cdude

YouTube - 2008.03.29全民開講ä¸*å…±ä¸�放一馬02

That's the show I was talking about, hope you understand Chinese or you have some friends who do.

__________________
Tibet might be faraway, but it's ours

ravi12

The most important word is confident china! When china is ready, will it allow taiwan to take its own decision?? If it doesnt what will taiwan do?

Few years of misrule by the present party and the same 1500 missiles by china, will lead to the state I am suggesting. It doesnt take a long time for a democratic govt to lose public confidence. You are looking at a particular point of time with a nationalists party misrule, but a nationalist party always has a bogie - defence(analogous to republican in US) while the other party has economy (democrats). These will cycle over time. Remember when 9/11 happened the republican support grew to such heights that even despite iraq, republican on defence won the second round in 2004. I wouldnt put that out of picture.

More tibet crushes, missteps by the present ruling party will, some more news of the missiles wham, bring back support to the nationalists.

On a related note, does the american and taiwanese defence treaty still hold any value, now that ROC has been de-recognised. I know that Bush was ready to do "what it takes" to protect taiwan, but is it backed by any guarentees?

Will china withdraw?
Militarily speaking I think this pointing business is nonsense. If one has x missiles and only points y missiles at you, I would count x missiles to be pointing at me, after all how much time will it take to actually point missiles at a location? matter of a fortnight.

The only problem is they are talking about not buying these over-priced american weapons when they have explicit military guarentees from US, what if US stops giving those? They are simply saying, when US taxpayer is ready to borne my defence costs, why should I pay??

Taiwan's Free Ride on U.S. Defense
a dated one but gives the sense.

that is why I said, buffer status requires active interference from both countries. If US loses interest for some reason, taiwan will have to face an immediate choice
1)fight it out
2)agree to club into china.
It will not have any more special statuses.
Everyone who has enjoyed prosperity wants to stay out of fight, but what if the others puts a fight on its head, will they fight.

The thing is when taiwan is threatened by china, how many of taiwanese will support china? I donot know percentages, but they seem to atleast a good section of percentage right now without a threat.(say 20-30%), with a threat, that number will surely increase.

In the next 15-20 years, nobody born in mainland china will be remaining in taiwan and the special bond dies off, how would this new generation react- which is when I expect china to launch a serious attempt, if everything goes the same way?

same way: where people dont need a seperate country, happy with their present status, china with economic goodies and us with defence.

ravi12

nope, I do not understand chinese.

The only point I would like to know from that talk is whether you think the present misrule by the nationalists is the reason behind this or a real and enduring love for china.

If it is the first, dont expect it to stay for long.

Simple rule of thumb, do they want to be with china for economy, if yes, it is the first.

cdude

it's not black and white, you know.

Some people in Taiwan truly love China, they think they are more chinese than we are, actually it's true. some people don't really care. but pretty much everyone wants to be in good terms with mainland so Taiwan can benefit.

Ma is talking about direct flights to bring chinese tourists in and save taiwanese tourists a lot of money, currently taiwanese people have to transfer at HK. It's a win-win, no brainer. No taiwanese want to be enemy to the mainland, even most of the green, they only play the independence card to win elections

BTW, I just read your previous long post, for one thing, you didn't even get the basic who's who in Taiwan right..... The nationalists are those that just won the election ( or more pro-mainland ). I feel the debate at this point is pointless, if there is a debate. A good resource is wikipedia/taiwan_politics

Sorry, this is my last post on this thread.

ravi12

Ouch, the KMT are also known as nationalists, damn.
By nationalists I meant, taiwanese nationalists or who want taiwan to be independent, i.e. DPP.

I knew them by these names of KMT and DPP.

In future, their supporters will ask them to stand on their promises(bold part) and if the leadership was giving them only as election promises, the dances on the promise will be awesome to watch.
from the wiki
Politics of the Republic of China - Wikipedia, the free encyclopedia
note the generational gap which I was alluding to in the previous post.

Ray

And Deng Xio Peng too!

True, but what surprises me and I cannot understand as to why a nation brought up on Class struggle can switch to its anathema - Capitalism. I read an extract from Caijing that some want to return to the eliminating of the planned economy and instituting marketisation was equivalent to abandoning the socialist system and adapting capitalism. The article blamed the social problem on reform and opening up its economy, In 2006, there was also the calling of rehabilitation of the "Gang of Four" and the "continuation of the revolutionary line under the dictatorship of the proletariat".

This article was by Wu Jinglian, who is an economist at the /development Research Centre of State Council.

However, Hu Jintao, the General Secretary, at the 17th National Congress of the Communist Party of China reaffirmed the success of the Reforms.

Yet, because very little comes out of China on serious conflicts of ideas or riots, one cannot fathom as to the intensity. One just has a stray whiff and no more.

__________________


"Some have learnt many Tricks of sly Evasion, Instead of Truth they use Equivocation, And eke it out with mental Reservation, Which is to good Men an Abomination."

I don't have to attend every argument I'm invited to.

HAKUNA MATATA

Officer of Engineers

There is no correct English spelling but yes, that's the man.

__________________
Chimo

Officer of Engineers

Oh, I don't know. When was the last time I had a Major for breakfast?

Ray

So, I am not the only one to feel the deluge of heated Chinese activities on the Internet over Tibet.

Very well organised, I must say.

And the loyalty is unimpeachable.

I wish India could learn something from this!

Adux

I have to agree with this, B Raman an ex-RAW Chief, I would give him much credibility.

There is a concerted effort from Communist China on this.

Davis_Chan

written by Davis_Chan

Many Tibetan refugees declare that before the Chinese crackdown in 1959, old Tibet was a spiritually oriented kingdom free from the egotistical lifestyles, empty materialism, and corrupting vices that beset modern industrialized society. Western news media, travel books, novels, and Hollywood films have portrayed the Tibetan theocracy as a veritable Shangri-La. The Dalai Lama himself stated that “the pervasive influence of Buddhism” in Tibet, “amid the wide open spaces of an unspoiled environment resulted in a society dedicated to peace and harmony. We enjoyed freedom and contentment.” 1

Is THAT ture? History tells us that old Tibetan society was rigidly stratified. The people were divided into three strata in nine grades, according to the size of the land they possessed. The social ladder extended from senior officials, hereditary aristocracy and higher lamas all the way down to herdsmen, serfs and craftsmen. But, generally speaking, these people fell into two major opposing classes -- the serf owners and the serfs.

Serf owners formulated laws and regulations, set up prisons and used instruments of torture. Even the monasteries had their own private prisons. Serfs were punished by their owners at will and executed because of trying to run away. Various tortures has been used as gouging out the eyes, cutting off the nose or hands.

The serfs and slaves, who accounted for over 95% of the population, were bound for life to the land of the manorial lords, ordered about and enslaved from generation to generation. They were freely given away as gifts, donations or dowries, sold or exchanged for goods.

One 22-year old woman, herself is a runaway serf, reports: “Pretty serf girls were usually taken by the owner as house servants and used as he wished”; they “were just slaves without rights.”2 .Serfs needed permission to go anywhere. Landowners had legal authority to capture those who tried to flee.

One 24-year old runaway welcomed the Chinese intervention as a “liberation.” He testified that under serfdom he was subjected to incessant toil, hunger, and cold. After his third failed escape, he was merciless beaten by the landlord’s men until blood poured from his nose and mouth. They then poured alcohol and caustic soda on his wounds to increase the pain, he claimed.3

After 1959, Chinese government did abolish slavery and the Tibetan serfdom system of unpaid labor. They eliminated the many crushing taxes, started work projects, and greatly reduced unemployment and beggary. They established secular schools, thereby breaking the educational monopoly of the monasteries. And they constructed running water and electrical systems in Lhasa.4

Conclusion:

The year of 1959 is a critical period for chinese government. This year they planned to promote its reform in Tibet including: abolishing slavery and distributing lamas' and nobles' lands to those serfs who got freedom. This reform would benificial to 95% of Tibetans but harmful to the interest of 5% upper class.

That is the ture reason why tibetan ruling class launched military resistance in 1959,when their resistance was defeated by PLA very soon,Dala lama and his adherents decided to leave Tibet and went to India.

People turst what Dalai lama said but ignoring the opinions of millions tibetans who are living in the tibet. People believe Dalai lama represents Tibetan but actually represents whom? 5% or 95%? Even if Tibet independence, Dalai lama go back to tibet and rule it again, will those 95% tibetans would like to give back their lands and freedom to those nobles and grand lamas?

The existence of slavery in tibet is not only a big shame for the Dalai lama,the Nobel peace prize winner,but aslo for the human beings' civilization. Yet lots of people have no idea with it,it is still a covered historical turth.


brain box used as bowl; arms cutting from the serfs;and tortures


a serf was took eyes by excruciation

1.Dalai Lama quoted in Donald Lopez Jr., Prisoners of Shangri-La: Tibetan Buddhism and the West (Chicago and London: Chicago University Press, 1998), 205.
2.Quoted in Strong, Tibetan Interviews, 25.
3.Strong, Tibetan Interviews, 31.
4.See Greene, A Curtain of Ignorance, 248 and passim; and Grunfeld, The Making of Modern Tibet, passim.

__________________
It was when the Great Way declined,that human kindness and morality arose.
It was when intelligence and knowledge appeared,that the Great Artifice began.

Ray

In Tibetan Buddhism, the successive Dalai Lamas form a lineage of (tulku) magistrates and religious leaders which traces back to 1391.[1] According to tradition, the rarified mindstream of these tulku take repeated births and embodiment to fulfill their Boddhisattva vow.[2] They are of the Gelug School of Buddhism. Tibetan Buddhists hold the Dalai Lama to be one of innumerable incarnations of Avalokiteśvara ("Chenrezig" [spyan ras gzigs] in Tibetan), the bodhisattva of compassion.[3]

Between the 17th century and 1959, the Dalai Lama was the head of the Tibetan Government, administering a large portion of the country from the capital Lhasa. Since 1959, the Dalai Lama has presided over the Central Tibetan Administration. He is often referred to simply as "His Holiness" (HH), or "His Holiness The Dalai Lama". The Dalai Lama is often thought to be the head of the Gelug School, but this position officially belongs to the Ganden Tripa (Wylie: Dga'-ldan Khri-pa), although it should be noted that the Dalai Lama appoints the Ganden Tripa (a temporary position) and in practice exerts more influence. Tibetans usually call the Dalai Lama by the epithets: Gyalwa Rinpoche (Tibetan: རྒྱལ་བ་རིན་པོ་ཆེ; Wylie: Rgyal-ba Rin-po-che) meaning "Precious Victor," or Yeshe Norbu (Tibetan: ་ཡིད་བཞིན་ནོར་བུ; Wylie: Yid-bzhin Nor-bu) meaning "Wish-fulfilling Jewel".

Nomenclature, etymology and entitlement

"Dalai" means "Ocean" in Mongolian, and is a translation of the Tibetan name "Gyatso", while "Lama" (bla ma) is the Tibetan equivalent of the Sanskrit word "guru", and is commonly translated to mean "spiritual teacher".[4][5]

It has been commonly believed that the title "Dalai Lama" was bestowed by the Mongolian ruler Altan Khan upon Sonam Gyatso, the 3rd Dalai Lama, in 1578.

Yonten Gyatso(1589 – 1616), the 4th Dalai Lama and a non-Tibetan, was the grandson of Altan Khan.

But some people said Sonam Gyatso was invited to visit Mongolia by Altan Khan.[attribution needed] Upon his arrival, the Khan addressed Sonam Gyatso in Mongol by the name of Dalai Lama, dalai being the Mongolian equivalent of the Tibetan gyatso ("ocean"). Altan, knowing that the lama's predecessor had also the word gyatso in his name, mistook it for a family name; and this 'mistake' has been perpetuated. Hence, the origin of the title of Dalai Lama since given to all the reincarnations of the Grand Lama.[6] This interpretation of the name Dalai Lama has been confirmed by Tenzin Gyatso, the Fourteenth Dalai Lama: "So I don't really agree that the Mongols actually conferred a title. It was just a translation."[7]

Sonam Gyatso was an Abbot at the Drepung Monastery who was widely considered the most eminent lama of his time. Although Sonam Gyatso became the first lama to hold the title "Dalai Lama", due to the fact that he was the third member of his lineage, he became known as the "Third Dalai Lama". The previous two titles were conferred posthumously upon his earlier incarnations.

Verhaegen (2002: p.5-6) states that the tulku tradition of the Dalai Lama has evolved into, and been inaugurated as, an institution and is recognized as a "cornerstone of Tibetan identity and culture":

The institution of the Dalai Lama has become, over the centuries, a central focus of Tibetan cultural identity; "a symbolic embodiment of the Tibetan national character". Today, the Dalai Lama and the office of the Dalai Lama have become focal points in their struggle towards independence and, more urgently, cultural survival. The Dalai Lama is regarded as the principal incarnation of Chenrezig (referred to as Avalokiteshvara in India), the bodhisattva of compassion and patron deity of Tibet. In that role the Dalai Lama has chosen to use peace and compassion in his treatment of his own people and his oppressors. In this sense the Dalai Lama is the embodiment of an ideal of Tibetan values and a cornerstone of Tibetan identity and culture.[8]

Tibetans address the Dalai Lama as Gyalwa Rinpoche ('Precious Victor'), Kundun ('Presence') Yishin Norbu ('Wishfulfilling Gem'), and so on.[9]

The Fifth Dalai Lama, with the support of Gushri Khan (1582-1655), a Mongol ruler of Kokonor, united Tibet.

"After him [Jamphel Gyatso the VIIIth Dalai Lama (1758-1804)], the IXth and Xth Dalai Lamas died before attaining their majority: one of them is credibly stated to have been murdered and strong suspicion attaches to the other. The XIth and XIIth were each enthroned but died soon after being invested with power. For 113 years, therefore, supreme authority in Tibet was in the hands of a Lama Regent, except for about two years when a lay noble held office and for short periods of nominal rule by the XIth and XIIth Dalai Lamas.
It has sometimes been suggested that this state of affairs was brought about by the Ambans—the Imperial Residents in Tibet—because it would be easier to control the Tibet through a Regent than when a Dalai Lama, with his absolute power, was at the head of the government. That is not true. The regular ebb and flow of events followed its set course. The Imperial Residents in Tibet, afer the first flush of zeal in 1750, grew less and less interested and efficient. Tibet was, to them, exile from the urbanity and culture of Peking; and so far from dominating the Regents, the Ambans allowed themselves to be dominated. It was the ambition and greed for power of Tibetans that led to five successive Dalai Lamas being subjected to continuous tutelage."[10]

Thubten Jigme Norbu, the elder brother of the present 14th Dalai Lama, describes these unfortunate events as follows:

"It is perhaps more than a coincidence that between the seventh and the thirteenth holders of that office, only one reached his majority. The eighth, Gyampal Gyatso, died when he was in his thirties, Lungtog Gyatso when he was eleven, Tsultrim Gyatso at eighteen, Khadrup Gyatso when he was eighteen also, and Krinla Gyatso at about the same age. The circumstances are such that it is very likely some, if not all, were poisoned, either by loyal Tibetans for being Chinese-appointed impostors, or by the Chinese for not being properly manageable."[11]

Thubten Gyatso, the 13th Dalai Lama, assumed ruling power from the monasteries which previously had great influence in the Regent, in 1895. Due to his two periods of exile in 1904-9, to escape the British invasion of 1904, and from 1910-1912 to escape a Chinese invasion, he became well aware of the complexities of international politics and was the first Dalai Lama to become aware of the importance of foreign relations. After his return from exile in India and Sikkim in January, 1913 he took control of foreign relations and dealt directly with the Maharaja and the British Political officer in Sikkim and the king of Nepal rather than letting the Kashag or parliament handle it.[12]

Thubten Gyatso issued a Declaration of Independence from China in the summer of 1912, and standardized the Tibetan flag in its present form.[13] He deported all Chinese residents in the country including the Ambans, and instituted many measures to modernise Tibet.[14]

The Dalai Lamas continued to rule Tibet until the People's Republic of China invaded the region in 1949 and then took full control in 1959. The 14th Dalai Lama then fled to India and has since ceded temporal power to an elected government-in-exile. The current 14th Dalai Lama seeks greater autonomy for Tibet.

His Holiness the 14th Dalai Lama is both the head of state and the spiritual leader of Tibet. He was born on 6 July 1935, to a farming family, in a small hamlet located in Taktser, Tibet. At the age of two the child, who was named Lhamo Dhondup at that time was recognized as the reincarnation of the 13th Dalai Lama, Thubten Gyatso. The Dalai Lamas are believed to be manifestations of Avalokiteshvara or Chenrezig, the Bodhisattva of Compassion and patron saint of Tibet. Bodhisattvas are enlightened beings who have postponed their own nirvana and chosen to take rebirth in order to serve humanity.

Verhaegen (2002: p.6) frames the trans-polity influence that the Institution of the Dalai Lama has had historically in areas such as western China, Mongolia, Ladakh in addition to the other Himalayan Kingdoms.

The Dalai Lamas have also functioned as the principal spiritual guide to many Himalayan kingdoms bordering Tibet, as well as western China, Mongolia and Ladakh. The literary works of the Dalai Lamas have, over the centuries, inspired more than fifty million people in these regions. Those writings, reflecting the fusion of Buddhist philosophy embodied in Tibetan Buddhism, have become one of the world's great repositories of spiritual thought.[15]

Succession of reborn Dalai Lamas

The title "Dalai Lama" is presently granted to each of the spiritual leader's successive incarnations (for example, The 14th Dalai Lama's next incarnation will hold the title "the 15th Dalai Lama").

In the Himalayan tradition, phowa (Tibetan) is the discipline that transfers the mindstream to the intended body.

Upon the death of the Dalai Lama and consultation with the Nechung Oracle, a search for the Lama's reincarnation, or yangsi (yang srid), is conducted. Familiarity with the possessions or attributes of the previous Dalai Lama is considered the main sign of the tulku. The search for the reincarnated mindstream typically requires a number of years. The reincarnation is then installed and trained by the other Lamas.

Verhaegen (2002: p.5) states:

In the mid-1970s His Holiness, Tenzin Gyatso, The Fourteenth Dalai Lama, told a Polish newspaper that he thought he would be the last Dalai Lama. In a later interview published in the English language press he stated "The Dalai Lama office was an institution created to benefit others. It is possible that it will soon have outlived its usefulness".[16] These statements caused a furor amongst Tibetans in India. Many could not believe that such an option could even be considered. It was further felt that it was not the Dalai Lama's decision to reincarnate. Rather, they felt that since the Dalai Lama is a national institution it was up to the people of Tibet to decide whether or not the Dalai Lama should reincarnate.[17]

Ray

Residence

Starting with the 5th Dalai Lama and until the 14th Dalai Lama's flight into exile in 1959, the Dalai Lamas resided during winter at the Potala Palace, and in the summer at the Norbulingka palace and park. Both residences are located in Lhasa, Tibet, approximately 3 km apart.

In 1959, subsequent to the then ongoing Chinese occupation of Tibet, the 14th Dalai Lama sought refuge within India. The then Indian Prime Minister, Jawaharlal Nehru was instrumental in granting safe refuge to the Dalai Lama and his fellow Tibetans. The Dalai Lama has since been in refuge in Dharamsala, in the state of Himachal Pradesh in northern India, where the Central Tibetan Administration (the Tibetan government-in-exile) is also established. Tibetan refugees have constructed and opened many schools and Buddhist temples[citation needed] in Dharamsala.

The future of the Dalai Lama

Despite its officially secular stance, the government of the People's Republic of China (PRC) has claimed the power to approve the naming of high reincarnations in Tibet. This decision cites a precedent set by the Qianlong Emperor of the Qing Dynasty, who instituted a system of selecting the Dalai Lama and the Panchen Lama by means of a lottery which utilised a golden urn with names wrapped in barley balls. Controversially, this precedent was called upon by the PRC to name their own Panchen Lama. The Dalai Lama and the Tibetan Buddhists in exile do not regard this to be the legitimate Panchen Lama. The Dalai Lama has recognized a different child, Gedhun Choekyi Nyima, as the reincarnated Panchen Lama. This child and his family have been taken into 'protective custody' according to the PRC, although there has been no mention of what, or whom the child must be protected from. All attempts by members of the EU parliament and US government to garner guarantees of the family's safety have been denied by the PRC. In September 2007 the Chinese government said all high monks must be approved by the government, which would include the selection of the 15th Dalai Lama after the death of Tenzin Gyatso. The People's Republic of China may attempt to direct the selection of a successor using the authority of their chosen Panchen Lama.

In response to this scenario, Tashi Wangdi, the representative of the 14th Dalai Lama, replied that the Chinese government's selection would be meaningless. "You can’t impose an Imam, an Archbishop, saints, any religion…you can’t politically impose these things on people," said Wangdi. "It has to be a decision of the followers of that tradition. The Chinese can use their political power: force. Again, it’s meaningless. Like their Panchen Lama. And they can’t keep their Panchen Lama in Tibet. They tried to bring him to his monastery many times but people would not see him. How can you have a religious leader like that?"[19]

The Dalai Lama said as early as 1969 that it was for the Tibetans to decide whether the institution of the Dalai Lama "should continue or not."[20] He has given reference to a possible vote occurring in the future for all Tibetans Buddhists to decide whether they wish to recognize his "rebirth".[21]

In 2007, two monks from Tashilhunpo monastery of Tibet committed suicide following a campaign of exclusion by Chinese officials.[22] These two monks had recognized the 11th Panchen Lama, Gendhun Choekyi Nyima, and could therefore have been requested to recognize the next Dalai Lama.[23], [24]

See also

* Central Tibetan Administration
* International Tibet Independence Movement

Footnotes

1. ^ Dalai Lama, Encyclopædia Britannica
2. ^ Berzin, Alexander (1997). Taking the Kalachakra Initiation: Part III: Vows and Closely Bonding Practices. Source: [1] (accessed: January 25, 2008). NB: Originally published as Berzin, Alexander. Taking the Kalachakra Initiation. Ithaca, Snow Lion, 1997
3. ^ His Holiness the Dalai Lama, Foundation for the Preservation of the Mahayana Tradition.
4. ^ "The Institution of the Dalai Lama" by R. N. Rahul Sheel in The Tibet Journal, Vol. XIV No. 3. Autumn 1989, pp. 19-32 says on pp. 31-32, n. 1: "The word Dalai is Mongolian for "ocean", used mainly by the Chinese, the Mongols, and foreigners. Rgya mtsho, the corresponding Tibetan word, always has formed the last part of the religious name of the Dalai Lama since Dalai Lama II [sic – should read Dalai Lama III]. The expression Lama (Bla ma) means the "superior one". Western usage has taken it to mean the "priest" of the Buddhism of Tibet. The term Dalai Lama, therefore, means the lama whose wisdom is as deep, as vast and as embracing as the ocean."
5. ^ Art Hughes. "The Thirteen Previous Dalai Lamas", Part of MPR's special report, Ocean of Wisdom: The Dalai Lama's Visit, Minnesota Public Radio, May 7, 2001.
6. ^ Das, Sarat Chandra. (1902). Lhasa and Central Tibet. Reprint: (1988). Mehra Offset Press, Delhi, p. 172.
7. ^ Laird, Thomas (2006). The Story of Tibet: Conversations with the Dalai Lama, p. 143. Grove Press, N.Y. ISBN 978-0-8021-827-1.
8. ^ Verhaegen, Ardy (2002). The Dalai Lamas: The Institution and Its History. Emerging Perceptions in Buddhist Studies, no. 15. New Delhi, India: D. K. Printworld (P) Ltd. ISBN 81-246-0202-6. p.5-6.
9. ^ Sheel, R. N. Rahul. "The Institution of the Dalai Lama." The Tibet Journal, Vol. XIV No. 3. Autumn 1989, p. 23.
10. ^ Richardson, Hugh E. (1984). Tibet and its History. Second Edition, Revised and Updated, pp. 59-60. Shambhala. Boston & London. ISBN 0-87773-376-7 (pbk)
11. ^ Norbu, Thubten Jigme and Turnbull, Colin M. (1968). Tibet: An account of the history, the religion and the people of Tibet. Reprint: Touchstone Books. New York. ISBN 0-671-20559-5, p. 311.
12. ^ Sheel, R. N. Rahul. "The Institution of the Dalai Lama." The Tibet Journal, Vol. XIV No. 3. Autumn 1989, pp. 24 and 29.
13. ^ Sheel, R. N. Rahul. "The Institution of the Dalai Lama." The Tibet Journal, Vol. XIV No. 3. Autumn 1989, p. 20.
14. ^ Norbu, Thubten Jigme and Turnbull, Colin M. (1968). Tibet: An account of the history, the religion and the people of Tibet. Reprint: Touchstone Books. New York. ISBN 0-671-20559-5, pp. 314, 318.
15. ^ Verhaegen, Ardy (2002). The Dalai Lamas: The Institution and Its History. Emerging Perceptions in Buddhist Studies, no. 15. New Delhi, India: D. K. Printworld (P) Ltd. ISBN 81-246-0202-6. p.6
16. ^ Glenn Mullin, "Faces of the Dalai Lama: Reflections on the Man and the Tradition", Quest, vol.6, no.3, Autumn 1993, p.80.
17. ^ Verhaegen, Ardy (2002). The Dalai Lamas: The Institution and Its History. Emerging Perceptions in Buddhist Studies, no. 15. New Delhi, India: D. K. Printworld (P) Ltd. ISBN 81-246-0202-6. p.5
18. ^ a b c The title "Dalai Lama" was conferred posthumously to the first and second Dalai Lamas. The 9th Dalai Lama was officially enthroned, but never reigned.
19. ^ Interview with Tashi Wangdi, David Shankbone, Wikinews, November 14, 2007.
20. ^ Dalai's reincarnation will not be found under Chinese control. Government of Tibet in Exile.
21. ^ Dalai Lama may forgo death before reincarnation, Jeremy Page, The Australian, November 29, 2007.
22. ^ Two Monks from Panchen Lama's Monastery Commit Suicide
23. ^ Tibet - "Suicides" of Tibetan Monks who were to recognise the next Dalai Lama
24. ^ Tibetan monks commit “suicide,” victims of pre-Olympic repression

References

* Yá Hánzhāng 牙含章: The Biographies of the Dalai Lamas (Dálài Lǎmá chuán 达赖喇嘛传; Beijing, Foreign Languages Press 1993); ISBN 7-119-01267-3.
* Diki Tsering, edited & introduced by Khedroob Thondop. (2000). Dalai Lama, My Son: A Mother's Story. Virgin Publishing Company, London. ISBN 0-7535-0571-1.
* Murray Silver, "When Elvis Meets the Dalai Lama," (Bonaventure Books, Savannah, 2005) in which the author recounts how he was introduced to the Dalai Lama by mutual friend Richard Gere and became involved in various aspects of the Tibetan initiative; also includes a brilliant introduction to Tibetan Buddhism and biographies of several high lamas. The book also breaks ground by relating a remarkable story about the author's wife and how she was healed of leukemia by the Dalai Lama's doctor and a monk from Kathmandu.

External links

* The official site of the current Dalai Lama
* Namgyal - The official site of the current Dalai Lama's personal monastery in Ithaca NY USA
* The 13 Previous Dalai Lamas

Dalai Lama - Wikipedia, the free encyclopedia

Davis_Chan