Talk on Reincarnation by H.H. Dalai Lama
24 September 2011
Introduction
My fellow Tibetans, both in and outside Tibet, all those who follow the Tibetan Buddhist tradition, and everyone who has a connection to Tibet and Tibetans: due to the foresight of our ancient kings, ministers and scholar-adepts, the complete teaching of the Buddha, comprising the scriptural and experiential teachings of the Three Vehicles and the Four Sets of Tantra and their related subjects and disciplines flourished widely in the Land of Snow. Tibet has served as a source of Buddhist and related cultural traditions for the world. In particular, it has contributed significantly to the happiness of countless beings in Asia, including those in China, Tibet and Mongolia.
In the course of upholding the Buddhist tradition in Tibet, we evolved a unique Tibetan tradition of recognizing the reincarnations of scholar-adepts that has been of immense help to both the Dharma and sentient beings, particularly to the monastic community.
Since the omniscient Gedun Gyatso was recognized and confirmed as the reincarnation of Gedun Drub in the fifteenth century and the Gaden Phodrang Labrang (the Dalai Lama’s institution) was established, successive reincarnations have been recognized. The third in the line, Sonam Gyatso, was given the title of the Dalai Lama. The Fifth Dalai Lama, Ngawang Lobsang Gyatso, established the Gaden Phodrang Government in 1642, becoming the spiritual and political head of Tibet. For more than 600 years since Gedun Drub, a series of unmistaken reincarnations has been recognised in the lineage of the Dalai Lama.
The Dalai Lamas have functioned as both the political and spiritual leaders of Tibet for 369 years since 1642. I have now voluntarily brought this to an end, proud and satisfied that we can pursue the kind of democratic system of government flourishing elsewhere in the world. In fact, as far back as 1969, I made clear that concerned people should decide whether the Dalai Lama’s reincarnations should continue in the future. However, in the absence of clear guidelines, should the concerned public express a strong wish for the Dalai Lamas to continue, there is an obvious risk of vested political interests misusing the reincarnation system to fulfil their own political agenda. Therefore, while I remain physically and mentally fit, it seems important to me that we draw up clear guidelines to recognise the next Dalai Lama, so that there is no room for doubt or deception. For these guidelines to be fully comprehensible, it is essential to understand the system of Tulku recognition and the basic concepts behind it. Therefore, I shall briefly explain them below.
Past and future lives
In order to accept reincarnation or the reality of Tulkus, we need to accept the existence of past and future lives. Sentient beings come to this present life from their previous lives and take rebirth again after death. This kind of continuous rebirth is accepted by all the ancient Indian spiritual traditions and schools of philosophy, except the Charvakas, who were a materialist movement. Some modern thinkers deny past and future lives on the premise that we cannot see them. Others do not draw such clear cut conclusions on this basis.
Although many religious traditions accept rebirth, they differ in their views of what it is that is reborn, how it is reborn, and how it passes through the transitional period between two lives. Some religious traditions accept the prospect of future life, but reject the idea of past lives.
Generally, Buddhists believe that there is no beginning to birth and that once we achieve liberation from the cycle of existence by overcoming our karma and destructive emotions, we will not be reborn under the sway of these conditions. Therefore, Buddhists believe that there is an end to being reborn as a result of karma and destructive emotions, but most Buddhist philosophical schools do not accept that the mind-stream comes to an end. To reject past and future rebirth would contradict the Buddhist concept of the ground, path and result, which must be explained on the basis of the disciplined or undisciplined mind. If we accept this argument, logically, we would also have to accept that the world and its inhabitants come about without causes and conditions. Therefore, as long as you are a Buddhist, it is necessary to accept past and future rebirth.
For those who remember their past lives, rebirth is a clear experience. However, most ordinary beings forget their past lives as they go through the process of death, intermediate state and rebirth. As past and future rebirths are slightly obscure to them, we need to use evidence-based logic to prove past and future rebirths to them.
There are many different logical arguments given in the words of the Buddha and subsequent commentaries to prove the existence of past and future lives. In brief, they come down to four points: the logic that things are preceded by things of a similar type, the logic that things are preceded by a substantial cause, the logic that the mind has gained familiarity with things in the past, and the logic of having gained experience of things in the past.
Ultimately all these arguments are based on the idea that the nature of the mind, its clarity and awareness, must have clarity and awareness as its substantial cause. It cannot have any other entity such as an inanimate object as its substantial cause. This is self-evident. Through logical analysis we infer that a new stream of clarity and awareness cannot come about without causes or from unrelated causes. While we observe that mind cannot be produced in a laboratory, we also infer that nothing can eliminate the continuity of subtle clarity and awareness.
As far as I know, no modern psychologist, physicist, or neuroscientist has been able to observe or predict the production of mind either from matter or without cause.
There are people who can remember their immediate past life or even many past lives, as well as being able to recognise places and relatives from those lives. This is not just something that happened in the past. Even today there are many people in the East and West, who can recall incidents and experiences from their past lives. Denying this is not an honest and impartial way of doing research, because it runs counter to this evidence. The Tibetan system of recognising reincarnations is an authentic mode of investigation based on people’s recollection of their past lives.
How rebirth takes place
There are two ways in which someone can take rebirth after death: rebirth under the sway of karma and destructive emotions and rebirth through the power of compassion and prayer. Regarding the first, due to ignorance negative and positive karma are created and their imprints remain on the consciousness. These are reactivated through craving and grasping, propelling us into the next life. We then take rebirth involuntarily in higher or lower realms. This is the way ordinary beings circle incessantly through existence like the turning of a wheel. Even under such circumstances ordinary beings can engage diligently with a positive aspiration in virtuous practices in their day-to-day lives. They familiarise themselves with virtue that at the time of death can be reactivated providing the means for them to take rebirth in a higher realm of existence. On the other hand, superior Bodhisattvas, who have attained the path of seeing, are not reborn through the force of their karma and destructive emotions, but due to the power of their compassion for sentient beings and based on their prayers to benefit others. They are able to choose their place and time of birth as well as their future parents. Such a rebirth, which is solely for the benefit of others, is rebirth through the force of compassion and prayer.
The meaning of Tulku
It seems the Tibetan custom of applying the epithet ‘Tulku’ (Buddha’s Emanation Body) to recognized reincarnations began when devotees used it as an honorary title, but it has since become a common expression. In general, the term Tulku refers to a particular aspect of the Buddha, one of the three or four described in the Sutra Vehicle. According to this explanation of these aspects of the Buddha, a person who is totally bound by destructive emotions and karma has the potential to achieve the Truth Body (Dharmakaya), comprising the Wisdom Truth Body and Nature Truth Body. The former refers to the enlightened mind of a Buddha, which sees everything directly and precisely, as it is, in an instant. It has been cleared of all destructive emotions, as well as their imprints, through the accumulation of merit and wisdom over a long period of time. The latter, the Nature Truth Body, refers to the empty nature of that all-knowing enlightened mind. These two together are aspects of the Buddhas for themselves. However, as they are not directly accessible to others, but only amongst the Buddhas themselves, it is imperative that the Buddhas manifest in physical forms that are accessible to sentient beings in order to help them. Hence, the ultimate physical aspect of a Buddha is the Body of Complete Enjoyment (Sambhogakaya), which is accessible to superior Bodhisattvas, and has five definite qualifications such as residing in the Akanishta Heaven. And from the Body of Complete Enjoyment are manifested the myriad Emanation Bodies or Tulkus (Nirmanakaya), of the Buddhas, which appear as gods or humans and are accessible even to ordinary beings. These two physical aspects of the Buddha are termed Form Bodies, which are meant for others.
The Emanation Body is three-fold: a) the Supreme Emanation Body like Shakyamuni Buddha, the historical Buddha, who manifested the twelve deeds of a Buddha such as being born in the place he chose and so forth; b) the Artistic Emanation Body which serves others by appearing as craftsmen, artists and so on; and c) the Incarnate Emanation Body, according to which Buddhas appear in various forms such as human beings, deities, rivers, bridges, medicinal plants, and trees to help sentient beings. Of these three types of Emanation Body, the reincarnations of spiritual masters recognized and known as ‘Tulkus’ in Tibet come under the third category. Among these Tulkus there may be many who are truly qualified Incarnate Emanation Bodies of the Buddhas, but this does not necessarily apply to all of them. Amongst the Tulkus of Tibet there may be those who are reincarnations of superior Bodhisattvas, Bodhisattvas on the paths of accumulation and preparation, as well as masters who are evidently yet to enter these Bodhisattva paths. Therefore, the title of Tulku is given to reincarnate Lamas either on the grounds of their resembling enlightened beings or through their connection to certain qualities of enlightened beings.
As Jamyang Khyentse Wangpo said:
“Reincarnation is what happens when someone takes rebirth after the predecessor’s passing away; emanation is when manifestations take place without the source’s passing away.”
Recognition of Reincarnations
The practice of recognizing who is who by identifying someone’s previous life occurred even when Shakyamuni Buddha himself was alive. Many accounts are found in the four Agama Sections of the Vinaya Pitaka, the Jataka Stories, the Sutra of the Wise and Foolish, the Sutra of One Hundred Karmas and so on, in which the Tathagata revealed the workings of karma, recounting innumerable stories about how the effects of certain karmas created in a past life are experienced by a person in his or her present life. Also, in the life stories of Indian masters, who lived after the Buddha, many reveal their previous places of birth. There are many such stories, but the system of recognizing and numbering their reincarnations did not occur in India.
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.
The next incarnation of the Dalai Lama
As I mentioned earlier, reincarnation is a phenomenon which should take place either through the voluntary choice of the concerned person or at least on the strength of his or her karma, merit and prayers. Therefore, the person who reincarnates has sole legitimate authority over where and how he or she takes rebirth and how that reincarnation is to be recognized. It is a reality that no one else can force the person concerned, or manipulate him or her. It is particularly inappropriate for Chinese communists, who explicitly reject even the idea of past and future lives, let alone the concept of reincarnate Tulkus, to meddle in the system of reincarnation and especially the reincarnations of the Dalai Lamas and Panchen Lamas. Such brazen meddling contradicts their own political ideology and reveals their double standards. Should this situation continue in the future, it will be impossible for Tibetans and those who follow the Tibetan Buddhist tradition to acknowledge or accept it.
When I am about ninety I will consult the high Lamas of the Tibetan Buddhist traditions, the Tibetan public, and other concerned people who follow Tibetan Buddhism, and re-evaluate whether the institution of the Dalai Lama should continue or not. On that basis we will take a decision. If it is decided that the reincarnation of the Dalai Lama should continue and there is a need for the Fifteenth Dalai Lama to be recognized, responsibility for doing so will primarily rest on the concerned officers of the Dalai Lama’s Gaden Phodrang Trust. They should consult the various heads of the Tibetan Buddhist traditions and the reliable oath-bound Dharma Protectors who are linked inseparably to the lineage of the Dalai Lamas. They should seek advice and direction from these concerned beings and carry out the procedures of search and recognition in accordance with past tradition. I shall leave clear written instructions about this. Bear in mind that, apart from the reincarnation recognized through such legitimate methods, no recognition or acceptance should be given to a candidate chosen for political ends by anyone, including those in the People’s Republic of China.
The Dalai Lama
Dharamsala
(Translated from the Tibetan)
Source: http://dalailama.com/messages/tibet/reincarnation-statement
Dear Rinpoche,
I’ve had a question for some time about why our gurus keep stressing to us that we have to check the recognised tulku and rinpoche thoroughly before we accept them as gurus. If someone was already recognised by HH Dalai Lama or Trulshik Rinpoche as a reincarnation of certain high lama in the previous life, then wouldn’t it be enough, since we have complete trust in the wisdom of His Holiness or Trulshik Rinpoche, that we will not need to investigate further about their conduct?
I do understand that although a lama is a recognised tulku, he or she still needs to study again in this life time and prove that he/she has the wisdom to help other sentient beings, still, due to the fact that he/she has been recognised as a tulku by a highly realized lama, many people, including me, think that he/she can be a reliable dharma figure to be trusted, as we have complete trust in the wisdome of the lama who has made this recognition, such as HH Dalai Lama or Trulshik Rinpoche etc… then why would we need to have doubt about this tulku’s wisdom and motivation? If we still have to investigate this tulku’s conduct thoroughly, then it feels like we would need to ignore the recognition made by the Dalai Lama and start from scratch again to get to know this particular tulku, in which case, the tulku recognition system would appear to be redundant, unneccesary, because whether a lama is a recognised tulku or not, we’ll still have to investigate his conduct thoroughly anyway, so why would we need to know whether he/she was a reincarnation of a highly realized lama in the previous life or not? Just like the case of the 15th Dalai Lama, if someone will be recognized by the committee of high lamas as the reincarnation of the 14th Dalai Lama, then who am I to think that I would still need to investigate the conduct of this Dalai Lama, before I can take him as our guru, Rinpoche? Please give me some wisdom on this matter, thank you Rinpoche.
Best regard,
Nga
Dear Nga,
In my opinion, before I completely surrender to a Guru or a Rinpoche (even though these Tulkus or Rinpoches are recognized by the High Lamas), I would still make an effort to check him or her out reason being to reassure myself of the following:
i) Does the teaching method of this Guru suit me?
ii) Are these teachings beneficial to the community as a whole or skewed to be beneficial for certain groups or individuals?
iii) Does this Guru know the doctrine of dharma teachings distinctly thus also explain well with logical clarity and unafraid to tell/face the truth, for a Guru to me is important as the Guru guides a practioner to progress on the path to happiness i.e. out of samsara and also aid the same practioner in refraining from mistakes that would most likely jeopardise his/her practise.
iv) Does the actions of this Guru correlate with what He/She preaches consistently?
(as I do not what to raise any doubt asking myself at a later stage should I find their teachings contradictory in any manner or ways that I cannot accept merely through blind faith by initially relying on the belief of others and not knowing exactly what I am getting myself into, then run away seeking answers from elsewhere and having to commence study again from scratch from another Guru-> it would be a sheer waste of time and could also cause me to be more confused, worst of all-if that happens we have broken our commitment (samaya) with our Guru (by having doubts) which is highly detrimental to our very own spiritual path in the long run, hence it better to stick to ONE Guru once we have identified Him/Her and follow His/Her guidance all the way with CONFIDENCE).
Dear Rinpoche,
I have a question. I always have a feeling i will die at the age of 65 to 70. I am just curious on aliens… if at the particular moment, instead of thinking of past life, let say i am thinking of space, galaxy, mars, pluto, meteor etc.. what will happen?
Will i rebirth as molecules or Alien????
I know this sound crazy but am just curious.
I have similar question also. In Lam Rim say that Human form is the most precious form to received Dharma. But, in the evidence of Aliens existing, seem the Aliens is another beings that have high intelligent. My question is, if there is a alien form that have higher intelligent than human, then why we aim to rebirth as human again?
Dear CSL and Freon,
just would like to share my thoughts with you
CSL : It’s very normal to curious about other being such as alien or ghost, we are just staying in such a tiny earth, a tiny planet in a vast Solar System. And our Solar System is just one member of a vast Milky Way galaxy with 200 to 400 billion stars. But how many galaxies are there in the entire Universe? It’s countless… it’s very good that we can meditate or comtemplate on death and knowing that our life it’s so short and fragile, we will be more cherish with our precious human life time and do something about it ; but it’s pointless for us just having the thought of will be passing on certain date and not doing anything.
If we really think we going to die on certain date, what will we do ? We might want to say good bye to our love one, we might want to do something we always do for one last time, but instead of wasting time on something we can never bring with us, we should use our last few days or last few hours to benefit other or at least make someone happy. Because we can never bring anything with us, but at least we use our last breath to makes someone smile, we give someting to someone, and the care and love that the person received will always remain in their mind, and he/she will do the same thing to others in the future too, in the end all will be ok.
Freon: It stands a very high chance that there are tons of highly intelligent beings out of our knowing, but isn’t it a clear sign if Lord Buddha choose to be born (manifest) as a human but not Alien to us ?
I think whatever we learn from Lamrim is an universal teaching but manifest to suit our need, that’s why it’s mentioned it will be best to be reborn in the human form, out of the six realms.
There might have another Alien look alike Buddha in their “planet” teaching Lamrim but in “Alien Edition” of course. Out of the six realms, most of us can only see human or animal reals, between this 2 reals of course it will be better to be reborn as a human, because we are able to learn and transform, and initially we seek for total release.
I’m just sharing my thoughts, hope both of you doesn’t mind.
THANKS
Dearest Bryan,
kakaka… this mean is a possibility to reborn as “alien”
Is very sad to see the politicians are trying to interrupt the religion for their own agenda. Is very worry if the recognition of the reincarnation stopped or the reincarnation stopped. That time, it mean we might not have “Guru” to follow with, who to give the real teachings? As compare to 2500 yrs ago where Buddha is in, the truth or reality which stated in Dharma or Buddha teaching is getting more less and blur in today’s world. People are getting more hard to understand and recognize Dharma. If the reincarnation stopped, this could be the end of the real Dharma teaching.
The Dalai Lama’s instructions are very specific. And he tells us that he will have even more specific info, so it is prudent for us to listen come that time. It’s very kind and attentive of him to address the subject of the recognition of the next Dalai Lama. What else would we expect as he is simply looking out for all beings benefit – as the Dalai Lamas guide humanity across all cultures, religious barriers. Now we can get on and benefit from him NOW as we are fortunate he is here with us at the present moment!
Even before Buddha Shakyamuni achieved enlightenment under the Bodhi tree, he had been reborn into countless lives in human form on earth, as told by stories in Jataka tales. This proves that there exists “reincarnation”.
Also in the time since the existence and setup of the recognition of the tulku system in Tibet, many highly attained Gurus had been recognized and results had proven they are indeed high attained monks who reincarnated back as human form to benefit the human kind again and again.
Therefore should there be any kind of political interference in abolishing this “tulku recognition system” forever from the Tibetan Buddhism tradition, it would spell disaster for lay practitioners like us in the future.
We would have no way to ascertain tracing back Gurus from a particular lineage all the way back to Buddha Shakyamuni to obtain the sacred practice and blessings that is pure.
Gurus from authentic lineage is important for Buddhist practitioners. Our Gurus are our spiritual guide, father, mother, doctor, healer. How can we live without them in the future?
Mandarin translation
http://woeser.middle-way.net/2011/09/blog-post_26.html
http://www.dalailamaworld.com/topic.php?t=692
In H.H. The Dalai Lama speach, H.H. stresses the significance of ordinary beings like us to engage in virtuous activities on daily basis so that time of death the virtues that we have collected would be activated and provide us the means to take rebirth in higher realm of existence. Therefore it is important for us to make dharma our top priority, regardless of how difficult our lives are at the moment. The least that we could do is to make water offerings to Buddhas on daily basis as advised by H.E. Tsem Tulku Rinpoche in many of his video clips and blogs.
Even though ordinary beings like us are not “Tulkus”, we can still emulate the qualities of the enlighten beings and inspired to be Tulkus. As indicated in H.H. The Dalai Lama’s speach below extracted from the above, the potential of one who follows his / her Guru’s advise (i.e. Rinpoche / Tulku, etc) sincerely and effortlessly is limitless.
“..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.”
One of the ways to emulate the good qualities of the high lamas is to read up their biography, of which H.E. Tsem Tulku Rinpoche’s blog team has worked hard to source them and share with others on this blog.
As H.E. Tsem Tulku Rinpoche has mentioned before that there are people among us who are Tulkus that do not come forward to be recognized as one.
Hypothetical question: What if we are Tulkus who have chosen to be born in the life that we are living now, that whatever sufferings that we are going through now, if any, are for a reason? i.e. to experience the negative karma that we have harbored in our previous eons of lives. Isn’t it better for us to suffer now than to suffer in other lives engulfed in war, famine, plague? Maybe we choose to born in this life because we want to help ourselves to purify our own negative karma in the current environment that helps to reduce the repercussions of our reactions towards whatever sufferings that we are going through now.
Perhaps there is a greater purpose to our rebirth in this life that due to karma and habituation, we are unable to recall. Perhaps through the life that we are living now that in some way we are able to benefit others, to help others and to serve others to a greater extent than we could should we choose to be born in any other alternative lives based on the options that had.
Maybe we should stop blaming our karma or our parents or anything else for whatever miseries or sufferings that we are going through now, and ask ourselves the possible underlying reason for us to live in the life we are living now and how can we help to benefit the people around us, or to pursue a higher goal in this life – to attain enlightenment.
Should we want to live a life that we want, then we should set our motivation correctly throughout our remaining lifespan, as indicated in the paragraph below extracted from the above teachings given by H.H. Dalai Lama
“On the other hand, superior Bodhisattvas, who have attained the path of seeing, are not reborn through the force of their karma and destructive emotions, but due to the power of their compassion for sentient beings and based on their prayers to benefit others. They are able to choose their place and time of birth as well as their future parents. Such a rebirth, which is solely for the benefit of others, is rebirth through the force of compassion and prayer.”
Dear Rinpoche,
Thank you for posting this article from HH The Dalai Lama. There are 2 things that come to my mind from this article:
1. I find it very exciting because I believe HH is preparing for his next incarnation as the Dalai Lama and or successor by explaining the significance of a tulku and stringent guidelines to recognise one.
To further challenge political parties who may interfere with the recognition process, HH also points out that there is “Emanation before the passing away of the predecessor (ma-dhey tulku”. In other words, HH The Dalai Lama is in full control of his “successor” regardless of how political parties try to sabotage.
2. Reincarnation is real. It’s a matter of choosing whether we want to be in full control or not.
Regards,
JP
Dear Rinpoche,
Thanks for sharing this wonderful article. I have learn alot.
It’s clearly mentioned that our imprint can be reactivate by the action, vitual, sound or habituation that we familiar/used to in our previous lives. But our negative and positive karma is the key to keep it stagnant or open it.
Our habituation is able to bring us tons of merit or tons of negative karma, and initially at the moment of death will lead us to the “bright” side or the “dark” side.
To cut down our negative habituation and bring up our positive habituation such as altruism will generating merit which at the moment of death will bring us to the better place, and in the new incarnation we will be very easy to attracted to do good thing for others, and initially we ourselves got benefited.
Tulku is a person who cut down all his negative delution mind and action and constanly learn and practice the way to end all suffering in life, with great compassion to share and benefiting others in a fully awaken mind. Tulku have total freedom in his/her life, but based on the mind of benefiting others, they choose to come back and share what they have learned so people will get benefit too.
thanks again,
much prayer
I find it amazing how the validity of the Tulku tradition is so well preserved by the Tibetans up until today, and we are fortunate to know this is still happening. This means highly attained masters are real and will return if they need to. This means our highly attained gurus are no ordinary being.
Here His Holiness has pointed out the genuineness of the Tulku system. They have to go through such arduous test to ensure a Tulku is confer and genuine, it is simply not a game, and from many checks before a Tulku is confirmed.
HH has also made it clear that the person who reincarnates has sole legitimate authority over where and how he or she takes rebirth and how that reincarnation is to be recognized. No one else can force the person concerned, or manipulate him or her. No matter who you are, and definitely not for political agendas.
I believe HH knows his future and destiny, I guess this is HH way of preparing his people, educating us about Tulkus, reincarnation and the continuity of the lineage of the Dalai Lamas, if needed.
Hopefully the high Lamas will find a future Dalai Lamas favorable. Even if it is not, I am certain HH Tenzin Gaytso will find many other ways to emanate amongst us.
Thank you Tsem Tulku Rinpoche for educating us always…
The Tulku system in the Tibetan Buddhist traditions whether it Gelug, Kagyu, Nyingma and Sakya has contributed much to the growth of Buddhism throughout the world.
1) An incarnate Lama who is a Tulku would have a track record of accomplishments in his previous lives and this will give credibility to his current incarnation when continuing his works of benefiting beings in this life. This is important especially during these degenerate times to help people who are full of doubts to develop confidence in the Lama.
2) Some incarnate Lamas who are Tulkus already have estates, properties, liaisons/students and assistants from his previous life. When a young tulku is recognised, all these established infrastructure and people are all ready to prepare this young Tulku for his works in his current life in terms of his personal needs, educations, Ladrangs etc. This will accelerate the readiness of the young tulku to continue his works of benefiting people in this life.
Imagine if all incarnate Lamas have to start from scratch to establish themselves in every single incarnation, much of their precious life time that could have been used to benefit many beings would have been wasted. Therefore, we can see that the Tulku system has helped the spread of Buddhism tremendously now and in the past.
Reincarnation is definetly real. It has been real since the spread of Buddhism in Tibet. Virtually, all Tibetans have believed in past and future lives. This belief has since been in existence even during Buddha Shakyamuni’s time when he was alive. It is also believed that there are two ways in which someone can take rebirth after death:- (i) Rebirth under the sway of their Karma and destructive emotions (ii) Rebirth through the power of compassion and prayer. Sentient beings come to this life from their previous lives by taking rebirth again after death. Such kind of continous rebirth is accepted by all the ancient Indian spiritual traditions and schools of Philosophy, except the Charvakas and some modern thinkers, on the premise that they cannot see them. It is correctly and rightfully voiced by H.H. The Dalai Lama, that the chinese communists should not meddle or manipulate with the Tibetan system of Reincarnation with their own Political Ideology. There is already a universal saying that “Spirituality and Politics will never mix, except for political ends!”
Reincarnation is real. Reincarnation even dates back to the time of Buddha Shakyamuni (who is the 4th Buddha to appear) and till this time the practice of finding a Tulku is still well preserved by the Tibetans.
By explaining in such details of the Tulku system, I feel that H.H.The Dalai Lama is educating us on its authenticity and preparing for his next incarnation. According to H.H. this is the only legitimate method.
“Bear in mind that, apart from the reincarnation recognized through such legitimate methods, no recognition or acceptance should be given to a candidate chosen for political ends by anyone, including those in the People’s Republic of China.”
Tulku or reincarnated lamas have total freedom in their rebirths, so even though they may be challenged by political parties, they will still find a way to come back to benefit sentient beings.
Reincarnation is a very powerful thing that happening in the world. 2500 years ago, Buddha taught us the path to enlightenment. The amazing part was we could have a chance to continue our practice to the next life and the lives after until we achieve enlightenment.
I think not all reincarnation Tulkus needed to be recognized as they could be manifested into different forms or realms or to be under covered like a secrete agent to fulfill their mission which is to safe and help all sentient being.
Hence, I personally think that not believing in reincarnation same as not believe in karma and not believing in past and future life. Then who are we? Where are we come from? Why are we still meditating on death? Why are we still want to practice tantra to control our death and rebirth? Is that mean the whole idea of what Buddha taught was wrong?
We all know that our thought, speech and action creating countless imprint into our mind every single day. These imprint (karma) will be open up one day in this or next life. I strongly believe that denying or not believing the existence of reincarnation is just an excuse to deny virtuous. A wrong view that telling yourself it’s ok to kill, to lie, to harm, to not believing that karma will comes back to you.
Dearest Rinpoche, thank you for the post. There are so much to learn everyday. I am glad to have read this. Yes, I believe in reincarnation based on the facts that were said above and from Rinpoche. May we have the merits to have Rinpoche back with us again in the future for our future generations and also our next rebirth.
this is indeed a very interesting talk from HH on reincarnation. I trully agree that HH have this talk on reincarnation is to prepare for HH next reincarnation to continue the work on HH and to continue spreading dharma to each individual. Reincarnation has always been a very interesting topic, from those who acknowledge the existent to those who disagree of such existence, but surely enough, the scientific community has been trying to debunk this very phenomenon, and we can see many interesting accounts of individual remembering their past life.
if one were to look deeply, if reincarnation does not exist, then why does a psychologist and hypnotherapist now are employing the regression technique to individual and bringing them to their past events, and in some occasion, under the state of hypnosis, one’s go back to their past life. Reincarnation is not belong to the belief of a certain religion, but it actually exist since 2500 years ago from Buddha Shakyamuni time.
to me personally, to understand more about reincarnation, and to understand more about the system of The system of recognizing reincarnations in Tibet and the Tulku, it is best to watch the documentary- The Unmistaken Child. It is a very interesting documentary of how the Tibetan Monastries searches for the reincarnation of a a High Lama. when i first saw the film, it trully struck me, and now i know how the Lamas search for the reincarnation Lama. Must Watch!!
This is a wonderful talk that the Dalai Lama, he deals with so much in depth about reincarnation and emanations he is truly a peerless scholar of our time. At the same time he addresses the issue of his next incarnation. Thank you rinpoche this is a brilliant talk.
I only have funds for the my space account for the center. You can see my background there. I believe this is a very touchy subject for all in the dharma. I question a lot of the tulkus in the world, but I do not question reincarnation. Again you only have empirical proof, not scientific proof. There is personal data in the world that is over whelming in the scientific community. I have a lot myself. It was the reason I reincarnated in the west, which is in the process at this time, after most of my life dedicated to the practice of the Vajrayana dharma. I have been through regression therapy concerning this process. Again the problem with the power control of the Communist Chinese needs to be address immediately. His holiness has chosen 17th Karmapa Orgyen, which is very touchy as well. Is there anyone else that would be a positive candidate for the position? Most of the world does not accept reincarnation as a reality, regardless of the empirical evidence. I fear what is to happen when His Holiness passes on. In Old Tibet there was a regency that would take over the position until the next reincarnation was found, but I question the mode of inquiry that was done on all tulkus. Generally they are always males, because of discriminated issues. I am only a few years younger than His Holiness, and when he departs I will be close behind him or sooner. My connection was with him, many years ago.