The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation

by Glenn H. Mullin

In The Fourteen Dalai Lamas, author Glenn H. Mullin vividly brings to life the myth and succession of all 14 Dalai Lamas in one volume for the first time. The book contains a chapter on each Dalai Lama (except Dalai Lamas 9-12, who are covered in one chapter). Each chapter opening features an illustration of the Dalai Lama who is the subject of that chapter. Mullin has also included characteristic excerpts from the Dalai Lamas' teachings, poetry, and other writings that illuminate the principles of Tibetan Buddhism expressed in their lives.
The 14th Dalai Lama, spiritual and temporal leader of the Tibetans in exile, is well-known, but the 600-year tradition to which he is heir is less familiar. From the birth of the first Dalai Lama in a cowshed in 1391, each subsequent Dalai Lama has been the reincarnation of his predecessor, choosing to take up the burdens of a human life for the benefit of the Tibetan people. For almost six centuries, the Dalai Lamas have served as the Tibetans' spiritual leader and have held secular power for almost half that time. All the Dalai Lamas are revered as incarnations of Avalokiteshvara, the Buddhist deity of compassion, but each has been a unique individual with different abilities and temperaments.
Over the ages, various Dalai Lamas have been poets, statesmen, builders, philosophers; most have been disciplined monastics, but one was a lover of women. The potential of some was tragically lost when their lives were cut short, possibly the victims of political intrigue, while others lived long enough to shape entire eras of Tibetan history.

Genres: History, Buddhism

554 pages, Paperback

First published September 24, 2000

Reviews

[Pooja Kashyap · Rating 3 out of 5]

The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation by Glenn H. Mullin takes us back into the Tibetan history soaked up with their culture and times during the wars within and pressure from the outside of the country. It is not a fast read, after all, we are peeping at the history of Tibet, which of course would take time and imagination to witness the era. The work can be considered as a collarge depicting the lives and times of Dalai Lamas.

The book starts with an introduction of Atiśa, who was born in West Bengal, India but later relocated to Tibet. He is the key figure in disseminating Mahayana and Vajrayana Buddhism in Asia during the 11th century. He was the founder of many temples, monasteries in India, Nepal and Tibet. Lama Drom Tonpa, who had passed 36 previous lives, was his chief disciple. He was also considered as an incarnation of bodhisattva Avalokiteshvara. Ngok Lekpai Sherab became the young disciple of both of them.

Mullin gave a brief introduction of various rulers of Yarlung Dynasty who played some part in proliferation of Tibetan Buddhism. Some of them were:

King Nyatri Tsenpo – As per the legends, he was the progenitor of Yarlung Dynasty.
King Lha Thothori Nyantsen
King Songtsen Gampo – He pioneered the spirit of written tradition than oral, which had been existing since the beginning.
King Trisong Detsen – He invited Guru Padma Sambhava from India to Tibet in order to subdue negative forces evoked by his ex-minister Mazhang.
King Tri Ralpachen- One of the ardent follower of Buddhism, he built one thousand temples in reverence to Buddha. He invited scholars like Surendrabodhi, Shilendrabodhi and Danashila from India.
Author then starts with the history of first Dalai Lama, Gyalwa Gendun Drup (1391–1474). He was the founder of Tashi Lhunpo and great monastery in Tsang.

Second Dalai Lama, Gyalwa Gendun Gyatso (1475–1542). At the age of fifty, he became the head lama of both Drepung and Sera and continued to oversee Chokhor Gyal and Tashi Lhunpo monasteries.

Third Dalai Lama, Gyalwa Sonam Gyatso (1543–1588). He established Buddhism in Mongolia. This was the second contact of Buddhism with Mongolia, first was held in 13th century by Sakya Pandita and Sakya Pakpa. It was believed by Sakya Pakpa was re-incarnated as Gyalwa Sonam Gyatso. In 1580, he established monastery at Litang in Kham (East Tibet), the birthplace of seventh Dalai Lama.

Fourth Dalai Lama, Gyalwa Yonten Gyatso (1589–1617). He was born in Mongolia and was great-grandson of Altan Khan of the Tümed Mongols. However, as per the state oracle of Tibet, he was relocated to Tibet at the age of 10. There was uproar within the country as majority of Tibetans did not recognize him. In one such attack, he was force to flee to save his life. Reasons for his death weren’t clear, some said he was poisoned however, no such evidence was found.

Fifth Dalai Lama, Gyalwa Ngawang Lobsang Gyatso (1617–1682). He was one of the most distinguished amongst all. He initiated construction of Potala in 1645. He built national medical college in Lhasa on Iron Mountain. It was during his reign, door-to-door population census was conducted. He instituted system of taxation for supporting education, health, temples and environment.

Sixth Dalai Lama, Gyalwa Tsangyang Gyatso (1683–1706). Although he was of high intelligence but some factions never considered him the Lama because of his playboy lifestyle. As per legends, he was murdered near Qinghai. In his lifetime he composed many love poems, that have gained significant popularity during and after his reign in and abroad Tibet, including China.

Seventh Dalai Lama, Gyalwa Kelzang Gyatso (1707–1757). He was amongst the most revered of all. He was an inculcation of profound wisdom and could compose verse on the fly. He founded the Tse-School in the Potala Palace during 1753 and constructed the Norling Kalsang Phodrang Palace at the Norbulingka.

Eight Dalai Lama, Gyalwa Jamphel Gyatso (1758–1804). He built the Norbulingka Park and Summer Palace on the outer parts of Lhasa during 1783. He put in an order for construction of a Buddha statue in southern region of Tibet. During the 1960s, the same statuette was imported to India and currently it is present at the Library of Tibetan Works & Archives, Dharamsala, India.

Ninth Dalai Lama, Gyalwa Lungtok Gyatso (1805–1815). He was perhaps the only Dalai Lama who died while still in childhood, that is at the tender age of 10. At the age of nine, he was caught with common cold, which consequently took his life. His body has been placed within a golden reliquary at Potala Palace.

Tenth Dalai Lama, Gyalwa Tsultrim Gyatso (1816–1837). He not only mastered sutra and tantra but he extensively studied Tibetan Buddhist texts. He reconstructed the Potala Palace at the age of 15, during 1831. He wanted to revamp the entire economic structure of Tibet but unfortunately, due to his poor health he didn’t survive long and died at the age of 21.

Eleventh Dalai Lama, Gyalwa Khendrup Gyatso (1838–1856). Like the previous two Dalai Lamas, he too didn’t live long and died at the age of 18. He is famous for his book of stanzas, which is an allegorical representation of 18th century war between the Tibetans and the Gurkhas, named, Story of the Monkeys and Birds (Bya sprel gyi gtam-rgyud).

Twelfth Dalai Lama, Gyalwa Trinley Gyatso (1857–1875). His era is marked with political turbulence and conflicts amongst Tibet's neighbors. Major portion of unrest was due to the wars that Britain was fighting against Sikkim, an Indian state and Bhutan via Lhasa. His effort to control the entire Tibet during the times went in vain, as he suffered from mysterious illness that took his death. He was 18 then.

Thirteen Dalai Lama, Gyalwa Thubten Gyatso (1876–1933). He was looked upon for reforming the society, which was in turmoil due to the wars. He played a constructive role as a politician in The Great Game between the Russian Empire and the British Empire. Very deftly, he restored discipline in monastic life. In order to avoid concentrated power at the hands of monks, he increased the number of officials for equal distribution of authority.

Fourteen Dalai Lama, Gyalwa Tenzin Gyatso (1935). He is the current Dalai Lama and has earned 1989 Nobel Peace Prize. During 1959, when a revolt erupted in Lhasa under Communist Party of China, he fled to India, where he declared his abandonment to the People's Republic and formed the nongovernmental Central Tibetan Administration. Since then he has been travelling across the globe, advocating Tibetans’ welfare, educating people about Tibetan Buddhism and advocating a life full of compassion. Although countries andf institutions around the world face pressure from China for not accepting him however, he is looking forward to make Tibet a free country and not under the control of the People's Republic of China.

Mullin has been successful in steeping into the mysticism and culture of foreign tradition in bringing out the Dalai Lamas’ stories in one of the most convincing and interesting manner.

[Ignas (Staškevičius) · Rating 4 out of 5]

Iš pokalbio su lama Glennu H. Mullinu:

"Savo knygoje aprašiau, kaip tradiciškai atsekami Dalai Lamos. Iš pradžių lama Conkapa, Geluk-pa budizmo mokyklos pradininkas, nenorėjo steigti tulkų tradicijos, nes tulkuizmas ir vienuolystė šiek tiek tarpusavyje prieštarauja. Vienuoliui ar vienuolei mirus, turtą paveldi vienuolynas. O tulkų tradicija, prasidėjusi kelis šimtmečius iki Conkapos, nustato kitokią paveldėjimo tvarką. Tulkų lamos dažnai buvo ne vienuoliai, o kalnuose meditavę jogai, turėdavę šeimas ir vaikų. Tačiau Conkapos laikais vienuolynai itin suklestėjo, ir galiausia daugelis jų perėmė tulkų paprotį.

Mirus Dalai Lamai I, sugrįžo Antrasis. Jis atpažino Tašilumpo vienuolyną, mokėjo ten buvusių žmonių vardus. Tapo visiškai aišku, kad jam dera suteikti sostą. Antrąjį pažino abu Geluk-pa orakulai, ir nuo tada jų išvados tapo svarbios atpažįstant kitus Dalai Lamas. Panašiai elgiamasi ir kitose mokyklose.
Kartais „sugrįžusiojo“ kandidatūros nepatvirtina tokie aiškūs įrodymai, kaip buvo dabartinio Dalai Lamos atveju. Kai kandidatas neatpažįsta žmonių arba neatsimena, kur namuose sudėtos šakutės (Juokiasi), atliekama divinacija, kuri nulemia, ar verta pasodinti į sostą konkretų asmenį. Niekas viešai neskelbia, kad „čia gal ir ne visai tikras tulku, tačiau bendram labui taip bus naudingiau“, bet iš esmės laikomasi panašaus principo.

Pamenu, kartą sėdėjom su Dalai Lamos XIV vyresniuoju broliu, drauge pasitraukusiu iš Tibeto ir tapusiu Indianos universiteto profesoriumi. Jis garsiai pasvarstė: „Gal ir nesame visiškai tikri, kad tie vaikai yra persikūniję įžymieji mokytojai, tačiau visiškai aišku, kad Tibeto lamos gebėdavo nuostabiai atpažinti mažuosius talentus.“

Mirus Dalai Lamai II, vyriausias orakulas paskelbė, jog gimė daugiau nei šimtas jo reinkarnacijų. Tereikėjo surasti tinkamiausią eiti toms pareigoms. Ir Buda mokė, kad tik pernelyg stiprus žmogaus ego įteigia jį esant vienu ir persikūnysiant į vieną asmenį."

[Erika Krasinskė · Rating 5 out of 5]

Knyga kelia susižavėjimą jau vien dėl to, kiek autorius praleido laiko versdamas Tibeto literatūrą ir surašydamas 600 metų istoriją.
Pasakojimai aprėpia kiekvieną Dalai Lamą: nuo Pirmojo iki Keturiolikto ( dabartinio).
Man buvo visiškai nauja sužinoti, kaip kaskart yra atrandamas naujas, inkarnavęsis Dalai Lama. Kaip vyksta Orakulo pranašystės, kiek suinteresuotų žmonių (guru, regentų, lamų) vyksta į labai ilgas ir tolimas keliones ieškoti TO berniuko. Kokie vyksta sėkmę žadanrys stebuklai gimstant TAM berniukui. Žinoma, gali atrodyt, kad viskas išgalvota, bet aš stipriai suabejojau. Man norisi tikėt tuo, ką perskaičiau. Tai kitaip, bet labai įdomiai kitaip :)
Šalia visų pasakojimų kalba eina apie politiką, karus, tremtį, užgrobimus ir kaip Tibetas su visu tuo tvarkėsi.

Taigi, kas yra skaitęs Dalai Lamų knygų, ši tarsi viską vainikuoja ir tikrai pritraukia dėmesį 🤩👌

[John Eliade · Rating 5 out of 5]

This is an extraordinary work that - as far as I know - does not occur in English anywhere else. It includes extremely detailed accounts of the recognition of the Dalai Lamas going back to the 15th Century and earlier. Not only that, but it includes the details of their lives, where they went to teach, and how they influenced the growth and development of Tibet as a nation-state, and its eventual collapse under the Chinese Communists.

There are only two issues I have with this book. The first being that Glenn H. Mullin, despite being one of the premier Tibetologists (not that there are a whole lot of them) is also a devout Tibetan Buddhist. While I consider myself a Buddhist, I also take issue with allowing one's prejudices to come through so thoroughly in my work. Mullin several times uses the pronoun "I" when he could just as easily discuss his experience in the third person or step back and recognize that his experience and prejudice is affecting his outlook. For example, while he does discuss the ambiguous possibilities of the Sixth Dalai Lama's death and/or disappearance including but not limited to murder by the Mongols, mystic death, escape into Mongolia, and lasting immortality. While I certainly admire how he cites his sources and describes the history of those sources, I still have an issue when Mullin describes an experience he believes he had with the Sixth himself as an immortal in Lhasa. Just doesn't ring with academic excellence.

Finally, I included this on my Bhutan Shelf because it is a detailed history of a tulku system with lots of anecdotes about Tibetan culture, which is the root of Bhutanese culture. However, Bhutan is mentioned very little which is something I see a lot of in Tibet-centric works. I suppose it'll be up to me to eventually publish a work on Tibet-Bhutan relations before, during, and after the Zhabdrung's time. Simply put, relations have always been somewhat tense, culminating in open war between the Zhabdrung's government and the Fifth Dalai Lama's. Karma Phuntsho's "The History of Bhutan" is extremely interesting when he describes this era of history, listing how the Great Fifth's own Autobiography barely mentions Bhutan at all despite the fact that it was the Great Fifth who launched the largest attacks on the region. This may be for two reasons (and a third cynical western one). Either (1) because Tibetan histories tend to focus on a teacher's religious life, teachings, and the work he or she performs on Buddhist infrastructure. For example, during the era of the Tang Dynasty in China, Tibet's own Yarlung Dynasty was extremely powerful and rivaled the Tang for control over the Silk Road. Yet, the biographies of the Yarlung Gongmas (Emperors) barely discuss their sacking of Chang'an, or their conquests of the Tarim Basin, the Bengal, etc. But there is plenty of discussion about hte construction of the first Tibetan monasteries and temples, of the patronization of Guru Rinpoche. From this angle, the separation of Bhutan from Tibet seems somewhat unnecessary, especially since concepts of state-creation are not the same in Medieval Tibet as they are today. Another reason (2) might be that as the conflict between Tibet and Bhutan raged, the Great Fifth was less in control of his country's external policies than we previously thought. Mullin actually hints at this. While he is referred to as the "Great" Fifth, and his work in building Tibet's secular and religious infrastructure certainly was extraordinary for its day and age, his Desis (Regents) may have had more control over Tibet's external affairs than he did. So it may be that when the Fifth Dalai Lama heard about events to his south, they were in passing, until the Desis asked the Fifth to perform black magic against the Zhabdrung, without necessarily telling him they were also sending Tibeto-Mongol Armies to accompany his spiritual attacks.

The third reason would, of course, be that Tibet lost its conflict with Bhutan and if Lhasa gained the upper hand over Punakha, there might be more inclusion of the affair in the Fifth's Autobiography. Still, Mullin's work is frustrating in that Bhutan is never mentioned until his chapter on the Sixth Dalai Lama. The young Sixth was born in the area near Tawang (today in the Indian state of Arunachal Pradesh). Bhutan's first mention in "The Fourteen Dalai Lamas" occurs when the area is described of as dangerous because there were not only Chinese spies, but Bhutanese soldiers in the region. Knowing nothing about Bhutan, a reader may be led to question why exactly Tibetan monks had to fear Bhutanese soldiers. Knowing that Bhutan is a Tibetan Buddhist nation, that fear of hostile Bhutanese soldiers becomes even more curious.

Part of this may be to draw attention away from Bhutan as a rival to Tibet in a day and age where Tibet's main conflict is with China.

Also, with the mention of so many monasteries, villages, and place names, a map of Tibet and Lhasa with appropriate labels would certainly give us a better understanding of the era in which these incredibly wise men lived.

It's also great that Mullin includes translations of many of the works of the Dalai Lamas. Their poetry contains plenty of wisdom for our modern era, Buddhist or otherwise.

[Lakshman · Rating 5 out of 5]

I was fortunate to pick up this book (actually it was the last copy) from the bookstore in Dharamsala. I stepped out to the counter and apologized that this is the last copy and maybe I shouldn't get it; and she says, this is waiting here for you! The story of the Second Great Lama will move you...

[Nicholas · Rating 5 out of 5]

Not only a good survey of these sages, but some of their bodhisattva teachings are included for most of the Dalai Lamas.

[Nora|KnyguDama · Rating 4 out of 5]

Knygą pasiėmiau iš bibliotekos tik dėl pavadinimo. Jis kažkoks mistiškas, gal net nostalgiškas pasirodė. Ir, aišku, žodis „dingo“ padarė savo: labai mėgstu visokias paslpatingų dingimų, pagrobimų istorijas. Turėjau nuojautą, jog šioji tokia ir žada būti. Ilgokai jos laukiau bibliotekos eilėje, bet perskaičiau visai smagiai. Galbūt tikėjausi kiek daugiau paslapčių, bet malonumą tikrai patyriau, o tai juk ir svarbiausia.

Istorija pasakojama dviem laikais. Pirmoji: 1959 metai. Keturios seserys, atvyksta vasarai pabuvoti į dėdės ir tetos namus. Eplkoto dvaras didžiulis ir erdvus, tačiau visas pripildytas skausmo. Prieš penkis metus, kaip į vandenį dingo dvylikametė poros duktė Odrė. Visos atvykusios pusseserės gali Odrės, tačiau labiausiai širdį skaudą jos vienmetei Margo. Juodvi daugiausia laiko leisdavo kartu, dalinosi paslaptimis ir net fiziškai buvo panašios. Margo negali nusiraminti ir vis dar bando įminti dingimo mįslę. Tik ramiai mąstyti neleidžia netoli gyvenantys vaikinai. Nors abu simpatizuoja vyriausiajai Florai, kitos seserys nenusileidžia. Pirmą kartą į jų santykius įsisuka pavydas.

Antroji istorija sukasi jau šiais laikais. Džesė – antroji Vilio žmona. Pirmoji – tragiškai žuvo ir paliko vyrą bei paauglę dukrą. Pastaroji Džesės nepripažįsta, sunkiai ištveria mamos mirtį, veliasi į nemalonumus, tad šeima nusprendžia išsikelti iš didmiesčio. Jie nusiperka Eplkoto dvarą ir jame apsigyvena. Prisitaikyti ir taip nėra lengva: pripratusi prie šurmulio, veiklos ir žmonių, ramybėjė ir tyloje Džesė pasimeta. Tačiau įdukrai susidomėjus namo legenda ir tragedija, į viską įsisuka ir ji.

Savo aura, knyga man labai priminė prieš keletą metų skaitytą romaną „Mirusių mergaičių šventykla“. Tik čia buvo emociškai palengvintas variantas. Istorija apie keturias seseris buvo tikrai įdomi ir tuos skyrelius ryte surydvau. Šių dienų pasakojimui pritrūko veiksmo, kažkokio kabliuko ar tiesiog įdomesnių veikėjų. Atrodė, kad būtų pilnai užtekę ir vienos veiksmo linijos. Ją dar kiek praplėsti, įpinti daugiau tamsos, nutylėjimų ir turim stiprų, gerą, paslpatingą romaną. Aš iš esmės nelabai mėgstu tokio „dabarties ir praeities“ rašymo stiliaus. Kaip taisyklė – visada viena ar kita būna neįdomu. Tikriausiai šiais metais skaičiau tik vieną romaną, kuriameabi pusės buvo lygiaverčiai geros. Tai „Alisos tinklas“. Na, o Odrės istoriją suskaičiau visai smagiai, be didelių emocijų, kaip ir pridera pernelyg karštai vasaros dienai.

[AskHistorians]

Though narrower in scope than either Laird or Norman's work, this book is incredibly detailed. Mullin is fluent in Tibetan and will translate some of the Dalai Lamas' works in their entirety, and has access to records most English readers will never have. It's also really incredible to have access to the Dalai Lamas' search records, the inner workings of their courts, and detailed accounts of their lives and teachings which you will not find in the above books. The main problem with this book is that Mullin doesn't work at all to hide his spiritual preferences. I.e. he's a Tibetan Buddhist and while his academic information is well researched and cited, he lets his religious leanings color some of the writing.

[Vincent · Rating 4 out of 5]

Glenn Mullin did a fantastic job with this book. It's on my "read" list and it'll be going into my "to read" list as well. This is a must-read for anyone the least bit interested in Buddhist history. From faithful believers to cynical historiographers and the lamas themselves, all points of view on the fantastic stories of the Dalai Lamas past get equal time. Then he blends them together seamlessly allowing the reader to both revel in the storytelling and make his/her own decision as to the truth of it all. Excellent book.

[Nancy]

I'm kind of stuck in the middle of this one. Gonna put it down for awhile and move on...

[Pat Posner · Rating 5 out of 5]

A convincing argument for reincarnation!