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'''Khobilgan''' (variously spelled as hobilgan, hobilhan, hubilgan, khubilgan, hubilkhan or khubilkhan) is a Mongolian term to refer to the higher and initiated Lamas of Tibet.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIII (Wheaton, IL: Theosophical Publishing House, 1982), 330.</ref> This term is related to the idea of high lamas being the "incarnations" of different Buddhas. | |||
== Divine Reincarnations == | == Divine Reincarnations == | ||
Revision as of 20:07, 8 May 2012
Khobilgan (variously spelled as hobilgan, hobilhan, hubilgan, khubilgan, hubilkhan or khubilkhan) is a Mongolian term to refer to the higher and initiated Lamas of Tibet.[1] This term is related to the idea of high lamas being the "incarnations" of different Buddhas.
Divine Reincarnations
A Tibetan Buddhist teaching is that some high lamas can be the reincarnation of different Buddhas of Bodhisattvas. In relation to this, H. P. Blavatsky wrote:
The Taley-Lamas of Tibet claim to be [reincarnations] of Buddha. The latter, by the way, are loosely called Shaberons and Hubilgans (both in various degrees reincarnations, not of Buddha, the MAN, but of his Buddha-like divine spirit).[2]
The "reincarnations" of the "buddha-like spirit" at the time in Tibet were described by her as follows:
These five “Hubilgans” are distributed in the following order:
(1) Taley-Lama, of Lhasa, the incarnation of the “Spiritual passive wisdom,”—which proceeds from Gautama or Siddhartha Buddha, or Fo.
(2) Ban-dhe-chan Rim-po-che, at Tashi Lhünpo. He is “the active earthly wisdom.”
(3) Sa-Dcha-Fo, or the “Mouthpiece of Buddha,” otherwise the “word” at Ssamboo.
(4) Guison-Tamba—the “Precursor” (of Budda) at the Grand Kuren.
(5) Tchang-Zya-Fo-Lang, in the Altai mountains. He is called the “Successor” (of Buddha).[3]
Shaberon
A related term is that of shaberon (or shabrong). Although according to Mme. Blavatsky this is one degree lower than the Hogilgan,[4] sometimes she used the two terms as synonyms:
Shaberon (Tib.). The Mongolian Shaberon or Khubilgan (or Khubilkhans) are the reincarnations of Buddha, according to the Lamaïsts; great Saints and Avatars, so to say.[5]
Chutuktu
Another related term seems to be that of chutuktu[6] (also spelled as Hutuktu). Mme. Blavatsky defines it as:
Chutuktu (Tib.). An incarnation of Buddha or of some Bodhisattva, as believed in Tibet, where there are generally five manifesting and two secret Chutuktus among the high Lamas.[7]
H. P. Blavatsky also related this concept with that of Bodhisattvas and Nirmanakayas:
The five chief Bodhisattvas, or Hubilgans of Tibet, each of whom is the bodily temple of the spirit of one of the five Buddhas.[8]
Thus a Nirmânakâya is not, as popularly believed, the body “in which a Buddha or a Bodhisattva appears on earth”, but verily one, who whether a Chutuktu or a Khubilkhan, an adept or a yogi during life, has since become a member of that invisible Host which ever protects and watches over Humanity within Karmic limits.[9]
Notes
- ↑ Helena Petrovna Blavatsky, Collected Writings vol. XIII (Wheaton, IL: Theosophical Publishing House, 1982), 330.
- ↑ Helena Petrovna Blavatsky, Collected Writings vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 179.
- ↑ Helena Petrovna Blavatsky, Collected Writings vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 185.
- ↑ Helena Petrovna Blavatsky, Collected Writings vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 185.
- ↑ Helena Petrovna Blavatsky, The Theosophical Glossary (Krotona, CA: Theosophical Publishing House, 1973), 296.
- ↑ Helena Petrovna Blavatsky, The Theosophical Glossary (Krotona, CA: Theosophical Publishing House, 1973), 85.
- ↑ Helena Petrovna Blavatsky, The Theosophical Glossary (Krotona, CA: Theosophical Publishing House, 1973), 85.
- ↑ Helena Petrovna Blavatsky, Collected Writings vol. III (Wheaton, IL: Theosophical Publishing House, 1995), 183.
- ↑ Helena Petrovna Blavatsky, The Theosophical Glossary (Krotona, CA: Theosophical Publishing House, 1973), 231.