.
9. Kapstein,
Matthew (2006). The Tibetans. Malden, MA, USA. Blackwell Publishing. ISBN 9780631225744.
10. The Illusive Play: The Autobiography of the Fifth Dalai Lama [aka ‘Dukula’]. Translated by Karmay, Samten G. Serindia Publications. Chicago. 2014. ISBN
978-1-932476-67-5.
11. Laird, Thomas (2006). The Story of Tibet : Conversations with the Dalai Lama (1st ed.). New York: Grove Press. ISBN 978-0-8021-1827-1.
12. McKay, A. (2003). History of Tibet. RoutledgeCurzon. ISBN 978-0-7007-1508-4.
13. Mullin,
Glenn H. (1982). Selected Works of the Dalai Lama VII: Songs of Spiritual Change (2nd ed., 1985). Snow Lion Publications, Inc. New York. ISBN 0-937938-30-0.
14. Mullin, Glenn H. (1983). Selected Works of the Dalai Lama III: Essence of Refined Gold
(2nd ed., 1985). Snow Lion Publications, Inc. New York. ISBN 0-937938-29-7.
15. Mullin, Glenn H. (2001). The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation. Clear Light Publishers. Santa Fe, NM. ISBN 1-57416-092-3.
16. Norbu, Thubten Jigme;
Turnbull, Colin M. (1968). Tibet. New York: Simon and Schuster. ISBN 0-671-20559-5.
17. Richardson, Hugh E. (1984). Tibet and its history (2nd ed., rev. and updated. ed.). Boston: Shambhala. ISBN 978-0-87773-376-8.
18. Van Schaik, Sam (2011),
Tibet. A History. New Haven & London: Yale University Press.
19. Schulemann, Günther (1958). Die Geschichte der Dalai Lamas. Leipzig: Veb Otto Harrassowitz. ISBN 978-3-530-50001-1.
20. Schwieger, Peter (2014). The Dalai Lama and the Emperor of
China: a political history of the Tibetan institution of reincarnation. New York: Columbia University Press. ISBN 978-0-231-53860-2. OCLC 905914446.
21. Shakabpa, Tsepon W.D. (1967), Tibet: A Political History. New York: Yale University Press, and
(1984), Singapore: Potala Publications. ISBN 0961147415.
22. Shakabpa, Tsepon W.D. (2010). One Hundred Thousand Moons. An Advanced Political History of Tibet (2 vols). Leiden (Netherlands), Boston (USA): Brill’s Tibetan Studies Library. ISBN 9789004177321.
23. Sheel,
R N Rahul (1989). “The Institution of the Dalai Lama”. The Tibet Journal. 14 (3).
24. Smith, Warren W. (1997). Tibetan Nation; A History of Tibetan Nationalism and Sino-Tibetan Relations. New Delhi: HarperCollins. ISBN 0-8133-3155-2.
25. Snellgrove,
David; Richardson, Hugh (1986). A Cultural History of Tibet. Boston & London: Shambala Publications, Inc. ISBN 0-87773-354-6.
26. Stein, R. A. (1972). Tibetan civilization ([English ed.]. ed.). Stanford, Calif.: Stanford Univ. Press. ISBN 0-8047-0901-7.
27. Diki
Tsering (2001). Dalai Lama, my son : a mother’s story. London: Virgin. ISBN 0-7535-0571-1.
28. Veraegen, Ardy (2002). The Dalai Lamas : the Institution and its history. New Delhi: D.K. Printworld. ISBN 978-8124602027.
29. Ya, Hanzhang (1991).
The Biographies of the Dalai Lamas (1st ed.). Beijing: Foreign Language Press. ISBN 978-7119012674.
Photo credit: https://www.flickr.com/photos/zanastardust/172882635/’]