In the mid-1970s, Tenzin Gyatso 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."
These statements caused a furore 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 the Dalai Lama should reincarnate.

The government of the People's Republic of China (PRC) has claimed the power to approve the naming of "high" reincarnations in Tibet, based on a precedent set by the Qianlong Emperor of the Qing dynasty.
The Qianlong Emperor instituted a system of selecting the Dalai Lama and the Panchen Lama by a lottery that used a Golden Urn with names wrapped in clumps of barley.
This method was used a few times for both positions during the 19th century, but eventually fell into disuse.
In 1995, the Dalai Lama chose to proceed with the selection of the 11th reincarnation of the Panchen Lama without the use of the Golden Urn, while the Chinese government insisted that it must be used.
This has led to two rival Panchen Lamas: Gyaincain Norbu as chosen by the Chinese government's process, and Gedhun Choekyi Nyima as chosen by the Dalai Lama.
However, Nyima was abducted by the Chinese government shortly after being chosen as the Panchen Lama and has not been seen in public since 1995.

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.
Since by tradition, the Panchen Lama must approve the reincarnation of the Dalai Lama, that is another possible method of control.
Consequently, the Dalai Lama has alluded to the possibility of a referendum to determine the 15th Dalai 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?"

The 14th 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".
He has given reference to a possible vote occurring in the future for all Tibetan Buddhists to decide whether they wish to recognize his rebirth.
In response to the possibility that the PRC might attempt to choose his successor, the Dalai Lama said he would not be reborn in a country controlled by the People's Republic of China or any other country which is not free.
According to Robert D. Kaplan, this could mean that "the next Dalai Lama might come from the Tibetan cultural belt that stretches across northern India, Nepal, and Bhutan, presumably making him even more pro-Indian and anti-Chinese".

The 14th Dalai Lama supported the possibility that his next incarnation could be a woman.
As an "engaged Buddhist" the Dalai Lama has an appeal straddling cultures and political systems making him one of the most recognized and respected moral voices today. "
Despite the complex historical, religious and political factors surrounding the selection of incarnate masters in the exiled Tibetan tradition, the Dalai Lama is open to change", author Michaela Haas writes.
In the mid-1970s, Tenzin Gyatso 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." These statements caused a furore 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 the Dalai Lama should reincarnate.
The government of the People's Republic of China (PRC) has claimed the power to approve the naming of "high" reincarnations in Tibet, based on a precedent set by the Qianlong Emperor of the Qing dynasty. The Qianlong Emperor instituted a system of selecting the Dalai Lama and the Panchen Lama by a lottery that used a Golden Urn with names wrapped in clumps of barley. This method was used a few times for both positions during the 19th century, but eventually fell into disuse. In 1995, the Dalai Lama chose to proceed with the selection of the 11th reincarnation of the Panchen Lama without the use of the Golden Urn, while the Chinese government insisted that it must be used. This has led to two rival Panchen Lamas: Gyaincain Norbu as chosen by the Chinese government's process, and Gedhun Choekyi Nyima as chosen by the Dalai Lama. However, Nyima was abducted by the Chinese government shortly after being chosen as the Panchen Lama and has not been seen in public since 1995.
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. Since by tradition, the Panchen Lama must approve the reincarnation of the Dalai Lama, that is another possible method of control. Consequently, the Dalai Lama has alluded to the possibility of a referendum to determine the 15th Dalai 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?"
The 14th 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". He has given reference to a possible vote occurring in the future for all Tibetan Buddhists to decide whether they wish to recognize his rebirth. In response to the possibility that the PRC might attempt to choose his successor, the Dalai Lama said he would not be reborn in a country controlled by the People's Republic of China or any other country which is not free. According to Robert D. Kaplan, this could mean that "the next Dalai Lama might come from the Tibetan cultural belt that stretches across northern India, Nepal, and Bhutan, presumably making him even more pro-Indian and anti-Chinese".
The 14th Dalai Lama supported the possibility that his next incarnation could be a woman. As an "engaged Buddhist" the Dalai Lama has an appeal straddling cultures and political systems making him one of the most recognized and respected moral voices today. "Despite the complex historical, religious and political factors surrounding the selection of incarnate masters in the exiled Tibetan tradition, the Dalai Lama is open to change", author Michaela Haas writes.
Dalai Lama