Although the original meaning of the term Nirmanakaya (Tib.
sprul-sku, pronounced tulku) refers to the Emanation Body of a Buddha, in
general usage it also applies to Bodhisattvas, Aryas, and certain
ordinary beings who have achieved the spiritual power to reincarnate according
to their own will, with the motivation of helping sentient beings.
In Mahayana
tradition, great Bodhisattvas are bound by their vows not to rest in
the peaceful state of liberation, but to reappear repeatedly in the world to
help sentient beings. However, the time and place of their reappearance is
mainly determined by the faith and karma of their disciples. It is within this
context that the tradition of recognizing the reincarnations of high lamas came
into being in Tibet.
When a high lama shows signs of passing away, his disciples request
him to reincarnate and continue his noble work of teaching the Doctrine and
liberating ignorant beings. If the lama sees benefit in his being reborn in the
same area, he accepts the request and reincarnates accordingly. Subsequently, a
child is sought and the candidate who passes the series of traditional tests is
formally recognized as the tulku, or reincarnation of
the deceased lama.
In most cases, the process of recognizing a tulku is begun by
consulting a high lama or referred oracle for indications as to where to look.
If they see that the tulku
has already reincarnated, they may indicate the place, age of the child, and
sometimes his home or family.
The blossoming of trees, earth tremors and so forth, and omens or
significant dreams experienced by the parents must be confirmed. Only those
candidates who survive this preliminary assessment continue to the more
detailed and intensive tests. As the ultimate aim is to recognize the correct
reincarnation, great care is taken throughout to ensure that the real
reincarnate is among the remaining candidates. This is confirmed primarily
through divinations and directives from reliable lamas and oracles. Usually, dozens of candidates are sought.
The test usually conducted on the final candidates includes checking:
- Whether the child remembers anything related to the previous lama,
- Whether the child can recognize some possessions the previous lama has regularly used,
- Whether he can recognize close disciples and attendants of the previous lama, as well as carefully studying the child's personality.
In addition to these external tests, capable and experienced masters
conduct more penetrating inner and secret tests employing meditative insight. Some lamas are sent to Lhamo Latso, the
Oracle Lake, to look for prophetic visions to help locate the reincarnation.
In fact, the external tests are regarded as confirming and secondary
to the inner and secret tests. The final decision, based on all these findings,
is made by an authoritative lama.
Most reincarnations of high lamas:
- Clearly remember and speak about their past lives,
- Correctly recognize persons and objects closely related to their previous incarnations,
- Clearly reflect, through natural behavior, their deep familiarity with the Buddhist teachings.
There are also extraordinary cases, from amongst the highest-ranking
lamas, in which a lama leaves certain clues before his death about his next
incarnation. The great Karmapas,
for instance, always leave a sealed letter about the place and person of their
next incarnation.
The
first reincarnated lama in the history of reincarnation
One of first reincarnations among the
Buddhist monks in Tibet is Karma Pakshi (1206-1283), the second
Karmapa, as the reincarnation of Karmapa Dusum Khyenpa (1110-1193),
a close disciple of Gampopa
(1079-1153). In 1193,
before Dusum Chenpa, a religious leader, the first Karmapa of the Karma Kagyu
tradition of Tibetan Buddhism, passed away, he told his disciples that he would
return as a reincarnated being. His disciples soon led a search for his infant
reincarnation in accordance with his will. Several years later, Karma Pakshi
turned out as the first reincarnation in Tibet and trained to be Karma Kagyu
leader.
Subsequently, the tradition spread widely throughout Tibet in all
the major Buddhist schools. In Gelug, the youngest and
largest school of Tibetan Buddhism, the tradition began with the second
Dalai Lama, Gedun Gyatso (1476-1542), who was recognized as the
reincarnation of Gedun Drub
(1391-1474), a close disciple of the founder of the Gelug school,
the great Tsongkhapa
(1357-1419).
The prevailing tradition of recognizing the reincarnations of
ordinary learned and experienced lamas, such as certain abbots, is a later
development. The number of reincarnate lamas in Tibet in 1959 was estimated to
be in the thousands.
Today Bhutan has become a fortunate paradise realm for the
reincarnation of many high Lama and Rinpoches which will immensely benefits all sentient beings. Bhutan is truly blessed country with these auspicious happenings.
