An important personality
in Tibet (be it a ruler, saint, or scholar) is often said to be an emanation of
a certain bodhisattva or even a buddha. How do we
explain it? Here is an attempt. Tibetan Buddhist mentality or attitude seems to
presuppose that the teachings of the Buddha are or should be the causes and
conditions for the wellbeing of sentient beings. The teachings of the Buddha
can be said to living and effective, if and only if, they manifest in the form
of what are known as the activities of the mkhas pa’i tshul dgu (e.g.
education, contemplation, and mediation). Otherwise the teachings of the Buddha
are either dead or are mere shadows. Existence of structures such as statues,
books of scriptures—called the three receptacles (rten gsum)—are
believed to be the physical representations of the Buddha’s body, speech, and
mind. Temples and monasteries, complexes such as bshad grwa and sgrub
grwa, are considered to be (infrastructural) “supports” (rten) and
people engaged in the activities of the mkhas pa’i tshul dgu are
usually considered “the supported” (brten pa). The assumption is also
that benevolent rulers of a country would ensure that the infrastructures of
the wellbeing of citizens are in place. Those rulers that support and
promote the teachings of the Buddha are regarded as supporting and promoting
the wellbeing of people in the country and hence considered emanations of
certain bodhisattvas or even buddhas. Such rulers are
often called “righteous kings” (chos rgyal). Likewise a ruler who causes
the destruction of Buddhism would be seen as undermining the wellbeing of sentient beings and hence as an emanation of the Evil (bdud
kyi sprul pa). If Chinese rulers in the past have been revered by Tibetans
as ’Jam-dbyangs-gong-ma, it is because they believed that they practised and
promoted Buddha’s teachings. If an emperor is considered an emanation of
Avalokiteśvara or Mañjuśrī, the country under the rule of
that emperor would inevitably be regarded as the abode (or field) of Avalokiteśvara or Mañjuśrī. Indeed Tibet has often been considered an
abode (or field) of Avalokiteśvara. Important
personalities of the past in Tibet who directly or indirectly contributed in
promoting the wellbeing of sentient beings have thus also been considered emanations of
certain bodhisattvas or even buddhas. This tradition or
tendency can be perhaps seen as an unofficial way of recognising the
contributions and achievements of a person.
§1. To begin with,
Tibetan kings included in the group of chos rgyal mos dbon rnam
gsum/bzhi have been considered emanations of bodhisattvas (or buddhas).
lHa Tho-tho-ri-gnyan-btsan is said to be an emanation of Bodhisattva
Samantabhadra or Buddha Kāśyapa. Srong-btsan-sgam-po is said to be an emanation of Bodhisattva Avalokiteśvara. Khri-srong-lde-btsan is said to be an emanation of
Bodhisattva Mañjuśrī. Khri-ral-pa-can is said to be an
emanation of Bodhisattva Vajrapāṇi. (Add sources!)
§2. Thon-mi Saṃbhoṭa is said to be a speech-emanation (gsung
gi sprul pa) of Bodhisattva Mañjuśrī. See the Ka khol ma (p.
107).
§3. Mar-pa (emanation of Bodhisattva Samantabhadra)? Check!
§4. Rwa-lo (emanation of Bodhisattva Mañjuśrī).
§5. Sa-paṇ, Klong-chen-pa, and Tsong-kha-pa = emanations of Mañjuśrī (rGya bod, s.v. bod kyi ’jam dbyangs rnams gsum).
§3. Mar-pa (emanation of Bodhisattva Samantabhadra)? Check!
§4. Rwa-lo (emanation of Bodhisattva Mañjuśrī).
§5. Sa-paṇ, Klong-chen-pa, and Tsong-kha-pa = emanations of Mañjuśrī (rGya bod, s.v. bod kyi ’jam dbyangs rnams gsum).
Mkhas-pa Lde'u history (1987), p. 183:
ReplyDelete"Emanated kings," it says. The divine Tho-tho-ri-gnyan-btsan was an emanation of the Bodhisattva Kṣitigarbha. Srong-btsan-sgam-po was an emanation of Mahākaruṇika, Great Compassion. Khri-srong-lde-btsan was an emanation of Mañjuśrī. The monarch Ral-pa-can was an emanation of Vajrapāṇi."