法王新闻 | 2021年03月

2021讖摩比丘尼春季辯經課程_第十四天第二堂課開示

Arya Kshema Spring Teachings Day 14 – the second session

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

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Nepal 创古度母寺

开示時間:2021年03月07日晚上10:30-11:30(北京/台北/香港)March 07, 2021
中文口译:堪布丹杰
中文笔录:释妙竹于2021年9月28日
English text source from: aryakshema website

继续洛佩多杰的传记
The Seventh Good Deed: How He Practised the Path of the Lesser Individual

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

(摸着心脏部位说)好像有一点不太舒服,但吃了一点药,所以应该是没事的。

洛佩多杰在元都

之后在鸡年1360年12月,第四世法王洛佩多杰就抵达元大都,就是现在的北京。他是住在确旦衮波这样一个地方,中文叫什么还不确定。他就传授皇帝还有皇太子这些教法,向皇帝传授金刚瑜伽母灌顶、那洛六法、大手印俱生契合等等。同时,他也对于皇太子除了传授给皇帝的那些法门之外,另外还给皇太子传授了胜海观音灌顶,教授了《百段本生》,还有《宝性论根本颂注释》《庄严经论根本颂注释》《时轮金刚根本颂注释》等等。他同时也为其他众多的皇亲贵族、大臣,还有当时在元朝有很多各族的这些达官贵人说法,像是汉族、霍尔族、蒙古族、回合族、党项族,还有高丽族、朝鲜族等等,他就为这些各族人士说法。

In the Year of the Rat, in 1360 in the 12th month, Karmapa Rölpai Dorje arrived in the Yuan capital of Daidu (Khanbaliq, near Beijing). He stayed at a place called the Blue Temple, and bestowed many empowerments on the Emperor and the Crown Prince including: Vajrayogini, the Six Yogas of Naropa, and Mahamudra. He also gave the Crown Prince the additional empowerments of Gyalwa Gyatso, the 100 Jataka Tales, and the Root Commentary on the Sublime Continuum, the Root Commentary on the Sutras, the Root Commentary on the Kalachakra, and related Indian texts. Over two calendar years he instructed other members of the royal family, great ministers, monastics, and an communities of Mongolians, Uighurs, the Koreans.

他住了大概两到三年的时间。之后法王就跟他侍者说:“我看到一些征兆,元朝政权不稳的一个征兆,还有皇帝寿命不长的梦境,我们如果继续留在这里,大概也没有办法改变些什么,我们应该好好跟皇帝说一下,请求准许我们回去西藏。这样一路上也能够帮助很多人。”他就私下跟他的侍者古伊衮巴仁谦说。他们就请求了很多次,但是都没有得到允许,有一次请愿的时候,皇太子含泪对他说:“请上师啊,您无论如何都要留下来,请求您发发慈悲啊。”“含泪请求”据说是元朝太子当中对一位上师含泪、流泪,他大概是第一位,有这样的记录。当时有两位大臣跪在法王的面前,对他说:“上师啊,您来到这里之后,我们整个国家国境中都不再有瘟疫,皇太子也生了两个儿子。”当时已是元朝末期,内忧外患,所以这两位大臣就说:“您来了之后,我们的内忧外患都平息了。连皇上、皇太子都这样含泪请求您留下来的话,那不用说老百姓更是称您为‘丰年吉祥’这样一位上师。”因为他来了之后,所有的谷物都长得非常好,就被称为‘丰年吉祥上师’。“总之这个时候您为什么还执意要回去西藏呢?就像是过去八思巴尊者和忽必烈,”我忘了忽必烈的名称叫什么,“一个是上师,一个是施主,政教合一的两位,一起弘扬佛教、巩固国政,不是很好吗?您务必要三思啊!”就这样子跟洛佩多杰说。(Bamboo:应该是靠了“见陀佛像”的能力吧,洛佩多杰自己有这个功德力吗?即便是神通无敌的龙树菩萨亲手做的像,也拖延不了多久因果业力的实现啊。

Then one day, Karmapa Rölpai Dorje told Guogong Rinchen Pal, that the political situation of the Yuan Dynasty was unstable, the Emperor would not live much longer, and, even if they continued to stay, there was nothing they could do to prevent bad situations from occurring. For this reason, he made a request to return to Tibet but permission was not given. One time, when the Karmapa made the request, the Crown Prince shed tears and said, “Precious Guru, please stay and hold us with compassion.” This was the first time that someone from the Yuan dynasty shed tears for the Karmapa. Then two ministers, Ma O Jang Ching Sang and She Ra Muan Ching Sang, came to the Karmapa, prostrated, and said, “Since the time you have arrived, all the epidemics have stopped and the Crown Prince has had a son.” This was during the last days of the Yuan dynasty, so there were many conflicts in many regions, but all the conflicts had subsided temporarily and the region had become more prosperous while Karmapa Rölpai Dorje was there. The Emperor and Crown Prince both requested him to stay, with tears in their eyes. He became known as the ‘Auspicious Guru who Brings Good Crops’. They also requested that he engage in political activities,

Bamboo评论:贴身教皇帝和皇太子教了三年,还教的人亡国身死。Bamboo还只是见过大宝几次,大部分时间都远程听大宝的直播和视频授课学了九年,性格就从内向怕生、迟钝总被人欺负的一个人,被大宝调整成了现在开朗大方,待人处事都游刃有余,基本没谁能欺负的了,自己都觉得很满意的一个人了。所以大宝真的是大医王,哪里是那个插着假毛、冒充凤凰的鸡的噶玛巴可比的呢。

这个请求也说得很有力量,但是法王的回答更有力量,他就说:“大庭广众之下,这是不能儿戏的,除了继续为皇上、皇太子修法祈福外,还有祈请三宝之外,我不需要、也不想要任何政治上的封号、册封,我也无德无能,僧人就是哪儿悠哉哪儿去,但是也尽力地弘扬佛教、利益众生,而不应该在任何一个地方留太久,眷恋那个地方,这样是不好的。如果能做到不眷恋的话,就是一个好的修行人。”这两位大臣当时就觉得说得很好,就也记录下来,法王的侍者看到这两个大臣记录下来。总之,就在这样不断地认真请求之下,就得到了“暂时你可以返回西藏” 的诏书,给予法王很多盘缠和路上的物资,吃的、交通工具、各种牲畜等等非常的多。(Bamboo批:从政的话,没了自由,还整天被世间无聊的琐事缠身。真正有本事和证量的修行人,世间的一切荣华富贵对他们来说都是唾手可得,只是觉得那些根本没什么意义,无所需而已。所以又怎会为此去依附那些世间政权,搞什么政教合一呢?所以,大宝宁可到处被关、被欺负,也坚决不当任何一条政教合一的狗狗。)

but Rölpai Dorje replied:I have provided many services and supplicated the Three Jewels on behalf of the Emperor and Crown Prince. I do not have any need for decrees or ranks related to political affairs nor do I have any skills related to that. Monks should go wherever it is best for the sake of teachings and for sentient beings. If a monk stays in any one country and gets attached, that is not good. A good practitioner is one who is not attached to any country. The ministers recorded these words. Since he requested so earnestly, the Karmapa was allowed to return to Tibet, and they gave him horses and supplies for traveling back to Ütsang.

一心照顾整个西藏
Karmapa Rölpai Dorje’s Non-sectarianism and Miraculous Deeds

当时卫藏地区会有皇帝给予这些诏书、册封,有这样的传统,法王就帮助了卫藏的帝思(首领)很大的恩惠,因为在他的请求之下,皇帝就给予卫藏的帝思册封。有了这样的册封,他的权力就可以持续代代相传下去,所以他对西藏的帝思首领也是有很大的恩惠的;同时,他也协助了八思巴尊者的祖庭叫「幸昆德庆」,有一个堪布叫堪布巴丹,他也透过法王请求,赐予封号,他也得到了封号和水晶印玺等等;还有帕竹的第一代帝思,叫强秋坚赞,第一位统领西藏政权的领袖,依据噶玛钦列巴的一个说法,当时来自西藏的一些人士,向皇帝、朝廷说了一些小话,来诋毁这个帕竹第一代帝思——强秋坚赞,所以,洛佩多杰也协助做了一些解释、调和,消除了朝廷对于帕竹帝思的怀疑。不然,皇帝如果怀疑他的话,搞不好会派兵把帕竹的政权消灭。(Bamboo批:自己内忧外患的要亡国了,还想着要灭别人。就好像一个人已病入膏盲,却还整天怀疑、担心别人要杀他。)不仅如此,在法王的请求之下,强秋坚赞还得到了皇帝赐予的大司徒的封号。所以,对于帕竹这样一个政权来讲,法王洛佩多杰是有很大的恩惠。当时,萨迦的传承势微了,力量变小了。法王当时也特别跟萨迦的喇嘛索南坚赞结下法缘,而且也对萨迦的法王恭敬承侍,这样的一个举动行为也为萨迦派带来很大的利益。(Bamboo批:利用信任自己的皇帝给自己搞一堆人际关系,之后看皇帝大势已去,就赶忙溜了。

Karmapa Rölpai Dorje’s life story also illustrated his generosity and involvement across Tibetan schools. He requested the title of Guoshi for Khenpo Palden Chok of Lintao, Drogön Chögyal Pakpa’s monastery. He resolved the situation of the First Lord of Pakdru, Jangchup Gyaltsen. According to Karma Trinleypa, Jangchup Gyaltsen had been slandered by someone from Tibet and this had created difficulties between him and the Yuan emperor. Rölpai Dorje cleared up the matter and requested that the Emperor give Jangchup Gyaltsen the title Tai Situ. When the Pakdru had taken power in Tibet, the position of the Sakya had declined, but Karmapa Rölpai Dorje made a Dharma connection with Sakya Lama Dampa Sönam Gyaltsen and received teachings from him, which raised the status of the Sakyas.

同时,在法王洛佩多杰诞生前大概五十年,当时卫藏地区发生了直贡的一个谋反、骚乱,这个就不细说,总之很多人都死了,让萨迦派和直贡派结下了梁子,成为了世仇。后来也是在洛佩多杰的调解双方之下,不仅如此,他还帮忙修复了直贡的寺院,资助了很多的供养等等。所以,他对直贡派的恩惠也是很大的。所以,他的心总是在想着照顾整个西藏的,他都会为卫藏地区各派人士向皇帝请愿。(Bamboo批:这个直贡派蛮有意思的,不管哪个教派跟皇帝勾搭上,它都要闹闹。第五世德新谢巴跟明朝皇帝的书信,它也要去抢,差点让明朝兵临西藏。不象第三世噶玛巴让炯多杰,宁愿在元大都被八思巴软禁至死,也不反抗。)

Similarly, fifty years before Karmapa Rölpai Dorje’s birth, there had been a rebellion in Ü-Tsang led by the Drikung, and many people were killed. This caused a great feud between the Sakyas and Drikung. Karmapa Rölpai Dorje, however, mended the relationship between the two schools, and helped rebuild the Drikung monasteries. Likewise, he made requests for the Emperor to benefit all of the great monasteries and lamas of Tibet, irrespective of their tradition.

当时很多人就来见法王

在那之后,他就到了甘肃地区,当时很多人就来见法王,有的甚至要花几个月的路程骑着马或者骆驼,来见他的民众是络绎不绝的。所以,法王除了早上会做个修持、课诵,还有这些用餐时间之外,他每天都不停地给予大众加持,据说19个月,因为太多人来见他,当时甘肃省比现在还大。

When Karmapa Rölpai Dorje was staying in Gansu province, many people came to see him. Some of them came by horse or camel. Karmapa Rölpai Dorje did his prayers every morning and in between eating his meals, he gave blessings and empowerments continuously for nineteen days without a break or any difficulty. At that time he received offerings and an invitation from the Mongol king, Tologh Temur, but he did not go.

有一次那边发生了一场瘟疫,大概类似现在的疫情一样吧。总之有很严重的一个瘟疫,很多人都死亡了。当时,因为洛佩多杰也在甘肃,他身边的侍者也都很紧张,会不会这个瘟疫也传到我们这里来?或者是法王住的这个地方来?所以他的侍者古伊衮千贝仁谦就请示法王“瘟疫这么严重,该怎么办?”法王就说,“我今晚也做梦看一下有什么办法吧!还是一样,你不要来打扰我。”因为他又要到梦里去了。就在傍晚,法王结束了禅修、课诵之后,半夜大概现在的12点、1点左右,他就睡了。但是他的侍者古伊衮巴睡不着,还醒着,所以很多洛佩多杰的殊胜记载都是古伊衮巴写的。因为他总是不离开洛佩多杰,跟在他的身边,所以他都知道。但是只有他知道,为什么?因为洛佩多杰总是跟他说“你不要跟别人讲”。甚至有一次古伊衮巴仁谦贝说他想写一下法王的传记,法王还不准他写,说“你这样写,别人会不相信的。不相信升不起信心,甚至升起邪见的话,是更不好的。”甚至有一次,有另外的人请求他去写法王的传记,但是法王说“你要写可以,但是你把纸笔给我拿来。”结果把它给烧了,说“你这样是害了我,你就把我写成这个样子,反而会造成别人不相信的。”总之,他就不让人家写。我们现在怎么知道洛佩多杰很多传记?是因为在他圆寂之后,古伊衮巴升起一些勇气,想可能还是会利益到一些人,才对一些人说了第四世法王 的一些传记。

His Holiness then related a miraculous story of how Rölpai Dorje ended an epidemic, recorded by his attendant, Guogong Rinchen Pal. Rinchen Pal was privy to many secret things but, when he began to write them down, the Karmapa explained this was not a good idea; people might not believe them. And if they did not believe them, they might lose faith. However, Guogong Rinchen Pal thought these stories might be beneficial to sentient beings if he shared them, and that is the reason that we have them still, His Holiness explained.

讲回来,他睡着了,古伊衮巴睡不着,在旁边守护着,怕别人来打扰法王。早晨快要起来的时候,突然就听到巨大的爆炸的声响,以为房子要塌了的声响。这个声音出现的时候,法王洛佩多杰也醒来了,他就对古伊衮巴仁谦贝说:“我们房顶上发生了什么事情?”侍者就回答:“发生了好大的事情,好像房子都要塌了一样。”法王就说:“哦,那就好。如果是这样,瘟疫就不会到我们这儿来了。就算有一些在周围的瘟疫也完全被消灭了。”

At that time, while staying in the area of Gansu province, there was a large epidemic and many people died. Guogong Rinchen Pal was concerned for their safety so he said to the Karmapa, “There is great danger; what do we do?” The Karmapa said, “I will have a lucid dream tonight and see if I can do something about it. Do not wake me up.” After Rölpai Dorje finished his meditation and prayers, he went to sleep. At that time, Guogong Rinchen Pal stayed awake and watched him. Just before sunrise, a clapping and booming resounded on the roof. Immediately, Rölpai Dorje woke up. He asked Guogong Rinchen Pal, “Did anything happen above the house?” Guogong Rinchen Pal said, “I thought the house was about to collapse.” Then the Karmapa said, “Now the epidemic will not come and spread to this region.”

是很多的瘟神

古伊衮巴说“为什么您会这样子说呢?为什么瘟疫不会来呢?”洛佩多杰就回答说,在梦中,他看到造成这个瘟疫的,是很多的瘟神。其中一个是很大一团黑呜呜的瘟神,我呢,就把自己想成一只双翅能够张开,遍满整个甘肃的大鹏金翅鸟,我就把所有的这些瘟神一口吞下去。用我胸中的一个大火全部烧死,变成了灰烬,然后这些灰烬又从我身体排出去。之后我呢,因为我是一只大鹏金翅鸟嘛,我就降在这个屋顶上。法王继续说:“心中的一个想象,竟然能够真的造成外面巨大的响声,真是奇特呀。”“因为心中的想象是没有形色的,怎么制造这么一个声音出来,真是神奇“。然后,他说:“你不要跟别人说。”他就这样跟古伊衮巴说。所以后来也真的,甘肃法王住的那个地方就没有发生这样的瘟疫。(Bamboo批:《楞严经》说,自己所感触到的外境其实都是自心的映射,也就是一个不实的梦境而已。禅定达到一定的境界,不会被外境所转,而能转境。这个禅定不是指整天坐在那里“打坐”。

心中的这样一个想象

And, Guogong Rinchen Pal, asked, “How is that? What did you do to end the epidemic?” Rölpai Dorje explained to Guogong Rinchen Pal that there were many monsters and an especially frenzied goddess in his dream. Due to this, Rölpai Dorje emanated as a large garuda bird and covered the entirety of Gansu Province. In this dream, he swallowed all of the monsters and goddesses with the fire in his stomach, he burnt them to ashes, and then defecated them all. Since he was in the form of a garuda, he landed on top of the building. This was a mental emanation, Rölpai Dorje explained, so it was strange there were sounds outside because there was no form. Following this, the epidemic died down in Gansu and everyone regained their health.

Bamboo评论:年轻的时候,有一晚梦见大水来袭,眼看就要在水中被活活淹死,那个感觉无比真实,突然想起念观世音菩萨,结果一念,所有的水都瞬间退去。Bamboo也同时醒了。如果不念的话,Bamboo就真的在梦里死掉了。

另外一件事是,虽然早就远离了以前那位气功邪师,但此人还常常用巫术进入Bamboo的睡梦中骚扰,直到后来出家后,把基本的出家戒持守清净时,终于在梦中看到戒体自动把他的巫术反弹了回去。再过了一段时间,可能随着善业功德的增长,即便过午不食戒没怎么持守,也都不会梦见此人了。他可能以前给Bamboo下过蛊毒一类的东西。

还有当时法王在甘肃的时候,接收到很大的供养,记录说有五千七百匹马呀、牲畜、金银财宝、绫罗绸缎非常的多。法王就指示说:要把所有的供养都拿去供养卫藏地区那些只要有十个僧人以上的寺院。然后做七次的斋僧、供茶和供养。特别派了喇嘛惹欧岗巴去卫藏地区做供养。当时卫藏地区大部分的寺院都至少有十个僧人以上,可以看到他这个供养做得非常的广大。所以,第十世法王之后,都有这样的传统:对于藏传每一个教派包括苯波教都有广大做供养的传统。大部分都是在噶玛巴即将圆寂之前,都会做这样广大的供养。这也是代表噶玛巴没有教派之分,同时尊重每一个派别的用意。(Bamboo批:只有宗教和教派多元化,世界多极化,魔力才无法一手遮天。

While we was staying in Gansu, he received horses, oxen, silver, and other countless offerings, which he sent to Ütsang, where they were distributed to all the monasteries, irrespective of the tradition to which they belonged. This tradition of making offerings to the monks of all the monasteries lasted until the time of the 10th Karmapa. It demonstrates how the Fourth Karmapa was free from bias or sectarianism; he paid respects and made offerings to all monasteries.

总之,他就到了甘肃东方宗喀这样一个地方。依照《贤者喜宴》的一个说法:当时在那里,洛桑扎巴来见了法王,宗喀巴大师就叫洛桑扎巴。他当时年纪很小,他就跟随法王授了居士戒、五戒。洛佩多杰预言说:将来你会前往卫藏,你要到卫藏哦。同时预言说:你会成为佛教教主第二等等。其他一些文献中说洛桑扎巴跟法王领受的是沙弥戒,而且得到法名叫衮嘎宁波。总之,你看洛佩多杰从中国回到西藏的路程当中就和洛桑扎巴(宗喀巴大师年纪很小时)相见。当时,宗喀的十八个村落地区的人民都非常地恭敬法王,甚至为他兴建一座寺院请他常住,但是他也没有答应。

As Rölpai Dorje continued on his journey to Tibet, he came to the Tsongkha region in Amdo and met a very young Tsonghkapa. Rölpai Dorje gave him the novice ordination vows and the name Kunga Nyingpo. The Fourth Karmapa also predicted that Tsongkhapa would need to go to Ütsang. Later, when Tsongkhapa did go to Ütsang, he became like a second Buddha for the teachings in Tibet.

西藏第一尊缎制大佛
The Silk Thangka the Size of a Mountain

结果一看,这座山非常地大

之后,他继续地走,就到了甘肃武威,白塔寺这个地方。在白塔寺周围,不是很清楚,可能叫做油盆峡谷。在这样一个很舒服的地方,他就建了一个八卒扎的闭关中心。当时,这个地方有一个领主,可以说是当地的首领,他的一个女儿,叫做咕捻达日,来见法王。她说,她做了一个梦,有一个声音跟她说,要塑造一尊和山一样高的佛像。她是一个大施主,我这里还没有特别研究过。她接着说,她的丈夫叫冉那刚刚往生,她想为他回向。她就问法王“我该怎么塑这个佛像?”法王说好,先去看一下那个佛像。结果一看,这座山非常地大。每个人见到这座山都瞪目结舌,然后还摇着头说:怎么可能建一个佛像跟这个山一样大。每个人都摇头,都觉得不可能建得成那样的佛像。当时法王洛佩多杰就微笑着说:“有办法的。如果在一个丝绸上缝起来,可以拼缝成一个佛像的大帆的话,就可以了。”

Rölpai Dorje went visiting many areas such as the monastery known as ‘The Bowl of Cream,’ near the mountain retreat called, Pal Tsotra. While Rölpai Dorje was there, a wealthy patron, the Lady Puṇyadharī, had a dream. In her dream, she was told to build an image of the Buddha equal to the size of a mountain to fulfill the intention of the great Minyak Prince Ratna, who had died. So, she requested Rölpai Dorje to make this thangka. Rölpai Dorje responded, “If you want to make something the size of a mountain, you have to go to the mountain.” Many doubted and shook their heads confounded by the idea that anyone could make an image as big a mountain. Karmapa Rölpai Dorje smiled and instructed, “You need to make a large applique image of the Buddha and sew it all together.”

这位首领的女儿觉得这个方法不错,就召集了上师、领主,还有很多当地的工匠师,跟他们说这样去做。只要缝制出这样巨大的佛像的帆布,可以盖住整个山。大部分缝制的工匠都来自中国,他们很聪明,但是他们都觉得拼缝成这么大一尊佛像是不可能的。至少你要先测量一下,到底要做多大,山有多大。他们不知道该怎么办,所以首领的女儿又去见了法王。法王说:“没问题,我来帮你们做。”之后,他就命令大家搬来很多,河边不是有很多小圆石嘛,大概手掌大的白色圆石,请他们带了很多来。他让他们把这些白色圆石排到山顶去。《贤者喜宴》中有一种说法,当时洛佩多杰怎么做的呢?他骑了一匹马,骑马会有马蹄印,他就在山上骑着马走,就要他们在每一个马蹄印中放一颗白色的石头,这就在算,在测量到底放多少颗石头,算这个山的面积。接着按石头的数量,缝制出这样一尊大佛。也不用担心,所有这些供养,各种东西都会聚集。当时也没有尺,没有办法算得出多少公尺,而且这么大的佛像,经费不可思议。这时,洛佩多杰就说:这里面十分之一的经费我会来供养。记载说他供养了一千九百两银子,十分之一的经费。我不知道换算成现在是多少。当时,洛佩多杰帮助他们算出了长度等等,这时,这位首领的女儿算出说“需要五百位缝纫师才可能缝的出来”。

Then, all the gurus, lords, and craftspeople came together to make a mountain-sized applique of the Buddha. He diminished their confusion and instructed everyone to find fist-sized, soft, and round stones from the river. In the oral history, Dharma History A Feast for Scholars, it records Rölpai Dorje riding a horse as he instructed the craftspeople to place the white rocks in the horses’ hoofprints. He rode round and round. People put a rock in every hoofprint until they had a design of the Buddha. Then Rölpai Dorje instructed them to mark the specific size and proportions. In this way, he created the entire design for the thangka. The Karmapa gave her 1900 sang of silver towards the cost of the silk, and the thangka was made by 500 tailors.

到底这尊佛像有多大呢?佛像的右耳到左耳的长度大概是十一个人张开双臂的长度。这尊佛像是跏趺坐的,在他右边站立着文殊菩萨,左边站立着弥勒菩萨。下方还有莲花座,上方还有天人、天女在做供养等等。同时,周围还有唐卡庄严的布的样子,要从山顶上垂涎下来。在一个特殊的良辰吉日,法王就亲自前来开光,当时记录说,很多人都看到各种殊胜瑞相,像是彩虹啊、佛光啊、大地震动、降下花雨等等。这里给大家看一下。

His Holiness gestured from ear to ear to explain exactly the extent of this image’s size which he described as “From the right ear to the left ear, it was 11 arm spans so it was basically the size of 11 people.” It had an image of the Buddha sitting cross-legged with Manjushri on his right and Maitreya on his left. When Rölpai Dorje consecrated the thangka, many auspicious signs such as rainbows and so forth emerged.

点击图片切换大图/小图

为了让大家有一个概念,大概长什么样子,我请人画的,制作出大概的样子。整个唐卡的高度大概跟纽约的自由女神像一样。中国来讲,大概就是南海观音那尊大小一样吧。

To help us understand the actual extent and beautiful detail of this image, His Holiness showed a slide of his own illustration of this mountain-sized thangka regally hanging from the mountain peak. His Holiness explained that the thangka must have been comparable in size with the Statue of Liberty in New York City. It was incredibly huge.

这个大佛做完之后,他们就供养给法王,要把这个大帆佛像带回西藏。《贤者喜宴》中就提到,当时这个佛像的身体是由32只驼子驮着,其他两尊菩萨又由八个驼子驮着,所以每尊菩萨是由四个驼子驮着。在噶玛衮熏撰写的一个传记中提到:是由44只牛背着,还有22只牛做为备用,44只驮累了,就要换后面22只。就这样背着大帆的佛像,要带回西藏。到了西藏之后,记载说两尊菩萨像就分送给直贡噶举和帕竹噶举的寺院,主尊就供在工布修卡的地方。但是之后失了火,这个布是分开缝制的,所以上半身有五个驼子的部分不完全,就烧坏了。因此,确札嘉措就在兹拉康这个地方把它补齐了。但是,上半身这五个驼子的部分就留在了兹拉康,所以佛像的上半身在兹拉康,下半身在工布修卡。当时,法王就说,这个缘起不好:一部分留在这里,一部分留在那里,冈仓教法会出现一些障碍,所以要放在一起是非常重要的。分开放会造成冈仓噶举教法的障碍,这些障碍是指在第八世米觉多杰的时候出现了两位第四世夏玛巴。所以那时候冈仓噶举差一点点就分裂、解散了。大概第七世法王预知到会有这样子的问题,讲了这段话。(Bamboo:那为什么不放在一起呢?

Afterward, they offered the thangka to Rölpai Dorje who brought it back to Tibet. In Dharma History A Feast for Scholars, the Buddha image was separated into 32 packages and 8 additional packages for the side panels. In the liberation story by Karma Könshön, it says, transporting it required just under 70 dzos, a yak-cattle hybrid, to carry the thangka. Once it arrived in Tibet, of the two side panels, one was given to the Pakdru and one was given to the Drikung Monastery. The main Buddha image was kept at Shokha Monastery in Kongpo, but later it was damaged in a fire. All the different sections were divided up. There were five panels missing, but they were remade at Tse Lhagang. The upper part of the body was in Tse Lhakhang. This was then later kept in one location. This great silk thangka is one of the first appliques of the Buddha.

总之,这个拼布丝绸缝纫起来的大佛算是西藏历史上的第一尊,就是第一尊缎制的佛像,就是洛佩多杰的时候制作成的。现在这尊佛像在哪里呢?没有了。我在一个文献中看到,也是那个蒙古的固始汗,他就把在工波修卡的主尊,固始汗的军队来的时候,把能撕的撕掉,能烧的烧掉,有的甚至把它拿来做衣服去了。这是很难过的一件事情。不然,现在如果还能看到的话,可以说是整个藏族文化很重要的遗产。这次为了让大家有个概念,我请人画了,这副是画出来的。上下都有很小很小的人,你可以看出比例的大小。(Bamboo:怪不得之后,曾经称霸世界的蒙古族就立刻衰落,后世都沦落到被人欺人鄙。印度已经凋零、只剩一个尾巴的佛教据大宝在《密教源流》的课上说,也是被蒙古人彻底灭掉的。不知为何,本人造大恶都是子孙后代遭报。

Where is this great silk thangka now? Unfortunately, it no longer exists — Gushi Khan’s army tore it apart and burned it. Since it was a really important artefact and sacred Buddhist image, His Holiness drew it to give us an idea of what it was like.

Bamboo评论:造这么个平平无奇的佛像到底有什么意义呢?用来做衣服,也至少让那么多蚕宝宝死的稍微有价值一点啊!嫌钱太多的话,分点给那些穷苦的藏民,让那些藏民的孩子有书读也好的呀!

洛佩多杰的圆寂
The End of Rölpai Dorje’s Auspicious Life

之后,洛佩多杰就到了敦煌,当时敦煌里面有三千七百多座寺院(洞窟)。据说这里面还有中国皇帝、蒙古皇帝,还有藏王的塑像。所以,他就在敦煌石窟附近住了一段时间,有很多人对他做供养。当时敦煌最主要有两座弥勒菩萨和两座文殊菩萨的殿堂的寺院。法王就把从当地得到的供养,成百上千的马匹、骆驼供养给这几个寺院,作为燃供长明灯的基金,同时供养他们修复寺院。之后,他又到康区很多地方,最后又到了工布。他就依照第三世让炯多杰的授记,想我应该到乍日这个地方开启新的圣地,于是他就到了乍日。从此,乍日就变成络绎不绝朝圣的地方,很多修行者常住在那里,重要的一个闭关圣地。除了乍日,他还在工布很多地方开启了圣地。(Bamboo批:弄出一堆圣地来,跟外道、跟伊斯兰教又有什么两样呢?佛法不是向外求的。

Later, Rölpai Dorje went to the area of the Dunhuang caves where there were 3700 temples at that time. Among them, some had been built by Mongol Emperors, some by Chinese Emperors and some by the Tibetan King Tri Ralpachen. When Rölpai Dorje stayed in this region, many people came to give him offerings. There were eternal lamps to be burned day and night and to restore the temples. This shows his connection there. He also went through the areas of Amdo and Kham and returned to Kongpo, to the sacred spot of Tsari. He opened it up and, from then on it became a place of pilgrimage and retreat. He also went on pilgrimage to other sacred spots in Kongpo.

他跟周围的人说:我们到北方一个清净的地方。担心那边没有柴火,他就说:“多带一些柏树的树枝在路上。”同时他还说:“听说第三世法王的遗体是由一马车的檀香和沉香来火化的。”当时是在汉地元朝火化的。“但是在西藏没有旃檀木,它的代替品是柏树,所以带上。”他们这些人就拿着柏树树枝到了北方一个很好的地方,说“我们就待在这里。”第四世法王还说:“如果在这个山顶上能够将一位清净的比丘的遗体火化的话,那么中国的军队就不会攻打西藏。”(Bamboo:此后的明朝是没打,但是两百年后被蒙古人打了。首当其冲的倒霉蛋就是第十世噶玛巴。)说完就在当地扎营,同时还说了很多次“五浊恶世当中,那些难以调服的众生,就算告诉他们佛法,告诉他们正道,他们也不会好好地去修行。或许可以用一个让他们难过的方式帮助他们醒过来吧。”(Bamboo批:没看出这个方式有什么用啊!觉得还是“见陀佛像”的原因,把此生的福报都提前预支、消耗完了,所以44岁就Game over了。

He then travelled to Nachopa. As there would be a shortage of firewood, the Karmapa instructed them to bring cypress wood. His Holiness explained that the Third Karmapa’s Rangjung Dorje’s remains had been cremated with sandalwood in Mongolia, but there was no sandalwood in Tibet, so they used cypress instead. They went to a beautiful grass covered mountain on Nachopa and set up the encampment. It was said, if a pure bhikshu were to be cremated in that place, the Chinese armies would not come to Tibet.

接着,他就在44岁那年,水猪年的7月3日,身体就稍微示现一些微恙、一些病状,同时也发生了一些大地震动的一些情况,在15日的晚上,他就转绕着三宝的所依有52次,在第二天的一早,他就念了我们现在念的《极乐祈愿文》弥勒、文殊、普贤及观音、大势至等等念了好多次后圆寂。当时是在北方羌塘的地方圆寂的,很多野兽、动物聚集围绕着他,后来那里就建了一个塔。按照巴沃祖拉陈瓦的一个说法,当时还有很多的野生动物会自动去转绕那个塔。所以这是洛佩多杰一个简略的介绍。

At the age of 44, in the Water Pig year, on the 3rd day of 7th month, Rolpai Dorje began to feel unwell. There were many signs such as earthquakes, rainbows, and rains of flowers and so forth. On the 15th day, he made fifty-two circumambulations and prayers, then passed away. A rock and stone stupa was built in celebration of his auspicious life, and, according to Tsuglak Trenwa, animals would circumambulate that stupa.

洛佩多杰的殊胜弟子们
In Conclusion

洛佩多杰有很多的弟子,带领出很多殊胜的弟子,前面特别提到一个古伊衮巴仁谦,他是所有弟子中最重要的一个。他是谁呢?他是第三世噶玛巴让炯多杰在堆龙,楚布附近的一个堆龙县,有一次第三世法王在那边扎营的时候,很多小孩在那边收集牦牛的粪便,这时嘎千的一只狗跑出来了,小孩都吓得跑掉。但是有一个小孩没有跑,躲在装牦牛粪便的袋子里。那只狗绕在旁边几次,也没有咬他。周围的人看到说:“这个小孩很聪明。”当时,第三世法王让炯多杰就跟这个小孩的爸爸说:“你把这个小孩给我。”小孩的父母就把这个小孩给了第三世法王,法王那时就说:“将来这个人在政教上都会成为一个非常厉害的人。”他也真的成为了三世的古伊衮巴,古伊衮巴其实是嘎千大营的一个头衔,他成了第三、四、五,三世的古伊衮巴。他也得到了元朝、西藏很多重要人士的恭敬供养,大家都不敢称他的名称叫仁谦贝,都会尊称他诺布千波,可以说噶玛巴的教法上事业最广大的就是他。他的出生日期不是很清楚,但是他在第三世噶玛巴后半生的时候出生的,之后他又见到了第四世的噶玛巴。(Bamboo:他除了当过三朝“皇帝”的贴身太监外,又做过什么事情来体现出他在政教上都很厉害呢?)

His Holiness wrapped up the teachings with a brief story about Rölpai Dorje’s attendant and foremost student, Guogong Rinchen Pal. It is said that when the Third Karmapa, Rangjung Dorje was staying near Tsurphu monastery, there were many children playing and gathering livestock dung. A dog escaped and the children were very afraid so they ran in all directions. There was one child who did not flee. Instead, with a basket for carrying the dung and a rope, he tricked the dog into running around the basket. Everyone thought, “This is a clever child.” Rangjung Dorje witnessed this and said, “Please give that child to me.” The parents offered the child to Rangjung Dorje, and he predicted that the boy would have great influence. He was Guogong Rinchen Pal; from the Chinese to Mongolian princes to Tibetan leaders, all called him the “Great Master” and would not call him Rinchen Pal. He left the greatest imprint on the teachings. While his dates are uncertain, his life stretched from the end of Rangjung Dorje’s life through his time receiving many teachings from Rölpai Dorje.

这次为大家讲解了很多洛佩多杰的传记的时候,参考了很多古本。包括司徒般千在书写《冈仓经鬘史》这部历史的时候,他参阅了一个叫喇嘛拉丹巴所写的《七年传》,还有楚布衮巴哇•衮嘎洛珠所写的传记,都丹卡秋汪波所写的传记等等,这些我现在都找不到,现在我们都看不到。但其中版本最广、最重要的就是噶玛衮秋许诺所写的版本。噶玛衮秋许诺是谁呢?他是有见过第三世法王,但他是第四世法王的弟子。他是在桑普寺,西藏的第一座佛学院,在那边完成了教理的学习,成为了最出名的一位学者。

His Holiness shared that infromation for his teaching had come primarily from another student of Rölpai Dorje’s, Karma Könshön, who studied at the first Tibetan shedra, Sangphu.

有一次跟仁达瓦•许诺洛珠、洛千岗珠巴桑,还有宗喀巴大师这些大学者聚会一起,举行一个大的法会讲法的时候,当时……(直播卡顿)那就是他。我们会说“雅巴“,“雅”就是藏文牦牛的意思,《现观》最主要的,般若最重要的论典的依据就是雅氏这个大班智达,萨迦派的。都是在这个法会上学习有成的人。他为什么叫“噶玛“,是因为他住在楚布寺附近,所以得到了这样一个名称。这次我依止噶玛衮秋所写的传记,他主要是第四世法王的弟子,在《噶举经鬘》中刚刚谈到的夏玛。

总之,这次简略讲了一下洛佩多杰的传记,同时,提到嘎千大营的时候,就必须要提到洛佩多杰,原因总结一下来说,嘎千最主要的所依,就是那尊佛像,当时那些印度人供养给第四世法王的;再来嘎千最殊胜的特点是什么?就是嘎千当中不能吃肉,不能喝酒。首先不准喝酒是所有寺院都这么做的,但是不能吃肉在西藏当时来讲是很不容易的,因为不象现在有这些蔬菜可以吃,当你说“吃素”,就是断肉的时候,等于就好像没有饭吃的意思是一样的。但当时就是由第四世法王洛佩多杰,应该是从他开始,就制定了一个“断肉”的特殊的规矩。还有整个嘎千当中的组织和规模,有很多戒律等等都是在他的影响之下、或是制定之下而建立的。所以讲到嘎千大营,就简略地透过了第四世洛佩多杰的传记来讲解。那么下礼拜我会再仔细地讲一下嘎千大营它长什么样子,到底在里面有什么规矩要守等等。那么今天就讲到这里。(Bamboo批:能在古代的西藏推行不吃肉,那恐怕连Bamboo都觉得无比痛苦,因为只能整天吃糌粑和酥油了。这点让Bamboo对洛佩多杰肃然起敬。想来也是因为此,出家还能吃肉的格鲁派从此壮大了起来。2020年在拉萨时,超市里已经有很多种蔬菜卖了,但去格鲁派三大寺之一的色拉寺里的餐厅,还是只有全肉的小笼包,里面也完全找不到一样像样的素食,听说Bamboo吃素,里面的出家人和在家人都嗤之以鼻。)

His Holiness then summarized that the life of Rölpai Dorje is central for understanding the background information on the Great Encampment, the Garchen. During his lifetime, the Gandhola was the primary sacred object. Also, the primary rule of the encampment prohibited drinking and meat. Having concluded this rich and detailed background information, His Holiness mentioned that he will elaborate more on the regulations of the Great Encampment in the subsequent teachings.

课诵。

Bamboo评论:大宝前天(3月5日)的课上说,如果明天再不讲嘎千大营的话,他就不是人,是只狗。结果第二天一早,Bamboo刚发了条让缅甸的军政府头头头爆七分而死的话,facebook.com/karmapa之后就说:法王今天事物繁忙,改为明天上课的消息。这个,言下之意就是Bamboo害大宝当狗狗了?

呃~明明是特烂普绑架了大宝跟习包子秘密换签了贸易协定,之后又联合印度搞出了这个新冠疫情,想把这个消息封锁~当然,这两个始作俑者都已自作自受game over了,“黄雀在后”,想把唯一会曝光这个秘密的Bamboo也做掉的第二梯队——拜登和王毅的戏恐怕也不长了,不晓得还有没有第三波冲锋敢恶队了。

就像美国有很多流浪汉把放在路边共享的几百上千元的完好电器,都剪了插头,搞坏了,只为了要那个可以卖一分钱不到的插头一样。无价的“如意宝”夜明珠被饿疯了的乞丐们捡到,也不过是涂上污泥,冒充填路的砂石卖了,去换一两个馊了的馒头充饥而已。

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བོད་སྐད།
中文翻译
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