Part Three:

The Religious Role

of His Holiness

The full name of His Holiness is Jampel Ngawang Lobsang Yeshe Tenzin Gyatso and is known to the Western world as His Holiness the Fourteenth Dalai Lama. For practical purposes I will be using the shortened version of this title, His Holiness. As a public figure he is considered to be the highest lama of Tibet and one of the most well known Buddhist masters in the world. I would like to explore the role of Dalai Lamas and spiritual masters in general and His Holiness specifically.

The facts about the life and role of His Holiness displays a great deal about Tibetan history and religious practices. To understand the position of Dalai Lamas is to know the status of all spiritual masters and the faith of all Tibetan people. While Dalai Lamas are of the Gelukpa sect it has been a prevalent custom of the Gelukpa tradition to be non-sectarian. Therefore, one can learn a great deal about all Tibetan sects by focusing on the Dalai Lama lineage. The history of the Dalai Lamas is a history of Tibetan religion and politics. Knowledge of their dual role is necessary to obtain a clear view of Tibetan Buddhism.

Most importantly, the practice of relying on spiritual masters elucidates the spectrum of religious practice in Tibet, displaying the thought behind matters of faith and action. In Tibet, Buddhism is mainly an oral tradition, the actual process of teaching and learning is as important as the material of the transmission. The lineage of masters is given before the beginning of each transmission, significant in that every discourse can be traced directly to Shakyamuni Buddha or other Buddhas. Therefore, by giving the transmissions to the world, the masters become like Buddhas themselves and should be deified accordingly. The masters of all four sects, throughout Tibetan history, have been greatly revered as scholars and teachers.

From the first dissemination of Buddhism in the seventh century until several centuries later there were great masters, texts, and translations arriving in Tibet from India. Different schools evolved yet the basic form of Buddhism has always been similar, all with the Madyamaka (buma) philosophical background. The main differences were the specific lineages and certain tantric texts which were preferred. Eight distinct schools arose in Tibet, all based on the arrivals from India, four of which are still widely known.

The ‘Old School’, the Nyingma sect, developed during the first dissemination with the first monastery, Samye. It was followed by the three "New Schools", or Sarma, all of which arose during or after the second dissemination and were based on Tibetan translations of the great Indian masters. While the different sects have similar connections with India and are basically philosophically equal, there are certain aspects of the Nyingma sect that distinguish it from the newer schools.

The major historical figure of the Nyingma sect is Padmasambhava (see page 49),one of the earliest great Indian masters to teach in Tibet. He is revered by all sects but is especially important to the Nyingma tradition as he is considered equal to the great Buddhas and his major accomplishments are celebrated throughout the year. Distinctive traditions of Nyingma are the terma system of transmission and the philosophical practice of dzogchen.

Terma are hidden treasures that aid practice and understanding. They are only discovered by terton, treasure discoverers, at a time when they can be understood and applied. Most terma were hidden by Padmasambhava and his disciples and have been periodically discovered in the last thirteen hundred years. This system has allowed the old school to be revitalized throughout its history and many terma have been incorporated into other lineages.

The other unique Nyingma tradition is the practice of dzogchen, the equivalent to the Sanskrit atiyoga. It is a bit misleading to call dzogchen itself a practice, it is neither practice nor philosophy, but a conception of reality. Dzogchen practitioners go through mental training to perceive the basic quality of the mind, which is ‘pure awareness’ or rigpa. The main text of dzogchen is the Fourfold Innermost Essence, while the most important Nyingma tantra is the old Secret Basic Essence Tantra.

The next school to develop was the Kagyu sect, which literally means ‘teaching lineage’. The origin of the lineage is the Indian tantric sage Tilopa and his disciple Naropa. The great Tibetan scholar Marpa (see page 51) visited India several times and became a disciple of Naropa and introduced the lineage to Tibet. Marpa’s main disciple was the famous yogi Milarepa. After Milarepa’s death, his disciple Gampopa adjusted the lineage of tantric sages to a more centralized system and adapted it to Kadampa monasticism.

The main practice of the Kagyu sect is mahamudra, which means ‘great seal’. This system is similar to the Nyingma dzogchen, with a parallel mind concept. Mahamudra includes various yoga and meditation techniques on a path toward the realization of the true mind. By its practitioners, it is considered to be the essence of all dharma and the quickest path to full enlightenment. The most important Kagyu tantras are Guhyasamvara Tantra and Chakrasamvara Tantra.

A unique development within the Kagyu sect is the meditative technique cho. The origins of this system are fascinating, originating with a Indian tantric yogin, Machik Lapdron. Machik reincarnated in Tibet as a female whom had exceptional mental and spiritual faculties from a young age. She developed the practice of cho within the Kagyu lineage. The term cho literally means ‘cutting off’, implying meditation practices that allow one to cut off the concepts of ‘I’ or ‘mine’. Chopas are known to visit unpleasant regions such as cemeteries or remote wastes and tend to neglect their physical appearance. Cho techniques are highly respected and applied by most other sects in Tibet.

The main spiritual master of the Kagyu sect are the Karmapa Lamas. Since the fifties, Kagyu centers have opened in several countries. The seat of the recently escaped Karmapa Lama is in Sikkim of northern India. Here the Kagyu meditation and monastic practices are maintained in connection with other monasteries.

The next major Tibetan sect to develop was Sakya, named after the monastery in the Sakya area of Tsang, Tibet. The Indian lineage began with the tantric adept Virupa, whom had stunning magical powers and traveled India gaining Buddhist converts. He developed the lamdre (path and fruit) practice which eventually came to Tibet. The tradition began in 1073 with the founding of the monastery by Gonchok Gyelpo of the Khon family, which is still the head of the Sakya tradition. The lineage had strong connections with the Mongols and were the political and religious leaders of most of Tibet for several centuries.

The distinguishing meditative practice of the Kagyu school is the ‘path and fruit’ system known as lamdre. This system is based on the Hevajra Tantra, which Sakyas consider to be the perfect condensation of tantra and sutra. The basic thesis is that differentiation between path and the fruit are created by perception and that they are not truly separate. This tradition has remained extremely esoteric and has upheld a primarily secret oral tradition. The present head of the lineage is His Holiness Sakya Tridzen Ngawang Gunga, who resides in Dehradun, India.

The last prominent Tibetan sect established was the Gelukpa sect. It was based on the reforms of the great Je Tsong Khapa (1357-1419). Tsong Khapa was an exceptional child and quickly became known for his scholarly and tantric capabilities. During his life he traveled Tibet, receiving initiations from several different lineages, maintaining a stance of non-sectarianism. He was a prolific writer with the goal of reforming monastic and tantric Tibetan Buddhism.

The major works of Je Tsong Khapa are The Great Exposition of the Stages of the Path (Lamrim Chenmo) and The Great Exposition of Secret Mantra (Ngakrim Chenmo). The lamrim system he clarified is considered an important combination of doctrine and practice, opening up the path for all Tibetans. He also devoted himself to certain traditions that were experiencing degeneration during his time, such as Kalachakra Tantra (see page 54). His work with both the laity and the monastic community gained him great respect.

Disciples gathered around him through the years and eventually Ganden Monastery was built near Lhasa. After Tsong Khapa’s death the monastic order continued to grow. His disciple Gendun Druba opened other monasteries and was posthumously recognized as the first Dalai Lama. The order maintained a position of non-sectarianism (while becoming a sect itself) and remained outside of politics for many centuries.

The lineage of Dalai Lamas began to gain supremacy during the time of the third Dalai Lama, Sonam Gyatso, grandson of a powerful Mongol chieftain. The term ‘Dalai Lama’ is a Mongol term sometimes translated as ‘Ocean of Wisdom’, derived from Gyatso, which is ocean in Tibetan. While continuing their high standards of monastic and tantric practice, the Gelukpas began to rise politically with the Mongols, similar to the Sakyas centuries earlier. By 1642, the Mongols had defeated all the warring Tibetan rulers and appointed Ngawang Losang Gyatso, the fifth Dalai Lama, leader of Tibet.

The fifth Dalai Lama, often called ‘The Great Fifth’, unified Tibet for the first time in seven hundred years while consolidating the position of Dalai Lamas. He was both a wise statesman and a prolific scholar, gaining respect from most sects. He was responsible for building the Potala palace, making centrally located Lhasa the political and cultural center of Tibet. During his reign the Dalai Lamas were established as manifestations of Avalokiteshvara, the patron deity of Tibet.

After the death of the fifth Dalai Lama there arose political problems. The sixth Dalai Lama, Tsangyang Gyatso, was quite different from his predecessors, having more interest in women and poetry than monasticism. At the age of twenty he renounced his vows and moved out of the Potala, leaving Tibet without a ruler. In general, Tibetans still revered him, believing him to be applying less obvious methods to influence others. However, the Mongol general, Hlasang, disapproved of his behavior and had him arrested. The sixth Dalai Lama soon died en route to China. Hlasang became a vassal of China and an unpopular ruler of Tibet.

Kelsang Gyatso, the seventh Dalai Lama, was then found but not officially enthroned for many years. There was a brief period of secular rule but the seventh Dalai Lama assumed control in 1747. He was different than his playboy predecessor as he was a model monk and superlative scholar. The next Dalai Lama had no interest in the secular world and the next four Dalai Lamas died young. One hundred and thirty years passed before the Dalai Lamas were once again the political leaders of Tibet, although they remained spiritual leaders.

Finally, the thirteenth Dalai Lama, Tupten Gyatso was discovered and instituted as secular and spiritual leader. In 1895 he gained full power and immediately attempted to modernize Tibet for protection against foreign enemies. Tupden Gyatso was greatly loved by the people of Tibet and was a political leader of great vision. He attempted to adjust the tradition of isolation, sought reforms in education, and created the Tibetan army. Unfortunately, the conservative monastic orders did not share his vision and wished to remain conservatively isolated. After his death, the reforms he believed could save the country were abandoned when the regent took control.

This brief historical account leads us to the present Dalai Lama, Tenzin Gyatso, His Holiness the fourteenth Dalai Lama. The life story of His Holiness is well known to all Tibetans, his English autobiography, Freedom in Exile, is read internationally, and his life story has been made into a major motion picture, Kundun. The story of his discovery is frequently recounted as it explains and verifies the system of tulku (incarnation)and displays the sacred position of His Holiness as an individual.

His Holiness was born with the name Lhamo Thondup, in the small village of Takster in the Amdo province. His family was a typical Tibetan family that farmed and kept livestock. There are certain omens that occur before a great tulku is born, such as experiencing a period of material loss and hardship. This occurred in Takster before Lhamo Thondup was born, with particular hardship in his family. Also, before he was born his father became quite ill and recovered instantaneously the day of his son’s birth. While this was occurring, there were search parties hunting for clues that would lead them to their future political and spiritual leader.

Their were many signs that lead a search party to Takster and the future Dalai Lama. First, it was noticed that the head of the embalmed body of the thirteenth Dalai Lama had turned towards the east and the northeastern pillar of the temple developed a large star shaped fungus. The next step was to visit a sacred lake outside of Lhasa, Lhamoi Lhatso (the lake of Palden Lhamo), which is known to hold visions of the future. In this lake was seen the letters Ah, Ka and Ma, a three-story monastery, and a small house with turquoise tiles and oddly shaped gutters. All of these visions lead the party to the home of young Lhamo Thondup.

After finding the home and the two year old boy there was rigorous testing necessary to establish the authenticity of the incarnation. The search party hid their agenda of the visit to the household, pretending to be a traveling group of monks who needed shelter for the night. The head of the party pretended to be a servant but was identified by Lhamo Thondup as a lama from Sera monastery. The child also knew the names of other members of the party and repeatedly demanded that a string of rosary beads, previously owned by the thirteenth Dalai Lama, should be given to him. All these circumstances lead the party to return and continue testing.

Days later the party returned with many possessions of the former Dalai Lama and matching objects that had not been previously owned. The young boy correctly choose each object, leaving no doubt in the minds of the party members. However, His Holiness was not immediately recognized as official confirmation from Lhasa was needed. Also, as that part of Amdo was under Chinese control, exorbitant financial demands were being made by the local governor. His Holiness spent almost two years at Kumbum monastery with his brother Lobsang Samten. Finally they received word from Lhasa, settled matters with the governor and began the three month journey to the capital.

His Holiness spent the early part of his life in accordance to the monastic tradition of the Dalai Lamas. He lived in the Potala and Norbulingka Palaces and a majority of his time was spent in intellectual and spiritual training. From a young age His Holiness also attended daily meetings of the government, in preparation for his future role as leader. His routine of study, prayer, and meetings was only interrupted by festival days or his yearly retreats.

While His Holiness did live a slightly abnormal life of solitude he did not live in a vacuum. From a young age he was interested in the situation of his country and people, seeing the faults of the government and seeking improvement. He had a great interest in international affairs, particularly technology. It seemed that, like his predecessor, he saw the faults of isolation before he was able to foresee the future problems of Tibet.

In October of 1950, China began the ‘peaceful liberation’ of Tibet by crossing the eastern border with a large army. In November, at the age of fifteen, His Holiness was appointed head of state of Tibet, a country and culture under foreign attack. His first duty as temporal ruler was to elect two Prime Ministers, one layman and one monk. Secondly, delegations were sent to the United States, Great Britain, and Nepal asking for assistance and one to China to attempt negotiations. While waiting for the return of delegates His Holiness took refuge in southern Tibet, prepared to cross the border to India in case of violence.

The political events of the next nine years are extremely complicated and it is not the goal of this document to explain them fully. His Holiness spent these years attempting to find compromise with the Chinese government and the improvement of the position of his people. He was Vice President of the Standing Committee in Lhasa and held onto a certain amount of power that enabled him to achieve internal reforms. His long-term goal was to modernize Tibet by reforming the judicial and executive government and modernizing education, communications and transport. He had a great deal of contact with Chinese officials in Tibet and visited Mao in China. Unfortunately, these endeavors could not protect his people, nor himself from the policy of violence against the Tibetan people.

In March of 1959, at the height of tension between Tibetans and the Chinese army, His Holiness successfully completed his final examinations for the geshe degree. This major event was held at the end of the Monlam festival (see pages 90-103) and there were thousands of visiting Tibetans in Lhasa. This was especially significant in that the visitors from the eastern provinces recounted the atrocities of the Chinese in these areas that were closer to China. After the examinations the Chinese invited His Holiness to a dance show at the military headquarters and requested that he come without his usual retinue of soldiers and to arrive in secret. It did not take long for these strange requests to reach the public and for panic to spread throughout the city.

March tenth was the fatal day that His Holiness was supposed to attend the show at the Chinese military headquarters. Early in the morning, the majority of the entire city of Lhasa surrounded the Norbulingka to protect His Holiness from the assumed attack by the Chinese. This enraged the Chinese but His Holiness attempted to pacify both sides, making promises to his loving subjects and writing conciliatory letters to the Chinese officials. The Tibetan officials and His Holiness began to consider the possibility that the flood could not be held off for very long and that His Holiness would need to somehow escape to India. This story of the Lhasa uprising is a touching display of the faith and love of Tibetans for His Holiness the Dalai Lama. His Holiness did not want to leave his people but he knew that if he remained many Tibetans would die and that with his death, all would be lost for the Tibetan people.

On the sixteenth of March the military informed His Holiness that they would be bombing the Norbulingka and that they should indicate which buildings to avoid. Most Tibetan officials did not trust that the Chinese would spare the life of the Dalai Lama. It seemed the past years spent seeking peace and non-violence had failed. On March seventeenth, following the instructions of the Nechung oracle, His Holiness, his family, and many of his attendants and fellow leaders, escaped from Lhasa and began the long trip to India.

With the help of his retinue, hundreds of Tibetan military and guerrilla fighters, and common villagers His Holiness traveled for over a week without many problems other than exhaustion. He wished to stop in a village called Lhuntse Dzong near the Indian border, in order to re-establish the Tibetan Government and begin negotiations with the Chinese government. However, before reaching Lhuntse Dzong the party received news of the massive murders and the destruction of the Norbulingka that had occurred after their flight. After this tragedy, they gave up their aspirations of conciliation and set-up the government without communicating with China.

Upon arriving in India, travel-worn and ill, His Holiness received a warm welcome from the Indian people and the international press. He was not allowed to rest long, as it was necessary to meet with people of the Indian government, release statements to the press, and prepare for the rush of refugees following him into exile. The only concern of His Holiness was the condition of his people, both in and out of Tibet. He quickly organized the Tibetan Government in Exile for major internal reforms, refugee assistance, and peace initiatives.

The position of His Holiness from that time period to the present is extremely fascinating in its duality. First of all, from the time he initiated the Tibetan Government in Exile, the Dalai Lama had the most direct power than he had ever had previously. With this new undivided power His Holiness sought to create reforms in the government that would diminish his position of political power. This was a complex endeavor, as it was difficult to convince Tibetans that power should be taken away from the Dalai Lamas.

His Holiness has always felt responsible for the physical well-being of the Tibetan refugees and has done a great deal to improve their position, creating advances in government, economics, and education. The refugee communities of India and around the world have been remarkably successful when it is taken into account that less than fifty years ago they were completely destitute communities. While the physical and material progress of Tibetans is important to the Dalai Lama his main concern has always been spiritual well-being. More than a political figure, His Holiness the Dalai Lama is a religious leader for Tibetans.

I believe it is difficult for Westerners to comprehend the extent to which His Holiness is loved and respected by Tibetans. There is no equivalent in Western society but it may be similar to how Christians would feel about Christ if he were to walk among them. Throughout the history of Buddhism, particularly Tibetan Buddhism, there has been great emphasis on the role of spiritual masters. While Buddhas such as Shakyamuni Buddha are highly worshipped, good masters should be seen as equal to the Buddha and kinder than the Buddha as they are able to teach us directly. In general, all of the Buddha’s teachings are manifestations of Buddha, making all spiritual teachers Buddhas themselves.

The main issue of this topic is faith. Buddhism recognizes three kinds of faith (dadpa sum) that must be developed in Buddhist practitioners; faith of conviction, faith of aspiration, and the clear faith of appreciation.

The faith of conviction should be applied to karma, the law of the nature of actions and their effects. The faith of aspiration should be had for the Four Noble Truths, seeing the truth in these statements and aspiring to become free by practicing the Paths. One has the clear faith of appreciation in the Three Jewels, cleaning away all doubts and dispelling negative emotions. As a master should be seen as a Buddha, the clear faith of appreciation should be given to spiritual teachers.

Buddhists will adamantly claim that faith must not be a blind faith. Shakyamuni Buddha requested individuals to question and analyze his teachings before accepting them. Similarly, before a master is chosen he or she should be examined and observed thoroughly. It is after the acceptance of a master that one should hold complete faith in the figure. This is not done for the benefit of the teacher, in general masters will not be prideful or power hungry. The student is the party that benefits from this practice. With profound trust and faith the mind becomes more receptive to the positive and can be lead towards enlightenment. In the ‘Precious Garland of Advice to the King’, Nagarjuna stated:

I believe faith is especially important to lay practitioners, particularly faith in spiritual masters. While the populace may not be extremely knowledgeable of the intricacies of Buddhist philosophy, the power of faith allows them to be receptive to the philosophy while learning from the master. This also leads them to undergo practices that gain merit and direct their karma to the positive. Tibetans faith in His Holiness the Dalai Lama is inimitable and a major force that binds Tibetans throughout the world.

In faith, thousands of Tibetans have followed His Holiness to India, where Tibetan Buddhism is flourishing. In many ways, His Holiness the fourteenth Dalai Lama is the main symbol of everything Tibetans find sacred. As the highest lama of Tibet he is deified, regarded as a manifestation of Avalokiteshvara, the Bodhisattva of Compassion and the patron deity of Tibet. He is also their champion of worldly affairs, he has constantly sought for the betterment of the people, going to great lengths to achieve international support as well as internal strength.

There is nowhere like Dharamsala that so prominently displays the pervasive power of His Holiness the Dalai Lama. His every move is typically known to the populace and any time he is to make a public appearance the entire village is aware of it. If he happens to mention his future death all Tibetans will overflow with tears. His Holiness affects the very nature of the community, as it is a constant pilgrimage site for Tibetans from all over India and Tibet.

Outside of Dharamsala, His Holiness the Dalai Lama is also very important to Tibetans. He is the subject of many prayers and the symbol that connects a scattered people. He is the hope for Tibetans lost in their own homeland. Without the efforts of His Holiness to maintain cultural and religious traditions of Tibet it is improbable that Tibetans would have much Tibetan identity remaining. In the world of today, almost fifty years since the Chinese occupation of Tibet and the formation of the Tibetan community in exile, Tibetan Buddhism has spread throughout the world, fulfilling the prediction of Padmasambhava in the eighth century: