Understanding Rinpoche: The Precious One in Tibetan Buddhism

What is a Rinpoche?

The term “Rinpoche” (rin-po-che) is a transliteration that translates to “precious one” or “treasure.” It is an honorific title for a highly respected Tibetan Buddhist teacher, often used as a synonym for “living Buddha.”

Who is Considered a Rinpoche?

A monk can be recognized as a Rinpoche under three circumstances:

Reincarnated High Lama (Tulku): This refers to a recognized reincarnation of a deceased high-ranking lama, also known as a living Buddha.
Exemplary Scholar: Individuals who have achieved scholarly excellence and serve as a model for others can be given the title of Rinpoche.
Accomplished Practitioner: Those who have attained high levels of spiritual realization through their practice may also be called Rinpoche.

It’s important to note that while all reincarnated high lamas are Rinpoches, not all Rinpoches are reincarnated high lamas.

The Concept of a Living Buddha (Tulku)

When a living Buddha passes away, monasteries employ specific rituals to identify a child born after their death believed to be the reincarnation of the previous lama. This child is then brought into the monastery to succeed the prior lama’s religious position.

Different Titles for Living Buddhas Explained

The concept of a “living Buddha” can be confusing, so it is important to understand the different titles used to refer to them:

Tulku

“Tulku” (sprul-sku) is a Tibetan term meaning “emanation” or “incarnation”. It is based on the Mahayana Buddhist concept of the three bodies of the Buddha: the Dharmakaya (body of truth), the Sambhogakaya (body of enjoyment), and the Nirmanakaya (body of manifestation). Tibetan Buddhism believes that the Dharmakaya is formless, the Sambhogakaya appears and disappears, and the Nirmanakaya manifests according to needs. Therefore, an enlightened being can manifest in various “emanations” during their lifetime to benefit beings. After passing, they can continue to have “incarnations”

Therefore, “Tulku” (emanation) is the most accurate and comprehensive term to express the deep meaning and spiritual state of a “living Buddha”. It is, therefore, the orthodox term for “living Buddha.”

Lama

“Lama” (bla-ma) is a transliteration of a Tibetan word initially derived from the Sanskrit word “guru,” meaning “teacher.” In Tibetan, it also conveys the meaning of “supreme being” or “supreme guide.” With the development of the living Buddha system, “Lama” has also become another important title for “living Buddha” signifying that the lama is a spiritual guide that leads disciples to enlightenment.

Ala

“Ala” (A-lags) is a Tibetan term that does not have a literal meaning in itself. It is a term used to express respect, but it has become another way to refer to living Buddhas. In many Tibetan regions, especially in the Amdo region, “Ala” has become the specific title for a living Buddha, replacing the other two titles such as “Tulku” and “Lama”. Thus, the term “Ala” has come to encompass the sublime meaning of guiding sentient beings from darkness to light.

Rinpoche

“Rinpoche” (rin-po-che) translates to “precious one” or “treasure.” It is the most common and affectionate honorific used by the Tibetan Buddhist community for a living Buddha. When referring to a living Buddha, they often use “Rinpoche” instead of the living Buddha’s formal title or personal name. It is the most common title used to refer to a living Buddha.

In Mongolian and Tibetan Buddhism, the term “Jubilgu” (Tibetan) or “Hubilgan” (Mongolian) refers to individuals who have achieved spiritual enlightenment and can reincarnate according to their own will. The meaning of this term is “reincarnated one” or “incarnation”.

The term “living Buddha” is a term used by the Han Chinese to refer to these individuals, and this may be related to the fact that the Ming Dynasty emperor gave the title of “Great Free Buddha of the Western Heaven” to the Karma Kagyu school’s leader, and the Qing Dynasty emperors used similar titles for the Dalai Lamas. These types of titles are not accurate in Buddhist teachings. In reality, there is no such term as “living Buddha” in Tibetan or Mongolian Buddhism.

The Origin of the Rinpoche Title

The Dalai Lama and Panchen Lama are the two main lineage disciples of Tsongkhapa, the leader of the Gelug school of Tibetan Buddhism. These two lineages developed into two distinct but equal systems of reincarnation. The Dalai Lama and the Panchen Lama have a unique relationship, often acting as each other’s teacher and student.

The Panchen Lamas have served as teachers for several Dalai Lamas, and vice versa.

The first Panchen Lama was the teacher of the first Dalai Lama.
The fourth Panchen Lama was the teacher of the fourth and fifth Dalai Lamas.
The fifth Panchen Lama was the teacher of the sixth and seventh Dalai Lamas.
The sixth Panchen Lama was the teacher of the eighth Dalai Lama.
The seventh Panchen Lama was the teacher of the ninth, tenth, and eleventh Dalai Lamas.
The eighth Panchen Lama was the teacher of the thirteenth Dalai Lama.

Likewise, the Dalai Lamas have also been teachers to the Panchen Lamas.

The fifth Dalai Lama was the teacher of the fifth Panchen Lama.
The seventh Dalai Lama was the teacher of the sixth Panchen Lama.
The eighth Dalai Lama was the teacher of the seventh Panchen Lama.
The thirteenth Dalai Lama was the teacher of the ninth Panchen Lama.

The 13th Dalai Lama passed away on December 17, 1933. In the winter of 1938, a “reincarnated child” was found in Qinghai and was recognized as the reincarnation of the Dalai Lama. In March 1939, the Nationalist government sent Wu Zhongxin, the chairman of the Mongolian and Tibetan Affairs Commission, to Tibet. On February 22, 1940, the 14th Dalai Lama held the enthronement ceremony in the Potala Palace.

It is said that the search for a reincarnated child mainly follows three guidelines:

When the 13th Dalai Lama passed away, his body was facing east, suggesting his reincarnation would occur in the east.
The Nechung Oracle (a state oracle) said that the Dalai Lama would reincarnate in the northeast, in an area with Han Chinese.
Retring Rinpoche (a high-ranking lama) had a vision in a lake of a farmhouse by a road, with a large willow tree in front, a white horse tied to it, and a woman holding a child standing under the tree. Retring Rinpoche had the scene painted in detail, and he dispatched two lamas, Gesang Rinpoche and Gusangzi, to search for the child in the northeast. After two years, they found a family in Qinghai that matched the vision. Gusangzi disguised himself as a wealthy merchant, and Gesang Rinpoche pretended to be his servant. When they stayed at the family’s home, the child ignored the “merchant” but was fond of the “servant” Gesang Rinpoche, touching his face and playing with his prayer beads. The child said “These are my things, they should be returned to me!”. Gesang Rinpoche was a close attendant of the 13th Dalai Lama, and the prayer beads were indeed given to him by the 13th Dalai Lama. They also presented a number of teacups, old and new, and asked the child to choose, and the child chose an old yellowish teacup, also an item that belonged to the 13th Dalai Lama. After these and similar tests, they were sure that this child was the reincarnation of the Dalai Lama. In July 1939, the reincarnated child left the area, and arrived in Lhasa in October. When they arrived in Lhasa, monks and people alike were very joyous, and tens of thousands of people had traveled from far away to see him. The child arrived in Norbulingka and was given a public welcome. During the welcome ceremony, people gave offerings of five items, cloths, and money to the specialized lamas. The child sat in a higher position. After presenting their offerings, people would prostrate themselves in front of the child’s seat, and the child would either touch their heads, or brush their hair with a whisk, or ignore them. Those who were touched would feel fortunate and feel that they had escaped the cycle of suffering, while those who were ignored would be saddened that they still had more karma to resolve. After the ceremony, Tibetan officials would be invited inside, and lamas would give them butter tea and rice. The officials would receive a bit of the tea, and try to finish it, and then take rice to eat with their hands. It is said that this food is blessed by the Buddha, and will allow them to live longer. On February 22, 1940, Wu Zhongxin hosted the enthronement ceremony. After the child was enthroned, Retring Rinpoche bowed three times, followed by the chief minister and the other ministers. After sutra chanting, a pointed yellow hat was placed on the child’s head, symbolizing coronation. From this time on, the child was formally addressed as the Dalai Lama. The young Dalai Lama grew up and studied sutras with specialized teachers. They would have to study the exoteric and esoteric Buddhist teachings, understand the history of previous Dalai Lamas and Buddhism, and memorize scriptures.

The recognition of a reincarnated Dalai Lama generally follows these steps:

Observe the direction the Dalai Lama was facing upon death and note any last words or hints.
Consult the current Panchen Lama for guidance on the direction of reincarnation.
Gather the regent and monastic leaders, and consult the Nechung and Chokyong oracles for the direction of reincarnation.
Consult the Samye Monastery oracle from the southern area of Tibet.
Send high-ranking monks to the sacred lake of Lhamo Latso, east of Lhasa, to observe visions of the area of reincarnation. After throwing scarves, sacred objects, and medicine into the lake, they meditate and watch for visions, drawing them out afterwards.
The regent gathers the signs from the oracles and lake, and then dispatches teams of monks to search for the reincarnated child in the locations pointed out.
After finding children born around the time of the passing of the Dalai Lama, and in the correct location, they observe their appearance and behavior. Then they present them with objects used by the previous Dalai Lama amongst other objects and see if the child recognizes them, as well as tests of intelligence.
If the child shows a “spiritual” ability and recognizes objects from the previous Dalai Lama, the parents are instructed to keep the child safe and protected. This is reported back to the regent.
The regent consults with the major monasteries, and with the Nechung and Chokyong oracles. If the child is the correct one, they report it to the central government and begin preparations to greet the reincarnated lama.
The attendants of the Dalai Lama and monks and soldiers are assembled, and go to greet the reincarnated lama and their family, and bring them to Lhasa.
If there is only one child selected, they ask the central government to waive the “drawing of lots” procedure, and just enthrone the child. If there are more than one, the regent, lamas, and officials meet in the Jokhang Temple. The central government representative then leads a “drawing of lots” ceremony, where the names of the candidates are written and put in a vase. A name is drawn to decide who will be the Dalai Lama, and the family of the chosen child is given a title. The others are still well provided for.
The confirmed reincarnated lama is sent to a monastery to study.
The Panchen Lama gives the Dalai Lama the monastic vows and monastic name, and educates them for a period.
After confirmation from the central government, they are approved by the religious administration bureau. A date is chosen, and the regent and officials escort the Dalai Lama to the Jokhang Temple to pay respects to the current head of state and then to the Buddha statue.
They proceed to the Potala Palace for the enthronement ceremony. After this, the new Dalai Lama is formally established, and will use the Dalai Lama’s seal and authority.

The ten “Hutuktu” are high ranking lamas who have a title of “King’s Incarnation”, whose position is only below that of the Dalai and Panchen Lamas. They are eligible to be a regent when the Dalai Lama is still a child.

The reincarnation system of living Buddhas is one of the most unique aspects of Tibetan Buddhism, setting it apart from other religions and other branches of Buddhism. The mysterious nature of the reincarnation adds to the mystic nature of Tibetan Buddhism. According to Buddhist teachings, the death of a living Buddha is merely a transfer of their soul into a new body. Reincarnations appear according to need, therefore, the living Buddha will always reincarnate. The living Buddha line is maintained by the reincarnation system.

The Origin of the Reincarnation System

The system of reincarnation of living Buddhas began in the 13th century, originating with the Karma Kagyu school, a sect that emphasizes seclusion and practice. The monk Dusum Khyenpa developed unique insights about the Kagyu teachings and established his own monastery, where he taught a new branch of the school, the Karma Kagyu school’s Black Hat lineage. In 1333, the third leader of the Karma Kagyu Black Hat lineage, Rangjung Dorje, was invited by the Yuan Dynasty to attend the enthronement of Emperor Yuan Shundi. He received the patronage of the Yuan Dynasty and overtook the position of the Sakya school. During his third visit, he became sick and passed. Before dying, he said that he would be reborn in the Kongpo region of Tibet. After his death, his disciples found the reincarnation by various signs and symbols, and the reincarnation became the fourth leader of the school. Thus, the system of reincarnation of living Buddhas began. All of the schools of Tibetan Buddhism began to emulate this system. After the fifteenth century, the Gelug school adopted this system for their leadership.

In 1193, Dusum Khyenpa, the founder of the Karma Kagyu school (whose name means “Saint Knowing the Three Times,” that is, past, present, and future), said before his death that he would be reborn. His followers searched for his reincarnated child, and that is the origin of the reincarnation of the living Buddha system.

Afterwards, all of the Tibetan Buddhist schools adopted the new religious system of reincarnation, and over time, it developed a very systematic and organized method of searching for the reincarnated child, identifying them, and educating them. This led to the appearance of many lines of reincarnated lamas throughout the Tibetan plateau. It is estimated that there are around 10,000 reincarnated lamas in Tibetan Buddhism.

It is worth noting that different schools of Tibetan Buddhism have developed their own unique systems of reincarnated lamas, each with their own special significance and symbolism. The following is a short overview of several of the main lines of reincarnated lamas.

The name of the Karma Kagyu line of lamas is taken from the name of the school, Karma Kagyu. The name of the school comes from the name of the founding monastery, and that comes from the name of the area.

In 1157, Dusum Khyenpa founded the Karma Lading monastery (also known as Karma Dansa monastery) in the Karma area near Chamdo. He used this monastery as his base to teach the Kagyu teachings and his own Buddhist viewpoints. This became a powerful branch of the Kagyu school, and it took its name from the monastery.

Later, the Karma Kagyu school produced the first reincarnated lama in Tibetan Buddhist history, and he was given the name of the school. Later, when the Karma Kagyu school had two main lines of lamas, they were still called “Karmapa,” with the two branches called “Karmapa of the Black Hat lineage” and “Karmapa of the Red Hat lineage.” The Red Hat lineage ended with the tenth reincarnation, while the Black Hat lineage continues to this day, and the current leader is the 17th Karmapa, currently living with the Dalai Lama in Dharamsala, India. The Karmapa line of lamas is the oldest and has the most reincarnations in Tibetan Buddhist history.

The titles of the Dalai Lama and Panchen Lama come from imperial titles from the central government. In 1578, the third Dalai Lama Sonam Gyatso met with Altan Khan of the Mongol Tumet tribe at Qinghai lake. They exchanged titles. Altan Khan gave Sonam Gyatso the title of “Holy One Who Knows All, Vajradhara, Dalai Lama.” The term “Vajradhara” comes from the Sanskrit word Vajra-dhra, and means “holder of the diamond scepter”. “Dalai” is a Mongolian word for “ocean,” and “Lama” is a Tibetan word for “teacher.” This is the origin of the title of Dalai Lama. In 1653, the Qing Dynasty Emperor Shunzhi also granted the fifth Dalai Lama the title of “Great Benevolent Self-Mastering Buddha of the Western Heaven, Leader of the Buddhist Teachings, Vajradhara Dalai Lama.” This title was the beginning of the formal title for the Dalai Lama, the title of one of the two main lines of reincarnation within the Gelug school.

The Dalai Lama (ta-la-Bla-ma) is seen as the emanation of Avalokitesvara, the Bodhisattva of Compassion. The current Dalai Lama is the 14th reincarnation.

The Panchen Lama (Pan-chen-Aer-Te-ni) is the other main line of reincarnation within the Gelug school, and is seen as an emanation of Amitabha Buddha. In 1645, the Mongolian Khoshut prince Gushri Khan gave the fourth Panchen Lama Lobsang Chokyi Gyaltsen the title of “Panchen Bogd.” “Pan” is short for the Sanskrit “Pandita” which means scholar who understands the five branches of learning. “Chen” is short for the Tibetan “Chenpo” meaning “great,” and “Bogd” is a Mongolian term for “wise and brave”. From this, the line of the Panchen Lama began. In 1713, Emperor Kangxi gave the title of “Panchen Erdene” to the fifth Panchen Lama Lobsang Yeshe. “Erdene” is a Manchu term meaning “treasure.” From this, the formal title of the Panchen Lama was established, and they are also known as simply “Panchen.” The current Panchen Lama is the 11th reincarnation, and his seat is at Tashi Lhunpo Monastery in Shigatse, Tibet.

The name of the Phagpa Lha line of lamas is taken from the name of the famous Indian Buddhist master Aryadeva (Phagpa Lha in Tibetan). The various lines of the Phagpa Lha line of lamas have their seat at Chamdo Champa Ling Monastery. The current leader is the 11th Phagpa Lha Rinpoche.

The name of the Jamyang line of lamas is taken from the title of the high ranking monk who founded Labrang Monastery in Gansu. This scholar became the first Jamyang Lama. His full name is “Vjam-dbyngs-bzhad-pa” (Jamyang Shepa), meaning “Manjushri“. The Jamyang line of lamas is the emanation of Manjushri, the Bodhisattva of Wisdom. The current leader is the 6th Jamyang Rinpoche, and his seat is at Labrang Monastery. The name of the Gongtang line of lamas is taken from the name of Gongtang Monastery in Tibet. The first Gongtang Rinpoche spent his later years at Gongtang Monastery and began the tradition of reincarnation there. Since the second Gongtang Rinpoche, the seat has been at Labrang Monastery, rather than Gongtang Monastery. The current leader is the 6th Gongtang Rinpoche.

There are also many other lines of reincarnated lamas, such as the Changkya Rinpoche, Jebtsundamba Khutuktu, Shar Rong Gapu Rinpoche, Reting Rinpoche, Dorje Drak Rinpoche, Shar Dong Rinpoche, Tsemoling Rinpoche, Sharicang Rinpoche, Thimpu Rinpoche, Situ Rinpoche, Jamayang Khyentse Rinpoche, and Tukwan Rinpoche.

Requirements to Become a Rinpoche

Valid Lineage Initiation: They must receive the esoteric initiation of the fundamental Vajra master of the orthodox lineage.
Complete Lineage Transmission: All esoteric lineage transmissions from the Vajradhara to their fundamental master must be complete and unbroken.
Acharya Initiation: They must receive the Acharya initiation, be proficient in exoteric and esoteric Buddhism as well as the Bodhisattva way and tantra, be able to perform fire pujas, and be knowledgeable in all practices mentioned in the sutras and rituals.
Authorization to Teach: When they have the ability to teach esoteric teachings, they must receive permission from their fundamental Vajra master to teach initiations to others.