法王新闻 | 2021年02月

2021讖摩比丘尼春季辯經課程_第七天第二堂課開示

Arya Kshema Spring Teachings Day 7 – the second session

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

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右脸颊有点红肿,左眼角淤青

時間:2021年2月24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

噶玛钦列巴简传
Karma Trinleypa’s Biography

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

刚刚简略地讲了一下确珠僧格的传记,有关于这位大师比较长的传记,古老的传记珍本拿到了,以后再跟各位说。

跟确珠僧格授戒的缘起

接下来简略地讲说他被米觉多杰邀请的过程。昨天之前有谈到过,桑杰年巴仁波切的脚不好,有一次他的脚很痛的时候无法行走,米觉多杰就在桑杰年巴的身边,桑杰年巴就对米觉多杰说:“我的脚的问题主要是第四世夏玛仁波切间阿确札,我本来曾经要供养他的,但是没有机会供养第四世夏玛巴,并不是无法供养,而是怕第七世法王确札嘉措不开心,所以当时就没有供养第四世夏玛。”后来桑杰年巴仁波切就在一个净观中看到第四世夏玛巴脸不是很清楚,就是雾蒙蒙的脸;或者总是常常梦到或净观看到第四世夏玛仁波切的时候,也是脚行走不方便。所以桑杰年巴就说:这可能就是没有很好地承侍、照顾第四世夏玛的原因。

His Holiness concluded his presentation on Khenchen Chödrup Senge by explaining how he came to give Mikyö Dorje full ordination. As mentioned earlier, Sangye Nyenpa had a bad foot. One day he said to Mikyö Dorje, “Because of my bad foot I thought I should give offerings to Shamar Chökyi Drakpa [also known as Shamar Chennga Chödrak].” But he feared that the Seventh Karmapa might be offended, so he didn’t give the 4th Shamar Rinpoche these offerings, and his foot continued to hurt.

所以桑杰年巴就跟米觉多杰说,因为你曾经是跟随夏玛仁波切得戒的,就像前几天有提到说,当时嘎千大营诋毁第四世夏玛,说他违背了第七世噶玛巴确札嘉措的誓言等等。米觉多杰就说:“是的,桑杰年巴,你怎么跟我说,我都会去做的。”所以他们两个就讨论好,想了一个办法。他们当时应该住在康区,就准备要去卫地,就是拉萨地区。结果计划赶不上变化,因为夏玛仁波切间阿确札圆寂了,嘎千的驻众就不准他们前往拉萨见夏玛间阿确札,总之米觉多杰也没有跟随到夏玛领受近圆戒—就是比丘戒。

In response to this, Sangye Nyenpa thought that Shamar Rinpoche should give ordination to Mikyö Dorje, but because of opposition at the Encampment, and the fact that Shamar Rinpoche passed away soon after, it didn’t work out.

Bamboo批:刚开始依止的上师很重要,依止了一个大骗子,此后的人生就都歪了。桑杰年巴地震中装逼,又偷偷跳高墙摔坏了脚,却以此为借口,想利用米觉多杰去讨好夏玛,傍一颗大树。

所以当时米觉多杰就请问别人“要跟谁受戒呢?”当时噶玛钦列巴就写了一封信,跟米觉多杰说:“你应该到我这里来。” 米觉多杰就问了噶玛钦列巴:“我应该跟谁受戒比较好?”噶玛钦列巴那时就跟他说:“你要跟确珠僧给受戒会比较好。”之前确札嘉措莅临根敦岗巴的时候,有一段故事是说:当时有一个很好的缘起,就是他们在列队迎请第七世法王的时候,每个僧人手上都会拿一个供品,这位确珠僧给刚好手上拿着一个非常殊胜的金色曼达,上面也堆满了各种珍宝。当他在供养法王的时候,手上也刚好拿着一个八吉祥的布幔,接着法王噶玛巴在给予他们礼物的时候,他得到的是一个祖衣,所以,这也是一个很好的缘起。接着确札嘉措到工布地区的时候,就像过去佛陀经过时,会向佛陀供养稻谷,这位确珠僧给也向法王撒了这样的米,发起了菩提心,等等他们之间很好的缘起。所以米觉多杰就觉得可以跟他领受近圆戒。

So who should give Mikyö Dorje the vows? Mikyö Dorje was advised to take ordination from Khenchen Chödrup Senge because of an auspicious interdependent connection. When the Seventh Karmapa came to Gendun Gang, there was a golden procession to welcome him. Each person held a different offering; Chödrup Senge carried a beautiful golden mandala with piles of different colored jewels. He was able to make his offering and received the gift of a very nice outer robe from the Seventh Karmapa. Chödrup Senge made an aspiration to arouse bodhicitta, and Chödrak Gyatso looked at him and smiled. So Chödrup Senge felt the foundation had been established to give full ordination to Mikyö Dorje.

大家要知道的是,从噶玛巴让炯多杰开始,大部分的噶玛巴受比丘戒,都是跟随厝巴•根敦岗巴,就是这里提到的根敦岗巴。根敦岗巴跟历代噶玛巴有很深的法缘。这个根敦岗巴的僧团有个什么说法呢?说是每一世为了向法王传戒,都会有一个罗汉化身,之前讲到的是罗睺罗尊者,大部分都是十六罗汉的第一个罗汉会化身来给予传戒,所以历代噶玛巴求比丘戒,有很多可以去求的上师,但是特别会在这样一个根敦岗巴的僧团,就是因为这个僧团是专精修戒律的。噶玛巴也是特别的尊重这样的僧团,传统上都会跟随他们领受比丘戒。有这样的一些原因。(Bamboo:怪不得大宝一直未受比丘戒,因为现在没了这样专修戒律的僧团啊。要得到圆满清净的戒体,不是哪儿都能授的。这也是Bamboo出家时只受了半出家戒,谢绝了受沙弥尼戒的原因,因为给Bamboo授戒的僧人们自己都没有持守“不捉持金钱戒”和“持午”的戒律,与其得一个‘破戒体’,不如不受,留待将来有清净的僧团时再受。戒是菩提之根本,得一个烂根,还希冀长什么菩提果呢?那些“法王桃花劫”里,以大宝未受比丘戒来证明他破淫戒的人,是因为他们根本不懂戒律,也不尊重戒律的缘故。

We need to know that from the time of the 3rd Karmapa Rangjung Dorje, all of the Karmapas had taken vows at the Gendun Gang Monastery. They had a great connection because each of the sixteen arhats appeared to them there. In fact, Chödrup Senge himself was said to be an emanation of an arhat. Gendun Gang was considered to be one of the most important monasteries, and so the Karmapas would receive the lineage of vows at that place.

总之,米觉多杰后来就决定了,也就写信给确珠僧给:“我想跟您领受比丘戒,而您也是一位具戒的大德,请您来到这里,为我授戒。如果您以旅途很困难回绝的话,您的菩萨行也就坏失了。”以一个比较严厉的口气跟他讲。当他刚好打开这封法王寄来的信时,他们的僧团也吹响了召集大众集会的海螺的声音,他也觉得是个很善妙的缘起。然而这位大师已经几岁了呢?七十九岁高龄了,他必须从拉萨到工布地区,路程是几个月的。他一来是高龄,二来路途是很幸苦的,当时不像现在有火车和车子,而是必须要骑着马,有些僧人是不骑马的。所以当时这位大师就婉拒了,但是法王米觉多杰又派人去迎请,请他一定要去,为他授戒。这时他心中就想:为了整体佛教。也想到这个僧团和历代法王的深厚缘分,他就下定决心,前往工布地区。(Bamboo批:桑杰年巴让他去跟与第七世噶玛巴失坏三昧耶的夏玛巴受戒,他倒是听话地准备要千里迢迢偷跑去拉萨受戒。而历代噶玛巴都要去的根敦岗巴的受戒,他一个当时22岁的年轻人却硬让一位79岁高龄的老人千里迢迢冒着生命危险上门来给他授戒!这个人对戒律和具戒的大德有丝毫虔诚和尊重吗?

However for this ordination, Mikyö Dorje wrote to Chödrup Senge, commanding him to come to the Great Encampment to bestow the vows. The khenpo replied that he was 79 years old, and it would take seven months to travel from Central Tibet to Kongpo. Because of his age and the great difficulties involved, he said, “I can’t come.” But Mikyö Dorje sent people to convince him. Since the Karmapa was so insistent, and because of his profound connection to Chödrak Gyatso, Chödrup Senge finally agreed and eventually arrived at the Great Encampment.

当时是公元1529年,也就是藏历9月3日,他首先到了乍汤这个地方,启程前往工布,经过乍汤这个地方,见到了一位,应该是显洛大译师,跟他讨论了一下佛法。之后呢,他就继续赶路,在11月抵达了工布地区,就是嘎千大营。在抵达那一天就见到了米觉多杰。他休息了几天,在同月23日就为法王授戒,授戒当天是晴空万里,出现了彩虹,从彩虹中降下了花雨。之后他每天都去见法王米觉多杰,讨论显密中很多疑问的地方,似乎那时他也为法王介绍了“他空”的见解,也给予法王长寿佛的灌顶,还有护法多闻天的灌顶,在传记中有这些记载

After a few days of rest, he offered Mikyö Dorje the full ordination vows. Rainbows filled the sky and a rain of flowers fell. He went to see Mikyö Dorje every day, and they discussed difficult points of sutra and tantra. At that time, he probably also introduced the Karmapa to the Shengtong view. He gave him the Amitayus and Red Spear Vaishravana empowerments as well.

在米觉多杰撰写的桑杰年巴的传记中就提到,当时这位厝•根敦岗巴康钦,他是遍知觉囊派大成就者的化身,也是位必定会往生香巴拉国王跟前,这样一位佛宝上师确珠僧给,与投身为脱俗之大师至尊噶玛钦列巴瑜伽自在者,因为戒律与禅定而成熟自心,其德行…。接着在自传中也提到,依止了衮波巴大师成就者确珠僧给,与大手印瑜伽士噶玛钦列巴等僧人受近圆戒,成为二位智者之弟子等等。(Bamboo批:他就是跟一些名师沾点关系,来给自己贴金罢了。

In Sangye Nyenpa’s namthar, Mikyö Dorje wrote of Chödrup Senge:At that time, I received the blessings of serving the great Khenpo of Tsok Gendun Gang, an individual who was emanated by the great siddhas from the tradition of the omniscient Jonang, who was certain to go from this life to the presence of the Dharma King in Shambhala, the guru precious buddha Chödrup Senge and the great being born as Je Karma Tre, who transcends humans, a master of yoga, a god victorious over all directions whose mind has been ripened well by discipline and samadhi.

所以,米觉多杰说:他一生中最主要的一个成就就是受了比丘戒。同时在这样一位罗汉化身的确珠僧给大师领受比丘戒,他觉得实在是非常非常的殊胜。然后,象征加持的一个所依,有这样一个圣物,就是罗汉的头发。后来据说那个头发中也生出了很多舍利。传戒的这位确珠僧给,他在为噶玛巴传戒的当晚,梦到他到工布的一座高山上休息。所以他想说:这是一个缘起…..我这样一个行者心愿都圆满了。他在为法王长寿佛灌顶时,梦到他制作了很多擦擦—就是小佛塔,这个小佛塔越变越多。他说这个梦象征米觉多杰会长寿(Bamboo:这只是米觉多杰吃素和宣扬吃素的果报而已,跟什么狗屁灌顶毛线关系都没)。

Receiving ordination from an emanation of an arhat was of indescribable benefit to Mikyö Dorje. He kept cuttings of Chödrup Senge’s hair, which produced relics. The khenpo himself felt blessed to give ordination to the Eighth Karmapa, and in bestowing the Amitayusempowerment, he helped ensure Mikyö Dorje’s long life and vast activity.

同时确珠僧给也对米觉多杰的弟子桑杰巴珠说:我在见到他时就升起了很大的信心,在问答时,噶玛巴也总是回答到我的问题,给予我很好的答案。米觉多杰还这么年轻,却有这么深刻的思想,相信他未来的智慧会越来越厉害,这是我们一般世间绝对会觉得不可思议的。所以,他说:你写的米觉多杰的传记,真的是名副其实的。总之,他非常的赞叹米觉多杰。在这位大师圆寂的时候,他也说:我圆寂之后,一定会到香巴拉那里,因为第七世法王确札嘉措圆寂之后就在那里,所以我往生之后,也要到那边去。

He enthusiastically praised the Karmapa’s intelligence and understanding and felt that after death, he would meet his predecessor, Chödrak Gyatso, in Shambhala.

Bamboo批:1、既然第七世噶玛巴死后投身到了香巴拉,那米觉多杰又算是谁的转世呢?2、米觉多杰当时才22岁,就已经让弟子给他写好传记了?3、上堂课中说:确珠僧格授完戒,只是在嘎千大营短暂停留,就借口水土不服和要见别人就离开了。就在这么短暂停留的工夫,就又跟米觉多杰讨论了各种佛法,又把22岁的米觉多杰的自传都看完了,并且还认为说的都是真的?就算不吃不喝不睡,时间也不够啊,何况一水土不服的79岁老头。这些米觉多杰自己写的和弟子编的传记真的是......

噶玛钦列巴 Karma Trinleypa

接着要讲一下米觉多杰的四位总经教师之一,至尊秋嘞囊巴嘎卫腊,也叫做噶玛钦列巴。他是诞生在达波的竹达地区,他的父亲是一个叫给•士的家族。当时,每个地方都有一个土司,他就投身为咕热土司的一个军官的儿子,这个军官叫索囊扎西;他的母亲叫仁谦卓玛。他大概在1456年诞生,他是扎西囊伽的一个侄子,不是那位达波扎西囊伽,是萨迦派的一位大师。他幼年跟随一个叫达麻萨嘛磊学习医术。在西藏来讲,医术有两个不同的传承,一个叫“俗”的传承,“俗”的医术传承现在主要由噶玛噶举在传承;另外一个“苏卡瓦囊以多杰”的医术传承可以说是“俗”的传承的最主要的依据。另外他学习到很多宁玛的教法。

His Holiness next moved on to examining the life of Mikyö Dorje’s final teacher, Chokle Nampar Gyalway Lha, also known as Karma Trinleypa. He was born into the family of one of the great lords of Dakpo in 1456 and was the nephew of a Sakya scholar. As a young boy, he entered Surkhar Medical College, and he also studied Nyingma teachings on chö.

17岁时依止伦珠桑波出家,37岁到了颇章内乌冬依止夏玛间阿确札受了近圆戒,隔天就成为了阿阇黎,因为有太多人来跟他受戒。20岁跟随蒋千让江巴,学习中观传承的发心,发菩提心的法门。这位蒋千让江巴•桑给佩瓦,他是西藏第一位得到「让江巴」头衔的人,他的弟子有扣让汪等,有许多的大师都是他的弟子,噶玛钦列巴就是其中一个弟子。格鲁派提到很多「让江巴」「拉让巴」,「让江巴」的意思就是他精通经教。在「让江巴」之前还有一个「噶西巴」的头衔。总之他跟随蒋千让江巴学到了中观的发心法,也跟随他得到了密集金刚的灌顶,得到了密乘戒。之后他也依止了有密勒日巴第二的莎热热江巴•索囊桑给学习尼古六法、苏卡六法、昂宗耳传等等。再来跟随朱部瓦,应该是第七世法王的一个弟子,学习了大手印五俱的法教。之后在色钦贲的地方,为七百位僧众讲说《现观》。也依止了班钦索南囊伽等等,还有贡嘎多杰丹巴学习普巴金刚,还有障怙主法门等等。跟随班钦德桑学习《嘎啦巴》还有《松哒》这些文法的典籍。之后到了一个叫偈嚓的佛学院,依止衮千桑杰佩瓦学习圣传密集金刚等等的密法,也精通了像《现观庄严论》《释量论》《律典》《俱舍》等等的典籍。之后还有一位叫班钦贲乍讼巴,跟随他学习《慈氏五论》等论典,跟随一位叫达波班钦敦珠蒋采,学习了声律学。总之你看到他跟随了很多大师,学到了各种教法。之后他想说要到哲汤的佛学院,但这时他的一个长兄邀请他到另一个地方,他就没去哲汤。之后又依止夏玛间阿确札,得到了喀曲汪波的六法,还有很多行忠护法的修持。

He took full ordination at the age of 37. Sangye Pel gave him the Bodhisattva Vows, as well as the Guhyasamaja mandala and mantra vows. From a teacher called the second Milarepa, he received the Six Dharmas of Sukhasiddhi, and Drupchen Chupur introduced him to the Five-fold Mahamudraand other subjects. He made Dharma connections with Loppön Sangye Gonpo, Geshe Gendun Lhundrup, and many other lamas, from whom he received Vajrakilaya, the Vajra Song, and other texts. He studied Sanskrit and Tibetan grammar and many other areas of knowledge, and he received numerous teachings, instructions and empowerments from many great scholars and meditators.

之后在火羊年5月7日早晨,他第一次见到确札嘉措,从此他就将上师视为佛一般。同时在许多文件中也提到说:我等师徒二人过去生中就有很深厚的因缘。总之钦列巴就确认第七世法王就是他生生世世的上师。他就请求法王传授他「七星无二」还有六法等等。这时法王就说:如果你承诺要成为一个承担噶举教法的一个传承者的话,我就会传给你。噶玛钦列巴就答应了。接着法王就以他的经验五个月中亲传他「那洛六法」,这时钦列巴就住在嘎千大营附近的一个可能是小帐篷修法、闭关。只要法王上课,他就去听法。其他时间他就一直在闭关修持。所以在「那洛六法」提到的很多的典籍,这些征兆都升起了。之后他还求得了大手印俱生契合、达波四法、《解脱庄严论》还有金刚瑜伽母、胜海观音、中观、见解的教授,还有阐述“自空”“他空”无有相违的小的论典,还有全部的让炯多杰所有教言的口传,让炯多杰《甚深内意》的广说的自书,他跟随法王听了五次。还有让炯多杰的四部小论——《释藏论》等,也都全部听闻了。另外也求得了很多空行明替的很多经验教授,总之这些法他都得到了。然后将法王视为根本上师。之后跟随第七世法王的一个弟子叫佳切蒋巴嘉措,学习了开虚空门的断法。看到他依止了很多上师的教法,就不多说了。

Once he met his root guru, Chödrak Gyatso, he realized that the Karmapa was none other than a natural buddha and recognized him as his master. They had a connection from many previous lifetimes. The Seventh Karmapa said to Karma Trinleypa that if he would uphold the Kagyu lineage, he would give it to him in its entirety. Karma Trinleypa said that he would. Only then would the Karmapa give him experiential instructions on the Six Yogas of Naropa, which took five months. At that time, he was staying in a small tent near the Encampment and would go to the Karmapa for instruction, then return to continue his retreat. Soon Karma Trinleypa showed the amazing signs of accomplishment that are explained in the text. Later he received teachings on the Coemergent Yogas of Mahamudra, the Four Dharmas, the Jewel Ornament of Liberation, how the Rangtong and Shengtong are not contradictory, and so forth. He obtained Rangjung Dorje’s complete works and received detailed explanations of the Profound Inner Principles five times. Many great masters too numerous to mention bestowed many other teachings on him.

他的佛行事业在卫藏有,在确咕伦波的地方兴建一个大的佛塔,建了一个25个手掌的大佛,之后还派人到门予的地区,送去了一些范本的纸张,这些纸后来就变成藏地印经很好的一种纸,也是由噶玛钦列巴所开始的。之后在丢冉的地方,他就建立了一个萨迦派的佛学院。

In central Tibet, he went to Chökhor Lhunpo, and there he built a statue that was 25 palms tall. Later Chögyal Chapa offered the Chökhor Lhunpo Monastery with all of its statues and its five hundred monks to the Seventh Karmapa, who appointed Karma Trinleypa to be its abbot. Among his other activities, Karma Trinleypa established a factory in the region of Mön that produced the best paper for printing texts. At Teu Ra, he founded a shedra in the Sakya tradition.

之后,甲地的一个王就迎请了第七世法王,在确咕伦波的寺院前,王的幼子供养了五百僧人。法王也将他封为这个地方的堪布,就叫噶玛钦列巴。噶玛钦列巴可以说是一个头衔。在这个地方这个时候,法王授予他噶玛钦列巴的头衔。在这里被升为堪布之后,就兴建了巴究敦珠的舍利塔,这个寺院有五百僧人,他就把他分为四部分,成立了这些佛学院,讲说听经的传统。另外,还有成立三式的传统,和密教的修持、供养。他对于佛教的兴盛起到了很大的作用,广大地弘扬噶举的教法。据说就是在那个时候,那个地区佛教是最兴盛的。之后这个确咕伦波又供养给第七世法王,又交付给扎西囊伽来治理。

The title “Karma Trinleypa” indicates a rank, so he was probably given that name when he became the abbot of Chökhor Lhunpo Monastery. There he made a reliquary statue for Goshri Paljor Döndrup that was one story tall. Then he divided the five hundred monks into four groups and oversaw their beginning instruction. The teachings flourished at this time.

就是上图大宝以前法会灌顶时
手里摇的铃

他应该是第七世法王的一个弟子,他有很多的论典,譬如说:如何判断一个好的铃。之后,钦列巴就去闭关了。后来嘎千大营迁移到拉萨的时候,噶玛钦列巴也跟着一起迁移,当时嘎千大营就给了他一个头衔,就是嘎千左列的列首就是噶玛钦列巴。当时在拉萨有一个叫噶玛札桑,现在还有,是在拉萨的一个噶举的寺院,他被指派为噶玛札桑的一个上师,他就可以得到伞盖还有侍者的身份。之后在让莫切的法会上,噶玛钦列巴在那里为大众开示了《世间三灯》。

Karma Trinleypa also spent some time in mountain retreat, but then the Garchen monks went to Lhasa, and he accompanied them. In Lhasa, Karma Trinleypa was appointed lama at Karma Dratsang Monastery, which is still there. At Ramoche Monastery, he began teaching on the Seventh Karmapa’s Prajnaparamita commentary, The Lamp of the Three Worlds.

之后又在拉萨大昭寺的周围,有一个叫突千的祖庭,这个祖庭后来有些争议,因为周围又有三大寺:哲蚌等。所以当时有一些误会,觉得说噶玛巴确札嘉措在这里建一个寺院是不是想要统治这个地方。总之,这个突千的祖庭就是在拉萨大昭寺附近,两年时间在那里修建好那样一个寺院,也广收了当地的很多僧徒,住持就是噶玛钦列巴。当时希望这个突千确廓的寺院是一个以持戒为主的寺院。当时确札嘉措有一个净观,看到一个寺院里怎么都是黑色的人围绕着寺院,他就想说是一个不好的缘起。所以他就觉得要有一个寺院,僧众都是以持戒为主,这样的话会比较好。(Bamboo:持戒难道是和佛教的修持是分离的?选一部分出家人持戒,另一部分不持戒?)尤其当时拉萨的一个地主、官员就供养给第七世法王这样一块地。但是供养没多久后,第七世法王就圆寂了,后来这个寺院也没有受到很好的管理,就衰败了,甚至还长了杂草,没有人管理了。

In the area around the Jokhang Temple, he laid a foundation for a new monastery, and some complications developed. The Drepung and Sera monasteries are nearby, and a conflict arose because some thought that the Kagyupas were trying to seize power. Actually the project evolved from the Seventh Karmapa’s pure vision concerning the lay people living in proximity to the Jokhong; Karma Trinleypa built Tupten Chökhor Monastery in order to purify the area. A great gathering of sangha practicing vinaya there would be auspicious, but the Seventh Karmapa passed away shortly after the monastery was established, and it fell into disrepair.

当时有个传统,为了祈求(噶玛巴)迅速降临,而有供养的传统,噶玛钦列巴为了祈求转世,所以各个寺院都要去供养,甚至苯波教他都要去供养。据说他当时就供养了盐,有两千斗盐他无分教派地各个寺院都做了供养。比起糖,盐当然是更重要,因为在藏地来讲,很多时候他们会觉得盐和黄金是同等重要的。他为了祈求第七世法王的迅速转世,为了他圆寂的修持,就供养了所有的寺院两千斗的盐。

之后在木鸡年,1504年,噶玛札桑,就是拉萨这个寺院,还有另外一个小的分寺,他在那里成立了列些林。我们现在确切喇嘛彭措在尼泊尔也成立了一个列些林(Bamboo批:这些建佛学院的人自己有多少学问呢?现在好像小学生们都纷纷办起了大学)。或者他是看到了这段历史,所以用了同样的名称在尼泊尔成立了列些林佛学院。我曾经听别人说过。总之,噶玛钦列巴就在那个地方建立了列些林的经堂,它主要就是一个佛学院。同时,在蒋秋林寺也建立了一个佛学院,主要是学习密续。列些林主要学习显乘的经典。噶玛钦列巴建立的寺院和佛学院最主要都是以弘扬经续为主,尤其以戒律持守为主。接着在火猪年,1527年,他见到了米觉多杰,然后为他供养了融旌六法、尼古六法,还有大六法的各种的教法。总之给予了许多教学与授戒,就成为米觉多杰很重要的一位上师。米觉多杰为噶玛钦列巴写了很多的长寿文,大概有十几篇,里面就形容他是得到「加行道」第一法的钦列巴(Bamboo批:五道十地里的第一道是「加行道」,米觉多杰言下之意是噶玛钦列巴还只是小学一年级的修行者)。噶玛钦列巴撰写的显密的著作有十大部,我想大概现在这些都还可以找得到、读得到。最后他在84岁时,1539年圆寂了。他的弟子非常的多,萨迦派中也有,噶举派中也有,因为他最开始是萨迦派的一位大师,就象最开始谈到,他是蒋千让江巴最主要的大弟子,之后他成为第七世噶玛巴确札嘉措的弟子。所以,他在萨迦噶举两个教派中都受到了尊重,也因此他在两个教派中的弟子也非常的多。

Karma Trinleypa also founded a shedra called Karma Lekshe Ling primarily for the study of sutras. In 1527 he met Mikyö Dorje and taught him many aspects of Dharma. Mikyö Dorje wrote over ten long life prayers for him and felt that Karma Trinleypa had achieved the level of joining on the path. The Khenpo’s collected works comprise more than ten volumes and are still available. In 1539, he passed away at the age of 84. Originally a Shakyapa, he later upheld the Kagyu lineage. So he had many students from both lineages.

Bamboo评论:这个噶玛钦列巴虽然有福报可以听闻、学习到很多教法,但都没有抓住重点,没头苍蝇一样到处乱学一气。关键是,没有一心一意地跟随一个善知识,次第修学。所以修来修去也只是在加行道这个初道里转来转去。跟敦木扎西俄塞一样,被第七世噶玛巴用一点小神通就给骗了。好在他横跨了两个教派,所以米觉多杰没法象对敦木扎西俄塞一样,利用和盗取完作品,就雪藏和抹去生平。当然他的著作也没啥价值。

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脸上和眼角的淤青咋回事?是不是上周
提到了点噶玛巴转世的真相,休息这两
天被关押的人打了?

米觉多杰如何依止噶玛钦列巴的部分,我想明天再讲。今天感觉脑子不太会转,所以,我想今天还是就讲到这里。明天会讲一下米觉多杰是如何依止噶玛钦列巴的,还有米觉多杰是如何去学那些所谓的明处,或是所谓的文法。这些在他的很多《本生传》中并不清楚,后来我在另外一本他的著作中看到很清楚有写到,他如何学习这些内容。但我现在比较担心的是已经讲了七天了,但是颂文好像只讲了三、四个(Bamboo注:看大宝脸上和眼角的淤青),那么这个《妙行自传》到底什么时候可以讲完,别说全部讲完,一半什么时候可以讲得完。我非常的紧张,但是还是要表现出很稳定的样子,如果示现出很紧张的样子,可能会有些障碍。我是真的希望能把这两部传记讲完。我不想变成是念过去这样子,但至少还是想把每个颂文的重点跟各位讲。但如果连这样子都做不到的话,那就没办法,可能明年继续讲。希望这次能够讲完。这里先跟各位做一个解释。

His Holiness announced that in the next session, he would speak about how Mikyö Dorje followed Karma Trinleypa as a guru. He noted that he has now completed seven days of teachings but has only discussed three or four stanzas. The Karmapa asked himself, how he is going to get through the entire text? His intention is to try to teach the Good Deeds and Praises thoroughly. He might have to continue next year, but his plan is to teach them in full this year.

附带地提一下,不是那么重要,我有一天提到说,我小时候楚布寺总管的一些事情。很多人都问我,那位总管在哪里Bamboo批:为啥很多人都能问到不知被关在哪里的大宝,就Bamboo问不到呢?),我想那些人可能是想找到那位总管,找麻烦。但其实那位总管已经不在了,就是已经死亡了。我跟他们说还是不要去找。其实那天讲到小时候的事情,只是附带提到的,本来也没准备讲,但因为讲到米觉多杰小的时候一些幸苦的故事,为了让大家有一些感觉、了解,所以才提到了我自己的一些经历。总之,要再说一次,那位总管已经不在了,我也没有“他曾经那样对我,我要给他好看”,我并没有这样的执著。可以说也都忘了,当然为了去想,可能还想得起来,但平常早就释怀了。大概是这样,谢谢!然后是课诵、回向。

The Gyalwang Karmapa finished his presentation with some brief comments about the steward at Tsurphu who had treated him badly when he was a child. Many have asked: Who is this steward and where is he? If people want to try and find him and make difficulties for him, it’s better not to go. He’s passed away. The Karmapa had only included this story previously as a way to make clear the difficulties and problems that Mikyö Dorje faced. “I just decided to add a little bit from my own life. . . I don't have any thought that he did something to me, so I need to get back at him.”

With that clarification, His Holiness concluded another in-depth teaching on the life of Mikyö Dorje, his extraordinary gurus, and the exemplary kindness that all Karmapas—past and present—unceasingly bestow on their students.

Bamboo批:前世竹奔德千仁波切说是奉了十六世噶玛巴的指使,重建楚布寺。实际可能也是跟桑杰年巴一样,假托噶玛巴的名义化缘给自己弄个寺庙当住持。以前看到过一篇报道,好像是1999年仁波切圆寂,当时十四岁的法王在雨中坐着连续修了十几个小时的法,让仁波切转世再来。2000年,第二世竹奔德千仁波切在拉达克出生,2003年法王认证了他。之后他就在隆德寺学习,也就是被嘉察仁波切培养下长大。 大宝认证的仁波切,除了蒋贡仁波切,跟大宝接触最多,最亲近的就属他了。甚至蒋贡仁波切还俗后,大宝每年的生日宴会,都让小竹奔德千仁波切坐他身边。一副要把噶举派里毫无历史地位,只是一个普通僧人的竹奔德千仁波切捧成他的左右手和最信任的人的样子,但其实不学无术、却喜欢溜须拍马各方权贵的小竹奔仁波切是嘉察仁波切的弟子。他以前开示时说过:为了保护自己的独子,会故意去认个别人家的孩子。

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2010.06
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2011.02
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2018.06.29和竹奔在美国
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2017年和竹奔在美国

其他俩人更亲密的照片一时找不到。总之让其他人尤其是嘉察仁波切以为捏住他手里的竹奔仁波切就是捏住了大宝的软肋。在大宝不听话不回印度代替圆寂的达赖当狗,美、印和牛毛政府要把他彻底雪藏或者杀害,而撬墙大师—嘉察仁波切志得意满地准备推出竹奔仁波切就是大宝转世预言信的嘱托弟子,再有“视频达赖”共同认证的戏码上演之前, 大宝就不经意地抖出了这段往事,让这张王牌跟泰迪熊那张一样,彻底凉巴了。所以,人家从十四岁八天八夜穿越生死线地跑到印度前,就已经把一切都布署好了。

大宝这个人对那些恶人真的很慈悲又智慧啊!人家这样对他,他竟然还把人家从三恶道拉回重新做人,并且利用来承担点前世因果的小小责任。换做是Bamboo,就只想着把那些恶人都直接打进十八层地狱凉快去呢!但这世上,大部分人都是不黑不白的。大宝在第六堂课时说:如果你眼里显现的都是敌人,都是看不顺眼的人,你就根本不是修密法的料啊。 意思就是在一个充满了自私和邪恶,好人都没有勇气行善的时代,十恶不赦的坏人反而可以利用来做一些大好事,这就是密法。

话说他如果没被法西斯特烂普关起来,拜登川规拜随,他这样有才有貌有名声有地位的人自由自在地浪迹天涯的话,不知会有多少真面目见不得人的蛤蟆女要告他性侵呢!

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བོད་སྐད།
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