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H(chen)kara, locating him in the tantric milieu of medieval India. Never mind the gap of more than a millennium. His past life in Tibet during the 8th century, crucial to his capacity to reveal treasures, is reckoned as the translator, Khyeu chung of the Brog clan, situating him as a direct disciple of Padmasambhava. Rather than emphasizing linear succession, a tertons past lives routinely skip across the centuries with a focus on linking him or her to seminal times and places in the history of Buddhism and its transmission to Tibet. In addition, tertons often count previous tertons among their past lives. In this vein, Bdud joms gling pa is referred to as the 3rd Bdud dul, an emanation of the 17th century terton Bdud dul rdo rje and a lesser-known figure Bdud dul rol ba rtsal. Third and perhaps most interestingly, in the Bdud joms line, one finds reincarnation schemas articulated within the family. Bdud joms gling pa spawned a line of three emanations, the most famous of which was Bdud joms rin po che Jigs bral ye shes rdo rje (1904-1988), who left Tibet in the 1950s and became the head of the Rnying ma lineage in exile. Notably, Bdud joms gling pas other two emanations were his own grandsons, Rdzong gter Kun bzang nyi ma (19041958) and Bsod nams ldeu btsan (1910-1958), both who remained in Mgo log and became tertons in their own right. The latter also served as the steward of Bdud joms gling pas monastic seat, Brda tshang bskal bzang dgon. In Kun bzang nyi ma and Bsod nams ldeu btsan, one sees all three processes of transmission at work: family succession, reincarnation schemas, and the revelation of treasures. Alongside the tertons in the family, all of the scions of Bdud joms gling pa were recognized as reincarnate lamas. It is not uncommon for the children of a Rnying ma master to be identified as emanations of prominent religious figures from the previous generation. Bdud joms gling pas sons were recognized as the reincarnations of no less figures than Mdo mkhyen brtse Ye shes rdo rje and Dpal sprul rin po che O rgyan jigs med chos kyi dbang po. While the male heirs of Rnying ma masters might become high-ranking lamas at area monasteries, the female heirs were sometimes identified as emanations of Ye shes mtsho rgyal with no associated monastic seat. More unusually, in Mgo log and environs, the female terton Mkha gro Bde bai rdo rje provided a proximate antecedent for at least one of Bdud joms gling pas great-granddaughters, Lha lcam Chos kyi sgrol ma, as well as for the female terton Mkha gro T re lha mo (19382002), herself the daughter of a terton in the region. *** Padma od gsal mtha yas. Skyabs rje mchog sprul rin po che padma theg mchog bstan pai rgyal mtshan gyi yab mes rig dzin brgyud pai byung ba mdor bsdus tsam brjod pa ngo mtshar gser gyi snye ma. Chengdu: Si khron mi rigs dpe skrun khang, 2003. Turrell Wylie. Reincarnation: A Political Innovation in Tibetan Buddhism.