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禄顶堪仟仁波切:修行、上师和法座

尊贵的禄顶堪千仁波切之心要教言:修行、上师和法座
—节取自「十三金法」授毕之夜的开示,萨迦.滇佩.林,2002年7月26日

单是接受教法和灌顶是不够的,你还必须进行修持,并将其运用于自己的日常生活中。就像是播种,如果将一粒野生种子扔在地上,它并不会生长。它需要肥料、水、阳光,当这些条件齐具时,才会产生结果。因此,对于佛法,一个人在接受灌顶和教学之后,应该进行修持。

为了接受重要的教法,非常有必要知道你的上师是什么样的喇嘛。只是坐在高高的法座上,看起来很庄严,这还不够。一个人应当谨慎观察他是否是从其接受重要教法的一位好上师。因为在你接法之后,就不应该说那位上师的坏话。所以应当非常小心谨慎,这非常重要。你不应该只是因为听到名号、知道那些位阶,或只是见到威严堂皇的地位,就去参加某位上师的开示。

有很多人去接受喇嘛的加持和教法,有时甚至连他的名字也不知道,说自己只是想要获得教法和灌顶,连喇嘛的背景、功德都不知道,就去受法和接灌顶。很多人喜好接受坐在非常高法座上的上师的教学和灌顶,甚至连喇嘛自己们都偏好高高的法座,但是高高的法座本身并没有任何意义,坐在高座上的人必须具有特定的功德。

例如,有一种称作「贝摩噶波」的萨迦法座,虽然这法座本身并不是很高,但有很多幡幢树立其上,让这座位高高的。在这法座上,萨迦班智达和诸多伟大的萨迦法王都曾坐在上面讲法。这样的法座也让讲法者非常喜乐和具有威力。从坐在这法座上的上师处接法,具有诸多意义。

同样的,哦巴有一个称作「特玛纳」的红色法座,虽然不是很高,但是贡嘎桑波曾坐在那法座上传授「道果」法。至今约有七十五位继任的法座持有者(持有哦巴法座的堪布们),每年授予「道果」法。这法座变得非常重要和神圣。同样的,格鲁派的法座,像是西藏的甘丹,曾经被克主仁波切使用过一次,也许有百位继任的格鲁法座持有者曾坐在那个法座上,讲授圣法。同样的,在那烂陀也有一个类似的法座,曾被衮谦·荣敦·千波用过。所以,像这些法座和非常神圣的上师加持、就座过的其它法座,这种法座具有很重大的意义。

这个哦巴法座也曾经被哦千·贡噶·桑波使用过,据信班固·叄瑟巴(四面玛哈嘎拉)就在这法座之内。在哦千·孔秋·伦祝堪布的时期,有一个名叫桑杰雄巴的首长,类似后藏上部的治理者,他和他的人马非常有势力。哦巴和这个统治者有些不和,但是无法以武力挑战这个人,因为哦巴没有部队,然而就精神力量而言,当然是哦巴较胜。这个首长不太愿意派兵前来,然而他想要透过某种超自然力量或詋术消灭哦巴寺。

这首长对某位哦巴喇嘛做要求,这位喇嘛已经成就了大威德金刚,成为大威德金刚的瑜伽士。首长命令他过去丢食子,不利哦巴。所以,这位喇嘛向哦千·孔秋·伦祝堪布求取建议。哦千·孔秋·伦祝堪布回答说他应该去,但是丢食子时,不要太重视和集中注意力。然而,当那位喇嘛到达首长处所时,首长给了很大的供养,那位喇嘛在投掷敌对哦巴的食子时,用了很大的定力。当他丢食子时,大威德金刚现作一头野牦牛,冲着诸上师跑来,最后进入庙里。那时哦千·孔秋·伦祝堪布正坐在法座上,在法座旁边有一个小桌子,上师哦千·孔秋·伦祝堪布将自己的金刚杵扔在上面,使得大威德金刚融入这小桌中,然后这桌子被放入法座内。所以坐在这法座上的上师必定具有大功德,而且也必然是被大威德金刚所接受者。

所以,法座的故事就像这样。在印度,没有古老的法座,只有某些伟大上师曾经使用过的这些古老法座的复制品。因此,通常法座本身并不具意义。


- Bella Chao 译于2011年11月9日,堪千仁波切八十一大寿之日暨萨千贡嘎宁波纪念日,愿具义吉祥。
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.
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