法王新闻 | 2021年02月

2021讖摩比丘尼春季辯經課程_第六天第二堂課開示

Arya Kshema Spring Teachings Day 6 – the second session

༸རྗེ་བརྒྱད་པ་མི་བསྐྱོད་ཞབས་ཀྱི་རྣམ་ཐར་བཀའ་ཁྲིད། བདེ་བྱེད་མའི་དཔྱིད་ཆོས་ཉིན་དྲུག་་པ།

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時間:2021年2月20日晚上10:30-11:30(北京/台北/香港)
中文口译:堪布丹杰
听打:释妙竹
English text source from: aryakshema website

桑杰年巴传
Sangye Nyenpa Denma Druptop’s Biography

བོད་སྐད།
English Translation Audio
中文翻译音频

大家看得到吗?大家都能够喝到酥油茶,我已经很久喝不到酥油茶了。所以常常很思念酥油茶。(Bamboo:被美国法西斯政府关哪儿了?话说要带藏族出离恶业的轮回,是要替背这个共业的。大宝是不是都被关了快三年零三个月了?条件比上密院好吧?)

这里讲到桑杰年巴,现在已经是第十世的桑杰年巴仁波切了,第一世桑杰年巴也被称为“嘚玛洙佟”。在米觉多杰十岁之后,就依止了“嘚玛洙佟”,就是桑杰年巴为上师。桑杰年巴可以说是米觉多杰一生中所依止的所有上师当中最重要的一位,也是他最有信心的一位。同样,在我们噶玛冈仓这样一个双融的、实修的师承当中,也只有将桑杰年巴这样一位上师算进去。

Among all the gurus he followed, Mikyö Dorje had the most faith in Sangye Nyenpa. The first Sangye Nyenpa was called Denma Druptop. From the age of ten, Mikyö Dorje followed him as his most influential guru.

两次认干爹失败

桑杰年巴也称为“嘚玛洙佟”,为了要认识他,可能要简略讲一下他的传记。首先他出生的地方是多康康区的嘚玛这个地方,他是嘚玛吃乌这个家族,是在木牛年,大约1445年诞生,这个年份不太确定。总之桑杰年巴从小听到噶玛巴的名号就会流下眼泪,非常的激动,甚至茶不思饭不想的,晚上都睡不着,就是心中总是很急切地想要见到噶玛巴。也因此在他六岁那一年,他的父母就带着他去觐见第七世噶玛巴确札嘉措。他一见到第七世噶玛巴,就像是父子重逢一般地,跟一般的会见不一样,特别地亲切,像父子的感情一般。当时确札嘉措就给了他扎西巴究的一个名字(Bamboo批:一般藏人最随便给人起个名字时都叫‘扎西’。显然桑杰年巴是拼命想认这个干爹,但确札嘉措只是随便给起了个路人甲的名字打发了)。他8岁的时候,就依止了班噶蒋巴桑波,还有国师巴究敦珠,剃度出家。9岁到16岁之间,他就在他的家乡嘚玛这个地方学习慈氏的诸论,理句、赞句等等所有显密的典籍。学完之后,他就觉得只是听闻、思维是不够的,需要进行实修、闭关。如果要闭关实修,就需要依止一位上师求得口诀。在他19岁那年,他就独自一人,可以说逃走,就跑去见确札嘉措Bamboo批:出家了,却在家乡学习;19岁成年了要见确札嘉措,竟然还要逃出来)。

His Holiness described Sangye Nyenpa’s early life. He was born sometime during the 1440s in the valley of Denma in Kham. He was a descendent of the Lord of Denma. When he was young and first heard the name Karmapa, he had goose bumps, shed tears, and could not eat nor sleep. When he was six years old, his parents brought him to have an audience with the Seventh Karmapa. Immediately upon meeting, it was like a father and son uniting and they had a feeling for each other unlike any other. At that time, the Seventh Karmapa gave him the name Tashi Paljor. At the age of 8, he went forth as a monk under Bengar Jampal Sangpo and Paljor Döndrup. From the age of nine until 16, he studied the five dharmas of Maitreya, Nagarjuna’s Collection of Logic, and other teachings of sutra and tantra. Having studied and read philosophy, he thought he also needed to practice. He needed to follow a guru and receive pith instructions.

当时确札嘉措在的地方跟他的家乡嘚玛应该有两个月的路程,但因为他不分昼夜地跑去,所以花了18天的时间见到了确札嘉措。之后七年他们都在一起,还有跟班噶蒋巴桑波,巴究敦珠,他们都在一起。也因为他非常努力精进地修持,他的身体也消瘦了。也因为风吹日晒的关系,所以大家都称他年巴喔秋,他的家族叫做年巴,为什么叫喔秋呢,是因为他身体颜色是灰蓝色,因为风吹日晒的关系,皮肤都变灰蓝色。所以叫他年巴喔秋,是皮肤灰黑的年巴。(Bamboo批:干什么苦力能干成这样?显然从家里逃出,二次认干爹,人家还是看不上,只是把他当成个打杂的苦力啊。)

His Holiness focused on some important aspects of Sangye Nyenpa’s aspiration to practice the dharma fully. Sangye Nyenpa went to the Seventh Karmapa Chödrak Gyatso and made the request to practice. When the Seventh Karmapa agreed, Sangye Nyenpa never separated from him for a moment. For that reason, he only subsisted on food scraps and received the nickname Nyenpa Ngökyok meaning “Gnarled Blue Nyenpa.”

不想当苦力只能装米拉日巴

23岁的时候,他就觉得也跟随上师求得了口诀,接着应该前往寂静处做很好的修持了,他也这样跟第七世法王报告,法王说:“就象你说的做。你就先从康区开始,之后你再到卫藏等地方去修持。我之后慢慢也会到卫藏的地方。”桑杰年巴就依照上师的嘱咐,他先到冈波乃朗这里先修持三年,之后在蚌埠这个地方实修两年,之后又到了卫地,就是拉萨地区的楚布寺修持两年,在汤腊修持一年。大概有8年的时间,不做饭、不生火,专修辟谷法。(Bamboo批:当了四年苦力,想跟干爹申请闭关享受供施。结果干爹根本不想留他白吃饭,顺水推舟把他打发走了。冈波乃朗和楚布寺都是噶举派的祖寺,显然他还是想去自个教派的寺庙混口饭吃。显然没什么供施,更懒得做饭,就装模做样修辟谷法。)

By the age of 23, he had received many instructions and decided to devote himself one-pointedly to practice. With the Seventh Karmapa’s blessing, he went to areas of Kham and then to Central Tibet. He practiced three years in Kampo Nenang, two years in Pangpuk, two years at Tsurphu, and one year in retreat at Tanglha. For eight years, he did not start a fire or eat any hot food. He only lived on chü-len or “extracting the essence” – a practice of visualizing external objects as food and visualizing eating them and receiving their nourishment.

之后,他就住在嘎千大营,那时嘎千大营对于各自的上师,或者各自的负责人,僧主都会有一些他该得到的供养。但是他完全不食用这些供养。他只吃那些剩下的多玛、茶渣,煮来喝。同时,除了上师之外,他也不跟任何人交谈,完全禁语。之后,第七世噶玛巴就派桑杰年巴去帮一个色地的隐士叫根敦蒋采,他们俩人在北方的纳木措湖那边,修了五年的辟谷。之后又到了门诺仓,门这个地方现在分成两个地方,一部分属于中国,一部分属于印度。总之,他在门诺仓、还有楚喔龙,还有桑布等地都住一年一年进行闭关实修。

Additionally, he never took any allowance. He only ate leftover scraps from tormas and drank leftover tea leaves. Other than speaking with his gurus, he maintained a vow of silence. Then, the Seventh Karmapa sent Ser Jadralwa Gendun Gyaltsen to accompany Sangye Nyenpa and both lived on chü-len. They spent five years at Namtso. Then they went to Nomtang in Mön, Drowolung Sangpo, and Shampo Gang, practicing a year in each respective place.

无处可去只能回家乡

在他四十岁的时候,他想大概西藏的各个圣地我都去过了、闭关过了,他就想要去印度,西方邬金地区。邬金地区大概是巴基斯坦那边,也就是莲花生大师诞生地。但是他不确定他的朋友是否想去,他想试探一下他的朋友,他就说:“我想去北方的香巴拉,你想去吗?”他的朋友叫色恰哲瓦说:“你不要开玩笑,连大成就者们龙和大成就者邬金巴都去不了的地方,就是北方香巴拉,我们怎么可能前往。如果你有这种能力和信心的话,或许可以试试看到不到得了西方邬金的地方。”总之,他就达到他的目的了,试探之后朋友也想去了。两个人都准备好了上路,但这时候他的朋友色恰哲瓦就圆寂了。这时他想:没有比上师佛陀更殊胜的邬金净土或者金刚亥母了,金刚亥母据说就住在邬金净土,之前邬金巴大师就说他亲见了金刚亥母的化身等等,所以大成就者都说:如果你去邬金净土,就会见到金刚亥母。但是现在大家还是别去那个邬金净土,你们大概看不到什么金刚亥母,反而是大胡子的一些人,可能有些危险。最好我们还是比较遥远地向金刚亥母祈请就好。总之他的朋友往生了,他就想:这一切的苦乐噶玛巴都知道啊。所以他就放弃前往邬金地方了

At the age of 40, he wished to go to Uddiyana. He wanted to test his friend to see if he would join him. To do so, he asked him if he wanted to go to Shambhala in the north. His friend responded, “How can we go to places that Menlung Guru and Druptop Orgyenpa, teacher of the Third Karmapa, could not even reach?” Instead, if you have enough confidence, let’s try to go to Uddiyana in the west. While they were preparing to go to Uddiyana, Ser Jadralwa suddenly passed away, so Sangye Nyenpa abandoned the plan.

有一次在梦中,有一个人跟他说:你为什么不去看一下你的生母,跟她结下一个法缘呢?他因为这样的梦境,他就很想去见他的妈妈。他跟第七世噶玛巴请示后,法王说:你就这样去做,应该去见你的母亲。所以他就回到了家乡,在回乡的途中,他就知道母亲已经圆寂了,而且她母亲化身成了一个咒身,一个咒语而生的空行母。在他的净观中,他母亲的这个化身还跟他说:我现在是在地行处,为了能让我从这个地方升迁到一个空行处,你要给我胜乐轮的灌顶。于是桑杰年巴就在这样的禅定中为母亲灌顶。

His Holiness also described many of Sangye Nyenpa’s miraculous activities and how he received the name Nyenpa Druptop, or Nyenpa Mahasiddha. At one time, Sangye Nyenpa dreamed of his birth mother and felt a great wish to see her. When he asked the Seventh Karmapa about this, the Karmapa urged Sangye Nyenpa to return to his homeland. However, before departing, Sangye Nyenpa realized that his mother had already passed away but was reborn as a dakini. Sangye Nyenpa had a vision that she was living in a terrestrial state and wanted to dwell in the sky. He understood she had requested the Chakrasamvara empowerment from him. Through his samadhi, he was able to give her this empowerment.

骗术成就者

当他到家乡时,他的家乡嘚玛和另一个地方叫阿卓发生了纷争,桑杰年巴的一个兄弟就被阿卓那边的人杀了,不仅如此,他们还听说还有一个隐士、修行者叫桑杰年巴,他会从卫地回来,就马上派人去杀他。这些人到处找,最后发现他是在一个山洞当中,坐在几根草铺着的垫子上,身体也非常的消瘦,穿着一件破衣,这时大家的气也都消了。嗔心都消除了,升起了很大的信心,喔~这样的一位大修行者。这时嘚玛和阿卓的人都想邀请他来调和一下。但是桑杰年巴并不喜欢去做这些事情,他就想说继续在静处修持。

His Holiness gave another example of the numerous ways Sangye Nyenpa benefited beings. When there was a war between Sangye Nyenpa’s homeland of Denma and Adro, someone from Amdo killed one of his brothers. This adversary also set out to Central Tibet to kill Sangye Nyenpa. At that time, Sangye Nyenpa was living as a yogi in a cave. When his enemies reached the cave they found that Sangye Nyenpa only had a bit of dry grass, he was emaciated, and his robes were in tatters. Upon seeing him, their hatred immediately subsided and they felt overcome with faith. Once they had felt faith, the people from both Denma and Adro requested his help in resolving their conflict. However, Sangye Nyenpa did not want to engage in such worldly activities.

但这时他就收到了确札嘉措的一封信,告诉他:你要建寺,要利益众生。听到之后,他就想说:我没有这样的功德,兴建寺院的功德,或许确札嘉措这封信是为了要测试我的修持,所以他就回信给确札嘉措说:我没有办法做到,我还是要闭关实修。但确札嘉措还是一样告诉他,你要建寺利众。这时他才想:上师的嘱咐就是最殊胜的成就,所以他就回到家乡,调和和平息了嘚玛和阿卓的仇恨等等。(Bamboo批: 古时的邮差为了送信都拼了啊,能够走两个月路,再找到某个荒山野岭的山洞中的收信人,送出一封没有地址的信啊。在这些虚无缥缈的信里,干爹终于开始认了他这个已经四十多岁的干儿子了。)

The Seventh Karmapa sent Sangye Nyenpa a letter asking him to build a monastery to benefit beings. Sangye Nyenpa, however, thought that he lacked the qualities to achieve this. He thought that maybe the Seventh Karmapa was trying to test the level of his realization. So, Sangye Nyenpa replied that he was unable to build a monastery. Once again, a letter arrived, ordering him to build a monastery. Sangye Nyenpa knew to follow the guru’s demands. He returned to Denma and resolved the dispute with Adro.

接着43岁时就在邬金这样一个山区的地方兴建了寺院。之前杀害他兄弟的那些人,他也教授他们大手印,还给予土地、马匹等等财务。所以这些人都对他升起了很大的信心。他不仅仅是建寺,而且他也在这些寺院中不断地给予教学,培养出很多的学生、成就者。

He then built a monastery at Urgyen Mountain Retreat and taught many of the people who had killed his brother. When these former adversaries realized his unbiased impartiality, they developed great faith in him. Not only did he build a monastery, but many students gained accomplishment from that.

所以他就在他的家乡嘚玛这个地方变得很出名,佛行事业很广大,很多人都成为噶举的弟子。但也因为这样就招致了嘚玛地区其他教派寺院和僧团的嫉妒,怕怎么都变成噶举的弟子。结果他们就穿着盔甲还戴着武器前来,还好被当地的居民稍微阻挡一下,阻挡住了。但是还是有持续的争吵。也因为这样,大部分桑杰年巴寺院的僧人都离开寺院到山里去闭关。不久之后,就发生了一个大地震,那些不喜欢他的寺院都倒塌了,很多人也死亡了。桑杰年巴自己住的地方也倒塌了,他有两个侄子也死亡了。但是桑杰年巴三层楼的房子虽然倒塌,却有一面高墙没有倒,而且桑杰年巴就很安然地端坐在这一面高墙上。大家一看到这个景象都说:“这个人飞在天上了,他可是一位སྒྲུབ་ཐོབ(洙佟:成就者)。”那时候他就得到「年巴洙佟」,倒不知道他是不是真的飞起来。因为地震全都毁了,他却能够坐在这一面高墙上,总之他们就说:哇,了不起,他可是一位成就者。

All the preexisting monasteries of Denma, however, became jealous and worried that everyone would become a Kagyupa. When these monasteries went to take up weapons against Sangye Nyenpa’s institution, the others in the region stopped them from fighting. While some disputes still continued, Sangye Nyenpa’s monks mainly spent time in retreat. Not long after that, there was a strong earthquake that destroyed the adversarial monasteries. During this time, the retreat quarters also collapsed but not entirely. Sangye Nyenpa’s quarters were on the fourth floor but he escaped unharmed when the building collapsed. Afterwards, he was seen sitting atop one of the remaining two walls. People concluded that he had been saved by his miraculous powers and that he had flown up to safety. That’s how he got the name Nyenpa Druptop.

他的寺院因为地震而迁址,换了另外一个地方,更名为「蒋秋林」,总之,那些不喜欢他的人也都很好了。嘚玛这个地方所有的各教派、所有的修行者、僧人都非常的融洽,有这样的记载。

之后,第七世噶玛巴又给他一次信函,说:你应该要到多康各个地区去化缘。他就照着第七世噶玛巴所说,到各个地方看到一些毁坏的寺院就修复这些寺院,甚至兴建一些寺院,兴建一些所依,还鼓励大众行善等等。然后,他就能够得到很多供养。Bamboo批:跟现在的慈善团体的诈骗伎俩一样啊!没有足够的生存技能,又好逸恶劳不想干苦力,就只能做慈善了。

After this, he built a new monastery named Jangchup Ling at the base of the mountain. Not only that, he collected donations, restored damaged and destroyed monasteries and promoted harmony among all the monasteries in the region. Then the Seventh Karmapa encouraged him to leave Denma and build a monastery in lower Dokham. He went to many different places. If monasteries were in disrepair, he would restore them. Everywhere he went, he encouraged practitioners to practice virtue.

就对第七世噶玛巴献上十万供、万供、千供等等( Bamboo批:就是对着空气做一堆献曼达,做完都自个吃了,又不要一毛钱成本)。尤其,他后来也成为第八世噶玛巴的上师,桑杰年巴就将自己所有得到过的灌顶、口诀都供养给米觉多杰。65岁时他就说:我也即将死亡了,我也没有任何的后悔,我的心意已经圆满了。他就在噶玛寺圆寂(Bamboo批:前面不是说他建了一堆的寺庙吗,怎么死的时候不在自己的豪宅里圆寂呢?还是豪宅都没了?或都是自己杜撰出来的?)。

He made many offerings to the Seventh Karmapa. In particular, he became the Eighth Karmapa’s guru and offered him all the empowerments and pith instructions. When he was 65, he had completed all his activities and he passed away at Karma Gön.

一般来说,他有非常多的弟子,事实上,从他的证悟和学识上来讲,他应该可以有非常非常多的弟子,但是他曾经发愿说:希望我所有的弟子都能够成为米觉多杰的弟子。因为这样的缘起,所以,本来应该成为桑杰年巴的弟子却并没有,因为他曾回向希望这些弟子都成为米觉多杰的弟子。以上简略讲解了桑杰年巴的传记。

He had many different students. Nevertheless, he made the aspiration that all of his students would become Mikyö Dorje’s students.

伪造信函当上米觉多杰的上师

再来,米觉多杰是如何依止桑杰年巴的呢?首先,米觉多杰在还没有被认证之前,大概四岁前后,他就遇到了前一世噶玛巴确札嘉措的姐妹叫温嫫噶卫。他就问四岁的米觉多杰,你的上师是谁啊?他就回答说:“我的上师是嘚玛洙佟。”所以他四岁时就这样说了。总之他一生最重视、恭敬和相信的上师就是桑杰年巴仁波切。

After this brief but extremely detailed biography of Sangye Nyenpa Druptop, His Holiness shared the story of how Mikyö Dorje met his guru. When Mikyö Dorje was four years old, the Seventh Karmapa’s sister, Wangmo Gawa, came to him and asked, “Who is your guru?” Mikyö Dorje replied, “Sangye Druptop.” So among all of his gurus, Sangye Nyenpa Druptop was the foremost.

他最先见到桑杰年巴的时候,他是9岁。当时桑杰年巴,还有杜莫扎西窝色,到了嘎千大营来见米觉多杰,这是第一次他们会面。杜莫扎西窝色我明、后天会跟大家讲,今天就不多说。当时米觉多杰一见到两位的时候,他就马上升起了强大的信心,想:如果我能够得到他们的带领和摄受的话,该有多好啊!他就这样祈求。但当时只是个祈愿。就象之前说的,他根本没有机会能依止他们为上师。之前提到过,他当时没有什么权力,而嘎千大营的人又非常的严厉。很久之后,他都没办法依止到他。一般来说,当时最应该成为米觉多杰上师的是谁,就是第四世夏玛确杰查巴。但当时米觉多杰住在康区,而夏玛住在拉萨卫藏地区。两地相距很远。还有我们昨天提到,嘎千大营的人对夏玛巴有一些不好的看法。始终没有让夏玛巴和米觉多杰相见。但夏玛巴写了一封信传达说:现在在卫藏和康区最适任法王之总持上师的候选人中,嘉察仁波切已经圆寂了,还有嘉瑟東滇这些大德也都圆寂了,所以最应该当上师的应该是嘚玛洙佟。据说在第七世噶玛巴留下的一个纸团遗言中,也提到很多位值得皈依,和堪任为他的转世的上师,就有提到和特别赞誉桑杰年巴尊者。总之,最后就将桑杰年巴迎请到了嘎千大营。(Bamboo批:觉得第四世夏玛是根本不愿意千里迢迢地去嘎千大营当一个他根本看不上的小屁孩的老师。这些又是桑杰年巴伪造出来的信吧!古代西藏交通不发达,别人也没办法去验证。

He met Sangye Nyenpa when he was nine years old. At that time, Mikyö Dorje made the aspiration to follow the guru, but he did not have the freedom to do so. The Fourth Shamar Chökyi Dragpa was the most appropriate to be his teacher, but Mikyö Dorje was in Kham and the Shamar was in Central Tibet. Since they were unable to meet, the Fourth Shamar concluded in a letter that Gyaltsap Rinpoche would be the most appropriate, but he had passed away. Thus, Sangye Nyenpa Denma Druptop became the worthiest teacher for Mikyö Dorje.

两年学会桑杰年巴所有骗术

那么,他依止了桑杰年巴多久呢?时间没有很长,因为在米觉多杰10岁的时候,当时的子年11月直到兔年的2月29日,他依止桑杰年巴为上师。这里看到虽然只有四年,但主要依止了两年,所以时间是很短的,只依止了这么两年。看似长达四年,但只依止了两年。我们会想,只待了两年,怎么可能会学到那么多法教呢?我们会说:早上还要吃饭,中午还要午餐,印度来说,吃完午饭还得睡一下,到了3点4点之后还有喝茶时间,到了5点6点又得吃晚餐,一天当中这么多时间都去做那些事情,从现在我们的生活习惯来看,两年内怎么可能学到那么多东西。但是从传记里你看到,虽然时间这么的短,但是呢,在他依止上师的过程中,他一点时间都没有浪费。这是什么意思呢?他依止桑杰年巴为上师时,从早上起床到天黑之间,他都呆在他身边,甚至午餐都是在上师旁一起吃的,他没有到其他地方去吃。他听闻学到了什么法教呢?在米觉多杰的自传中有提到:

Mikyö Dorje followed Sangye Nyenpa from the age of ten. During a short period of two years, he received all the transmissions and empowerments. Gyalwang Karmapa asked, “How did he do this?” Then he explained that as soon as the sun rose until it set, Mikyö Dorje spent every moment with his guru. He did not waste any time at all. This is described in the Past Deeds of Mikyö Dorje:

之后亲近至尊米狄加纳祖古的化身-大成就者桑杰年巴领受沙弥戒,接受安利三誓言等等事续的灌顶加持,金刚手菩萨灌顶等等行续的灌顶加持,还有金刚界自在瑜伽续的灌顶加持,时轮金刚等等无上瑜伽续的灌顶加持,尤其领受觉力灌顶等等九乘的灌顶加持。总之传授了新旧密续的灌顶、口传、教授。

Then I touched the feet of Sangye Nyenpa Mahasiddha, the nirmanakaya of Jowo Smṛtijñāna, and took the novice vows. He gave me empowerments and blessings of the kriya tantra including Trisamayavyuha, empowerments and blessings of the carya tantra including Vajrapani, empowerments and blessings of the yoga tantra including Vajra Dhatveshvari, empowerments and blessings of the unexcelled yoga tantra including Kalachakra, and in particular the empowerments and blessings the ninth yana such as Strength of Awareness. In brief, he gave me the empowerments, instructions, and transmissions of the Ancient and New transmissions.

尤其广泛地学习了西藏后弘期萨迦、噶举、觉囊、…达波香巴与卓千等等深奥的九种教法。将他作为积聚无等殊胜福德境,一切念想都以金刚瑜伽方式从无间断地领受四种灌顶。总之,米觉多杰跟随桑杰年巴学到了显密的一切内容。可以看到他学的非常的多。而且在听法的时候,他是怎么听的。每次听法的时候他都带着:“啊~能够亲近到这么殊胜的一个桑杰年巴上师实在难得啊。”总是带着这种难遭难遇的心。

In particular, I received many instructions of what are known as the Nine Profound Cycles of Instructions of the Sa Kagyu, Joshal, Dakpo, Shangpa, Dzogchen, and so forth. I held him to be our highest object for accumulation and purification, and day and night, whenever I remembered, I took the four empowerments through the vajra yoga, never missing a day. Then, from the bodhisattva on the eighth level and great lord known as Tashi Öser, I received his kindness from the Vinaya up through Glorious Samaja. I took his liberation and comportment as a yidam deity and prayed to accumulate and purify as much as possible through view and conduct that follows those manners.

所以他呆在上师身边的时候,从没有表现出烦恼啊~不恭敬啊~或放逸的样子。甚至也从没有觉得上师与自己差不多。上师是一个普通人的念头都没有。晚上睡觉之前,他心中想的是:白天桑杰年巴他是怎么样做的,他是怎么样说法的,教导的内容是什么等等。隔天一早他到上师面前的时候,会先供养曼达,然后观想上师就是金刚萨埵,修持百字明,之后会观想胜乐金刚,金刚瑜伽女等等,领受四灌顶后再请法。他可不是随随便便马上坐在那听法,他是有这样子的一个过程。

His Holiness went on to clarify this quote. He explained that Mikyö Dorje never missed a day of teachings and he never considered himself to be equal to his guru nor his guru being an ordinary individual. Even when he went to bed at night, he would think about his guru’s teachings. In the morning, he would offer the mandala and the Seven Branch Prayer, envision his guru as Vajrasattva, and take the empowerments. “He would not just go and sit down like we take dharma teachings these days,” His Holiness commented.

还有他平常说法和见人及跟别人用餐时,他都尽力地让自己心中保持菩提心,而且他总是在发愿要利益那些无依无怙的有情,尤其他总是不忍这个佛法,这个实修的传承、法教的衰退,所以总是一再的祈愿整体佛教,特别是实修噶举的教法能够弘扬。总之他尽一切的努力,让自己在闻法的时候,能够生记背下来,修持的时候能够升起一种体证。他太喜欢桑杰年巴的教导,太有兴趣了,所以他每天都会起得很早,然后迫不及待地提早到上师面前等候,当时可没有手表,他就想:该差不多了吧,赶快过去吧。下课之后,他又回到他房间,那时,他就会想:我现在年纪还小,我没有办法很好地照顾上师,如果我年纪大一点的话,我就能够呆在他身边久一点。想到这个还留下了眼泪,然后依依不舍地离开上师(Bamboo批:那为什么依止了两年后就不依止了呢?)。可不是一下课,矣~开心下课了,然后就回到自己的住处,想说“哈哈~放假了!”然后晚上睡觉时,他也总是把他的头朝着上师的方向而睡,而不是睡得象狗象猪样。(Bamboo:怎么感觉象在说Bamboo。)还有白天他跟随上师的时候,有时桑杰年巴身边的侍者可能很忙,忙不过来,这时候米觉多杰年纪很小,才十、十一岁吧,他也会尽力的供养,把他衣服拿给他,把他经书拿给他的上师,甚至帮他擦拭身体。因为桑杰年巴他的脚不好,米觉多杰初次会见的时候,那个时候桑杰年巴还能走去见米觉多杰,后来桑杰年巴脚不好,没办法行走,所以米觉多杰会帮他按摩等等。(Bamboo批:有钱有身份了,就不装米拉日巴,要人伺候这伺候那了。脚该不会是从那堵高墙上跳下来时,摔伤的吧。)

Mikyö Dorje ensured he was never apart from bodhicitta. He always thought about bringing benefit to countless sentient beings and took this into deepest consideration. During Dharma teachings he listened assiduously to retain the words; when contemplating he worked diligently to ascertain the meaning; and during meditation, he developed experience. He had a really strong interest and longing. No matter what, he could not bear to be apart from his guru. Mikyö Dorje nursed Sangye Nyenpa through an illness when we was unable to walk. Even though he was young, he served his guru and did whatever he could.

你看米觉多杰年纪这么小,但他还是想尽办法地想要去照顾,想要在上师身边。所以桑杰年巴非常地高兴,有一次年巴仁波切就说:“你啊真的是真实的佛陀的化身,所以我向你传法其实也就是个象征性的,只要你稍微听到这个法就好了,还有我看到你的行持都是这么的如法,我供养给你的噶举这些法教,将来你也会传法对于众生起到很大的利益。希望你未来也能继续这样做。”

His Holiness explained how Sangye Nyenpa was pleased with Mikyö Dorje’s accomplishments. As Gyalwang Karmapa noted, Sangye Nyenpa said, “Karmapa, your actions are really in accord with the dharma. The dharma that I have been given is passed down from the great Kagyu forefathers and will bring great benefit to sentient beings. So, continue to behave and perform the actions and examples as you are doing now.”

噶举的真正传承

所以让一位具德的上师欢喜,那么这个上师的加持就会代代地相传下来。这就是那若巴传承的一个重要的特点。当时那若巴是所在的超戒寺中最出名的一位大智者,结果那若巴却去依止了一个穷乞丐——帝洛巴,后来玛尔巴去印度依止了那若巴,密勒日巴又依止玛尔巴,而玛尔巴是怎样的给他各种的苦行,很多人都说:这个疯子大概会把拉给来的密勒日巴给杀死。但是密勒日巴从未升起邪见,将玛尔巴视为佛一般。所以密勒日巴成为雪域藏地最著名的一位成就者。这里提到的代代相传很重要的一个特点就是“视上师如佛”。所以噶举传承的加持就进入到了米觉多杰心续中(Bamboo批:噶举的骗术传承就进入了米觉多杰的心续,之后代代相传。)。总而言之,我们说米觉多杰就是依止了桑杰年巴为老师,让他对佛法升起了信心,对上师升起了信任,对轮回升起了出离心,而且也尽力地行持利他。他提到这都是因为跟随桑杰年巴才能够这样做到。所以在他撰写的桑杰年巴传记中就提到:

Because his authentic guru had been pleased, all the blessings of body, speech, and mind in their entirety were transferred. This is common within the lineage from Tilopa teaching Naropa through Marpa to Milarepa. To actually see the guru as the Buddha is the profound point of devotion that was able to take root in Mikyö Dorje. Since Mikyö Dorje saw Sangye Nyenpa as his guru, he was able to consider others more important than himself. He developed faith in the guru and disgust for samsara. This is also from his autobiography:

象我这样一个心不堪任,总是带着邪见和批判去看佛法和他人的这样一个人,我都看不到任何功德。所以这段就说;象我这样一个心是这么的不调服,他不管看到任何人,任何佛法,他都会说这个不对那个不对,他总是带着邪见和批判去看别人的一个人,他说我是一个总是看不到功德的一个人。他说,像我这样一个人,现在却稍微对于学习佛陀的经论有那么一点点精进和智慧,同时,能够呆在静处山谷中升起那么一点点出离心,做一点点的修持;内心有稍微一点点众生皆为父母这样的概念升起,能够这样做到都是因为上师的大悲心所致。接着,这里又说,象我这样子的一个心念总是颠倒的一个人,这样子糟糕的一个人都能够得到上师的加持的话,如果是一个具备缘分的弟子来讲,那他们一定会得到加持的,是不用说的。但是现在很多的人没有把功德看成是功德,把那些没有相似的功德当成是功德来皈依和依止。(Bamboo批:这话是说的没错,但贼喊捉贼?)

The mindstream of someone like myself is not workable, and I spend all my time with wrong views about dharma and individuals. I don’t see any qualities, but with the diligence and prajna of seeing if I can analyze the scriptures and with the understanding that this life has no meaning, I had a bit of renunciation of wishing to be in an isolated place not working for this life. Gaining a bit of understanding that beings have been my parents is solely due to the power of the compassion of my guru, the great Jetsun. When I look at his ability to tame people with mistaken minds such as myself, I cannot describe how much he appears to be only in the sphere of those with great fortune. For that reason, these days most people do not recognize qualities as qualities, and put their hopes in false qualities.

文盲传承也有了自编经论

像是这样一个桑杰年巴仁波切他没有装着有功德,他也没有装着有修行有功德的样子(Bamboo批:此地无银三百两)他就是这么朴实的一生。他是一个从头到尾都这样子修持的一个人。他从七岁开始直到圆寂之前,滴酒未沾、吃素12年等等。这段是说:桑杰年巴从七岁开始到圆寂之前,他完全没有喝过酒,同时他12年中是吃素的,当时在西藏吃素可不容易。现在在西藏谈到吃素这个议题的时候,很多人就开始在议论纷纷,尤其到了神变月的时候,说法更多了,有的说要吃,有的人说还是可以吃,有的说不能吃等等。但其实你看到,噶玛巴米觉多杰的时候,他真的禁止吃肉的,这之后再多谈,桑杰年巴22岁起,直到米觉多杰没有见到他之前,就是62岁之间,他只有一条破裙子,一条破的披肩,还有破的坐垫、敷具。而且直到24岁之前,他连一个庵摩罗果之样子的财物手都没碰过。不要说他,就算是他身边的一只狗除了三净肉之外,都不会碰到肉。米觉多杰一生都符合佛法等等。他透过他一生的修持,他这样的一个传记就是给我们最好的礼物,总之你可以看到,米觉多杰受到他上师年巴仁波切有多大的影响。米觉多杰可以成为历代噶玛巴中如此具备大悲大智大力量的殊胜的这么一位噶玛巴, 当然一部分是他自己,他一生是如此的努力、精进还有他的智慧,他要能够做到很重要的顺缘、条件就是要有好的老师的带领,这种好的善知识,对他最有恩德的是谁呢?就是桑杰年巴,也因为有这样一位上师,让他成为名副其实的噶玛巴。所以不仅对于噶玛冈仓,尤其对于整体噶举,让我们还有其他很多的噶举各教派在见解上能够和别人平起平坐,能够有些东西可以说,这都是因为米觉多杰还有他的上师他们的这些著作和见解能够传承下来学习到。总之因为这样的原因,我们常常说要饮水思源,现在真的很有福气,能够接触到这么多殊胜的教法。所以应该想一想,是否要感恩一些人。就像有一句话说,我们不能够过河拆桥,我们不能够觉得说,反正我都过了河了,桥就把他给拆了。这是不行的。现在可以说,还有一点福气的时候,不要太得意,这时候不能够忘恩负义的,现在我们还有一点点福气,能够学到一些东西,真的都是过去这些祖师的恩德不是吗?(Bamboo批:自从有了《三个代表》《科学发展观》等,土共也终于有了自己的经论,政治课也终于有东西可以考了。

For clarity, His Holiness summarized this passage. Even though Mikyö Dorje saw himself as having a wild character and fixed views, through the authentic guru, he was able to gain understanding and inspired renunciation. These only occurred because of the kindness of the guru. When Mikyö Dorje looked at his ability to tame people with mistaken minds, he understood Sangye Nyenpa’s life as the foremost example of Dharmic activities. Further, due to the authentic guru’s kindness, Mikyö Dorje became a great being, an authentic guru himself, whose name and meaning are in accord with all of the Dakpo Kagyu.

过去在西藏几百年前,噶举派根本没有什么大经大论的注解,就是一些教授本而已。几十年前吧,当时十六世法王就复印了这些噶举的大经大论,当时的一些堪布看到说:原来也有这样的一些论典,非常的高兴,然后也跟其他教派分享说有这样的教论,其他教派听到也很惊讶:啊?你们噶举派也有这样经论的注解,从来也没有想到说你们也会有这样的经论。也不怪他们,因为这些经书根本都没有被印出来,没有人去流传。((Bamboo批:怪不得2018年去尼泊尔创古度母寺,问接待的阿尼,他们的男堪布的名字怎么写,阿尼虽然会说英文,但Bamboo不管写藏文的堪布,还是英文的堪布,她都表示看不懂,更不会写。实在是修噶举派,不用读书写字。开山鼻祖——噶玛巴希也没文化,啥都不会,只会念个六字大明咒而已。怪不得叫实修传承呢。

总之,今天大概就讲到这里,明天是放假,后天也放假,平常一听到放假,通常应该学生是很高兴,但奇怪这次好像一说放假的时候,好像老师满开心的。当然说是放假,但其实也没得休息,因为要做准备。尤其呢,前几天到现在,实在没办法抓准时间,总是会迟到三、四分钟,然后结束的时候又总是提早二、三十分钟,所以说的并不多,也没真的很准时来上下课。但事实上为了一个小时的教课,举例来说,时间反正都搞错,总之,如果要从七点开始,但在六点五十六七分的时候,我还在写还在准备,所以,时间总是没有办法抓准,连头发都没办法剃。不然你们心中可能想,他怎么都不准时,而且说要讲两小时,而且也没讲满两小时,所以也请求各位的原谅。不然如果太硬撑的话,这次因为讲说时间很长,如果一下子太用力的话,生病反而不好。之前在教达波四法的时候,有一点太用力,晚上都没怎么睡,之后真的头都昏了,有次差点昏倒。我想不要那个样子,所以还是早睡早起,这样做准备会比较好。那接下来是课诵、回向。

Bamboo评论:之前大宝讲嘎千大营对桑杰年巴仁波切的评价是“骗子”,看了大宝讲的这篇传记后,Bamboo觉得很中肯。

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大宝与这世桑杰年巴

Bamboo附:这世桑杰年巴仁波切自传摘录:

我出生在不丹的巴卓當倉(虎穴-蓮師聖地),你們應該知道這個地方 。想想我家裡的父母親和兄弟姐妹們,都是很可憐的,我們並不是一個富裕的家庭,因為窮苦,所以住在一個偏僻的山村,也沒有土地可以耕作,家裡什麼都沒有,我就是出生在這樣的家庭裡,但是我並沒有想過我就是桑傑年巴的轉世,就算是現在也沒想過,而是因為某種因緣給了我這個名號吧 !這並不是在巴結誰或者欺騙誰 ,但是因為某種需要和缘由,我得到了桑傑年巴這個名號,從歷史和自身的經驗上去想的話,閱讀前世桑傑年巴的傳記,我並沒有一絲如前世的功德 ,日夜不停的禪修和修行上的靜觀,以及慈悲心、具德上師的證悟等等,想到這些,我並不具備其一絲的功德 ,因為不具備這些,我認為我是桑傑年巴是不可行的,但是,已經給我了這個名號,所以我不能在這個名號上扯後腿了。

就在我三歲時,第十六世大寶法王噶瑪巴讓炯日佩多傑認證並賜給我桑傑年巴的名號,之後怙主欽哲金剛總持一定讓我去隆德寺,隨後我就去了錫金大寶法王的駐錫地隆德寺。六歲時,噶瑪巴日佩多傑首先教我ཀ་ཁ等藏文,首先教我ཀ་ཁ的是噶瑪巴本人,這是非常有福氣、有福報的。從世間的角度來說,噶瑪巴日佩多傑根本沒有給予我桑傑年巴的待遇,從住房來說,我是住在七號僧房裡,那是普通僧人的僧房,並不是活佛上師們的住房,要去洗手間也得走五分鐘的路。後來又搬到了10號僧房,廚房是在那裡,中午吃飯也在那裡,臥房也在那裡,就在那裡睡覺。看顧我的是現在在我身邊的喇嘛丹囊,還有一個在我十三歲的時候圓寂的老喇嘛,他也有教過我ཀ་ཁ,教我如何拼讀念字 ,學習念誦了十三次《蓮花生大士傳》 (པདྨ་བཀའ་ཐང་།) ,提到練習讀書的速度,我拼讀和念誦了《無慾山法(ཆགས་མེད་རི་ཆོས)》各十四遍 ,很刻苦的練習,嘗到過很多苦,生活也是自理的,剛剛提到的我的老喇嘛會背著布袋到處去乞討 :「求求你給點米吧! 」生活也是如此的困難,父母也可憐,他們的生活也很困苦,十三歲時那個老喇嘛圓寂後,只剩下喇嘛丹囊很艱難的照看我了。當然怙主欽哲金剛總持就不用說了,對我真是非常的慈悲 ,只要有灌頂口傳還是教授等,總會派人叫我去領受,因此我也就有機會獲得了很多甚深的教言、教誡、密訣等。不只如此,還有在薩迦派、寧瑪派、格魯派的師父們跟前請法。一聽說有教言、口傳、灌頂等,老喇嘛就會拉著我的手去領受,有時很慈祥,有時也會打一兩個巴掌,要我必須去領受,老喇嘛以柔剛等很多方法讓我去各地修學佛法,很感恩,恩德很大,因為他的恩德才有現在的我。

小時候的生活很艱難,並不富裕。在隆德寺有很多的上師活佛,大多都是富裕充足的,餐飯也是大寶法王噶瑪巴從上面賜予的,而我的生活是自理的,就是老喇嘛費了很多精力,他會在崗都買一些廉價的物品,賣給那些黃頭髮的外國人,說是什麼好東西、舊的東西等等,用賺來的錢,供我讀書,還有來來去去的花費,有時去遠點的地方領受灌頂、口傳等等的費用。之後,法王噶瑪巴日佩多傑曾告誡所有住在隆德寺的人都不允許做買賣 ,唯獨喇嘛丹囊可以做買賣,這是眾所周知的,當時在隆德寺的人現在大多數還是健在的。這樣,法王沒直接叫丹囊的名字,而是叫他阿嘎瑪 ཨ་ཀ་མ།(是德格的地方語)法王噶瑪巴日佩多傑是德格人(頂瑪庫人 སྡེ་དགེ་འདན་མ་ཁོག་པ། ),所以法王開允說:「讓阿嘎瑪做買賣,他是為了那個活佛,不要去阻止他」。喇嘛丹囊就這樣可以繼續做買賣了,只要一聽到外面有汽車的聲音,他就會把東西拽在袈裟的下面跑出去,一百、兩百 ;那時候的一兩百是現在的十幾萬吧!很有價值,就是那樣做買賣的,所獲得的果實則是儀軌、方便、密續秘訣等,我自己和普通的僧人一樣,也要背誦所有密續的儀軌......

Bamboo评论:难说不是桑杰年巴的转世,前世靠骗生存,今世按果报,也是出生贫穷下贱,只能继续“骗”的无尽恶业才能存活。但是长相还算端庄,前世修忍辱的果报。

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