2014年1月27日

The Seed of Faith (2)

The Seed of Faith (2)
By Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje

Family Background & Birth

Among all these successive emanations, Yangsi Rinpoche the lord of refuges, issued from the familial lineage (gdung rgyud) of the local ruler and religious king of Kanam, who had been granted dominion in Puworong by Pude Gungyal or Jatri Tsenpo, the ninth king in the line of the first Tibetan monarch Nyatri Tsenpo. His father was Dola Chokyi Nyima Rinpoche, a son of the late lord of refuges Dudjom Rinpoche, and the sixteenth incarnation in the line of Dola Chokyi Drakpa, who has been an actual student of Drogon Chogyal Phakpa. His mother is Pema Khandro. He took birth as their son at Jyekundo in Kham, one among the six precious tribal groups of Gawa in the Upper Dokham (mdo stod) region of Eastern Tibet, on the twenty-fifth day of the second month of the Iron Horse Year of the seventeenth Tibetan year cycle (1990)—a day of the lunar calendar when the dakinis gather.

While he was in his mother’s womb and also at the time when he was born, his venerable father experienced a dream in which the lord of refuges appeared in his own quarters, in a disposition that brought joy to the Sugatas. He saw him seated upon a high and resplendent teaching-throne. Then when he was actually being born, rays and lights permeated the bedroom inside and outside, and there were other such wondrous signs. Diverse wondrous signs also arose in the locality of Jyekundo, which was pervaded by an auspicious and virtuous light. For these reasons, all members of the monastic body and the lay community, high and low, said that a truly sublime individual had undoubtedly taken birth upon the earth. In this way the pleasant news permeated the world—East and West, like the wind.

2014年1月18日

The Seed of Faith (1)

The Seed of Faith

By Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje

Sangye Pema Zhepa Drodul Rigdzin Trinle Drupeide Pelzangpo, the immediate subsequent incarnation (yang srid) of the lord of refuges Dudjom Rinpoche Jigdral Yeshe Dorje, who was the definitive regent of Padmakara, lord among conquerors, and the head of the Nyingma school, which preserves the ancient translations of the secret mantra vehicles, has definitively attained manifest buddhahood, inseparable from the conquerors who embody the atemporal buddha-body of reality (dhamakaya), and yet, through the emanational play of great compassion, he is present even now as the essence of the mandala of the buddha-body of perfect resource (sambhogakaya), which naturally manifests and is endowed with five certainties. On that basis, he assumes the forms of the buddha-body of emanation (nirmanakaya), which trains living beings throughout the world-systems of the ten directions, and continues to act on their behalf.

Previous Lives


It was as such, for the while, that he assumed the form of the buddha-body of indestructible reality (vajrakaya), as a powerful and mighty lord of yoga, for the sake of those to be trained in this Auspicious Aeon (bhadrakalpa), receiving empowerments and prophetic declarations in the presence of the Teacher Shakyamuni Buddha, the guide of the Auspicious Aeon. During this period when the precious teachings of Shakyaketu, the fourth distinct guide of the Auspicious Aeon, continue to illuminate the world, he has taken birth as Shariputra, one of the supreme pair of great pious attendants who followed the Teacher himself. Furthermore, he also incarnated continuously in the successive forms of great spiritual beings who authentically adorned and elucidated the teachings of the conqueror. In India, they included the brahmana Saraha, Krishnadhara the religious minister of Oddiyana, and the master Humakara. In Tibet the Land of Snows, they included Drokben Khyeuchung Lostawa, Jowo Smritijnanakirti, Rongzom Chokyi Zangpo, Katok Dampa Deshek, Palden Ling Repa, Drogon Chogyal Phakpa, Khar Nagpa of Drum, Hepa Chokyi Jungne, Traktung Dudul Dorje, Gyelse Sonam Detsen, Dudul Rolpatsel and in particular, Terchen Traktung Dudjom Lingpa, the lord of refuges Dudjom Rinpoche Jigdral Yeshe Dorje, and now the lord of refuges, Dudjom Sangye Pema Shepa Drodul Rigdzin Trinle Drubpeide—he on whose divine fortune our flowers of empowerment now alight.

Future Lives


In the future also, it is predicted that he will assume the form of the Kulika Rudra, king of Shambhala, and destroy the armies that assault the borders of the Buddhist world. 

Finally it is predicted that he will attain buddhahood in the essence of the Tathagata Anantadhimoksa (mos pa mtha’ yas) and as such he will continue to rouse the world-systems of living beings compassionately from their very depths.

2014年1月14日

菩提心的修持(序言)

丹頂堪布講授菩提心
丹頂堪布講授菩提心

2013年7月,丹頂堪布於百忙中遠從尼泊爾來台灣,給予弟子們一序列修行菩提心的開示。堪布以金剛乘的角度講授菩提心的內涵與修持方法,內容精闢殊勝,對於修習金剛乘的弟子有很大助益。特將堪布關於菩提心的教授內容整理,編輯成冊。

丹頂堪布曾於寧瑪巴大圓滿佛學中心學習及實修多年,對於大圓滿的教法有深刻體會,並於1977年於該學院獲得佛教哲理的博士學位。於1983年11月受尊貴的 敦珠法王任命,負責主持桑多巴利佛學院(位於印度嘎林幫之寧瑪派最高佛學院)的教學及一切院務長達十三年之久。不論是佛學學識,或對佛法的實修,都堪稱為弟子心目中最佳的傳法師長,以及學習典範。

2013年12月30日

The speech of Dungse Garab Dorje Rinpoche in the Dudjom Center in Shulin, Taiwan on Dec. 1st.(after Tsok)

Before I leave, I'd like to say a few words. First of all is once again, I express my gratitude, appreciation to Khenpo Rinpoche Tamding and committee member here leaded by the chairman, that all the such program and appreciate such the moment give us the opportunity that also to make the Tsok offering, together to make the connection to each other, all Dudjom disciples. Disciples of Dudjom Rinpoche, center of the Rinpoche...So we all have different place and different center, but we are in the same mandala, same lineage.

Therefore let's keep in touch each other, let's be together, order to make our Dudjom lineage in Taiwan strong.  And of course, each different center has their own duty, which is we can not interfere each other.  “Interfere” means sometimes Taiwan disciples, due to  misunderstanding and interfere each other. So, ”Interfere” means, example, Dudjom center here who has the duty to serve this center, and other center, like my center, other center, even though, we are in the same lineage, but we come here, and disturb with one different idea and interfere the duty, their project, so these are not good idea, instead of making strong of the Dudjom lineage in Taiwan, can be great of Mandala in the duties.

董瑟噶拉多傑仁波切2013年12月01日薈供法會後於樹林敦珠中心開示(中譯)

今日我來到這個中心,最後要做的一件事就是再說幾句話。我要再次向堪布丹頂仁波切和這個學會的會長及成員表達謝意。由於今日的安排,使我們這些敦珠傳承的弟子們能夠齊聚一堂,也要特別感謝不同上師所帶領的中心的成員們,包括甲札仁波切、以及敦珠寧瑪傳承的堪布所帶領的這些中心的弟子們都能聚在這裡,製造這麼大的一個機會,讓敦珠傳承的弟子們都能齊聚一堂。

我們雖然分屬不同的地方、不同中心,但我們都屬於同一個壇城、同一個傳承。因此,讓我們能夠團聚在一起,使敦珠傳承在台灣可以更興盛與強大。當然每個中心都有各自不同的使命與責任,但我們不應該互相干擾(interfere)對方的中心。

有些在台灣的弟子們有時會因為一些誤解,而造成對別中心的干擾。干擾是怎麼發生的呢?舉個例子來說,比如說這裡的敦珠中心與另一個,例如台北的敦珠中心,可能會互相往來,大家可能會隨便的發言給予建議,也許會造成不同中心之間的誤會。這樣會造成壇城的分裂,這是不好的。最好是我們可以彼此互相幫助,這才是最好的。如果不能互相幫助,至少不要去打擾、干擾,影響對方的中心。

這些事情到目前為止還沒有發生。我聽聞過其他的傳承裡同屬一個傳承的不同中心之間,無法和諧的相處,有類似的事情發生。這是我們現在未發生的,但是我們大家要團結一致,不要令壇城四分五裂。因此全心全意,好好的服侍你的中心,盡你該盡的責任。這是我給大家的建議,建議大家這麼做。這是身為敦珠家族的一份子,我的職責。這種中心之間互相干擾的事情目前尚未發生,可是希望我們能夠未雨綢繆,在下雨前把雨傘準備好,把溝渠挖好,不要使未來  敦珠法王—桑傑貝瑪喜巴仁波切來台灣弘法時有障礙。