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In a widely circulated, Dzongsar Khyentse has opened a door on a much needed conversation. His courage (and outrage) led him to say publicly what many people have observed and felt privately. How tulkus are raised is one of the many challenges that Buddhist teachers face today in balancing the traditional with the modern. Yet Khyentse touches on just the tip of the proverbial iceberg. In focusing on the deficiencies in the ways many tulkus are trained and the seeming exploitation of them for economic and political advantage, he does not take into account the origin, evolution, and place of the tulku system in Tibetan culture as a whole.
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“Tulku” is the Tibetan word for nirmanakaya, the form aspect of a buddha. In modern times the term has come to refer to a person who is recognized as the reincarnation of a former spiritual teacher. The tulku system is unique to the Tibetan tradition of Buddhism.
Broadly speaking, it is a system of identifying and developing spiritual talent to provide for the continuity of the tradition, control of real estate, multiple revenue streams, and the assurance that the gods are alive and well and part of the society they oversee. It is a brilliant solution to this complex of challenges, but it worked only in the isolated society of pre-diaspora Tibet. Dzongsar Khyentse’s criticism of the current training of tulkus is but one manifestation of the difficulties that traditional cultures have when transitioning to the modern world. Any lineage must ensure continuity from generation to generation.