The reincarnation of the Living Buddha is a succession system that
distinguishes Tibetan Buddhism from other religions or other forms
of Buddhism.
Based on ancient Tibetan beliefs in the nature of the soul and
the unique incarnation theory of Buddhism, it was established to
solve the problem of leadership succession in various Tibetan
Buddhist sects and monasteries.
The term "Living Buddha" emerged in the Yuan Dynasty
(1271-1368). It was called sprul-sku in Tibetan, which was the
abbreviation of sprul-pavi-sku, meaning "magical change" or
"incarnation".
In the 13th century, Tibet became an administrative district
under the central government of the Yuan Dynasty. Emperor Kublai
Khan (1215-1294) honored Phags-pa, head of the Sa-skya-pa Sect, by
granting him the title "Buddha of the Western Paradise".
Thereafter, eminent Tibetan monks were referred to as "Living
Buddhas."
In the mid 13th century, Yuan Emperor Monge Khan (1209-1259)
honored Karma-pag-shi, leader of the bKav-brgyud-pa Sect in Tibet,
as "State Tutor" and bestowed upon him a gold-rimmed black hat and
a gold seal of authority, which helped the bKav-brgyud-pa Sect
become a powerful religious sect with great influence.
In 1283, Karma-pag-shi passed away. Monks of the bKav-brgyud-pa
Sect were not allowed to take wives, nor have children. As a
result, leaders of the bKav-brgyud-pa Sect could not pass over the
religious power to his blood disciples. To prevent power succession
from masters to apprentices, which could lead to the malpractice of
each sect establishing its own school of thought and the
decentralization of power, Karma-pag-shi decided, prior to his
death, to adopt the principle of reincarnation in solving the
problem of leadership transmission and continuation in his own
sect.
His disciples followed his order and located a boy who was
determined the reincarnated soul boy of Karma-pag-shi, marking the
starting point of the Living Buddha reincarnation system in Tibetan
Buddhism. Thereafter, various sects of Tibetan Buddhism reacted to
the Living Buddha reincarnation system by creating nearly one
thousand similar systems.
After several centuries of practice, a relatively complete set
of standards and procedures in searching for and confirming the
identity of the reincarnated soul boy had taken shape.
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After the death of a Living Buddha, there are various fixed
religious practices and procedures to be followed: making funeral
arrangements; displaying his body for the purpose of worship;
praying and chanting Sutras; praying for his early rebirth; diving
and consulting oracles; observing sacred lakes; searching for
reincarnated soul boys within the territory of China; checking them
repeatedly; asking them to identify the objects left by their
previous incarnation and further testing to confirm the soul boy;
having him tonsured and welcoming him into the monastery;
conferring upon him a religious title; allowing him to be
officially enthroned and so on.
Throughout history, central governments of various dynasties
paid great attention to the administration over the Living Buddha
reincarnation. Living Buddhas usually belonged to the middle or
upper class of monasteries and some of them were sect leaders. They
played key roles in Tibet's politics and religion and were
important forces used by the central government in governing
Tibet.
Emperor Kublai Khan of the Yuan Dynasty honored Phags-pa, head
of the Sa-skya-pa Sect, as "Imperial Tutor" and authorized him to
take charge of the nation's Buddhist affairs. Considering the large
number of religious sects in Tibet, the Ming Court (1368-1644)
adopted the principle of "conferring honorific titles upon many
leaders of religious sects and having them participate in the
affairs of the Tibetan government based on historical
convention".
For example, the Ming Court conferred the honorific titles, such
as the well-known "Three Great Princes of Dharma", the Great
Treasure Prince of Dharma, the Great Vehicle Prince of Dharma and
the Great Mercy Prince of Dharma upon leaders of the bKav-brgyud-pa
Sect, the Sa-skya-pa Sect and the dGe-lugs-pa Sect in Tibet.
After taking power, the central government of the Qing Dynasty
(1644-1911) enforced its governance of Tibet by supporting the
dGe-lugs-pa Sect.
During that period, the Qing Government greatly enhanced the
governing of Tibetan Buddhist Living Buddhas as well as affairs
related to their reincarnation, and made governance standardized
and systemized.
In 1653, Emperor Shunzhi (1638-1661) granted the Fifth Dalai
Lama the honorific title of "the Dalai Lama, Overseer of the
Buddhist Faith on Earth under the Great Benevolent Self-subsisting
Buddha of the Western Paradise" and bestowed upon him a gold album
and a gold seal of authority.
In 1713, Emperor Kangxi (1654-1722) granted the Fifth Panchen
with the honorific title "Panchen Erdeni" and also bestowed upon
him a gold album and a gold seal of authority. Thereafter, the
titles and positions of the Living Buddhas of the Dalai and the
Panchen were officially established by the central government of
the Qing Dynasty.
Relying on the support from the central government, Grand Living
Buddha of the dGe-lugs-pa Sect possessed great political and
religious power in Tibet. Therefore, the reincarnation of the
Living Buddha became a bone of contention within the privileged
class in Tibet, which led to rampant corruption.
In an effort to turn the tide by overcoming the drawbacks that
arose from the soul boys being nominated from the same tribes, the
Qing Court decided to directly control the search and confirmation
of the reincarnated soul boy of the Grand Living Buddha to tighten
its governing of Tibet and improve stability along the country's
southwestern borders.
In 1793, the Qing Court promulgated the 29-Article Ordinance for
the More Efficient Governing of Tibet, establishing the rule of
drawing lots from a gold urn. Article one of the Ordinance
stipulates: in order to ensure that the Yellow Sect continues to
flourish, the Grand Emperor bestowed upon it a gold urn and ivory
slips for use in confirming the reincarnated soul boy of a deceased
Living Buddha.
For this purpose, four major Buddhist Guardians will be
summoned; the names of candidates, as well as their birth years,
will be written on the ivory slips in three languages: Man, Han
Chinese and Tibetan; the ivory slips will be placed in the gold urn
and the learned Living Buddha will pray for seven days before
various Hotogtu Living Buddhas and High commissioners stationed in
Tibet by the Central Government officially confirm the reincarnated
soul boy by drawing a lot from the gold urn in front of the statue
of Sakyamuni in the Jokhang Monastery.
If there is only one candidate, his name should also be written
on an ivory slip and put into the gold urn together with an empty
ivory slip. If the empty ivory slip is drawn from the gold urn,
then the boy should not be confirmed and the search for the
reincarnated soul boy should continue.
The system of drawing lots from a gold urn ensured that the
central government was in control of the search and identification
of the reincarnated soul boys of the Living Buddhas of the Dalai
and Panchen, further clarifying the subordinate relationship
between the central government and Tibet.
The system not only helped maintain state sovereignty in Tibet
but also helped avoid bribery and cheating in the reincarnation
procedures. It showed a religious ideal that the deities' decisions
were just and sacred, and conformed to the Tibetan Buddhist
doctrines and religious practices and thus won the hearts of all
Tibetans.
The Eighth Dalai and the Seventh Panchen then wrote articles to
express their support to the system and gratitude to the Emperor
for his concern. The Eighth Dalai issued an official statement, in
which he pointed out the importance and necessity of the
lot-drawing method and said "in this aspect, those who still
confirm reincarnation arbitrarily according to the old custom will
be severely punished without mercy".
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From 1793 when the system of drawing lots from a golden urn was
established up to the end of the Qing Dynasty, 91 reincarnated soul
boys were confirmed for 39 Grand Living Buddha pedigrees by the
Qing Court, of whom 76 were confirmed through drawing lots from a
golden urn and 15 were approved by the central government to be
excused from the lot-drawing method due to special reasons.
The central government of the Republic of China (1912-1949)
continued the conventions and policies implemented by the Qing
Court in the management of Grand Living Buddhas and the
reincarnation affairs. The government issued the Regulation on the
Management of Lama Monasteries and the Method for the Reincarnation
of Lamas in 1935 and 1936 respectively.
It also promulgated methods for searching and confirming the
reincarnated soul boys of the Dalai and Panchen and approved the
reincarnated soul boys of the 13th Dalai and the Ninth Panchen.
Based on the policies of the previous central governments,
especially the practice following the establishment of the system
of drawing lots from a golden urn, there are five key points
concerning the governing of the Living Buddha reincarnation system
by the central government:
(1) The central government keeps under its control the affairs
concerning the reincarnation of Grand Living Buddhas. Special
commissioners sent by the central government to Tibet will help to
implement it.
(2) The local government of Tibet will file a report to the
central government for its approval. Then the reincarnated soul boy
will be sought according to religious practices. Three boy
candidates will be reported to the central government for approval
after they were repeatedly examined.
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(3) The central government will appoint special commissioners to
preside over the lot-drawing ceremony and draw lots.
(4) The designated reincarnated soul boy will be reported to the
central government for approval for him to be enthroned. The
central government will dispatch officials to visit the soul boy
and preside over the enthronement ceremony.
(5) The local government of Tibet will report to the central
government for the approval of the reincarnated soul boy's Sutra
teachers' names and the use of the seal owned by his previous
incarnation.
The religious rituals concerning the reincarnation of Living
Buddhas of Tibetan Buddhism and the historical conventions formed
during the administration over the reincarnation of Living Buddhas
exercised by central governments, especially the common rules
followed by all Grand Living Buddha reincarnation systems, have
become essential conditions in establishing the authority of the
reincarnated Living Buddhas.
They have also become the faith of Buddhist followers. The
system and the implementation of it fully demonstrate national
sovereignty and the authority of the central governments. It not
only helped to improve national unification and solidarity and
maintain social stability in Tibet, but also helped to boost the
healthy development of the Tibetan Buddhism and consolidate its
position in Tibetan society.
(Xinhua News Agency December 20, 2007)
