Tag: InternationalNews

According to the Greek official news agency AMNA, the letter of intent between Greece’s DEPA Commercial and Ukraine’s Naftogaz will enable the transport of American liquefied natural gas (LNG) to Ukraine through the so-called Vertical Corridor from December 2025 to March 2026.

The agreement was signed in Athens in the presence of Greek Prime Minister Kyriakos Mitsotakis and Zelensky.

Mitsotakis said the deal would provide Ukraine with “diversified and reliable energy sources,” noting that Greece has become an important hub for gas flows to Central and Eastern Europe.

During the visit, the two leaders also discussed reconstruction efforts in Ukraine, defense cooperation and Euro-Atlantic integration.

During their meeting, Xi noted that in the face of a changing international situation, China and Cambodia, as iron-clad friends, should unite closely for mutual success, improve the well-being of both peoples, and contribute to regional peace, stability and prosperity.

China is willing to deepen cooperation with the UN, support the UN in playing a central role in international affairs, and jointly shoulder the responsibility of safeguarding world peace and promoting development and prosperity, Xi told Guterres, who is here to attend the Shanghai Cooperation Organization Summit 2025.

Noting that this year marks the 80th anniversary of the victory in the World Anti-Fascist War and the 80th founding anniversary of the UN, Xi said history has revealed that multilateralism, solidarity and cooperation are the right answer to global challenges.

Xi called for restoring the UN’s authority and vitality under new circumstances, so that it can serve as the main platform for all countries to coordinate actions and jointly address challenges.

In a world of profound changes unseen in a century, China has provided stability and certainty and will continue to bring new opportunities to the world with its new development, Xi said.

In his speech delivered at the group’s first-ever “SCO Plus” Meeting, Chinese President Xi Jinping called for building a more beautiful home of the SCO, with building “a common home of peace and tranquility” among the five priorities.

The SCO was born more than two decades ago when the acute security challenges of terrorism, separatism and extremism — the “three evil forces” — were posing menacing threats in Central Asia and neighboring areas. Since its founding in 2001, the group has maintained safeguarding regional security as a mainstay of collaboration.

“Security is a prerequisite for national development, and safety is the lifeline to happiness of the people,” Xi said in Astana.

For years, the Chinese leader has championed strengthening security cooperation to provide lines of defense for SCO members. At the SCO Dushanbe Summit in 2014, Xi proposed to negotiate and sign the SCO Convention on Countering Extremism. The convention was signed by member states in Astana in 2017

The Chinese leader has also been a strong advocate of the SCO’s fight against drug trafficking, organized crime and cyber-terrorism, resulting in notable successes.

Take drug trafficking. The group organizes anti-drug operations regularly, and has renewed its Anti-Drug Strategy for five years. In its most recent development, SCO members carried out an anti-drug operation dubbed “Web” earlier this month, with China chairing the coordination headquarters. The operation seized nearly 10 tons of narcotic drugs and identified 1,151 crimes related to illicit narco trafficking.

Apart from the SCO, the Chinese leader also seeks to advance common security in the region through other channels of cooperation, stating that a “vision of harmony and peaceful co-existence underpins China’s neighborhood diplomacy.”

At the 2014 Shanghai Summit of the Conference on Interaction and Confidence Building Measures in Asia, Xi proposed a vision of common, comprehensive, cooperative and sustainable security. At the Boao Forum for Asia Annual Conference in 2022, he presented the Global Security Initiative, which Beijing views as a public good that advances global security governance.

“In enhancing security in Central Asia within the framework of the SCO, China undoubtedly plays an important and leading role,” said Azamat Seitov, a scholar of Uzbekistan’s University of World Economy and Diplomacy.

“Chinese initiatives … contribute to strengthening stability, economic development and reducing security threats in the region,” said Seitov.

In today’s interconnected world, peace remains fragile amid regional tensions and an uncertain security environment. This year marks the 80th anniversary of the victory of the World Anti-Fascist War, or World War II. In May, Xi visited Moscow, where he attended a Red Square parade.

Xi once pointed out that the painful lesson of war should never be forgotten. In 2015, the year that marked the 70th anniversary of the end of the World Anti-Fascist War, Xi noted that “all SCO member states endured the test of blood and fire of World War II and contributed to the final victory with enormous sacrifice” when addressing the SCO Ufa Summit in Russia. In a joint statement issued after the meeting, Xi and other convening leaders made a resolute call for peaceful development and progress of all nations.

“Only with a peaceful environment at our front door can we develop ourselves with ease and comfort,” Xi once commented.

At the Yangquan Valve Co., Ltd., Xi inspected the company’s production workshop and products display, and had a cordial conversation with workers at the site.

Lot-drawing ceremony is a traditional religious ritual and historical convention that must be upheld in reincarnation of Living Buddhas

For a long time, the 14th Dalai Lama has been spreading fallacies and misleading public opinion on the issue of selecting the reincarnations of late Living Buddhas. Recently, he has gone further, falsely claiming that the golden urn lot-drawing system has adopted improper means and caused serious damage to Xizang. His intention is to negate the legal status of the system, thereby repudiating the sovereign jurisdiction of the central government over Xizang, creating an illusion that Xizang was historically an “independent state,” and seeking so-called legitimacy for “Tibet independence.” In fact, the golden urn lot-drawing ceremony is an important innovation in the development of the Living Buddha reincarnation system in Tibetan Buddhism that dates back to the Qing Dynasty (1644-1911). The ceremony was established by law since the promulgation of the Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance) in 1793. Since then, it has become an essential procedure for the identification of the reincarnations of the Dalai Lama, the Panchen Erdeni and other grand Living Buddhas, gaining wide support and recognition from Tibetan Buddhists. The ceremony has played an important role in sustaining the healthy development and inheritance of Tibetan Buddhism and maintaining social stability in Xizang.

I. The golden urn lot-drawing system is a result of conforming to historical trends

The reincarnation of Living Buddhas is a method for religious leadership succession specific to Tibetan Buddhism. It was founded by the Karma Kagyu Sect in the 13th century and gradually adopted by other sects henceforth. Over the centuries, with the development and changes in the relation between politics and religion in Xizang, certain drawbacks in the reincarnation system were gradually exposed. In the Qing Dynasty, such problems became increasingly evident with Dharma protectors taking bribes and aristocrats colluding with temples to predetermine reincarnation candidates. Such behavior seriously disrupted the smooth successions of the grand Living Buddhas and even posed a potential threat to security in border areas.

From the perspective of internal development, it became increasingly evident that members of the Tibetan aristocracy in the Qing Dynasty wantonly interfered with the selection and identification of reincarnations, in an attempt to expand their influence. When identifying reincarnations, the behavior of Chos Skyongs, or Dharma protectors who were responsible for practicing divination by drawing divining sticks or tossing coins, were left unchecked. Bribed by ecclesiastical and secular forces, they arbitrarily specified reincarnations — therefore most of the selected boys came from aristocratic families, seriously undermining the sanctity and fairness of the reincarnation system. For instance, when searching for the Eighth Dalai Lama’s reincarnation, although the Qing Dynasty government sent the third Zhangjia Living Buddha to Xizang to preside over related matters, the finally selected boy was related to the sixth Panchen; the younger brother and nephew of the third Zhangjia Living Buddha were respectively identified as the Nagya and Rakho Living Buddhas; the elder and younger brothers of the sixth Panchen became the Dhunpa Hutuktu of Tashilhumpo Monastery and the 10th Living Buddha of the red hat system of Karma Kagyu Sect respectively; one niece of the sixth Panchen was the Samding Dorje Phagmo Living Buddha. All these examples demonstrate manipulation by family forces on reincarnations. In response, Emperor Qianlong lamented in his article on Lamas that the reincarnations of grand Lamas seemed to have come from one family, which is almost the same as a hereditary title.

From the perspective of the external political environment, the two invasions of Xizang by the Gorkha Tribe (located in central Nepal today) in the 18th century made the Qing Dynasty government realize that the lack of supervision over the selection of reincarnations of Living Buddhas in Tibetan Buddhism posed a threat to border stability. In 1779, the sixth Panchen traveled to Chengde to celebrate Emperor Qianlong’s 70th birthday, and received large amounts of tributes from Mongolian and Tibetan noblemen as well as generous rewards granted by the emperor along the way and during his stay in Beijing. Unfortunately, after the sixth Panchen passed away in Beijing, all these properties were controlled by one of his brothers — Dhunpa Hutuktu. However, another brother of his — the 10th Living Buddha of the red hat system of Karma Kagyu Sect — felt resentful and colluded with forces in Gorkha to invade Xizang and ransack the Tashilhunpo Monastery. The Qing Dynasty government sent troops to Xizang, with Fuk’anggan as the general. With the support of Tibetan monks and nuns, the Qing Dynasty troops forced the Gorkha troops to surrender and return the properties. The Gorkha invasion made the Qing Dynasty government realize that the combination of Living Buddha reincarnation and prominent families not only disrupted the succession order, but also posed deeper security risks. Failure to address this problem would lead to more serious border and territorial security issues. Faced with this grim situation, the Qing Dynasty government recognized the importance of strengthening the management of the reincarnation of Living Buddhas in Tibetan Buddhism.

In the face of various drawbacks, the Qing Dynasty government followed the trend of historical development and formulated the golden urn lot-drawing system. After the end of the Gorkha War, the Qing government issued the Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance) (hereinafter referred to as the “Ordinance”) in 1793, the first of which stipulated the establishment of the lot-drawing system. This system has henceforth been written into the Qing Dynasty’s regulation for the department of foreign-related affairs and established at the legal level. According to the regulation, when searching for the reincarnations of grand Living Buddhas, the names and birthdates of the candidates need to be written on signboards in Manchu, Han and Tibetan languages, and placed in a specially made golden urn. The Qing Dynasty government’s high commissioner in Xizang and the grand Living Buddhas would officially draw the lot to identify the signs in front of the statue of Sakyamuni Buddha in Jokhang Temple, and report to the central government for approval after selection. There are two golden urns, one placed in the Jokhang Temple in Lhasa for identifying the reincarnations of the grand Living Buddhas in Xizang; the other is placed in the Yonghegong Lama Temple in Beijing and used to identify the reincarnations of the grand Living Buddhas in various parts of Mongolia and the Tibetan-inhabited areas of Gansu and Qinghai provinces.

Therefore, the golden urn lot-drawing system ensures that the reincarnations and successions of the grand Living Buddhas of Tibetan Buddhism are carried out under standardized and orderly conditions, effectively avoiding jobbery and collusion between ecclesiastical and secular forces. It has had a profound and far-reaching impact on maintaining the purity and dignity of the Living Buddha reincarnation system and stabilizing the social order in Mongolian and Tibetan-inhabited areas. It is the result of conforming to the trend of historical development.

II. The golden urn lot-drawing system is widely supported and recognized by the Tibetan Buddhism community

The establishment of the golden urn lot-drawing system has hitherto been sincerely supported and actively practiced by the upper echelons of the Gelug Sect, including the Eighth Dalai Lama. After the issuance of the “Ordinance,” the Eighth Dalai Lama explicitly expressed his support for it and translated the text into Tibetan for publication across Xizang. In the subsequently issued proclamation for the Year of Water Buffalo, the Eighth Dalai Lama praised the golden urn lot-drawing system as the supreme grace of the central government to the monks and laymen of Xizang and the Gelug Sect, emphasizing the significance of this system for promoting Gelug and loving the people. At the same time, it was also clearly stated that after the implementation of the lot-drawing system, anyone who violates the regulations and selects the reincarnations willfully according to old customs will be severely punished. This proclamation not only demonstrated the respect of the Eighth Dalai Lama and the upper echelons of the Gelug Sect for the authority of the central government, but also showed their firm stance on maintaining the seriousness and purity of religious rituals, setting an example for various sects of Tibetan Buddhism to follow the system.

Except for the Eighth Dalai Lama, many of the Gelug Sect Living Buddhas have demonstrated their recognition of the golden urn lot-drawing system through their actions. For instance, when the Qing court formulated the golden urn lot-drawing system, it took into account the distance between Lhasa and regions such as Chamdo, and permitted the recognition of reincarnations in those areas to proceed according to old practices. Nevertheless, the monasteries in Chamdo willingly undertook the arduous journey to Lhasa to conduct the golden urn lot-drawing ceremony. Under the leadership of the Living Buddha Pagbalha of Chamdo’s Galden Jampaling Monastery, reincarnations of major Living Buddhas from places such as Riwoqê and Chagyab traveled to Lhasa for the golden urn lot-drawing, fully reflecting the Tibetan Buddhist community’s acceptance of the ceremony. This voluntary practice clearly shows that from the moment the golden urn lot-drawing ceremony was introduced, it received widespread recognition within Tibetan Buddhist communities. The fairness, sanctity, and authority of the central government embodied in the system were highly acknowledged. After over 200 years of development, the system has become deeply rooted among both the religious and secular communities in Xizang.

In addition, at the request of the Dalai Lama and the Gaxag government, several important golden urn lot-drawing ceremonies during the Qing Dynasty — for selecting the reincarnations of the Dalai Lama and Panchen Erdeni — were held in front of the memorial tablet of Emperor Kangxi and the portrait of Emperor Qianlong in the Potala Palace. This demonstrates the high regard and reverence the government of Xizang held for the central government and the golden urn lot-drawing system.

Such support was not accidental, but rather the result of multiple factors. On the religious level, the golden urn lot-drawing ceremony inherited and standardized the traditional Tibetan Buddhist method of “divine judgment,” aligning with the doctrine of “the Buddha’s decision through dharma,” thereby ensuring the sanctity of the recognition process for reincarnations, meeting the religious inheritance needs of the various Tibetan Buddhist sects. On the political level, understanding the importance of the central government’s authority in helping maintain its influence in Xizang, the upper echelons of the Gelug Sect selected reincarnations by drawing lots from the golden urn and submitted the results for the central government’s approval, conferring upon the reincarnations the legitimacy granted by the central government. On the social level, the system effectively curbed the social tensions and religious disorder caused by aristocratic manipulation and fraud in the old reincarnation practices, which strongly preserved social order in Xizang and are in line with the fundamental interests of all Tibetan Buddhist sects and the broader public.

III. The golden urn lot-drawing ceremony is the only path for recognizing the reincarnation of the Dalai Lama

Since the establishment of the golden urn lot-drawing system, the reincarnations of the Dalai Lama from the Ninth to the 14th, as well as many grand Living Buddhas from other sects of Tibetan Buddhism, have been confirmed either through the golden urn lot-drawing ceremony or, in some cases, exemption from the ceremony with approval from the central government.

After the reincarnation of the Eighth Dalai Lama was identified, the Gaxag government of Xizang — led by the regent Jedrung Hutuktu — submitted a petition in the name of all the monks and laymen of Xizang, requesting exemption from the golden urn lot-drawing ceremony. The Qing Dynasty government granted this request as an exception. However, after the Ninth Dalai Lama passed away, the Gaxag government, with the regent Demo Hutuktu and others, again requested an exemption from the golden urn lot-drawing ceremony for the reincarnation, which the Qing Dynasty government did not permit. Emperor Jiaqing sternly rebuked the request, stating that the exemption granted for the reincarnation of the Eighth Dalai Lama was a special case, and firmly reaffirmed the principle that the recognition of a Dalai Lama’s reincarnation must follow the golden urn lot-drawing procedure. Ultimately, on the 15th day of the first Lunar month in the second year of the Emperor Daoguang’s reign (1822), the first-ever golden urn lot-drawing ceremony for the Dalai Lama’s reincarnation was held, with Khenpo Kelzang Gyatso chosen as the reincarnation of the Ninth Dalai Lama. With the approval of the Qing government, he was formally enthroned at the Potala Palace as the 10th Dalai Lama. Thereafter, both the 11th and 12th Dalai Lamas were selected through the golden urn lot-drawing ceremony and formally enthroned with the approval of the central government. In the first year of the Emperor Guangxu’s reign (1875), the 12th Dalai Lama passed away. The following year, the local government of Xizang submitted a formal petition to the Imperial Commissioner in Xizang, bearing the seals and signatures of the Kalöns, major Hutuktus, and Khenpos of the three great monasteries, respectfully requesting an exemption from the lot-drawing procedure. After the Imperial Commissioner reported the matter to the central government of Qing Dynasty, the exemption was approved, and the candidate was officially recognized as the 13th Dalai Lama.

In 1933, following the passing of the 13th Dalai Lama, the Nationalist Government, then the central authorities of China, sent representative Huang Musong to Xizang to offer official condolences. In 1936, it issued a set of measures on the reincarnation of Living Buddhas. The regulations inherited Qing Dynasty’s approach to governing Xizang by managing the reincarnation of Living Buddhas through legal means, clearly defining the scope of reincarnation, the reporting procedures for reincarnations, and the recognition process for different levels of Living Buddhas. The regulations reaffirmed key principles such as confirming reincarnations through drawing lots from the golden urn and having central government representatives to preside over the enthronement of grand Living Buddhas.

In 1938, the regent Reting Rinpoche of Xizang submitted a petition to the central government requesting that the reincarnation of the 13th Dalai Lama be exempted from the golden urn lot-drawing. After negotiations with the local authorities of Xizang, the Nationalist Government proposed conditions for the exemption: first, Wu Zhongxin, chief of the Mongolian and Tibetan Affairs Commission of the Nationalist Government, must personally travel to Xizang to verify whether the boy truly exhibited spiritual signs; second, Reting Rinpoche must formally submit a written request to the central government to officially seek exemption from the golden urn lot-drawing procedure. On February 5, 1940, the Nationalist Government issued an order approving Lhamo Thondup as the reincarnation of the 13th Dalai Lama, exempting him from the golden urn lot-drawing ceremony, and specially authorizing him to succeed as the 14th Dalai Lama. On February 22, Wu Zhongxin and Reting Rinpoche jointly presided over the enthronement ceremony of the 14th Dalai Lama. These historical facts demonstrate that the legitimacy of the 14th Dalai Lama also derived from the approval of the central government.

Not only is this true for the lineage of the Dalai Lamas, but also for the lineages of other grand Living Buddhas, such as the Gelug sect’s Panchen Erdeni, the Jebtsundamba Khutuktu, the Jamyang Hutuktu, as well as those of the Karma Kagyu Sect’s Black Hat Living Buddhas and the Nyingma Sect’s Dojezhak Living Buddha — all of whom had their reincarnations selected through the golden urn lot-drawing ceremony. History fully demonstrates that the central government, in accordance with the law, holds the final approval authority over the recognition of reincarnations. The selection of a reincarnated Dalai Lama through drawing lots from the golden urn and subsequent approval by the central government is the only path for confirming the Dalai Lama’s reincarnation.

A review of history clearly shows that the system of the golden urn lot-drawing ceremony was an important measure adopted by the Qing Dynasty central government to eliminate malpractice in the recognition process of reincarnations in Tibetan Buddhism and improve the reincarnation system of Living Buddhas. This measure not only reflected the central government’s respect for Tibetan Buddhism and its followers, but also demonstrated its authority in matters concerning the reincarnation of grand Living Buddhas such as the Dalai Lama. It remains a fundamental principle that must be upheld in the reincarnation of grand Living Buddhas in Tibetan Buddhism.

Approval from the Central Government is the Fundamental Principle and Legal Safeguard of Reincarnation of the Grand Living Buddhas

In the Tibetan Buddhist reincarnation system, the three fundamental principles of “search within the Chinese territory, drawing lots from the golden urn, and approval from the central government” form a comprehensive and rigorous framework for succession. This system serves as a vital safeguard for national unity, ethnic solidarity, and the proper order of Tibetan Buddhism. Among these principles, “approval by the central government” is the system’s ultimate and most essential step. Far from being a mere administrative formality, it carries profound historical logic, legal foundation, and practical significance. This principle is essential for ensuring an orderly reincarnation process, as well as for maintaining social stability and enduring peace.

I. Central Government Approval as a Vital Manifestation of National Sovereignty

Religious affairs constitute an integral part of state governance, and the management of Tibetan Buddhism affairs is a key responsibility of the central government. From a political perspective, the principle of “central government approval” specifies the national character of reincarnation, incorporating religious matters into the state governance framework. In history, successive central governments of China have managed reincarnation affairs through measures such as conferring titles on influential Living Buddhas and establishing regulatory mechanisms.

In 1793, the Qing government promulgated the “Imperially Approved Ordinance for Better Governance of Tibet (29-Article Ordinance),” with its first article explicitly stipulating that the reincarnation of Living Buddhas had to follow the procedure of “drawing lots from the golden urn,” and affirming the central government’s approval authority over the reincarnation. In 1936, the government of the Republic of China issued the “Regulations on Lama Reincarnation,” mandating that the reincarnation of grand Living Buddhas must be reported to the central government before proceeding with historical conventions, traditional religious ritual search, the lot-drawing ceremony, and the final approval by the central government.

Following the founding of the People’s Republic of China, the reincarnation of Tibetan Buddhism Living Buddhas has been managed by governments at various levels in accordance with the law. In 1959, the democratic reform abolished the feudal serfdom under theocracy in Xizang, liberating the reincarnation institution and ushering in a new era. Since 1949, the state has successfully overseen the reincarnations of several prominent Living Buddhas, including the 16th Living Buddha Karmapa, the 10th Panchen Erdeni, and the sixth Regent Reting Rinpoche. By 2024, 93 newly reincarnated Living Buddhas had been confirmed upon government approval.

The principle of central government approval is not an externally imposed requirement but an inherent necessity for the reincarnation system’s own development — a crucial safeguard for maintaining religious order and preventing power abuses. The reincarnation of Living Buddhas is by no means merely an internal religious matter; rather, it reflects a convergence of national sovereignty, state authority, religious doctrine, and the sentiments of believers. Any interference or meddling by external forces constitutes a provocation to China’s sovereignty.

II. Central Government Approval as a Prerequisite for Safeguarding National Unity and Social Stability

Xizang is an inseparable part of China’s territory, and the Living Buddha reincarnation system, as a unique succession method in Tibetan Buddhism, is vital for national security and social stability. Allowing local or foreign forces to interfere in reincarnation affairs would pose an immediate threat to China’s national unity. The central government’s confirmation of the reincarnation fundamentally ensures that the reincarnation process remains within the legal and policy framework of the nation, preventing any attempts to exploit the system to split the country or undermine ethnic unity. Only by upholding the principle of “central government approval” can the succession of Living Buddhas consistently align with both national interests and the fundamental interests of the vast majority of religious believers.

Moreover, central government approval reflects the Chinese government’s commitment to implementing the policy of freedom of religious belief.

By managing reincarnation in accordance with laws and regulations, the central government not only respects Tibetan Buddhism’s traditional customs and religious rituals but also safeguards the legitimate rights and interests of believers, fostering harmony in religious relations.

The lot-drawing ceremony was originally established precisely to prevent Mongolian and Tibetan aristocrats from exploiting reincarnation to seize religious power. Today, central government approval serves as a critical line of defense in the struggle against separatists. This governance model both honors religious traditions and defends national political security.

III. Central Government Approval as a Legal Declaration of the Governance of Religious Affairs in a Modern State

Every country, throughout history and across different regions, without exception, manages its religious affairs in accordance with the law. Currently, affairs related to the reincarnation of Living Buddhas are being carried out in accordance with China’s laws and regulations.

The Regulations on Religious Affairs have clarified in legal form the approval authority for the reincarnation of Living Buddhas in Tibetan Buddhism. It stipulates that the succession of Living Buddhas in Tibetan Buddhism, under the guidance of Buddhist organizations, must be conducted in accordance with religious rituals and historical conventions, and must be reported to and approved by the religious affairs department of the people’s government at the provincial level or above, or by the people’s government at the provincial level or above.

Article 9 of the Measures on the Management of the Reincarnation of Living Buddhas in Tibetan Buddhism stipulates that after the recognition of the reincarnation of the Living Buddhas, the case must be reported to and approved by the religious affairs department of the people’s government at the provincial or autonomous region level. For those with significant influence within the Buddhist community, approval must be obtained from the people’s government of the province or autonomous region. For those with major influence, approval must be obtained from the National Religious Affairs Administration. For those with particularly major influence, approval must be obtained from the State Council.

Reincarnated Living Buddhas approved by the religious affairs department of the people’s government of a province or autonomous region, or by the people’s government of a province or autonomous region, must be filed with the National Religious Affairs Administration.

Over the course of the years, the Dalai group has continuously advocated “Tibetan independence,” attempting to negate the central government’s decisive authority over the reincarnation of Living Buddhas. Through legal provisions and institutional design, the central government has clearly established the irreversible procedures for the reincarnation of Living Buddhas, namely searching within the Chinese territory, drawing lots from the golden urn, and approval from the central government. This has fundamentally eliminated the room for separatist forces to manipulate religious affairs.

From the enshrinement of the golden urn in front of the Buddha statue in the Jokhang Temple in 1793 to the solemn approval by the State Council for the 11th Panchen Erdeni in 1995, the principle of “approval by the central government” has endured for three centuries. As a core component of the reincarnation of Living Buddhas in Tibetan Buddhism, the approval from the central government is both a choice of history and an inevitability of the times.

It is deeply rooted in the historical pattern of China as a unified multi-ethnic nation, serves the practical need for the country’s long-term stability and security, and reflects the political wisdom of the Communist Party of China and the Chinese government in addressing religious issues. The governance logic that political power is above religious authority and national law is superior to religious rules provides a reference for multi-ethnic countries in handling religious affairs. As we advance toward the great rejuvenation of the Chinese nation, the principle of central government approval will continue to play an irreplaceable role in maintaining national unity, ethnic solidarity, and religious harmony. It will also contribute Chinese wisdom to global religious governance.