祿頂堪千仁波切:修行、上師和法座 / “The Meaning of the Throne, and the Teacher Who Sits Upon It” by Luding Khenchen Rinpoche

111109 Khenchen Birthday in Sikkim 3111109 Khenchen Birthday in Sikkim111109 Khenchen Birthday in Sikkim 4111109 Khenchen Birthday in Sikkim 2
祿頂堪千仁波切於錫金哦寺過八十一歲生日 / H.E. Luding Khenchen Rinpoche celebrated his 81th birthday at Sikkim Ngor Monastery today, Photos by Jamyang Dhakpa, Nov. 9, 2011

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尊貴的祿頂堪千仁波切之心要教言:修行、上師和法座

節取自十三金法之夜的開示,薩迦林,2002年7月26日

單是接受教法和灌頂是不夠的,你還必須進行修持,並將其運用於自己的日常生活中。就像是播種,如果將一粒野生種子扔在地上,它並不會生長。它需要肥料、水、陽光,當這些條件齊具時,才會產生結果。因此,對於佛法,一個人在接受灌頂和教學之後,應該進行修持。

為了接受重要的教法,非常有必要知道你的上師是什麽樣的喇嘛。只是坐在高高的法座上,看起來很莊嚴,這還不夠。一個人應當謹慎觀察他是否是從其接受重要教法的一位好上師。因為在你接法之後,就不應該説那位上師的壞話。所以應當非常小心謹慎,這非常重要。你不應該只是因為聽到名號、知道那些位階,或只是見到威嚴堂皇的地位,就去參加某位上師的開示。

有很多人去接受喇嘛的加持和教法,有時甚至連他的名字也不知道,説自己只不過是想要獲得教法和灌頂,連喇嘛的背景、功德都不知道,就去受法和接灌頂。很多人喜好接受坐在非常高法座上的上師的教學和灌頂,甚至連喇嘛自己們都偏好高高的法座,但是高高的法座本身並沒有任何意義,坐在高座上的人必須具有特定的功德。

例如,有一種稱作「貝摩噶波」的薩迦法座,雖然這法座本身並不是很高,但有很多幡幢樹立其上,讓這座位高高的。在這法座上,薩迦班智達和諸多偉大的薩迦法王都曾坐在上面講法。這樣的法座也讓講法者非常喜樂和具有威力。從坐在這法座上的上師處接法,具有諸多意義。

同樣的,哦巴有一個稱作「特瑪納」的紅色法座,雖然不是很高,但是貢嘎桑波曾坐在那法座上傳授「道果」法。至今約有七十五位繼任的法座持有者(持有哦巴法座的堪布們),每年授予「道果」法。這法座變得非常重要和神聖。同樣的,格魯派的法座,像是西藏的甘丹,曾經被克主仁波切使用過一次,也許有百位繼任的格魯法座持有者曾坐在那個法座上,講授聖法。同樣的,在那爛陀也有一個類似的法座,曾被袞謙.榮敦.千波用過。所以,像這些法座和非常神聖的上師加持、就座過的其它法座,這種法座具有很重大的意義。

這個哦巴法座也曾經被哦千.貢噶.桑波使用過,據信班固.叄瑟巴(四面瑪哈嘎拉)就在這法座之內。在哦千.孔秋.倫祝堪布的時期,有一個名叫桑傑.雄巴的首長,類似後藏上部的治理者,他和他的人馬非常有勢力。哦巴和這個統治者有些不和,但是無法以武力挑戰這個人,因為哦巴沒有部隊,然而就精神力量而言,當然是哦巴較勝。這個首長不太願意派兵前來,然而他想要透過某種超自然力量或詋術消滅哦巴寺。

這首長對某位哦巴喇嘛做要求,這位喇嘛已經成就了大威德金剛,成為大威德金剛的瑜伽士。首長命令他過去丟食子,不利哦巴。所以,這位喇嘛向哦千.孔秋.倫祝堪布求取建議。哦千.孔秋.倫祝堪布回答説他應該去,但是丟食子時,不要太重視和集中注意力。然而,當那位喇嘛到達首長處所時,首長給了很大的供養,那位喇嘛在投擲敵對哦巴的食子時,用了很大的定力。當他丟食子時,大威德金剛現作一頭野氂牛,衝著諸上師跑來,最後進入廟裡。那時哦千.孔秋.倫祝堪布正坐在法座上,在法座旁邊有一個小桌子,上師哦千.孔秋.倫祝堪布將自己的金剛杵扔在上面,使得大威德金剛融入這小桌中,然後這桌子被放入法座內。所以坐在這法座上的上師必定具有大功德,而且也必然是被大威德金剛所接受者。

所以,法座的故事就像這樣。在印度,沒有古老的法座,只有某些偉大上師曾經使用過的這些古老法座的複製品。因此,通常法座本身並不具意義。

Bella Chao 譯於2011119日,堪千仁波切八十一大壽之日暨薩千貢嘎寧波紀念日,願具義吉祥。

 

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Heart-advice from His Eminence Luding Khenchen Rinpoche:
The Meaning of the Throne, and the Teacher Who Sits Upon It

Extracted and edited from the night of 26 July 2002 at Sakya Tenphel Ling,
after the completion of bestowing the Thirteen Golden Dharmas.

It is not enough just to receive teaching and initiations, because you must practise it and apply to your daily life. Like planting a seed, if you throw a wild seed on the ground, it won’t grow; it needs fertiliser, water and sunlight. With all these collective conditions, it will yield results. Therefore, in Dharma, after receiving initiation and teaching one should practise it.

So in order to receive important teachings, it is very necessary to know what kind of Lama your teacher is. Just by sitting on high throne and looking majestic is not good enough. One should observe carefully whether he is a good guru to receive important teachings, because after having received the teachings, then one should not speak ill of that guru. So it is very important and one should be very careful. You should not attend the teachings of a certain guru simply by hearing the name or knowing all the ranks or just seeing an imposing position.

As many people are going for blessings and teachings from the Lama, sometimes we even don’t know what is his name and simply say we just want to receive teachings and initiations. We go and receive teachings and initiations without knowing the Lama’s background and his qualities. Many people tend to receive teachings from Lamas who sit on a very high throne. Even Lamas themselves prefer to have a high throne, but the high throne itself doesn’t mean anything. The person sitting on high throne must possess certain qualities.

For instance, the Sakya designated a throne that was called Padmo-Kalpo, although the throne itself was not very high, but many banners were placed on top to make it high. So on this throne Sakya Pandita and many of the great Sakya Gongma Lamas sat and expounded the Dharma. Such a throne also make the one expounding become very blissful and powerful. Receiving teaching from these kind of gurus who sat on that throne has got many meanings.

Likewise, the Ngor-pa also has a throne called Temana, the red throne. Although it is not so high, Kunga Zangpo sat on that throne and delivered the Lam-Dre teaching. So, till now, there are about seventy-five successive throne-holders (Ngor-pa throne-holding Khenpos). Every year, they give the Lam-Dre Teaching. This throne become very important and sacred. Likewise, the Gelug-pa throne, like Ganden of Tibet, which was used once by Khedrub Rinpoche. Maybe about a hundred successive Gelug-pa throne-holders had sat and expounded the holy Dharma from this throne. Similarly, in Nalanda there is also a similar throne, which was used by Kunkhyen Rongton Chenpo. So, like these and other thrones that have been blessed and sat upon by very holy gurus, these kind of thrones carry significant meanings.

This Ngor-pa throne has actually been used by Ngorchen Kunga Zangpo also. It is believed that Pangu Sanseba (Caturmukha, the four-faced Mahakala) himself is inside the throne. During the period of Khenpo Ngorchen Konchog Lhundrup, there was a chieftain named Sangye Zhompa. He was like a governor-general in the upper part of Tsang. He and his men were very powerful. The Ngor-pa had some enmities with this governor and could not challenge this governor with force, because the Ngor-pa has not fighting force, but for spiritual power, Ngor-pa is of course superior. The governor was reluctant to send his forces, but he wanted to eliminate the Ngor-pa monastery through sending some supernatural power or spell.

The governor requested one of the Ngor-pa Lamas, who had the attainment of Yamantaka, who had become the Yamantaka yogi. He was ordered by the governor to come and throw tormas against the Ngor-pa. So this Lama sought the advice from Khenpo Ngorchen Konchog Lhundrup. Khenpo Ngorchen Konchog Lhundrup replied that he should go there, but should not give much emphasis and concentration when throwing the tormas. However, when the Lama arrived at the governor’s place, the governor made a very massive offering and the Lama used a lot of concentration when throwing tormas against the Ngor-pa. When he threw the tormas, through Yamantaka manifestation, one wild yak came against the Lamas and finally entered the temple where Khenpo Ngorchen Konchog Lhundrup was sitting on the throne. There was a small table just near the throne and the Guru, Khenpo Ngorchen Konchog Lhundrup, threw his vajra onto it, causing Yamantaka to be dissolved into this small table. Then this table was put inside the throne. So the guru who was sitting on this throne must have possessed great qualities and must have also been accepted by Yamantaka.

Thus, the throne story goes like that. In India, there is no old throne, but just the replicas of these old thrones on which some great teachers have used. Therefore, normally the throne by itself has no meaning.

Source: https://www.facebook.com/topic.php?uid=71826093436&topic=8128

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