Many people may think that the Dalai Lama and Panchen Lama are deities revered by the Tibetan people, and some even confuse the two, using the terms interchangeably.
In fact, within Tibetan Buddhism and its related cultural system, the Dalai Lama and Panchen Lama are closely connected, but there are many differences between the two, and their status is not equal.
If you have traveled to Tibet, you may have noticed that both temples and Tibetan families often have statues or portraits of the Dalai Lama and Panchen Lama. Tibetans say, “The Dalai Lama and Panchen Lama are like the sun and moon in the sky.”
However, the Dalai Lama and Panchen Lama actually have an inseparable connection with Central Plains Buddhism.
During the reign of Emperor Taizong of the Tang Dynasty, Buddhism was introduced to Tibet along with Princess Wencheng’s marriage, and was warmly welcomed by the Tibetan people. Since then, Buddhism has continued to spread in Tibet, and it has been divided into four sects: Nyingma, Sakya, Kagyu, and Kadampa.
The Rise of the Gelug Sect
In the 15th century, the eminent Buddhist monk Tsongkhapa launched a religious reform movement, transforming the Kadampa sect into the Gelug sect. He became the religious leader in Tibet, actively writing and spreading his ideology. Soon, the Gelug sect became the most influential Buddhist sect in Tibet. The Dalai Lama and Panchen Lama are the two highest-ranking living Buddhas of the Gelug sect (Yellow Sect) of Tibetan Buddhism.
Dalai Lama and Panchen Lama: Incarnations
The Dalai Lama, or “Dalai Lama,” is the incarnation of “Chenrezig,” the Bodhisattva of Compassion. The Panchen Lama, or “Panchen Erdeni,” is the incarnation of Amitabha Buddha, the Buddha of Infinite Light.
The term “Dalai” is a Mongolian transliteration meaning “ocean,” while “Lama” is a Tibetan transliteration, meaning “guru” or “spiritual teacher,” a term of respect for monks in Tibetan Buddhism.
The title Dalai Lama originated in 1578 when Altan Khan of the Mongols gave Sonam Gyatso, the abbot of Drepung Monastery of the Gelug sect, the title “Vajradhara Dalai Lama,” and it was from this point that the title “Dalai Lama” was used in Tibetan history.
After the Qing Dynasty entered China, the 5th Dalai Lama, the Buddhist leader of Tibet, personally went to Beijing to pay his respects. Emperor Shunzhi received him grandly and built the Xihuang Temple for him to reside in.
In 1653, the tenth year of the reign of Emperor Shunzhi of the Qing Dynasty, the central government of the Qing Dynasty officially conferred the title of “Dalai Lama” on the 5th Dalai Lama, Ngawang Lobsang Gyatso. The formal title was “The All-Knowing Vajradhara Dalai Lama, Leader of the Buddhist Faith Under Heaven”. This solidified the Dalai Lama’s position.
The Establishment of the Panchen Lama Title
The title “Panchen” originated in 1645. “Panchen Erdeni,” is derived from the Sanskrit word “Pandita”, a title given to those who are knowledgable and proficient in the five sciences, meaning “a scholar proficient in the five sciences.” “Chen” is a Tibetan transliteration meaning “great,” and “Erdeni” is a Manchu transliteration meaning “treasure”. The two words together mean “great master.”
In 1645, Gushi Khan of the Mongols gave Lobsang Chokyi Gyaltsen, the abbot of Tashilhunpo Monastery of the Gelug sect, the title “Panchen Bogdo.”
In 1713, Emperor Kangxi officially conferred the title “Panchen Erdeni” upon the Panchen Lama. From then on, the title of Panchen became the exclusive title of the Panchen system, and the position of Panchen Erdeni was established.
After this, the reincarnation of successive Panchen Lamas, like that of the Dalai Lamas, had to be confirmed by the central government, becoming a formal system.
The Role of the Qing Dynasty and the Golden Urn System
In 1727, the Qing Dynasty established the Amban, a representative of the central government stationed in Tibet, to jointly govern Tibet with the Dalai Lama and Panchen Lama.
Later, the position and authority of the Amban were further strengthened. All powers in Tibet, including the appointment and dismissal of officials, administration, finance, military affairs, and foreign affairs, were vested in the Amban. This move not only stabilized the political situation in Tibet, but also facilitated the economic development of the region, further making Tibet an inseparable part of China’s territory.
The reincarnation of the Dalai Lama and Panchen Lama, the two most talked about living Buddha systems, dates back to the 13th century.
According to tradition, when an older Dalai Lama or Panchen Lama passes away, the direction of their passing corresponds to the “reincarnated child.” Living Buddhas or close disciples disguise themselves and go to various places to search for the reincarnated child.
The initially selected candidates are then put through a verification process, where the child is presented with a mix of the previous Lama’s belongings and similar items. The child who recognizes and selects the most objects correctly is considered for the next stage.
During the Qing Dynasty, in the Qianlong period, the central government introduced the “Golden Urn” system to avoid unnecessary disputes when selecting the reincarnated child.
The process involves writing the names and birthdates of several candidates, who have passed the object verification, on plaques. These are wrapped in paper and placed in a golden urn. One is drawn at random, and that child is considered to be the official reincarnation.
Once the official reincarnation is approved by the central government, a grand “enthronement ceremony” is held. From then on, the child begins religious activities as the new Dalai Lama or Panchen Lama, and receives worship from believers.
The Relative Status of the Dalai Lama and Panchen Lama
So, which of the two, the Dalai Lama or Panchen Lama, has a higher status? Currently, it seems that the Dalai Lama holds a higher position.
As mentioned earlier, since the 15th century, the Dalai Lama and Panchen Lama have coexisted within the Gelug sect. Emperors Shunzhi and Kangxi of the Qing Dynasty formally granted them official political status.
However, as the saying goes, “two tigers cannot share the same mountain.” With limited territory and offerings from followers, they compete for influence and dominance.
In the Gelug sect’s teachings, the Dalai Lama is the embodiment of Avalokiteshvara (Chenrezig), while the Panchen Lama is the embodiment of Amitabha Buddha. Amitabha Buddha is a Buddha, and Avalokiteshvara is a Bodhisattva. Based on this, the Panchen Lama’s position in Buddhism should be higher than the Dalai Lama’s.
In the early stages of the Gelug sect’s development, the Panchen Lama and Dalai Lama supported each other and were of equal status. They could even act as teacher and disciple to each other. When searching for the reincarnation of the other, either could make decisive selections.
However, from the Ming and Qing dynasties onward, the Dalai Lama came to control all religious affairs of the Gelug sect. The Panchen Lama, defeated, became a figurehead. Although he focused on studying the Dharma and explaining it to believers, his position and power fell far behind the Dalai Lama.
This created a peculiar phenomenon: the Panchen Lama has the highest influence and status in the hearts of believers, while the Dalai Lama is the true leader of the sect.
Although the Panchen Lama holds a higher place in the hearts of believers, the Dalai Lama resides in the Potala Palace, while the Panchen Lama resides in the Tashilhunpo Monastery.
English 
简体中文