The Dalai Lama on Reincarnation, Part 2
The system of
recognizing reincarnations in Tibet
Past and future
lives were asserted in the indigenous Tibetan Bon tradition before the arrival
of Buddhism. And since the spread of Buddhism in Tibet, virtually all Tibetans
have believed in past and future lives. Investigating the reincarnations of
many spiritual masters who upheld the Dharma, as well as the custom of praying
devotedly to them, flourished everywhere in Tibet. Many authentic scriptures,
indigenous Tibetan books such as the Mani Kabum and the Fivefold Kathang
Teachings and others like the The Books of Kadam Disciples and the Jewel
Garland: Responses to Queries, which were recounted by the glorious,
incomparable Indian master Dipankara Atisha in the 11th century in Tibet, tell
stories of the reincarnations of Arya Avalokiteshvara, the Bodhisattva of
compassion. However, the present tradition of formally recognizing the reincarnations
of masters first began in the early 13th century with the recognition of
Karmapa Pagshi as the reincarnation of Karmapa Dusum Khyenpa by his disciples
in accordance with his prediction. Since then, there have been seventeen
Karmapa incarnations over more than nine hundred years. Similarly, since the
recognition of Kunga Sangmo as the reincarnation of Khandro Choekyi Dronme in
the 15th century there have been more than ten incarnations of Samding Dorje
Phagmo. So, among the Tulkus recognized in Tibet there are monastics and lay
tantric practitioners, male and female. This system of recognizing the
reincarnations gradually spread to other Tibetan Buddhist traditions, and Bon,
in Tibet. Today, there are recognized Tulkus in all the Tibetan Buddhist
traditions, the Sakya, Geluk, Kagyu and Nyingma, as well as Jonang and Bodong,
who serve the Dharma. It is also evident that amongst these Tulkus some are a
disgrace.
The omniscient
Gedun Drub, who was a direct disciple of Je Tsongkhapa, founded Tashi Lhunpo
Monastery in Tsang and took care of his students. He passed away in 1474 at the
age of 84. Although initially no efforts were made to identify his
reincarnation, people were obliged to recognize a child named Sangye Chophel,
who had been born in Tanak, Tsang (1476), because of what he had to say about
his amazing and flawless recollections of his past life. Since then, a
tradition began of searching for and recognizing the successive reincarnations
of the Dalai Lamas by the Gaden Phodrang Labrang and later the Gaden Phodrang
Government.
The ways of
recognizing reincarnations
After the system
of recognizing Tulkus came into being, various procedures for going about it
began to develop and grow. Among these some of the most important involve the predecessor’s
predictive letter and other instructions and indications that might occur; the
reincarnation’s reliably recounting his previous life and speaking about it;
identifying possessions belonging to the predecessor and recognizing people who
had been close to him. Apart from these, additional methods include asking
reliable spiritual masters for their divination as well as seeking the
predictions of mundane oracles, who appear through mediums in trance, and
observing the visions that manifest in sacred lakes of protectors like Lhamoi
Latso, a sacred lake south of Lhasa.
When there
happens to be more than one prospective candidate for recognition as a Tulku,
and it becomes difficult to decide, there is a practice of making the final
decision by divination employing the dough-ball method (zen tak) before a
sacred image while calling upon the power of truth.
Emanation before
the passing away of the predecessor (ma-dhey tulku)
Usually a
reincarnation has to be someone’s taking rebirth as a human being after
previously passing away. Ordinary sentient beings generally cannot manifest an
emanation before death (ma-dhey tulku), but superior Bodhisattvas, who can
manifest themselves in hundreds or thousands of bodies simultaneously, can
manifest an emanation before death. Within the Tibetan system of recognizing
Tulkus there are emanations who belong to the same mind-stream as the
predecessor, emanations who are connected to others through the power of karma
and prayers, and emanations who come as a result of blessings and appointment.
The main purpose
of the appearance of a reincarnation is to continue the predecessor’s
unfinished work to serve Dharma and beings. In the case of a Lama who is an
ordinary being, instead of having a reincarnation belonging to the same
mind-stream, someone else with connections to that Lama through pure karma and
prayers may be recognized as his or her emanation. Alternatively it is possible
for the Lama to appoint a successor who is either his disciple or someone young
who is to be recognized as his emanation. Since these options are possible in
the case of an ordinary being, an emanation before death that is not of the
same mind-stream is feasible. In some cases one high Lama may have several
reincarnations simultaneously, such as incarnations of body, speech and mind
and so on. In recent times, there have been well-known emanations before death
such as Dudjom Jigdral Yeshe Dorje and Chogye Trichen Ngawang Khyenrab.
Next week will be part 4, the final part of this reincarnation blog series.
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