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上師英文介紹

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Introduction

To quote a tantra, “ if the histories are not explained, there will be the fault that those who hear the great, secret, authoritative teachings will not gain confidence in them.”

Also, H.H. Dudjom Rinpoche Jigdral Yeshe Dorje said: “old histories give new confidence.”

Among the re-incarnations of the great Lord of Secrets, Vajrapani, was the great adept Wonpo Asam, who was also known as Palyul Lhatrul Rinpoche. The great Khenpo Urgyen Tsering of Palyul Choek’hor Ling wrote a brief biography of him, based on the history of the Palyul Lineage of Throne-Holders (Palyul Denrab).

When his direct students could appreciate his history, there was the general benefit of this producing the seeds of faith in him. Particularly when students of the Vajrayana can recognise their  Lama as a truly enlightened master of the path of secret mantra vajrayana, by developing that faith, they will be able to receive (his) blessings into their own minds, which is so necessary in order to fully develop all the qualities of renunciation and realization.

This brief biography with so many important points expresses the full meaning of his life in very few words, and in a way that is easy to understand. For this reason this publication has been made.

Khenpo Nyima Dondrup, 7th. March 2011.

 

Table of contents.

Biography of first Wonpo Asam, or H.E. Palyul Lhatrul Rinpoche                        page      2

Biography of the second H.E. Palyul Lhatrul Rinpoche                                            page      3

Biography of the third H.E Palyul Lhatrul Rinpoche                                                 page      7

Biography of the fourth H.E Palyul Lhatrul Rinpoche                                              page      8

 

A short account of the lives of the great adept Wonpo Asam, or

Palyul Lhatrul Rinpoche.

 

The First Wonpo Asam

 

The great adept Wonpo Asam, the manifestation of Shupu Palgyi Senge, was born as the nephew of Khedrup Karma Tashi, also known as Karma Choephel Zangpo, near the river Drichu, in the region of Dokham. At the time of his birth in the middle of the eighteenth century, many miraculous signs appeared.

From an early age, his previously attained excellent qualities began to re-appear and it became evident that he was a Bodhisattva. He was able to quickly and effortlessly master reading and writing and later, as he matured, he could receive experiences and understanding just by placing the dust from beneath the feet of Khedrup Karma Tashi on the top of his head; this happened with other masters also.

He perfectly studied all the teachings of the Buddha, both sutra and tantra, learning and analysing without bias, so that his understanding was complete. Then he left his home and wandered from place to place, reflecting with a one-pointed mind on the meaning of what he had learned. At this time, many signs of realization appeared for him.

Since Togden Karma Lhawang and Trulshik Karma Dondam had also left in order to practice the Yogic conduct of wandering desirelessly from place to place in one-pointed concentration, they did not take responsibility for running the monastery and upholding the teachings. Therefore, during this time, the great, learned and attained Wonpo Asam himself took care of these activities, keeping everything in excellent condition. He brought benefit to beings as a central pillar supports a roof, by means of his three activities of teaching, meditating and working for the benefit of Dharma and beings.

At the end of his life, he passed away to the Pure Land called Palri Pema Od.

 

 

The Life of Lhatrul Pema Garwang Tenzin, the Second Wonpo Asam

 

Lhatrul Pema Garwang Tenzin was an emanation of Vajrapani (the Lord of Secrets) who manifested all the power and wisdom of a Buddha.

 

Dodrupchen Jigmey Trinley Oser who had unobscured vision of the past, present and future of these degenerate times made the following prophecy:

“In the future, much disharmony will come into Darthang and other monasteries. Yet protectors will come in the form of Manjusri and Vajrapani.”

Also, in the terma of Gongdu Kagyama’s sealed teachings it is said, in the words of Guru Rinpoche: “Rigdzin Öd will be reborn near Kathog with the name Gar, he will have faith in me, Padmasambhava.”

And from Tragthung Dudjom Lingpa’s Terma: “At a place near here, there will be a manifestation of Vajrapani, a yogi with the name of Lha. He will have a black mole at the back of his neck. Give the Vaishravana cycle of teachings to him.”

 

He was born near the Wontoe Lhadrang in the male water-mouse year, 1852, in Lhadrang Palden Chogyal’s high clan and was named Lhatrul. Right from his childhood his excellent qualities were re-awakened and he naturally took great interest in Dharma and developed renunciation. He was recognized as Drup Pei Wangchuk Lama Kunsang Yeshe’s reincarnation by the Fourteenth Gyalwa Karmapa and the fourth Dzogchen Rinpoche. In accordance with this, Gyatrul Pema Dongag Tenzin recognized him with his unmistaken wisdom and enthroned him at his monastery in the female wood ox year, when he was only twelve years old. Dzogchen Migyur Namkhai Dorje also recognized him as one of the reincarnations of Je Karma Gyurmey.

Sangye Tashi and Janchup Drakpa taught him to read and write and he learned this perfectly. Then, with Gyatrul Pema Dongag Tenzin as his principal teacher, he took getsul vows and studied spelling, grammar, identification of terms, literary composition – the basis of all learning – and black and white astrology and became well versed in these fields. He thoroughly studied the following:

the preliminary practices of the Namchö,

the actual practices for this of trekchö and tögal,

the profound instruction of psychic heat, dream yoga, bardo, dark practice,  instructions on the experience of the five fields of Buddha,

the extensive commentaries of Chagme Rinpoche

the direct instruction of Avalokitesvara,

the collected works of Tashi Gyatso,

the biographies of Mar Tsang Kagyu,

a detailed oral transmission of the Perfection of Wisdom,

all the detailed oral transmissions and empowerment of the Namchö,

all the oral transmission and empowerment of the Jatson cycle of Terma,

the Gongpa Zangthal,

the creation and completion practice according to the Peaceful and Wrathful Karling,

the oral transmissions and empowerments of Ratna Lingpa’s profound terma,

the oral transmission and empowerment of the Lama Gongdue,

the oral transmission of Longchenpa’s Seven Treasure’s,

the Longchen Nyingthik

the Golden Rosary of the Kagyu,

the Eight Herukas,

the Nyingma Kama and Terma

the instructions on the Bodhisattva vows, Vinaya and the higher and lower Abhidharma.

 

At this time he also received teachings from other learned and realized Lamas such as Wontrul Jigmey Rangdol, Sertal Lama Sonam Namgyal, the learned Dorje Rabten, Kongtrul Karma Ngawang Yonten Gyatso and the undisputed emanation Terchen Pema Ösel Dongag Lingpa. These teachings included the Nyingma tradition of Zur, the Duepa Do empowerment and three commentaries of the Guyhagarba. He learned ritual dance and how to play the musical instruments for use with the Nyingma Kama, how to perform those rituals and how to construct mandalas. He perfected all these skills, and was regarded as very learned in the systems of Tantra .

He made the “retreat of the three Kayas”, and because he practiced the ‘generation and accomplishment’ of the Yidam deity fully and completely, spiritual qualities of experience and realization arose in him like summer flowers. He led the peaceful and wrathful ritual dances for many years in Namgyal Jangchup Ling.

According to the command of the ruler of Derge he took responsibility for Namgyal Jangchup Ling for five years. In Lhari Ösel Gang he built a large new temple with one thousand statues of Lord Buddha, including one more than ten feet tall. He had many new wood blocks carved for the Guhyagarba commentaries and other texts. He inaugurated the ceremony for the tenth day of the Tibetan calendar at the temple at Rachap Samten Ling. In Li Tsang, Hor Nyi, and Gonjo he gave empowerment and instructions on P’howa to many disciples. He built a new residential building and he taught and gave profound instructions on the Dharma to countless students, including Ugyen Dongag Choekyi Nyima. Then he arranged that Dongag Choekyi Nyima should take over control of Namgyal Janchup Ling, so that he could leave and follow a renunciate’s way of life, wandering from place to place, practicing one-pointedly.

About two years later, Gyatrul Rinpoche asked him to build a temple in Darthang and to take care of the doctrine. He repeatedly asked to be released from this that he could put more effort in spiritual practice, but instead of consideration, the order became stricter. Then he dreamt that many yaks and drongs adorned with flags were inviting the eight manifestations of Guru Rinpoche. Thinking that he could be together with them, he went to Palyul.

Gyatrul Rinpoche said to him, “there is a prophecy that the doctrine will spread from the north to go further north, therefore you must go to Darthang.” Then Gyatrul Rinpoche made many offerings to him and enthroned him as the head of Darthang Monastery in the female iron-snake  year, 1881. On the way towards Darthang, he visited upper and lower Sertal and was honoured with many offerings.

 

In the words of Zitrul Jamyang Sherab Choekyi Nangwa:-

 

“In the water-horse year, in the dark barbarian region of Domey, an omniscient Lama will build Darthang Dongag Shedrup Ling by the swirling turquoise lake and then the sublime Buddha-Dharma will spread.”

 

In the male water-horse year, 1882, a new temple was constructed with all the necessary contents. Later a retreat center for the generation and accomplishment practices, another retreat center to practice mahamudra and mahasandhi, a large prayer wheel of Avalokitesvara and a two storied golden pagoda were also built. This pagoda contained a golden statue two stories high of the Sambhogakaya form of Lord Buddha many statues of glorious Dipamkara the size of a human being, a large golden stupa and a copy of the Kangyur and Tengyur as well as many many wood-blocks for other texts including the Abhidharmakosha, The Five Teachings of Maitreya, Bodhicharya Avatara and murals of the deities of the Three Roots,

In the water-sheep year, Gyatrul Dongag Tenzin accepted an invitation to give the empowerment, oral transmission, and pith instruction of the Rinchen Terdzö. On the tenth day of the Tibetan month, for a gathering of about five hundred people, he gave the Thugdrup Sangwadupa Vase Consecration of Ratna Lingpa. He started the Black-hat pure vision ritual dance on the tenth day of the Tibetan month, which on being seen even by animals, causes them to acquire great merit and (later) become disciples of Guru Rinpoche,.

According to Gyatrul Rinpoche’s written instruction, he started a retreat center for completing the required number (of mantra repetition) for the stages of approach and accomplishment in sealed retreat for one year, and another for staying in the sealed retreat for three years for the Mahamudra and Mahasandi, which generates a good experience of the practice. He also started a monthly practice of ngondro, tsalung and dzogchen, according to the Palyul tradition. There were also the Great Winter Prayer, Amitabha’s pure land practice, and end of the year’s ritual for removing obstacles.

Many times he gave teachings on Mahamudra and Mahasandhi and gave many rare empowerments such as those of the Vajra Mala, the Karling Zhitro and Namchö. Since he gave so many teachings, thousands of the sangha gathered there to benefit from his great activities. Not only did he benefit many beings in that region, but also Darthang Dongag Shedrup Choekhor Dargye Ling has become a source of many scholars and adepts, who support and spread the Victorious One’s Doctrine.

In the male wood-monkey year,1884, as requested by Gedro Won Dongag, Samphel, the chief of Yotak Khangsar and Yotak Lhagyal, the chief of Khangen Yotak, the monastery of Taphung Gedro was moved to Wang Thuirizhol and renamed Didag Dechen Choeling. Here temples, a retreat center, a golden image of the great lord Maitreya with the height of a two storied building, and the necessary articles for the temple were newly made. Here he gave empowerments, oral transmissions, and instructions, thus turning the wheel of the Dharma greatly. He also re-established the monthly retreat of ngondro tsa lung and dzogchen and the retreat of the three Kayas. He inaugurated a celebration of the tenth day of the Tibetan month, a ritual dance arising from Pure Perception, the great winter practice and re-established those Dharma teachings in those areas where they had declined. Thus he turned the minds of the people of this region towards the sublime Dharma and the practice of the ten virtues.

In the region of Gyarong, he visited many districts, towns and villages, such as Chog Tse, T’hro Kyab, Zi Gag, Somang, and Rong Drak, and greatly turned the wheel of ripening and liberating Dharma. All those who made a connection with him developed one-pointed devotion, based upon which they entered the path of Liberation. He made many offerings to all the Palyul communities and those which had degenerated were re-established within the traditional Palyul code of conduct. The Buddha activities performed by him were beyond imagination.

In the water-dragon year, on learning that Gyatrul Dongak Tendzin had become ill, he traveled to Palyul, accompanied by Zitrul. He made vast offerings to and performed an extensive ceremony for his longevity, but just after this, Gyatrul Dongak Tendzin died. After his passing away, Lhatrul Rinpoche conducted a prayer of commemoration and left a large fund for the construction of a golden reliquary.

On the return journey, Zitrul passed away, so Lhatrul Rinpoche made the necessary ceremonies for him. Then, broken-hearted, he went to Jamgon Kongtrul  and told him everything which had happened. Jamgon Rinpoche gave him many empowerments, instructions and personal advice and promising him that he would find the re-incarnation of Zitrul without delay, he sent him with farewell presents to Darthang. Due to the passing away of Zitrul, he had to once again take responsibility for Darthang from the age of forty-three, until reaching sixty years of age. He gave empowerments, oral transmissions, profound instructions, and constructed representations of the Buddha and he strongly upheld the monastic code of conduct.

When he reached sixty years of age, he appointed Baroe Kuchen Rinpoche to take charge of the monastery. He made great offerings together with more than a thousand Lamas for all those who had made a connection with him and performed the ceremony of purification of the six realms, according to the Karling Zhitro. As he made offerings, he distributed donations and left a large endowment for the future of the monastery.

Then, having renounced all his material wealth, he went to Tagmo’i Yang Dzong, and practiced meditation there for many years.

In his seventieth year the soldiers of the Machi Tsang looted the Golok region, burning down the main temple in Darthang. When they were destroying Darthang they captured him and brought him to Ragya monastery where he was accused without any reason and imprisoned for many months and chained and whipped.

At about seventy-three years of age, he once again revisited Namgyal Jangchup Ling. He built a grand new retreat center combining the previous two, and provided a large quantity of grain for the support of the retreatants there.

Beginning in the female wood-ox year he stayed in that retreat centre for about three years and recited one hundred million six-syllable mantras according to the system of Thugje Chenpo Yang Nying Duepa of Guru Choewang. Then he left and settled at the hermitage of Ritroe T’harwa Tse, near Darthang.

At that time he was invited to Gyalrong by five different kings, but he said, “I am too old to come there.” Then giving them a date, he said, “On that day, all the people of the five regions should turn in my direction with folded hands and pray with pure devotion, then I will give the empowerment from here. It will make no difference whether I leave from this place or not.” Then those who were there to invite him returned, and announced his words to the five regions. When the appointed time arrived, the empowerment of Avalokitesvara was given. On this day, all around the five regions of Gyarong, his words and the sound of his damaru were clearly and distinctly heard and great devotion and faith were born in the hearts of the people there.

This great holy and learned master had studied well and attained high realizations. He maintained a pure moral discipline and performed many miraculous activities. For example, he has left foot-prints in rocks, which can be seen even today. Once when he visited Dege he amazed all his disciples and monks alike by riding across a bridge consisting of a single narrow beam. Again, when he couldn’t find stones for a hearth, he drove large pieces of wood into the ground to serve as hearth-stones. When the fire was lit, the wooden hearth was not at all affected by it. On another occasion he extracted water from a boulder.

Since this excellent master’s entire life was spent uninterruptedly turning the wheel of Dharma uninterrupted, he had many excellent learned and accomplished disciples. To name just a few of these, there were: Khepa Dongag Choekyi Nyima, Zitrul Jamyang Sherab Choekyi Nangwa, His Eminence Chogtrul Rinpoche Thupten Jigmey Choekyi Dawa, Baroe Kuchen Rinpoche, Pema Samdup Dorje, Khepa Ompai Ngagsang, Gyedroe Önpo Do, Satrul Ösel Nyingpo, Dungne Khenpo Jigmey Kunchok. Because of this, he was like a second Buddha, one who took  responsibility for the well-being of sentient beings and the doctrine.
Until the age of eighty-four years he had been taking care of all the people of this world. Then, in the twelfth month of the female wood-pig year, 1935, one day he called Choktrul Rinpoche, Barog Kuchen, and his manager Asam to him.

He gave them much important advice and then said, “Now this illusory body of mine has become frail and is weary. Since you can remain here to look after the Dharma, it is good for this old man to die. I have no fear of death, but to tolerate the suffering of old age is difficult. In the future my re-incarnation will be re-born in this area. That reincarnation will be a benefit to the monastic community as well as the Doctrine, but it is good not to give him my name.”

All his disciples persistently offered ceremonies of longevity, requesting him not to depart, but he did not listen. For several days he gave the empowerment of Avalokitesvara and many oral instructions and advice. Then, soon afterwards, on the thirteenth day of the month, sitting in the seven-fold posture, he passed away into to the realm of great bliss with many miraculous signs. When the fire was lit for the cremation, the whole sky was filled with rainbows and his body transformed into a heap of relics. At this time many miraculous signs occurred. People with good karma even saw the form of Avalokitesvara.

 

 

The Life Of Lhundup Gyatso, the Third Wonpo Asam

 

The second re-incarnation of Wonpo Asam Rinpoche, the third in his lineage, was the great tulku Lhundup Gyato. He was born in the female earth-rabbit year, i.e.1939, with many miraculous signs, in the area of Dokham Golok. His father was the previous Lhatrul Rinpoche’s manager, named Asam, and his mother was Lhatrul Rinpoche’s grand-daughter Kun Choezung Thabshe Rolwa. He received the name Lhundup Gyatso, together with a stainless ceremonial scarf (kadak) from Chogtrul Rinpoche. From the time of his childhood, the karmic traces of his his previous excellent qualities naturally appeared.

At the age of three, he was recognized as the re-incarnation of Lhatrul Rinpoche. Then he travelled with Dorje Chang Palyul Chogtrul Rinpoche and his parents through Dege and on to Lhasa. There, they made offerings and visited many sacred sites and shrines, including the three statues of Shakamuni in Lhasa and the three great monastic colleges there, Taglung Radrang, Samye, Yarlung, Dorje Drag Mindrol Ling and so on.  Once, when Chogtrul Rinpoche had dismounted from his horse and was taking a short rest by the river Yarlung Tsangpo, the wind blew the saddle blanket off the saddle into the river and this was thought to be an inauspicious sign and caused him some apprehension. When this happened, Lhatrul Rinpoche Lhundup Gyatso was only four years old, yet he stood up just like a  adult might do and said to His Eminence, “I offer my own blanket to you for your long life. After that he firmly believed that the obstacles in the life of His Eminence had been cleared away by him. His offering his saddle blanket in this way is thought to be an inauspicious omen which shortened his life.

After that, he returned to Palyul Namgyal Jangchup Ling, where he stayed under the guardianship of His Eminence Chogtrul Rinpoche. There, he received the empowerment of the Rinchen Terdzö, that for the Namchö and Ratna Lingpa’s profound termas, the peaceful and wrathful deities of the Karling cycle in extensive and condensed form, the   secret teachings of the Rinchen Terdzö, the empowerment of the Medicine Buddha’s oral tradition, instructions on the preliminary practice of the Namchö, oral transmissions and many other instructions from Drupwang Rinpoche. From Khenpo Lodroe of Palyul he receives all the oral transmission of the Rinchen Terdzö. From H.H. Kuchen Rinpoche Karma Thekchog Nyenpo and other Khenpos he received empowerment and oral instruction on many other dharma practices.

On reaching six years of age, in the male wood monkey year, 1945, he returned to his main seat in Dharthang. Pashag Khenpo Pema was chosen to teach him reading, writing, and how to perform the rituals. Just by seeing them demonstrated, he could learn them. On reaching eight years of age, he was enthroned on a golden throne, together with Barod Yangtrul at Yakicho Thrithang with a grand ceremony.

When he was nine years old, in the female fire pig year, i.e. 1947, Chogtrul Rinpoche ordered him to give public empowerments. He agreed to do this on the auspicious tenth lunar day, but while preparations were going on for the empowerment, he became ill. On the fifth day of the third month of the Tibetan calendar, (within March or April of that year), he passed away.

 

 

A short biography of the life and activity of the fourth Lhatrul Rinpoche, Pema Garwang Tenzin.

 

This will describe all his qualities of complete renunciation and accomplishment; how, through the rays of his wisdom, ability and care for sentient beings, he dispels all the heat of suffering that afflicts them.

 

I bow down to the peerless twice born Lama.

Having presenting these words of offering, from among the fourth Lhatrul Rinpoche’s ocean-like outer activities, I will try to explain as much of them as is equal to a dew drop appearing on the tip of a hair.

 

First, A brief account of Palyul Lhatrul Rinpoche’s previous lives.

 

In reality, many countless kalpas previously, he fully realized the essence of his mind and attained complete Buddhahood as Vajrapani,  the unified essence of the mind of all the Buddhas, in the great place of Changlochen. But then, for the sake of his disciples, he appeared as Shubu Palgyi Senge, one of the heart-sons of the Second Buddha, Padmasambhava, who were the king and the twenty-five disciples. At this time, he reversed the direction of flow of a river just by pointing his finger at it.

His emanation as the first Wonpo Asam Tulku was born as the son of Khedrup Karma Tashi’s nephew. The second was Lhatrul Pema Garwang Tenzin, the third, Lhundrup Gyamtso and now the fourth is also named Lhatrul Pema Garwang Tenzin. But he also had displayed many other births previously, for no other purpose than to benefit beings and serve the Dharma.

 

Second, how he was predicted.

 

The great Lhatrul Pema Garwang Tenzin Rinpoche was prophesied in Rigdzin Dudul Dorje’s terma (hidden teachings) with these words: “Shubu Palgyi Senge’s rebirth will appear in Kathok with the name ‘Powerful.’ He will be a tenth level Bodhisattva and Naljorpa, Emaho – how marvellous.”

According to Ratna Lingpa’s terma: “Vajrapani’s emanation will appear in Kham with the ability to tame sentient beings. He will have the name, ‘Powerful.’”

Also, according to Rigzin Jatson Nyingpo’s terma: “One wearing saffron robes, with the name Gar, will appear. At that time various difficulties will appear. If he practices these profound teachings, these obstacles will be pacified, he will achieve attainment, then his life-span will be complete.”

These and other prophesies were clearly made in the unfailing Vajra-speech of the termas.

 

Third, his birth and recognition.

 

His father, who was born in Dokham, the eastern of the three states of Tibet, was the minister of the King of Dege. He was a fearless, courageous and heroic man of unequalled qualities, whose name was Barchung Pon Thutop Gonpo. His mother, who always knows what is correct conduct and is as careful in this as we are in protecting our eyes, is the stainless daughter of Shenyen Pon of Rabchag; the noble and virtuous dakini Dorje Lhamo Tongsel. He was born to these parents in 1968, in the month of the second Victorious Lake Born (Buddha)’s birth in the south-west region of the lake of milk (Oddiyana), in Darjeeling, W. Bengal, India. This was on the 15th. day of the eighth (monkey) month; when this occurred, miraculous signs such as tent-like rainbows appeared in the sky. At that time Drug Thugsay Rinpoche said, with great sincerity, “You should be careful to protect this child from any harm and keep him in good, pure surroundings. In the future, he will become a benefactor for the Dharma and for sentient beings. I will act as a guardian to him.”

After only a few months, all his hair had grown and was standing up on his head, so that this looked like Dorje Drollo. Some of his disciples who had a good karmic connection with him actually saw a blazing mass of fire around him.

Nyoshul Khen Rinpoche said many times, “This child is Dorje Drollo.” Khenpo Rabgye from Bir said that he dreamt that the middle son of the Barchung chief was a high throne-holder (tulku) of Palyul monastery. The Lord of Refuge and Regent of Padmasambhava, Dudjom Rinpoche Jigdral Yeshe Dorje, saw him clearly as the re-incarnation of Lhatrul Rinpoche the third, Lhundrup Gyatso and recognised him as such, giving him the name Pema Tenzin Namgyal.

 

Later, he took the three refuges and Genyen vows, receiving the refuge name Pema Garwang Tenzin. Many great Lamas of all lineages have recognized him as a high re-incarnation

 

Fourth, his enthronement.

 

This happened in 1975, when he was eight years of age, at Ogmin Ugyen Mindrol Ling Monastery at Nyedon Gatsel Ling near Dheradun. H.H. Drupwang Pema Norbu Rinpoche enthroned him in front of H. E. Dzongnang Rinpoche, H. E. Kho Khim Rinpoche and H. E. Rigo Tulku Rinpoche, many Khenpos, Tulkus and countless monks and lay people. He was seated on a golden throne in a very extensive and thorough ceremony.

 

Fifth, his education.

 

From Dagpo Trulku, Golok Trulku, Gen Gyurchoe, Gonjo Lama Wangdag, and others, he learned reading, writing and grammar. He was able to learn the ritual practice texts without any difficulty. Later, he stayed at Ngedon Gatsal Ling and the college of Thegchog Namdrol Shedrup Dargyae Ling for many years with the three Khenchens and khenpo Tseten, Khenpo Jigme Kelsang, Khenpo Nyima Dondrup. Here, he always sought to serve his Lamas with his body, speech and mind. Receiving extensive teachings from them over a long time, he perfected his study of the meaning of both sutra and mantra.

 

Sixth, how he received empowerment, oral transmission and key instructions, came to understand them and practiced them.

 

He received a long life empowerment and that of Hayagriva, from His Holiness the Dalai Lama. From the great lineage master H. H. Drupwang Pema Norbu Rinpoche he received the (instructions for) the preliminary practice of 500,000 accumulations, the Rinchen Terdzö, the Nyingthig Yabzhi, the Nyingthig Tsapö, the collected teachings of Mipham Rinpoche and the sky treasures of Ratna Lingpa. He received all these empowerments and transmissions of sutra and secret mantra like a vase being filled up to the brim and became a heart son of Penor Rinpoche.

From the Lord of refuge, Dilgo Khyentse Rinpoche he received the empowerments for the Rinchen Terdzö, the Nyingthig Yabzhi, the Nyingthig Tsaphö, the Nyingma Kabum, or oral lineage teachings of the Nyingmapa, the Treasury of Oral Instruction (of Jamgon Kongtrul) and the collected teachings of Mipham Rinpoche. From H. H. Dodrubchen Rinpoche he received the reading transmission for the Rinchen Terdzö. From Kyabje Taklung Tsetrul Rinpoche he received the empowerment of the Rinchen Terdzö. From Paltrul Thubten Palzang he received the full empowerment and oral transmission of the Namchö of Minjur Dorje. From Domang Yangthang Rinpoche he received all the empowerments and oral transmissions of the Terma Teachings of Domang. From Khokhim Rinpoche he received the empowerment for the rituals of Mindrol Ling.From Tulku Rigdzin Pema he received oral transmissions for the six volumes of the Jatson cycle, the collected teachings of Mipham Rinpoche and other teachings.

From countless other great masters he received many other essential Dharma instructions. Then, following the Palyul system of three-fold retreat, he practiced until he received signs of accomplishment.

 

Seventh, how he has started to practice Buddha-activity.

 

Rinpoche has established many new Dharma centres all over the world for the benefit of all sentient beings. So far he has created centres in Tibet, India, Nepal, Canada, America, Singapore, Taiwan, Sikkim and China.

By his visiting these centres and teaching in them, he has made it possible for more than ten thousand students to receive the ripening and liberating instructions of Dharma, thus bringing them happiness in this life and putting them on the path to Liberation for the future.

He has constructed a new Palyul retreat center named Osel Ling near Parping, or Yangleshö, in Nepal. He assisted the local Tamang community to renovate the murals in their Guru Lakhang near the great Jarung Khashor stupa of Boudhanath by donating about two and a half million Nepalese rupees for this purpose.

In 2004 he constructed a new monastery in Sikkim, which was named Palyul Dechen Gawai Ling by H.H. Kyabje Drupwang Rinpoche. At this monastery he performs Ratna Lingpa’s Dorje Phurba practice and gives empowerments and teachings on the preliminary practices of the Dharma, every year. He also built a new school named Sherab Osel Raldri Ling for an impoverished village nearby and provided support for about a hundred pupils. He is helping Pakhyung monastery too in Sikkim. Near Dorjeling in Mirik he is building new Monastery too.

At Namdroling monastery near Mysore, where he lives, he requested Kyabje Drubwang Rinpoche to give the Rinchen Terdzö transmission and also that of the Nyingthik Yabzhi and sponsored the needs of all those who took part.

He commissioned a thousand statues of the Buddha, of Guru Rinpoche, of Avalokitesvara and of other deities, to be cast in Indian bronze and sent to the main (mother) Palyul Monastery in Tibet, to be distributed to all the branch monasteries and he also made substantial offerings to all the monastic communities there.

He offered more than a hundred thousand Chinese Yuan to Rabchag monastery and he still takes care of this gompa now.

He is taking care Palyul Mother Monastery in Tibet too because, H.H. Tulku Thubzang Rinpoche asked him to work Palyul Mother Monastery in Tibet with H.H. Karma Kuchen Rinpoche.

 

Without any concern for the difficulties involved, Rigo Tulku Rinpoche tirelessly undertook, and completed a very substantial project at Palyul Choekhor Ling, Bir, where he constructed a shedra (scriptural college), school, retreat centre and accommodation for the monks. Also at Tso Pema  he built a retreat centre and a replica of Zangdogpalri. In Bir, about three hundred monks teach the Buddha-Dharma, study the Buddha-Dharma and work for the benefit of beings, thus causing the Nyingma teachings to develop.

Previously, H.E. Dzongnang Rinpoche and H.E. Rigo Tulku Rinpoche invited Lhatrul Rinpoche to stay at Palyul Choekhor Ling, so from the year 2009 onwards he has also lived there, and taking care of Palyul Choekhor Ling Monastery.

 

Wishing Prayer

 

May this powerful protector of the Dharma and of sentient beings stay deathlessly and stably on his Vajra throne, and through the brilliance of his major and minor marks revealing his extraordinary qualities, make meaningful connections with beings. May his activities never decline, but endure, spread and increase.

Furthermore, as long as this world remains, may the general teaching of the Victor and particularly that of the precious, great secret, early translation doctrine remain.

May the powerful and impartial protector of the Dharma and of sentient beings remain, watching over the seven-fold vajra teachings.

Finally, we profoundly and sincerely wish that all his wishes be fully accomplished without obstruction.

 

To recapitulate this:

 

May the form of the unchanging manifestation of Padmasambhava who is the protector of beings and the upholder of the teachings stably remain. For the benefit of the many different types of being and to increase the Dharma, may he live long and may his activities flourish!

 

According to the request of Rinpoche’s manager, Lama Pema Tashi this short biography was written by Khenpo Degewa Ugyen Tsering, basing it on the history of Palyul, on the tenth day of the eighth month in the female earth ox year, in the Shedra of Palyul Choekhor Ling. May this be a cause that the glorious Lordmay live long and that his Buddha activities spread in all directions.

 

May this be virtuous!

 

 

上師中文介紹

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成就自在文波˙阿桑(白玉拉祝仁波切)之歷代降世行誼略傳

堪布鄔金策令 輯纂

已自在掌握智者、成就者二方面的造詣,並為顯密一切經論之主宰者,達到九種大德妙相全面功德之頂巔、成就大持明──文波˙阿桑、亦稱為白玉拉祝仁波切──之歷代降世行傳,請見下文。

第一世 成就自在文波˙阿桑

獲得成就的大德文波˙阿桑,是修布˙貝吉僧給化身「賢哲 噶瑪札西(也稱為噶瑪確巴桑波,即第一世噶瑪古千法王)」的侄甥(所以稱為文波──侄甥之意)。尊者出生於多康地區的長江畔,時為藏曆第十三勝生周的中期,約莫十八世紀中葉。在諸多稀有瑞相之中,尊者現出色身。

自幼,尊者的大德習氣便已醒覺,展現出一派佛子菩薩風範。在學習文字讀寫等事時,也能無礙通達。稍長,即拜於賢哲 噶瑪札西等人為主的許多智者、成就大德足下,無偏地學習勝者佛陀的教言,以及廣泛的顯宗契經與密宗續部教法,而徹底聞法。此外,他還在不定的各個處所,就其所聞之義,專注地付諸實踐,從而具有許多成就徵相。尊者師事證悟的噶瑪拉旺(白玉寺第五代座主)和滅竟迷惑的噶瑪敦但二位,奉持遁世遊方之行。尊者對於修法、實踐,總是專一致志。而在教務與寺務之事業羯磨輪衰微之際,這位賢哲大德,也毅然承持起教務與寺務之事業,以講學、修行、羯磨三事,成為教法棟樑,廣大地護念教法與眾生之利益。

最終,尊者示現前往吉祥山蓮華光宮的行相而謝世。

第二世 拉祝˙貝瑪噶旺滇津(蓮華舞自在持教)

一切勝者佛陀之智慧威神力所現起妙化──吉祥祕密主金剛手的化身,拉祝˙貝瑪噶旺滇津的出現,於徹見三世、濁世時的一切智「多珠欽˙吉美欽雷哦瑟」的《未來授記》中曾如此提到:

達塘等大部分寺院,

眾人就像穀物混雜,

談不攏如群鳥嘈雜,

何時才有天神依怙?

文殊金剛手所化身,

恆時不斷現於該寺。

《(上師)密意總集˙密本授記文》中也提到:

現在仁津哦(持明光芒)之未來世,

將來鄰近噶陀處,

具名「噶(舞)者」心向蓮華我(蓮師自稱)。

飲血尊敦珠林巴的伏藏文裡,則有:

去彼處不久之近處,

吉祥金剛手妙化舞,

彼瑜伽名中有「拉(天,本尊)」字,

耳後方具有黑痣也。

應傳其多聞子修類。

正如種種甚深伏藏所無誤授記一般,藏曆第十四勝生周水陽鼠年,也就是公元1852年,在「文對拉章」一帶、拉章巴滇確嘉的姪甥家系中,尊者化身的蓮華綻放了開來。年幼時,大德種性便已甦醒,心中自然向著佛法,並生起無偽的厭離輪迴之想。後來,吉祥勝者第十四世噶瑪巴與第四世佐欽仁波切,均認證其為文波尊者──成就自在喇嘛袞桑耶謝──的轉世再來,並經嘉珠˙貝瑪董阿滇津(白玉寺第七代座主)以其無誤智慧之眼予以認證,在尊者十二歲、木陰牛年時在駐錫寺院的高廣法座上舉行陞座儀式。

尊者在其舅父桑傑札西與老師蔣秋札巴二位教導下,精通了文字讀誦。特別的是,他將嘉珠˙貝瑪董阿滇津奉為頂上摩尼寶珠,加以依止,並接受沙彌學處律儀,對於一切知識明處的基礎──包括文法、聲明、修辭、詞藻、詩學、天文曆算…等,皆加以學習,並十分純熟。此外,尊者也在這位大德(嘉珠˙貝瑪董阿滇津)尊前,學習《天法》前行、正行大圓滿立斷,以及拙火甚深引導、夢瑜伽、雜法引導、黑關引導、修聲、五種淨土修治法等經驗引導,還有《恰美仁波切引導法注釋》、《大悲觀音直授引導》、《札西嘉措教言全集》、《瑪倉噶舉祖師傳》、《廣品般若》等法之口傳,《天法》的廣軌完整灌頂與口傳,《嘉村寧波伏藏法》的所有灌頂、口傳,《大圓滿密意直徹》、《噶瑪林巴˙寂忿百尊生起次第》、《惹納林巴伏藏法》等全部灌頂與口傳,《上師密意總集》的灌頂、口傳,《龍欽七寶藏》口傳、《龍欽心滴》與《噶舉金鬘》、《修部八教˙善逝總集》…等,凡一切屬於前譯派的教言、伏藏教法,以及菩薩律儀、毗奈耶戒、《阿毗達磨集論》、《阿毗達摩俱舍論》等經典講說,尊者皆善加聽聞修學。

前段所述諸法,是於文珠˙吉美穰卓、色達喇嘛˙索南南嘉、智者多傑饒滇、工珠˙噶瑪阿旺圓滇嘉措(蔣貢工珠仁波切)、無有爭議的大伏藏師貝瑪董阿林巴(蔣揚欽哲旺波)等獲得成就的智者大士尊者們跟前,頂戴其蓮足而獲得的。另外,還附帶得到了《匯集經》根本灌頂、《祕密藏總義˙祕密主言教》、《祕密主密意莊嚴》之引導,也學習了《前譯教言》的金剛法舞與梵唄法樂、儀軌程序、壇城規格與彩粉壇城製作諸事,皆十分通達,因而以精通續部傳統著稱。由於尊者對於《(惹林傳規)三身修法》以及特殊有緣本尊之近修都已經符合標準,其覺受、證悟之功德猶如夏季繁花錦簇一般怒放,成為一位具有殊勝證悟之瑜伽自在大德。

尊者在南嘉蔣秋林(尊勝菩提洲寺,白玉祖寺)中,擔任許多年的大隊忿怒金剛舞及《教言》根本金剛舞之領銜舞者。在偉大的德格王建議下,尊者擔任南嘉蔣秋林的法台一職,先後五年。尊者在拉日哦薩崗(光明崗神山),新修了一間佛殿,殿內主奉一尊高達一層樓的能仁(釋迦牟尼)佛像,周邊則有千佛群像,作為殿內奉厝之所依。另外,尊者還新刻《吉祥密續之王˙祕密藏釋》等許多經典的木雕板。在熱加鄉的桑滇林(禪定洲),新訂初十節慶大供養法會的規範,並躬身主持。尊者為來自里藏、多色、霍尼、貢覺等地的許多所化徒眾,傳授灌頂與往生法,廣大行持利生事業。尊者在康薩地方新修了寢室,也向鄔金董阿確計尼瑪(白玉寺第八代座主)等諸多徒眾,廣傳自宗的內道佛法等甚深引導。隨後,將董阿確計尼瑪安排在法座寺院(白玉寺),自己行持著捨棄所斷之瑜伽(捨棄塵俗),不固定地在穆桑等寂靜處,以專注修持度日。

後來,在尊者離開後將近兩年時,嘉珠仁波切在達塘建起佛殿等組織,要求尊者前往住持教法。尊者再再向上師表示因潛心實修,無暇他顧,故請允准假,然而未蒙首肯,上師更加殷殷催促。尊者於夢中見到許多由各色綢緞所莊嚴的野犛牛,正在迎請八相蓮師,當下想著:「大概到齊了吧?」醒後,隨即啟程回到白玉。

在白玉,嘉珠仁波切表示:「如同『教法將往北方弘揚』之授記,具有弘揚教法之緣起故,無論如何,(你)都應前往(達塘)。」以如此真實不虛之教言加以勸慰之後,上師(嘉珠仁波切)便恩賜了諸多個人用品在內的禮品,冊封其為法座之主宰。

之後,尊者於藏曆第十五勝生周、鐵陰蛇年,也就是公元1881年,起身前往達塘,途中向上下色達部落化募,得到各式財物等大量供養品。之後繼續啟程。在達塘,由於尊者福德大力所致,其腳趾出現了猶如上品赤金般的耀眼法輪圖紋。

錫珠˙蔣揚謝饒確計囊瓦(第二世白玉宗囊仁波切)曾說:「十五勝生初期前,稍過時日水馬年,多麥邊地黑暗洲,遍智上師事業使,正法光明照耀下,玉湖瀑布水渦邊,達塘顯密講修洲,此即該寺初建年。」如其所言,在藏曆第十五勝生周水陽馬年,公元1882年,尊者新建起大殿的所依與能依等設施。之後,又陸續建了近修三根本浩瀚本尊的修行院、實修大手印與大圓滿教法的閉關房、大悲觀音的億遍嘛呢轉經筒、兩層樓高的金頂殿宇,甚至連值班室都加以妥善興修。殿內安奉者,主尊為黃金打造的最勝本師釋迦能仁自在報身像,高達兩層樓,還有約莫一人高的吉祥燃燈佛像…等許多佛像。另有黃金大塔,以及《大藏經˙佛語部》、《大藏經˙論典部》為主的多部佛語經函,也有《俱舍論》、《慈氏五論》、《入菩薩行論》等許多書籍的雕板。寺牆上則繪有三根本浩瀚殊勝本尊的壁畫。院牆以內,有著五百座小轉經輪。以上述所說為例,尊者新建了無數的身語意三依。水羊年(1883),尊者希望嘉珠˙董阿滇津能夠蒞臨達塘寺,遂作了迎請,請求上師傳授《大寶伏藏》等許許多多的灌頂與口傳。初十供養法會時,在約五百人的集會中,啟建盛大的大伏藏師惹納林巴《意修˙密集寶瓶修法》法會,也按照《黑帽尊者淨相法》,演出盛大的金剛法舞。凡是下至旁生的一切所見有情,都是大阿闍黎(蓮師)的所化眾生,尊者皆為之新啟無量的饒益事業。

遵奉嘉珠仁波切的口諭與手諭,尊者在修行院中封泥掩關,進行一年的念修,圓滿了咒數;並在閉關房中封泥掩關三年,實修大手印、大圓滿教法,從而獲得見解之決定;修行《三種山法》,以及《三身修法》會眾合修的一月期法會,還有冬季大修法、《極樂修法》、歲末食子…等修行,皆遵照勝王白玉派的傳統進行。尊者先後傳授多次大手印與大圓滿的經驗引導,以及許多罕見傳承的灌頂與口傳,以及《金剛鬘》灌頂、《噶林寂忿》的生圓次第、《天法》口傳…等無數灌頂、口訣、經論教學,藉由清淨的事業之鑰,為上千位僧眾在此方土地,廣大開啟了眾生無餘解脫之門。達塘寺培育出許多見無違逆、掌持袈裟勝幢的宏偉僧團,以及博學而獲致悉地的正士大德們,成為了佛教光明之源泉。「董阿謝祝確闊達吉林(顯密講修法輪增廣洲寺)」的美譽,從此便如夏鼓雷音,在美妍的樂土中,遍地隆隆迴盪著。

之後,到了木陽猴年、公元1884年,在介卓文˙董阿、尤大康薩文波˙桑沛、康根文波˙尤大拉嘉等人請求下,尊者為「諦達德欽確林(大樂法洲寺)」賜名,並搬遷到達彭介卓寺旁的旺圖日山腳下,於此新修大殿、修行院、億遍嘛呢轉經輪、高達二層樓的慈氏彌勒金身像為主的無量身語意三依。乃至供養物、日用品等,皆重新置辦。尊者還在此寺內廣轉灌頂、甚深引導之法輪,恢復了衰微的《三種山法》、《三身修法》等教法傳統。在修行院內,傳授教法,新訂節慶供養法會與初十法會,以及《淨相》金剛法舞、冬季大法會等規矩。尊者如是將該寺的衰頹局面從根本上振興了起來,也領導該地眾人內心趨向正法,十善的風俗規範廣為開展。

此外,尊者還造訪究則、綽斯甲、西噶、頗莽、容札等嘉絨各地,轉動無邊的能成熟、能解脫法輪,轉變當地男男女女的心,令所有結緣者都達到信心的境地。尊者還再次中興了當地掌持勝王白玉教法傳承的寺院,並一一賜贈禮品。他在密續傳統、寺院清規等一切所需事業方面做出的貢獻,可謂超乎想像。

水龍年(1892),一聽到嘉珠仁波切德躬欠安的消息,尊者便隨即與錫珠仁波切二位返回白玉,向珍貴的依怙主致上許多豐盛的禮品,並舉行盛大的祈請住世修法;嘉珠仁波切圓寂後,也參與了密意圓滿的供養法會,為之修建了宏偉的金塔。

後來,於返回達塘的途中,錫珠仁波切也去世了,尊者負責其密意圓滿與法體淨身等事宜。在悲痛萬分之下,他來到文殊怙主˙工珠仁波切尊前,再再傾訴哀慟之情。珍貴的文殊怙主為他傳授許多灌頂、引導與口訣;為了教法與眾生的利益,為他宣說了許多衷心的教言,並向他保證錫珠仁波切的轉世很快就會回來,他本人也承諾將會尋訪轉世。於是,尊者便啟程返回達塘的法座寺院。如此一來,由於錫珠仁波切已經去世,尊者只好在四十三歲時,再次負起主持法座的職責。一直到六十歲為止,包括灌頂、口傳、甚深引導、興建三依、寺院清規等寺院的方方面面,都是由尊者全面地照顧著的。

六十歲時,尊者任命巴瑞古千仁波切擔起法座寺院的管理之職。之後,尊者隨即向超過千人的大眾,以數日的時間傳講噶瑪林巴《寂忿》教法當中的「淨化六道」法門,廣作供養,也廣發布施,捨去一切財物,前往達嫫央宗進行數年的閉關,實修教法。到了七十歲,由於瑪企倉家族的軍隊肆虐果洛地區,達塘的大殿慘遭兵燹,為火所焚,上下值班室等建築,以及許多三依都遭到摧毀。尊者也難逃無妄之災,受到囚禁與鞭笞,飽嘗艱辛。後來,雖經熱加寺寺方極力迎請,仍在監獄中度過了數月。直至七十三歲,尊者才又回到南嘉蔣秋林(白玉寺),將上下關房合建為一所美輪美奐的嶄新關房,辦備日常必需的資具,並固定提供該修行院內禪修的行者每年數斗穀物,資助他們的生活。

藏曆第十五勝生周木陰牛年(1925)起,尊者花費了三年的時間,住在該閉關房內,修習咕汝確旺的《大悲觀音極精華集》,念誦一億遍六字大明咒。後來,尊者再次回到達塘,長期待在「塔瓦孜(解脫頂)」蘭若裡。當時,尊者受到嘉榮五部的迎請,但答以:「年事已高,無力親往。某月某日,爾等五部一切人,向我所在方向,雙手合掌,具信善加祈請,則我將於此地灌頂,此與我前往爾處無有差異。」迎請者遂各返家鄉,向五部土司轉達此意。當日上午,尊者於己處傳授大悲觀音的灌頂,該日於嘉榮五部任何地方的眾人,都能聽到尊者的聲音及清脆的手鼓聲,紛紛不由自主地產生信心。

尊者廣聞經論,二次第之覺受證悟極高,戒律清淨並具備諸多成就事蹟,曾於岩石上留下足印,今日依然能夠一飽眼福。除此之外,在一次前往德格的旅程中,尊者曾將一根圓木當成馬駒騎乘,令許多僧人與弟子們都大感驚奇。有一回,由於找不到石頭起灶,尊者把木塊磨了一會兒,就權當爐灶使用。點火後,木質的灶腳完全沒被燒壞。此外,像是從岩石中取出泉水等成就事蹟,可謂說也說不盡。

這位尊者大德終生不斷地轉動著正法法輪,得飲其法語祕密甘露之親弟子甚多,在此稍作介紹,包括:偉大智者之王董阿確計尼瑪、錫珠˙蔣揚謝饒確計囊瓦、依怙秋珠仁波切˙圖滇吉美確計達瓦、巴瑞古千仁波切˙貝瑪桑祝多傑、大智者翁貝˙昂桑、介追˙文波朵、薩珠˙哦薩寧波、董艾堪布˙吉美袞秋…等智者、成就者身分兼具的無數大德門生。猶如勝者佛陀的教法之中又出現第二佛陀一般,他們的努力地全心投入利益教法與眾生之事。

過了一段時日,在垂顧如此所化徒眾的尾聲,尊者於八十四歲、藏曆第十六勝生周木陰豬年,也就是公元1935年鬼宿月(十二月)的某日,將秋珠仁波切、巴瑞古千、阿桑管家等人喚到跟前,說了很多的話。最後說道:「現在,我這如幻之軀已老,感到特別疲憊。諸位持教者若能蓮足堅固,則老朽甚慰!我對於死亡之苦無有恐懼,但撐不住衰老之苦。將來,我的轉世有機會來到此地附近,也許有可能對教法與寺院產生些利益。然而,若能不給他取我這舊名,則將甚善!」於是,雖然眾人誠懇地祈請住世,尊者亦未聽許。過了幾日,尊者向寺僧與當地所有民眾,傳授了大悲觀音的灌頂,並講說各種教言。之後過沒多久,尊者於該月十三日的白天,以毘盧遮那七支坐姿,在諸多稀有徵兆之中,將如妙花一般的色身融入法界大樂之境界。處理尊者法體的過程中,虛空虹光漫天。法體荼毗後,亦得舍利子,業力清淨者,也有從中見到觀音像的。種種稀有事蹟,極其繁多。

第三世 倫祝嘉措(任運成就海)

文波˙阿桑仁波切的第三世,為殊勝化身之王倫祝嘉措。尊者出生在多康地區的果洛一帶,父親為(第二世)拉祝仁波切的管家「阿桑」,母親則是拉祝仁波切的姪甥女「袞確」。在方便智慧雙運的妙化之中,尊者於藏曆第十六勝生周土陰兔年、公元1939年,伴隨著諸多稀有妙相,降生為二人之公子。相好莊嚴的蓮花,由是綻放。殊勝的依怙主(秋珠仁波切)賜給他一條無瑕的哈達,並賜名倫祝嘉措。尊者自幼便已甦醒大德正士之習氣,並於三歲時受認證為拉祝仁波切的轉世再來,隨即與秋珠仁波切、父母二人同行,經由德格前往清淨之土──拉薩,進行朝聖之旅。一路上,眾人朝拜了拉薩三大釋迦摩尼佛的尊貴佛像、格魯派三大寺、達隆寺、熱振寺、桑耶以及雅隆一帶;也去了多傑札寺、敏卓林寺等無數聖地,參拜無數三依,獻上廣大供養。途中有一回,尊貴的依怙主(秋珠仁波切)下馬,在雅魯藏布江畔稍坐片刻,颳起一陣風,將馬鞍上的坐褥給吹到了江裡去。正當秋珠仁波切想著「這緣起不好」的同時,當時年僅四歲的尊貴化身,表現地就像個成人一般,倏地起身,向上師稟告:「我的墊子供養給您!」於是,就將自己的坐墊獻給了珍貴的依怙主,並請求長壽住世。應該就是此舉,清除了珍貴依怙主的壽命障礙。眾人都議論著:由於他沒了坐墊,導致緣起錯亂,所以最終未能長壽。

後來,在回程途中,來到白玉南嘉蔣秋確林,在尊貴的依怙主跟前,與珍貴的成就自在貝諾法王一道聽受《大寶伏藏》的完整灌頂、《天法》與《惹納林巴伏藏法》等灌頂,以及噶瑪林巴的《寂忿》廣品能成熟灌頂、《大寶伏藏˙祕笈部》、教言傳承《藥師佛》灌頂、《天法》前行引導…等諸多教法。從白玉堪布羅追處,聽聞《大寶伏藏》的完整口傳。此外,也在(第四世)古千仁波切˙噶瑪帖秋寧波(白玉寺第十代座主)以及堪欽雷謝久滇等師跟前,接受諸多灌頂、口傳以及零星法類。六歲、木陽猴年(1944),再度啟程,前往法座達塘寺。由貝夏堪布˙貝瑪洛擔任教師,尊者向之學習文字讀寫與儀軌程序等知識。只要稍加提點,尊者便已無礙通達其意。八歲時,與巴瑞古千的轉世一道在上部的確赤塘(法座壩)金座上舉行廣大的陞座典禮。

尊者九歲,也就是藏曆第十六勝生周火陰豬年、公元1947年,殊勝依怙主(秋珠仁波切)要求他在初十大法會上,向大眾傳授灌頂,尊者接受了上師的指示。而在這段學習灌頂作法程序的期間,尊者貴體微恙,遂於該年角宿月(三月)初五,將密意攝入法界而圓寂。

尊貴的第四世拉祝仁波切˙貝瑪噶旺滇津(蓮華舞自在持教)

俱胝斷證功德支分圓 智悲力之一一光芒中

皆能遣除眾生燠熱苦 無比上師明月我敬禮

藉由如此供養禮讚作為開場,此處將要如同從大海中以髮梢擷取一滴海水般,略述第四世拉祝仁波切的共通外在傳記。

一、論述與歷代白玉拉祝仁波切相關之授記

尊者於無量劫前,於殊勝聖地楊柳宮中,乃是一切勝者諸佛之妙意匯一之總集主宰,於吉祥祕密主之體性中證得圓滿菩提(,正是金剛手菩薩)。而在後學所化徒眾的境界中,則為第二佛陀「鄔金(蓮華生)大士」廿五心子之一──能憑期剋印令泉水逆流的「修布˙貝吉僧格」。貝吉僧格的妙化,又成為了出生在賢哲噶瑪札西的侄甥一系中的第一世──文波˙阿桑仁波切。第二世為拉祝˙貝瑪噶旺滇津。第三世則為倫祝嘉措。這些大德都可謂教法與眾生的祥瑞,在他們無數化身遊舞中的其中一位,就是拉祝˙貝瑪噶旺滇津仁波切。

在持明敦督多傑的伏藏中授記道:「修布貝僧之後世,噶陀一帶名中帶旺(自在)字,十地自在瑜伽欸嘛吙!」惹納林巴的伏藏授記中也說:「密主(金剛手)妙化善巧度眾生,名有旺(自在)者將生於康區。」此外,持明嘉村寧波的伏藏授記中則提到:「著袈裟者名中帶噶(舞)字,屆時將有種種障,為此大德努力能息障,再成悉地聖壽得終年。」如是等等,諸多無誤金剛語都明顯指出尊者的出生。

二、尊者的誕生與認證

藏地三區之中的多康四部裡,有一處以十善所莊嚴、偉大護世法王轄下之地(德格)。尊者的父親,是繼承該地英武驍勇家族風範的「巴瓊本˙圖朵袞波」(巴瓊本:為德格土司轄下三十土司之一),母親則為完全斷除女性缺點、將善惡取捨視同眼目般愛護的女子,是熱加「謝年本」(謝年本:亦為德格三十土司之一,直轄地為熱加)的女兒──一位擁有善良品行的具格空行母「多傑拉嫫˙東薩」。仁波切於公元1968年海生第二佛陀(蓮師)降生於西南牛奶湖之紀念日吉旦,也就是猴月十五日,出生於聖地印度西部(應為東北部)大吉嶺,成為二人之公子。仁波切出生時,空中出現了虹光帳幕等諸多稀有瑞相。竹巴噶舉的圖瑟仁波切曾鄭重地囑咐道:「這小孩必須慎防晦氣等事,將來能夠成為教法與眾生之靈藥。我把他當成是珍貴的資產。」

仁波切出生後的幾個月,頭髮就向上卷曲,看起來就像是蓮師金剛力士(多傑卓略),有些清淨的徒眾,也曾親眼見到他身上燃燒著火焰。紐修堪仁波切曾再再說過:「這孩子是金剛力士。」比爾堪布˙饒傑則說:「我夢到巴瓊本的二兒子坐在最高的法座上,是白玉寺的一位轉世祖古。」鄔金蓮師的代表──依怙主 敦珠仁波切˙吉札謝多傑,觀察到他是第三世拉祝˙倫祝嘉措的無誤轉世,便做了認證,同時也為他取名為「貝瑪滇津南嘉(蓮華持教尊勝)」。之後,敦珠法王為仁波切舉行了剃髮儀式,並賜三皈居士戒,起法名為「貝瑪噶旺滇津(蓮華舞自在持教)」。另外,不分教派的諸多偉大上師們,都一再指出,仁波切肯定是大士大德的轉世再來。

三、在金座上陞座

公元1975年,仁波切八歲,在聖地印度的德拉敦「奧明鄔金敏卓林(密嚴鄔金成熟解脫洲)」的法帳寺院「也敦噶擦林(了義喜苑洲寺)」裡,在尊貴依怙主 成就自在貝諾法王、宗囊仁波切(蔣波佛爺)、闊千仁波切、仁果祖古仁波切等堪布、轉世祖古,以及無數僧俗大眾參與下,仁波切帶有法輪相的雙足,登上了無畏雄獅所撐起的黃金寶座,舉行盛大而意義深遠的陞座儀式。

四、聞思教法

在達波祖古、果洛祖古、局確喇嘛老師、旺札喇嘛老師等人指導下,仁波切學習文字讀寫、三種藏文的文法學以及儀軌實踐等知識,並且無礙地通達。之後,在也敦噶擦林、帖秋南卓謝祝達傑林(勝乘解脫講修增廣洲寺,南卓林寺)的佛學院內學習數年,拜於三位堪欽(堪欽貝瑪謝饒、堪欽南卓、堪欽策旺嘉措)、堪布策滇、堪布吉美嘎桑、堪布尼瑪敦珠等師座下,以三種令師歡喜的態度,長期親近師長,對顯密教法與其他明處學問進行徹底的聞思。

五、接受灌頂、口傳、口訣並付諸實踐

仁波切從偉大救怙主 達賴喇嘛陛下尊前,獲得馬頭明王的隨許法以及長壽灌頂。

在親近的偉大部主「依怙主 成就自在貝諾法王」尊前,學習了五十萬前行法,並依之累積次數、集資淨障;此外,也從法王處,猶如一瓶之水完整灌入另一瓶中一般,聽聞了《大寶伏藏》、《四支心滴》、《龍欽心滴根本函》、《米滂仁波切著作全集》、《惹納林巴伏藏法》、《天法》、《匯集經》等法門之灌頂與口傳,成為法王的一位內在心子。在依怙主 頂果欽哲仁波切尊前,聽聞、《大寶伏藏》、《四支心滴》、《龍欽心滴根本函》、《前譯教言》、《教誡藏》、《米滂仁波切著作全集》在內的種種灌頂與口傳。在依怙主 多珠欽仁波切處,聽聞《大寶伏藏》口傳。在依怙主 達隆則珠仁波切處,接受《大寶伏藏》灌頂。在白玉祖古圖滇巴桑處,獲得《天法》所有灌頂。在多芒˙揚唐仁波切處,接受完整的《多芒(德欽林巴)伏藏法》灌頂與口傳。在闊千仁波切處,得到敏卓林課誦中的法門灌頂與口傳。在祖古仁津貝瑪處,聽聞《嘉村寧波六函》與《米滂仁波切著作全集》口傳等教法。此外,仁波切也不分教派地從無數善知識處接受佛法甘露。除了聽聞之外,仁波切也以白玉派自宗的《三種山法》為主,堅毅地進行實踐。

六、宏持利生事業

仁波切為了整體佛法與眾生的利益,特意來到沁涼的雪國藏地、印度、尼泊爾、加拿大、美國、新加坡、台灣、錫金、中國等地,新建起佛法的基地,並已向超過萬人之數的有緣弟子們普降法雨,傳授能令心續成熟、解脫的教法甘露,將大眾安置於利樂之榮景中。

在尼泊爾揚雷雪附近,仁波切新建了一所白玉的修行院,名為「哦薩林(光明洲)」。

仁波切也曾出資二百五十萬尼泊爾幣,提供在賈榮喀雪(博達)大塔旁、由達瑪協會所籌劃的「蓮師佛殿恢復工程」,贊助殿內壁畫的費用。

公元2004年,隱密聖地錫金的新寺院建成後,依怙主 成就自在貝諾法王為寺院取名為「德欽噶威林(大樂歡喜洲)」。 仁波切也替生活條件較差、貧苦的鄉村民眾,新建一所學校,名為「哦薩饒智林(光明寶劍洲)」,並提供超過百名學童的全數就學需求。該寺(德欽噶威林)每年都會舉行惹納林巴傳承《普巴》的大修法會,仁波切同時也會向信眾傳授灌頂、前行的相關教法。

在錫金一地,包括巴瓊寺在內,仁波切共有兩所寺院。同樣地,在大吉嶺附近不遠的米利地區,也有一所新的寺院正在興建中。

仁波切在駐錫勝王白玉派的第二法座──帖秋南卓林寺──期間,作出許多貢獻,例如:祈請依怙主 成就自在貝諾法王轉動《大寶伏藏》與《四支心滴》的能成熟、能解脫法類之法輪,並擔任施主,為超過萬人的與會大眾提供日常所需的硬體條件。

仁波切還打造了數以千計以印度響銅所製的本師佛陀像、蓮師像、觀音像,帶到藏地勝王白玉派的祖寺──白玉南嘉蔣秋確林(尊勝菩提法洲寺),以及家鄉的寺院等地,做為供養。不僅如此,仁波切還向僧團全體致贈禮品、廣發供養。另外,仁波切還按照尊貴依怙主 白玉祖古圖桑仁波切「應照顧白玉祖寺等地」的訓示,在熱加鄉贊助了超過十萬人民幣的經費。

對於尊貴的仁果祖古仁波切歷盡艱辛才建成的白玉確闊林(白玉法輪洲寺)的佛學院、修行院、大廟、學校,以及位於措貝瑪(蓮花湖)的銅色吉祥山宮殿、修行院內的三百位僧伽,仁波切也玉成他們對佛法的講說、修持與羯磨事業三事。在這所宏揚前譯寧瑪派的宏偉寺院組織之中,仁波切按照過去宗囊仁波切、仁果祖古仁波切二位「拉祝仁波切住於此寺」的心願,自公元2009年起,住於該寺之中,並視察、看顧該寺。

最後,於此深切地發願。惟願:做為教法與眾生之怙主與真實靠山,仁波切的蓮足能於金剛寶座上,恆常閃耀著真實、無死的相好威光。也願在三有輪迴仍存之際,整體佛教、個別的大密前譯寧瑪派之珍貴教法為主,所有教法以及一切眾生之怙主、靠山等大德之蓮足,咸能如同金剛的七層意義一般,綿延常住,一切所願都得以無礙、如意成就。

又有道是:

蓮師妙化不變眾生怙 執持教法示現為色身

為利各式眾生弘佛法 惟願蓮足堅固事業廣

以上略傳乃受仁波切的管家「貝瑪札西」閣下所交代,以《白玉座主世系(白玉教法史)》為底本,有著堪布名銜的德格人「鄔金策令」於第十七勝生周土陰牛年(2009)猴月初十,在白玉確闊林佛學院內寫就。願此成為能令吉祥怙主上師之聖壽綿長堅固、利生事業遍及一切處之因。善哉!

敦珠貝瑪南嘉(張昆晟)譯於2011年十月,願吉祥!

十月至十二月共修時間,Oct to Dec Practice Schedule

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OCT:

OCT 7  –  10:00-11:30AM 綠度母 Green Tara

OCT 14  – 10:00-11:30AM 四加行共修 Four Foundation

OCT 15 – 9:00~17:00 全日小閉關 Retreat (Monday)

OCT 21  –  10:00-11:30AM 綠度母 Green Tara

OCT 24  — 7:30PM – 10:00PM 蓮師薈供 Guru Rinpoche Tsok  (Wednesday)

OCT 28  – 10:00-11:30AM 10:00-11:30AM 四加行共修 Four Foundation

NOV:

NOV 4  –  10:00-11:30AM 綠度母 Green Tara

NOV 11  – 10:00-11:30AM 四加行共修 Four Foundation

NOV 13 – 9:00~17:00 全日小閉關 Retreat (Tuesdady)

NOV 18  –  10:00-11:30AM 綠度母 Green Tara

NOV 23  — 7:30PM – 10:00PM 蓮師薈供 Guru Rinpoche Tsok (Friday)

NOV 25  – 10:00-11:30AM 10:00-11:30AM 四加行共修 Four Foundation

DEC:

DEC 2  –  10:00-11:30AM 綠度母 Green Tara

DEC 9  – 10:00-11:30AM 四加行共修 Four Foundation

DEC 13 – 9:00~17:00 全日小閉關 Retreat (Tuesday)

DEC 16  –  10:00-11:30AM 綠度母 Green Tara

DEC 22  — 7:30PM – 10:00PM 蓮師薈供 Guru Rinpoche Tsok (Thursday)

DEC 23  – 10:00-11:30AM 10:00-11:30AM 四加行共修 Four Foundation

DEC 30  — 10:00-11:30AM 綠度母 Green Tara

九月份共修

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Sep 2  –  10:00-11:30AM 四加行共修 Four Foundation

Sep 9  – 10:00-11:30AM 綠度母 Green Tara

Sep 11 –  09:00-17:30AM 小閉關 Retreat (Tuesday)

Sep 16  –  10:00-11:30AM 四加行共修 Four Foundation

Sep 23  – 10:00-11:30AM 10:00-11:30AM 綠度母 Green Tara

Sep  25 — 7:30PM – 10:00PM 蓮師薈供 Guru Rinpoche Tsok (Tuesday)

Sep 30 –  10:00-11:30AM 四加行共修 Four Foundation

九月份小閉關 (九月十日星期一)

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此吉祥日為  密勒日巴誕辰紀念日(1052)一切女性本尊及空行母會集薈供日、供養龍王日、煙供火供吉祥

請各位金剛師兄踴躍參加, 如不能參與全天亦可選擇單座閉關

千燈護關: 佛學會發起千燈護關 歡迎各位師兄弟及大德们共同護關

經云: 閉關與護關者,皆能獲恆沙功德

護關點燈:

大壇主      CAD$500(壇城主燈及三百盞燈)

金剛壇主  CAD$200(一百盞燈)

隨喜:  每盞燈 五元

八月份共修

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Aug  5  – 10:00-11:30AM 四加行共修 Four Foundation

Aug  6  –9:00~17:00 全日小閉關 Retreat (此日為觀音菩薩成道日)

Aug 12  –  10:00-11:30AM 綠度母共修 Green Tara

Aug 19  – 10:00-11:30AM 四加行共修 Four Foundation

Aug 2610:00-11:30AM 綠度母共修 Green Tara

Aug 26 — 7:30PM – 10:00PM 蓮師薈供 Guru Rinpoche Tsok

大圓滿前行精進小閉關

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各位金剛師兄弟們  大家好

經過仁波切加持與欣然應允, 中心每月挑選吉祥功德日進行大圓滿前行的精進小閉關

每次為一天四座, 時間如下

報到: 上午 9:00 AM

起修: 上午 9:20~10:50 Am    第一座

11:00~12:30 Am    第二座

休息: 中午外薈用餐及小憩

起修: 下午 14:00~15:30 Pm    第三座

15:45~17:30 Pm    第四座 結行及迴向

 

注意事項:請參加的師兄弟前一日避免五辛(蔥 蒜 香菜等)的食物

當日到中心前請沐浴淨身

不能參加全日的小閉關  師兄弟根據個人生活及工作條件的安排

可以選擇其中的一座或數座參與小閉關實修  時間表請參照上面

請於每座休息時間內進入中心

已經參加過2010 / 2011 四加行全月實修的師兄弟可以進行各自加行的實修閉關  還未開始實修的師兄弟們更需要進行小閉關來反覆熟悉

如未曾參與過全月加行課程的師兄弟或大眾 可以持蓮師心咒 蓮師七支祈請文或相應的法本進行小閉關

報名請打電話LISA 778 882 7937

千燈護關: 佛學會發起千燈護關 邀請師兄弟及大德们共同護關

經云: 閉關與護關者,皆能獲恆沙功德

護關點燈:

大壇主 CAD$500(壇城主燈及三百盞燈) 功德主牌位

金剛壇主 CAD$200(一百盞燈)

隨喜:  每盞燈 五元

修供燈儀

以上護關功德主於每年年底錫金廟為期七天的除障大法會立消災及往生者長生牌位總迴向

備註: 欲參與護關的大眾或不能參加小閉關的師兄弟歡迎參與護持

護關人的姓名燈數等 請告知LISA 778 882 793

ALEX師兄闔家即將於 8 月底之後到美國深度進修 離開溫哥華

這個月是我們最後可以向其請益在大圓滿前行實修及各項共修的機會

請把握

祝闔家 圓滿吉祥!

寧瑪白玉大圓滿佛學會 敬啟

大圓滿精進閉關之功德利益

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現代人生活忙碌,很難有時間真正了解自己並觀照自己的內心,因對快樂有錯誤的理解,而不斷地向外追求,卻導致更多的痛苦。

閉關的真實利益,是將心轉離輪迴,一心專注於禪修,藉由內觀的力量來增加五種好的思想,並透過心性的訓練和思維佛法,增強我們的善思想及善業,可迅速幫助我們摧毀輪迴的無明之根,對治所有的苦因及消融所有的惡業,閉關期間所進行的一切聞思修活動,可以讓我們內在生起真實的菩提心,並積聚廣大的福德資糧!

閉關的目的不只是為了幫助自己將來能得到究竟的解脫,同時也是為了一切廣大的如母有情,因為所有一切眾生皆本具清淨完美的佛性,所有一切眾生無一例外都想要得到快樂、不想要痛苦,為了利益一切眾生,成佛是唯一的目標,只有成佛才能永遠活在每一個眾生的心裡,恆時不斷的加持每一個眾生。

 

護關的功德利益

聖那諾巴尊者開示:

要想圓滿前世宿緣, 供養閉關修行者是諸供養中最為殊勝之舉!

雖然是小小的功德, 也可使有情不墮惡道. 即使投生惡道, 也是暫時受苦,

並立即獲得暇滿人身, 爾後二世與閉關者一同證悟!

 

閉關與護關者,皆能獲恆沙功德

精進修持大圓滿掌中佛天法, 定能即身成佛!

因此, 能夠發心贊助供養閉關行者, 使他們在閉關期間飲食無缺,

平安順利出關, 護關功德無量!

七月份共修

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July 1  —  10:00-11:30AM 綠度母 Green Tara

July  3 —  09:00-17:30AM 小閉關 Retreat

July  8  — 10:00-11:30AM 四加行共修 Four Foundation

July 15  —  10:00-11:30AM 綠度母 Green Tara

July 22  — 10:00-11:30AM 10:00-11:30AM 四加行共修 Four Foundation

July 23 —  09:00-17:30AM 小閉關 Retreat

July 28  (週六)  — 7:30PM – 10:00PM 蓮師薈供 Guru Rinpoche Tsok

July 29  — 10:00-11:30AM 綠度母 Green Tara

六月份的共修

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June 3           10:00-11:30AM 綠度母 Green Tara

June 10           10:00-11:30AM 四加行共修 Four Foundation

June 17           10:00-11:30AM 綠度母 Green Tara

June 24           10:00-11:30AM 四加行共修 Four Foundation

June 29  (週五) 7:30PM – 10:00PM 蓮師薈供 Guru Rinpoche Tsok