• The Origin of Successions of Reincarnations
  

The phenomenon of a line of successive reincarnations is part of the Buddhist principle that sentient beings are reborn again and again. This is one of Buddhism's fundamental principles. Thus the phenomenon of a line of successive reincarnations is a phenomenon accepted by followers of Buddhism; it is a view consistent with the views of Buddhism. A Lama comes back in successive reincarnations, and his disciples assume responsibility for his education and upbringing. As the reincarnate grows up and comes of age, he will in turn guide those students.

Among the world's countries, this tradition has emerged only in Tibet.

However, the tradition of a line of successive reincarnations didn't exist from the very beginning of Tibetan Buddhism. When Buddhism came to Tibet in the seventh century, this phenomenon had not yet originated. It began in the twelfth century with the first Karmapa, Dusum Khyenpa. The tradition grew stronger over the centuries to a point at which there were approximately a thousand different lines of reincarnation. There are three ways in which a reincarnation can be identified. The Lama himself may leave instructions that indicate his next reincarnation. Alternatively, a Lama who has attained a high level of realisation may be consulted on the issue of identifying the reincarnation. A further method is to invoke Dharma protectors to obtain assistance in finding the reincarnation.

In the line of the Karmapas, the majority of the reincarnations left written or oral instructions, but some left no instructions at all.

• The Recognition of the Karmapas

If we look back over the past sixteen Karmapas, seven of them left written instructions, four left oral instructions and five left no instructions at all. When a Lama or a Buddhist master identifies the incarnation of another Buddhist master, this ability results from their practice of Buddhism, from their accomplishments. This means that the identification of an incarnation is a spiritual process. A person who has the ability to identify an incarnation therefore acquired that capacity through the practice of the Buddha's teachings. This also presupposes that the person in question practised those teachings authentically and sincerely. This is what confers the qualities necessary for the identification of an incarnation. This is the only possible way to identify an incarnation. It has never been the case that the person responsible devises a scheme and then arrives at a decision on the basis of it.

The religious hierarchy and the masters that make up a lineage are not related. The master Golo Shönnu Pal, whom I have chosen to quote, says that a person becomes a lineage holder on the basis of his practice of the Dharma. It is on the strength of his personal endeavours that he attains the required realisation. This has nothing to do with a position in the religious hierarchy. For example the Lama of the third Karmapa, Khedrub Urgyenpa, didn't have a position in the religious hierarchy. He became the third Karmapa's Lama because he had attained the requisite level of realisation.

Khedrub Urgyenpa was one of the principle disciples of the second Karmapa, Karma Pakshi. Karma Pakshi introduced him to the true nature of reality. He in turn passed these teachings on to the third Karmapa.

In order to understand the religious hierarchy within Tibetan Buddhism, one has to go back to the times of the Mongolian Empire, as it was during that period that the religious hierarchy was established. At the time of Tibet's great master Milarepa, this hierarchy didn't exist. Even so, Milarepa is one of the greatest Buddhist masters of all times. A position in the religious hierarchy isn't necessarily granted due to a high level of spiritual realisation, or due to one's practice or knowledge of Buddhism.