丹杰林寺蒙冤受屈的“梅塔”护法

2016年10月24日 | 浏览量: 966
这尊庄严的木雕梅塔安放在克切拉禅修林多杰雄登佛龛上,作为雄登众多眷属之一。

这尊庄严的木雕梅塔安放在克切拉禅修林多杰雄登佛龛上,作为雄登众多眷属之一。

(詹杜固仁波切撰写)

致世界各地的朋友:

我想跟大家分享一个关于一位强大护法神——梅塔(མེ་ཐར་)的故事,以及他如何崛起成为一位佛教护法神、如何成为多杰雄登护法坛城的其中一员。梅塔护法在多杰雄登之主要大臣喀切玛波的带领下,执行其护持法教的责任。这位护法神的故事极为精彩,同时也是个悲剧,但无论如何他是一位可以给予行者迅速护助的佛教护法神。众多佛教大师如色贡多杰羌(色贡金刚持)及其子,来自甘丹江孜寺的色贡参夏仁波切(第十四世达赖尊者侍读)都是供奉这位护法的上师。梅塔护法的故事是关于一个无辜的人遭受政治阴谋的逼害和杀害。我请大家仔细阅读并且理解梅塔护法的由来,他的故事非常引人入胜。除此,你也可以在这里下载非常罕有的梅塔护法画像。我也借此机会感谢我的团队,感谢他们为编撰此篇博文所进行的资料搜寻、编写和绘画。

詹杜固仁波切

 


 

此乃佛教护法神梅塔。在成为护法神前,他是丹杰林寺的库主,后来遭受残忍地杀害,继而成为一位佛教护法神。点击上图以 <a href="https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=4" target="_blank">免费下载此图的高清图。</a>.

此乃佛教护法神梅塔。在成为护法神前,他是丹杰林寺的库主,后来遭受残忍地杀害,继而成为一位佛教护法神。点击上图以 免费下载此图的高清图。

背景

在第十三世达赖尊者的时代,有人曾尝试以邪术加害十三世达赖尊者。在尊者二十岁左右的时候,他的其中一位经师——九世第穆仁波切·阿旺洛桑钦列饶杰给他赠了一对丝绸制的靴子。这对丝绸制的靴子是一位九世第穆仁波切不认识的咒师(སྔགས་པ་)赠予他的,然后第穆仁波切再将之转赠十三世达赖尊者。咒师与在家行者虽同是在家修行,但差别就在于二者所持的戒律。由于该对靴子实在贵重,九世第穆仁波切将它供养十三世达赖尊者。

四世第穆仁波切·拉旺丹贝坚赞是五世达赖尊者的弟子,是遭冤屈的九世第穆仁波切的前世。人们都说这幅四世第穆仁波切的唐卡画像跟他非常相似,而且跟传统更为程式化的唐卡风格截然不同。点击放大。

四世第穆仁波切·拉旺丹贝坚赞是五世达赖尊者的弟子,是遭冤屈的九世第穆仁波切的前世。人们都说这幅四世第穆仁波切的唐卡画像跟他非常相似,而且跟传统更为程式化的唐卡风格截然不同。点击放大。

第十三世达赖尊者正式坐床前的1886年至1895年期间,第穆仁波切担任西藏摄政,享“第穆呼图克图”之名。“呼图克图”乃蒙古语,与藏语中的“仁波切”同是高僧大德的称谓。

就在那个时候,乃穹护法的神谕——饶葛钦巴在参拜大昭寺时赤手在吉祥天母像底下释放了活生生的蝎子,然后惊叫说这是不祥的征兆。随后他再通知十三世达赖尊者所住的哲蚌洛色林寺的僧众,告诉他们要提高警惕,做好防护。

同时,十三世达赖尊者欢喜地收下第穆仁波切供养的那一对丝质靴子,然后就在尊者欲穿上那鞋底时,乃穹护法即场降神并对尊者发出警告,说道:“你不能把靴子穿上,靴子里有会伤害你的东西。穿上之前你应该先把靴子剪开查看。尔后,尊者的侍者将靴子剪开,果然发现鞋底下藏有带有邪术的护轮。“噶厦”(西藏政府的藏语音译)随之为杀害十三世达赖尊者的阴谋展开调查,于是追查给尊者供养那对靴子的是何人。

于拉萨的丹杰林寺。这张照片于1900年在丹杰林寺的天台拍下。照片的背景正是布达拉宫。

于拉萨的丹杰林寺。这张照片于1900年在丹杰林寺的天台拍下。照片的背景正是布达拉宫。

当噶厦得知第穆仁波切正是供养那对丝质靴子之人,他被判谋反罪,随即其封号和权位也遭夺去。除此,噶厦也查封第穆仁波切的拉章,并且下令禁止第穆仁波切未来的转世。噶厦针对九世第穆仁波切的政治手段跟过去逼害杜固札巴坚赞的手段无异。自此,第穆仁波切便无权再担任西藏摄政,为此,噶厦还做了宣布。另一位与第穆仁波切亲近的转世仁波切——瞻对喇嘛也因此受牵连,他被指控下咒伤害十三世达赖尊者。噶厦对他痛下毒手,百般的折磨他,最后甚至残杀他。清白的瞻对喇嘛因遭受如此的残暴的杀害而化现成一个一心想摧毁噶厦,名叫“聂珠”(“聂珠”乃藏语音译)的凶恶邪灵。

第穆仁波切的印章上有藏蒙两文字体。

第穆仁波切的印章上有藏蒙两文字体。

后来,噶厦以邀请第穆仁波切到布达拉宫出席一场宗教仪式为托辞,实为将之逮捕、囚禁。第穆仁波切的亲人与丹杰林寺的僧侣也难逃此劫而面对相同的命运。丹杰林寺是拉萨的四大“林”之一,它建于十七世纪,以金刚舞而负盛名。四大“林”的寺主都曾是西藏的摄政,他们会在乘愿归来的年幼达赖尊者续位执政前获选成为摄政。从达赖尊者圆寂直至达赖尊者转世十八岁以前的这段期间,摄政掌握治理西藏之权。丹杰林寺的摄政相较于其他三大“林”——功德林、策墨林、策觉林——的摄政,丹杰林寺的摄政更备受关注,因为丹杰林寺的摄政曾三次任摄政之位。第穆仁波切担任摄政的传统始于第六世第穆仁波切·阿旺绛白德勒嘉措(于1757年至1777年间出任摄政)。除此,第六世第穆仁波切也获清朝乾隆皇帝册封“呼图克图”,并批准他出任西藏摄政。这件历史事件无疑突出汉藏在重大政事之上的紧密互动关系。第七世第穆仁波切则在1811年至1819年间出任摄政,管理西藏政教之事。

九世第穆仁波切的亲人诺布次仁及巴措罗桑最终也被判终身监禁。由于九世第穆仁波切曾是摄政及丹杰林寺的住持,他所接受的刑罚也相对轻。九世第穆仁波切最终被迫关入关房中做终身闭关,而关房就建在丹杰林寺的院子。九世仁波切始终都被软禁在这间关房中直至圆寂。有的人则说九世第穆仁波切遭噶厦特务浸泡在一个巨大的铜水桶里活活淹死。

清朝乾隆皇帝之盖章,册封第六世第穆仁波切为西藏摄政。

清朝乾隆皇帝之盖章,册封第六世第穆仁波切为西藏摄政。

只因噶厦(西藏政府)无法找出最初赠送九世第穆仁波切那对靴子的咒师,九世第穆仁波切便成了企图杀害十三世达赖尊者的代罪羔羊。在第穆仁波切的转世传承中,第九世第穆仁波切是一位极为杰出的佛教大师。他不仅是西藏的摄政,也是丹杰林寺的住持,以及十三世达赖尊者的经师,备受僧众的敬仰。

事后噶厦查封丹杰林寺并没收丹杰林寺所有资产,使得丹杰林寺最终失势。寺内的许多僧人和人们也因噶厦对九世第穆仁波切和丹杰林寺的不公对待而感到心灰意冷。

 

清军入侵

1910年,清军入侵拉萨,逼使十三世达赖尊者逃亡。当时,丹杰林寺援助清兵,更成了清兵的其中一个据点。据说那个时候紫玛护法(也被认作是喀切玛波护法)透过丹杰林寺的神谕降神,告诫寺僧要支援清军,抵抗十三世达赖尊者的噶厦。由于第穆仁波切对紫玛护法无比信任,更将紫玛护法奉为本身的护法,他为紫玛护法在丹杰林寺建造了一座护法殿。自那时起,紫玛护法便成了丹杰林寺的护法神。

尽管如此,清军只占领了拉萨一小段时间。拉萨对他们来说是一个陌生的地方,当地的藏军却对拉萨的地势了如指掌。最后,丹杰林寺的僧侣停止接受清军的支援,于是他们很快地就被藏军击败进而关押。

1912年,当清军被驱出拉萨后,噶厦开始对支援清军的藏人进行清算。当时作为清军据点的丹杰林寺首当其冲,于是丹杰林寺自然遭受噶厦的彻底搜查及摧毁的下场。涉及支援清兵的僧人也遭受牢狱之灾,没涉及支援清兵的僧人也被遣去其他寺院。丹杰林寺及降神紫玛护法(喀切玛波)的丹杰林神谕传承也因此而画上句号。

 

梅塔护法的崛起

在九世第穆仁波切时期,丹杰林寺的库主由一位名为“梅塔”的在家人担任。他是第穆仁波切的忠心弟子,对丹杰林寺也是忠心耿耿,护爱有加。虽是一名在家人,但他仍尽其所能实修佛法。他得以在丹杰林寺担任如此要职也就说明了这一点。寺院如此的要职只会交托在一个具格之人的手上,证明他是一个受人尊重之人。

殊胜大德色贡多杰羌·阿旺次成丹登在降伏了梅塔(མེ་ཐར་)后将之交托于喀切玛波护法。

殊胜大德色贡多杰羌·阿旺次成丹登在降伏了梅塔(མེ་ཐར་)后将之交托于喀切玛波护法。

在九世第穆仁波切时期,丹杰林寺的库主由一位名为“梅塔”的在家人担任。他是第穆仁波切的忠心弟子,对丹杰林寺也是忠心耿耿,护爱有加。虽是一名在家人,但他仍尽其所能实修佛法。他得以在丹杰林寺担任如此要职也就说明了这一点。寺院如此的要职只会交托在一个具格之人的手上,证明他是一个受人尊重之人。

噶厦(西藏政府)对丹杰林寺资产的觊觎和贪婪,以及对丹杰林寺成就的嫉妒,导致梅塔受尽各种折磨。事实上不少人认为第穆仁波切密谋以邪术加害十三世达赖尊者一事,乃噶厦及噶厦高官设下的圈套,因为他们嫉妒第穆仁波切作为前任摄政的地位和影响力,于是布局使第穆仁波切身败名裂,并且将其寺院的资产占为己有。这件事跟杜固扎巴坚赞的遭遇无异,杜固札巴坚赞也因其日益增长的影响力而招来噶厦的嫉妒,最后惹上杀身之祸。

在被关押的期间,梅塔饱受藏军的百般折磨,因为他们一心想找出丹杰林寺多年来所积累的资产如金、银、宝石及其他珍贵物品和圣物,而这些物品却都是维持丹杰林寺所需的资源。尽管饱受身心的折磨,梅塔的上师依止心及对寺院僧众的忠诚是值得让后人所敬佩的。他始终没有让噶厦得逞,不管他们对他做什么,他都死死守护他殊胜上师的珍贵回忆。

噶厦用尽一切办法折磨梅塔,包括活生生剥下梅塔的皮肤,再开膛破肚,然后以利器无数次刺向梅塔。在承受这一切折磨的过程中,梅塔忆念自己的上师和丹杰林寺的护法喀切玛波,充分展现出过人的忠诚和依止心。尽管这样,梅塔仍是在巨大的痛苦中死去,心中难免生起愤恨。如此的死状促使他投生为心有怨恨想报复的凶恶邪灵,因此他给人们造下了不少伤害。他化为邪灵,一心想为自己、上师和寺院鸣冤、平反。

此为护持宗喀巴法王(左上方)法教的多杰雄登护法(右上方)的主要大臣——马头明王之化身的喀切玛波护法。点击放大。

此为护持宗喀巴法王(左上方)法教的多杰雄登护法(右上方)的主要大臣——马头明王之化身的喀切玛波护法。点击放大。

如色贡多杰羌的传记所记录的那样,色贡多杰羌将梅塔降伏后让其归顺佛法,成为圣教之护法神。虽然人们都请色贡多杰羌以回遮仪式降伏梅塔,然而色贡多杰羌只给梅塔佛法开示,即把他给降伏了。色贡多杰羌给梅塔传授关于加害众生恶业的恶果为何,以及培养悲心的开示。由于梅塔心相续中有强烈的佛法印记,生前对自己的上师也非常依止,于是他回心转意,重新诚心信佛,并且愿意立下成为护持圣教的护法神之誓愿。这一点是关键,因为要成为佛教护法神,凶恶、顽固的众生心中必须有此意愿方能成事。

在降伏了梅塔之后,色贡多杰羌将其交托于跟他生前有深厚渊源的喀切玛波护法,此后他就成了多杰雄登坛城的其中一员。梅塔生前作为丹杰林寺的库主,他必然依赖喀切玛波护法,视其为自己的护法神。这让我们看到梅塔即使在死后,他仍对喀切玛波保有信念、信任和依止心。

由于死前遭受巨大的折磨和痛苦,梅塔因心存愤恨而投生成邪灵。他心存愤恨,不是因为他有错,而是因为他是清白的。他以这样的方式出现,是因为他怀着真相,也是因为他对自己上师的依止心。在他饱受折磨的时候,他总算明白为何噶厦以恶劣不堪的手段对付第穆仁波切及丹杰林寺。他看清噶厦的贪婪和嫉妒,也看清他们想占丹杰林寺的资产为己有。他不愿顺应噶厦的贪婪和嫉妒,他选择捍卫自己的上师和寺院在密谋加害十三世达赖尊者这一件事上的清白,承受所有施加在他身上的折磨。

梅塔心中生起愤恨,因为噶厦让他们的贪婪蒙蔽了自己的良心,他们的贪婪还甚至伤害了他的上师和庄严、殊胜的丹杰林寺。这个愤恨使他变成现在这个样子,尽管如此,他内心深处仍是一名佛教行者。因此色贡多杰羌才选择以给他传授佛法来降伏他,而不是以回遮仪式降伏他。梅塔生前为上师和丹杰林寺所做的牺牲和保护,使他有足够的功德崛起成为一名佛教护法神。如今,梅塔再次延续他神圣、纯洁的工作,透过扮演一名佛教护法神的角色实修佛法,利益众生。

1921年,曾经辉煌的丹杰林寺在噶厦的摧毁后变得满目苍夷。

1921年,曾经辉煌的丹杰林寺在噶厦的摧毁后变得满目苍夷。

 

梅塔护法的法相

在梅塔的法相中,由于他是丹杰林寺的库主,于是他身穿藏族俗官的彩色服饰。其头饰以发髻,如古时的西藏俗官那样。梅塔以人面示现,两只尖牙咬着下唇,如 金甲衣护法 和 喀切玛波护法那样。 他右手持长矛,左手持念珠,在血海中骑着蓝色马匹奔驰。1 (下载梅塔护法相,点击此

佛教护法梅塔较为忿怒之相。点击上图以免费下载此图的高清图。

佛教护法梅塔较为忿怒之相。点击上图以 免费下载此图的高清图。

在梅塔另一个较为忿怒之法相中,他同样以人面示现,黑色长发盘成发髻,咬着下唇的两只尖牙流下人血。另外,其颈部以下的身体部位直见被剥开的皮和红色的血肉。他右手持黑矛刺穿脚踩的尸身之心脏。这一切的底下是一片尸身遍布各方的血海。其左手握血淋淋颅骨制成的念珠,此为捆绑脚下尸身颈项的套索。此外,这串念珠也可用来计算自己猎走了多少个邪恶众生的头颅。

据说每当此尊梅塔护法降神到神谕身上时,其特点是他将扬起神谕装束之一的围裙,似乎在看着自己被剥开的皮和被掏空内脏的肚子。降神时神谕会发出像是被人以利器刺伤的声音,象征梅塔生前被人残杀,后以此相示现的经历。在完成这些动作后神谕才会说话。

 

梅塔护法赞

怖畏金刚本质无二应化身
无量善德引众庄严佛妙道
嘉杰第穆具寿化身珍宝尊
持此圣名殊胜贤师我顶礼

梅塔誓卫第穆呼图克图主
无辜承刑受他贪婪加害苦
上师寺院库主蒙冤遭夺灭
纵受皮剥刺虐誓死忠师理

祈请色贡悲慑具誓梅塔现
圆满圣务赐兆佑吾恒常显
愿我得证无上菩提善逝相
忠侍丹杰库主梅塔我敬礼

心咒:嗡 达玛巴拉 梅塔 萨瓦 悉地 吽 吽

(念诵多遍以祈请梅塔的协助和力量)
克切拉詹杜固仁波切,撰于2016年10月4日

 


 

色贡多杰羌传记 (泽美仁波切著)

色贡参夏(第二世色贡多杰羌之子)请求嘉杰赤江仁波切为第一世色贡多杰羌撰写传记。由于事务繁忙,嘉杰赤江仁波切请泽美仁波切代为书写。泽美仁波切所撰写的色贡多杰羌传记根本文中明确讲述了他与梅塔的关系。传记第五册,559—562页中,泽美仁波切讲述了色贡多杰羌如何降伏梅塔,以及梅塔如何化身成为护法的由来。请阅读以下译文。

 

汉译

注:

[ ] = 指为了让内容更清晰易懂而附注的资料或句子。

梅塔原为丹杰林寺员工,在总管家尼玛竹察属下工作。他死后化身为鬼。[Gen-la注:泽美仁波切撰写此色贡多杰羌传记时与甘丹颇章关系密切,所以无法写出当年的谋杀事件和梅塔的被害经过]

梅塔死后,前往拉萨郊外的方向,开始藏匿和偷窃。人们知道他偷窃,却无法看到他或他的样子。

有一次,色贡多杰羌在甘丹寺传授时轮金刚灌顶的时候,甘丹洛巴康村的贾色仁波切把梅塔带了过来。梅塔当时以一个男人的形象出现,并说:“除了色贡多杰羌,没有人会把我认出来。”

逐渐地,梅塔跟孜布贝饶巴家庭建立了联系。那时候,梅塔依然十分愤怒。在三度邀请了色贡多杰羌之后,他终于愿意被誓言所约束。

色贡多杰羌第二度拜访孜布贝饶巴家的时候,经过一个名为仲杜达隆岩颇章(Drom Thöd Dar Lung Nyen Gyi Phodrang)的大黑天护法圣地。

那时候,梅塔突然降神在那个家庭(孜布贝饶巴家)的母亲身上。当色贡多杰羌抵达时,梅塔降神于这位母亲身上,说:“我的菩萨上师已经抵达了。”梅塔接着向上师顶礼。色贡多杰羌给予他关于因果业力的教诲和忠告:“你必须对众生慈悲。”结束时,色贡多杰羌说:“停止伤害众生,前往一个名叫仲杜的地方。我已经请求六臂大黑天护法给予你助理的任务。”

色贡多杰羌又说:“前往该地的路途 中,你必须保持慈悲;至于你的食物,就把这碗青稞酒拿去。”接着,色贡多杰羌并不把碗交给梅塔,而是将酒倒了出来。然而,这倒出来的酒一滴都没洒落地上,而是飘在空气中。在场的人无不为此感到惊讶。

梅塔收下了青稞酒,开始前往仲杜。那件事之后,孜布贝饶巴家庭和该地区平静了很长一段时间。

当色贡多杰羌抵达 一座名为德钦藏巴(Dechen Zampa)的桥时,梅塔的灵突然出现,为他献上最上等质量的哈达。那时候,色贡多杰羌正骑在马上。供养哈达之后,梅塔辞去了大黑天护法助理的职位,回到孜布贝饶巴家,给他们制造更多问题。

色贡多杰羌于是回到孜布贝饶巴家,向梅塔解释伤害他人的业报和帮助他人的好处。听了色贡多杰羌的忠告,梅塔十分感动,并发誓再也不会伤害任何人。

自此之后,梅塔就成了护法,人们也为他建了一所护法殿。色贡多杰羌请求墨竹地区的功德主每天都在那所护法殿内向梅塔祈愿。色贡多杰羌也告诉梅塔:“你必须时常帮助他们。”此外,色贡多杰羌也为梅塔撰写了一篇礼赞文。

 

藏文原稿

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色贡多杰羌传记(然扎仁波切著)

第二世色贡多杰羌(左)和其前世的儿子色贡参夏(右)。据说,多杰雄登要第一世色贡多杰羌娶一位明妃,并产下了色贡参夏。这张儿子和父亲之转世的合照十分珍贵稀有。

第二世色贡多杰羌(左)和其前世的儿子色贡参夏(右)。据说,多杰雄登要第一世色贡多杰羌娶一位明妃,并产下了色贡参夏。这张儿子和父亲之转世的合照十分珍贵稀有。

然扎仁波切为泽美仁波切著的色贡多杰羌传记写了评述。在评述中,他对泽美仁波切著作中只略为提及的内容做了进一步的说明,而泽美仁波切著作中写得详细的部分,然扎仁波切的版本中就不再加以强调。在184-191页中,然扎仁波切针对 色贡多杰羌和梅塔的内容做了更详尽的说明。请阅读以下译文。

 

汉译

注:

[ ] = 指为了让内容更清晰易懂而附注的资料或句子。

色贡多杰羌圆寂之前,有一个名为梅塔的邪灵。梅塔的前世[为丹杰林寺的助理/财政]曾投入九次大威德金刚闭关。

在一个名为墨竹的地方,有一个叫孜布贝饶巴的氏族。他们曾三度请求色贡多杰羌前往住处降伏一个名叫梅塔的邪灵。

色贡参夏说,他听说梅塔曾是丹杰林寺的员工,后被藏军残暴杀害。色贡多杰羌的弟子[即色贡参夏]说当梅塔降神于普通人身上时,他会发出“嘶、嘶”[用力吸气]的声音。这显示他拥有被刺多次的印记。他死后化身为凶猛的邪灵。在甘丹寺,一位年轻僧人夜晚阅读经典时,常会看到一个巨大的念珠出现在他眼前,自己转动,还发出“迪、迪”的声音[数念珠的声音]。有些僧人则在阅读经典时,手中的经典被扯脱,并被抛到一边。

同样在甘丹寺,有一位名叫喇嘛拉或丹措丹贝的格西,他[然扎仁波切]无法清楚记得他的名字。在他的格西供养仪式上,就在汤面已经煮熟时,大锅中突然发出“嘶嘶”的 声音,汤面也瞬间化成水。当他拿着香绕行寺院时[供养结束后],格西拉哭了出来[因为对他 而言,那是不详的征兆]。

发生了许多恶兆之后,他们[孜布贝饶巴家族]邀请甘丹寺的一些僧人进行火供来降伏梅塔。僧人当中有一位叫格西阿嘉的仁波切(Geshe Agya Rinpoche),是一位大成就者。在他前往甘丹寺的途中,必须经过一个名为德钦藏巴的桥。就在他过桥前,梅塔供养他一部宗喀巴大师的经典 ,并请求阿嘉仁波切不要进行火供法会。阿嘉仁波切接着继续他的行程,却在德钦(Dechen)地区和贾米(Gyami)地区之间假装坠马,并说:“我不能降伏梅塔”,然后启程返回拉萨。

这之后,他们邀请了嘉杰色贡多杰羌。再一次,当色贡多杰羌即将经过德钦藏巴桥时,梅塔以一个男人的形象出现,供养色贡多杰羌一部宗喀巴大师的经典,并祈求色贡多杰羌不要进行火供法会。

孜布贝饶巴家族的其中一名成员曾三度邀请色贡多杰羌。在发出第二次邀请之后,色贡多杰羌从拉萨出发。在从拉萨前往孜布贝饶巴位于墨竹的家途中,他先拜访了仲杜达隆岩颇章,才继续行程前往孜布贝饶巴家。

那时候,梅塔突然降神在那个家庭的母亲身上。梅塔降神在这位母亲身上,说:“我的菩萨上师已经抵达了。”接着就向上师顶礼。色贡多杰羌为他传授关于因果业力和慈悲的教诲。教诲结束时,色贡多杰羌说:“你必须停止伤害众生,前往仲杜。我已经请求六臂大黑天护法给你安排了助理的任务。在前往该寺院的途中,你必须保持慈悲。”

至于路途中的食物,色贡多杰羌告诉梅塔:“带着这碗青稞酒上路。”然后,他并不把碗交给梅塔,反而将青稞酒倒在地上。然而青稞酒完全没有滴落地面,反而悬在空气中,飘出了室外,一滴都没滴落地上。现场许多人目睹了这个现象,无不感到惊讶。这之后,孜布贝饶巴家平静了很长一段时间。

隔了很长一段时间之后,梅塔再次给他们制造问题。色贡多杰羌当时正在山南地区。他前往孜布贝饶巴家的途中,必须在夜里穿越一座高山。当时天空突然出现一朵巨大乌云,并下起雨来。由于乌云密布,随从和弟子们无法看清楚前方的路,只看得到石块。队伍开始走散,但色贡多杰羌依然继续赶路,仿佛有人拖着马的缰绳在为他引路似的。抵达孜布贝饶巴家之后,色贡多杰羌给予一场关于伤害他人之业报及帮助他人之好处的开示。梅塔深受色贡多杰羌的忠告感动,发誓自己将不会再伤害任何人,他的心也转化成依止佛法的心。

色贡多杰羌建议当地人建立一所护法殿,并每天在那里进行日常祈愿。他还为梅塔撰写了一篇礼赞文。一位名叫喇嘛拉的人问色贡多杰羌:“在路途中,你所有的弟子都走散了,唯独你一个人可以在没有任何障碍的情况下继续行程。这是为什么?”色贡多杰羌回答喇嘛拉说:“是当坚噶瓦纳波(当坚护法/铁匠护法/骑羊护法)引导我。”色贡参夏听说过这件事。

色贡参夏听说在色贡多杰羌第三度降伏梅塔之后,梅塔就发誓不再制造伤害,并辞去大黑天护法[助理]的职务。他接着加入多杰雄登的曼达拉,成为多杰雄登的助理。

梅塔与色贡多杰羌有着密切的关系,也跟色贡参夏有良好的关系。每当色贡多杰羌的年幼转世顽皮时,梅塔就会在夜晚进入色贡参夏的梦里,告诉他年幼的转世做了些什么。那时候,色贡多杰羌住在甘丹和山南,而色贡参夏则住在拉萨。尽管距离遥远,梅塔依然会出现在他梦里。年幼的转世与助理们住在山南。这些助理时常拜访拉萨,向色贡参夏报告年幼转世的近况。然而,往往在他们向色贡参夏报告之前,色贡参夏就已经知道色贡多杰羌的近况。哲蚌嘉格西讲述了这件事。

以下内容由哲蚌嘉格西讲述。色贡参夏说,当色贡多杰羌住在色贡参夏位于拉萨的居所时,一名矮小赤脸的僧尼前来拜访他们,她是梅塔的神谕。她在那里住了好几天,但哲蚌嘉格西却未曾见过她降神。色贡参夏年轻时曾问过梅塔:“你过去如何伤害其他人?”梅塔最初不愿意回答,只是说:“我现在已经停止伤害人了。”后来,他说:“你那么坚持要我告诉你我过去所做过的事,难道你早已经知道了?譬如说,许多人曾经在一些聚会中突然死去,这就是我曾做过的事。在那些聚会中,当人们因娱乐而分心时,我就会去吸取他们脏器的精华。聚会之后,当他们回到家里,就会突然生病死去。要说我伤害他人,就是这个意思。”

色贡参夏担任达赖尊者的侍读时就住在诺布林卡里。他甚至在前往自己的房间之前,就已经感觉到有人指示他去那个房间,还向他打手势。有时候,当色贡参夏跟其他人产生误会时,梅塔会表现得生气。另一些时候, 色贡参夏会发现自己很难找到重要的物件,即使它们就在附近[仿佛视线被遮住了似的]。色贡参夏告诉然扎仁波切:“有时候梅塔会把我的私人物件藏起来,让我无法找到它们,使得我相当尴尬。”

 

藏文原稿

以下为色贡多杰羌传记藏文原稿的中提到关于梅塔的部分:

SDCnamtar-01

SDCnamtar-02

SDCnamtar-03

SDCnamtar-04

SDCnamtar-05

SDCnamtar-06

SDCnamtar-07

SDCnamtar-08

SDCnamtar-09

你可点击此处下载然扎仁波切撰写之 色贡多杰羌传记。

 


 

附录

虽然第穆仁波切的转世传承曾被禁,第十三世达赖尊者却承认和让他本身的侄儿丹增嘉措坐床,成为第十世第穆仁波切。在这一世,他在较年长的时候还俗,娶了一位曾当僧尼的明妃,并生下三个儿子,其中一位就是目前居住在美国的格勒仁波切。

第十世第穆仁波切丹增嘉措(左)和他的明妃(右)

第十世第穆仁波切丹增嘉措(左)和他的明妃(右)

尾注:

  1. 文中关于梅塔的描绘摘自:勒内·德·内贝斯基·沃杰科维茨(Rene de Nebesky-Wojkowitz)(1993.5), 《西藏的神灵和鬼怪》(Oracles and Demons of Tibet) (谢继胜译)。164页。西藏人民出版社。

资料来源:

  • 梅·戈尔斯坦,《西藏现代史(1913-1951)——喇嘛王国的覆灭》, 1994,中国藏学出版社 。
  • 勒内·德·内贝斯基·沃杰科维茨 ,《西藏的神灵和鬼怪》,1993.5,西藏人民出版社。
  • Dundun Namgyal Tsarong. In the Service of His Country: The Biography of Dasang Damdul Tsarong Commander General of Tibet. 2000, Snow Lion.
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请留意,若你身在美国,你所作的供养和贡献均可享有免税优惠。~tsemrinpoche.com博客小组

1个回应丹杰林寺蒙冤受屈的“梅塔”护法

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我们希望以下任何评论、帖文、意见、讨论或观点的发表者将为自己的表现负责任,不发表任何具毁谤性,或可能煽动和蔑视或嘲笑任何一方、个人或其信仰或违反法律的言论。

  1. Tsem Rinpoche 于 2018年11月28日 上午3:37

    亲爱的朋友们,

    西藏产生了许多有助于我们得到精神庇佑、取得智慧和更高层次之觉悟的强大禅修法、仪式和教诲。总括来说,西藏产生了许多有助于我们在修行上取得提升的强有力方法。多杰雄登是一个天使,一位圣人和一名护法战士。他的崛起始于350年前,当一位高度觉悟的西藏高僧履行本身的承诺,化身为特别的护法,赐予我们守护、智慧、物质需要、出入平安(平日外游和神游时)和灵修上的觉醒。任何人都可以随时随地在任何时候念诵适合自己的祈愿文。当你需要特别的帮助时,你可以随时念诵任何一篇祈愿文。当你感到沮丧、恐惧或仅是需要加持时,你也可以持诵这些祈愿文。在念诵任何祈请文后,你应该接着念诵多杰雄登的心咒:嗡 班杂 维格 毗札那 娑哈 Om Benza Wiki Bitana Soha。

    要祈请多杰雄登这位特殊、觉悟和觉醒的天使赐予加持和庇佑,你无需是佛教徒或任何宗教的修行者。他总是没有分别或偏见,充满慈悲和慈爱地帮助一切众生。神圣是没有界限的,圣者会帮助有求于他的任何人。

    以下附上英文、中文和藏文的祈愿文。

    愿你平安,常受庇护和加持。

    尊贵的詹杜固仁波切

    更多关于第五世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2zsC3tG

    更多关于第十四世达赖尊者和多杰雄登护法的内容 — https://bit.ly/2r4aaDN

    第五世达赖尊者为多杰雄登护法在拉萨建造的护法殿(布旦康萨)— https://bit.ly/2zBTd8M

    Dear friends,

    Tibet has produced many powerful meditations, rituals and guidelines to help us gain spiritual protection, gain wisdom and higher states of consciousness. In general Tibet has produced many powerful methods for the growth of our spiritual evolution. Dorje Shugden is an angel, a saint, a powerful spiritual protector-warrior who originated 350 years ago when a highly awakened Tibetan Lama fulfilled his vows to become a special being to grant protection, wisdom, material needs, safety when travelling (normal and astral travel) and spiritual awakening. Both the Great 5th Dalai Lama and the current His Holiness the 14th Dalai Lama composed short yet effective prayers to invoke upon the power and blessings of this special saint and protector. One can recite either one of the prayers that you feel suits you, anytime or even daily. When you feel a special need for help, you can recite either prayer anytime. When you are feeling down, afraid or just need a blessing, you can recite them. After reciting either invocation, it is good to chant the mantra of Dorje Shugden: Om Benza Wiki Bitana Soha.

    You do not have to be a Buddhist or practitioner of any religion to invoke upon the blessings and protection of this special enlightened and awakened angel Dorje Shugden. He helps all without discrimination or bias as he is filled with compassion and love. Divinity has no boundaries, they help all who call upon them.

    Enclosed are the prayers in English, Chinese and Tibetan.

    May you be safe, protected and blessed.

    Tsem Rinpoche

    More on the Great 5th Dalai Lama and Dorje Shugden – https://bit.ly/2w7KHv6

    More on H.H. the 14th Dalai Lama and Dorje Shugden – https://bit.ly/2QdaL4n

    Chapel (Trode Khangsar) built by the Great 5th Dalai Lama dedicated to Dorje Shugden in Lhasa – https://bit.ly/2zBTd8M

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向下滚动并点击“查看所有问题”以查看既往的问题档案。

  • March 28, 2024 05:40
    Jason 问: Continuing from the previous answer, how do we liberate ourselves from samsara if it’s impossible to not create further karma while existing in samsara? If we create karma just be existing, that means that we will keep reincarnating over and over again so it seems like we’re stuck in the cycle
    pastor 已答: Dear Jason, You've asked a very interesting follow-up question. Generally speaking, yes if you are in samsara, then you are always creating more karma. That's why the goal of Buddhists is to be liberated from samsara. The Buddha and other enlightened beings achieved this and the practice of Dharma itself is geared towards achieving this. I'll try to explain it here, hopefully I can do so in such a short space. So, normally there is no way out of samsara, but when you practice the Dharma there is. Remember in my previous reply to you, I mentioned that there are differing levels of severity of karma? Some are heavier, some lighter, etc. When practising the Dharma, you reduce the amount of karma that you produce. When you have less effects of karma, due to less negative karma itself, you can focus more on the spiritual practices that lead to liberation. I'll take the examples of the Refuge vows. There are 10 of them, split into three categories related to the body, speech and mind. First is the body, which includes to abstain form killing, as killing creates negative karma. The in the speech section, it includes to abstain from lying. This is harder to do. What is easier - to abstain from killing another human being, or lying to another person. The easier one is not to kill. Hence, you train yourself in this manner, working from those actions that are easiest to avoid, working up to those that are harder. For example in the mind section, one of the vows is not to covet something that another person has. But this is harder to do than either not lying or not killing. In other words, in our spiritual practice, we reduce the karma that we create though the actions of our body, speech and mind. Since we have less karma, we suffer less. And then finally, we are get to really subtle levels of karma, which are like residue in our mindstreams. But it's still there. In order to get out of samsara, you need to realise what we call emptiness (which is way to complicated to talk about here). In other words, the very path of the Dharma is to reduce the karma we create, starting with the easiest and working up to the hardest, which is where it becomes the easiest to understand emptiness. This who journey is a process, that's why teachings such as the Lamrim are indesipensible as it shows us the actual way to practice. Normally, we are stuck in Samsara. But when we practice the Dharma and ultimately realise emptiness (there are many, many steps in between) we are able to get out of samsara completely. This may sound confusing, which is why in Buddhism study, understand and practice is very important. We have Dharma classes available, where you can learn and find out more: https://www.kechara.com/learn/dharma-classes/ I hope this helps.
  • March 27, 2024 06:10
    Jason 问: People-especially family put certain expectations on us and when we refuse, it causes them a lot of stress and anger and we make them suffer…. my family wants me to marry and have kids but I don’t want to be tied down to Samsara any further and just explaining that I want to shave my head drives my mom crazy and she starts speaking to me in a very loud and forceful manner saying that she doesn’t care what I have to say and that she knows better than me so she will do whatever it takes make me have a family even if she ends up becoming a villain in my eyes because it’s for my own good so that I won’t be alone and lonely when I’m old. When we say no to people, especially to people who care about us and want the best for us, do we accumulate negative karma from causing them emotional turmoil and pain
    pastor 已答: Dear Jason, Thank you for your question. In essence, any action that causes another person harm or suffering whether physical or emotional generates negative karma. But karma is complicated and not as simple as we usually think about it. There are differences in level of severity of karma created, some can be very light and some can be heavy. These are due to the variables when creating karma, such as motivation, the actions, your feelings after it, etc. This can all be found in teachings that talk about karma, especially the Lamrim teachings. In Buddhism we teach that we need to avoid the creation of negative karma for sure. But simply by being stuck in samsara, there is actually no way out of creating karma. That is why Buddhists seek to be free from samsara altogether. Only when we are free from samsara, are we free from the creation of karma. In relation to your situation, if you are young and rely on your parents, for now you should try not to do things that are create division or disharmony within the family environment. That itself if the practice of the Dharma. Then later, when you are independent you can make more of an informed choice about what you want to do. Even in your current situation, you can practice the Dharma, it is not necessary to become a monk or nun to progress on your spiritual path. Dharma can be practiced in any environment, and actually practising towards our family is the best. When we transform our minds and our behvariours and they see just how beneficial this transformation is, this is the best way to show them that Dharma is good. This was a piece of advice that Tsem Rinpoche used to tell people in family situations all the time. I hope this helps you.
  • March 26, 2024 02:28
    Rojal Poudel 问: How can I meet my guru? Does one need a guru for initiation for tantra and other stuff on the path to enlightenment? Does one need a guru to attain enlightenment?
    pastor 已答: Dear Rojal, Thank you for your question. In regards to meeting your guru, there are many different ways. These days you can meet your guru online as well. For example, many people did not meet Tsem Rinpoche personally, but they consider him to be there guru. You may find this article interesting: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-guru-protocol-a-guide-to-knowing-who-your-guru-is.html In regards to tantra, yes, one definitely needs a qualified guru to bestow initiation and teach us the path of practice once you have initiation. In regards to our tradition, it is also considered necessary to have a guru to attain full enlightenment. Hope this helps. The article lined above will definitely help to answer some of your questions on a deeper level. Thank you.
  • March 25, 2024 10:35
    Rojal Poudel 问: How can you deepen your spiritual progress while sleeping? I heard some people can go to pure lands and get teachings directly from Buddha’s, Bodhisattva’s, and Dharma Protecters. Are these possible from Lucid Dreaming and Astral Projection?
    pastor 已答: Dear Rojal, Thank you for your questions. It's always nice to see you here wanting to learn more. Yes it is definitely possible to deepen your practice in your sleep. This is done during practice of Highest Yoga Tantra, after receiving initiation and progressed along generation stage practice. This would obviously include everything before receiving such iniation such as having a basis and grounding in the Three Principle Aspects of the Path and the Lamrim teachings. In this practice you are able to use sleep to engage in meditation. This would need you to be able to lucid dream before hand. The ability to lucid dream itself can be developed a number of ways, but the most common is single-pointed mediation concentration during waking life. This is also known as Shamatha meditation. But in this case, the object of your meditation should be a mental one, rather than a physical one. The best would be a visualisation of the Buddha. All of this is outlined in the Lamrim teachings in the section on developing concentration. In terms of Astral Travel, yes it is definitely possible, and again there are different methods to go about this. Again this should be done only after having received the appropriate intiations and teachings from your guru. However, there are quite a few dangers involved with this. As Tsem Rinpoche mentioned before, the two main ones is that your consciousness is not able to return to your body and two that a spirit can take possession of your body if your protection is not strong and you have not invoked a Dharma protector to help with protection aspects. Another thing about astral travel, is that even if learn how to do it, it is not necessary that you can actually visit pure lands or receive teachings, etc. This is because, to do this, would require a lot of merit. So there are many things and practices to develop merit before you should engage in it. Often times, people who claim that they have received teachings or visited purelands, actually haven't though they may think that they did. It could simply be a projection of one's mind and in some serious cases perhaps even due to spirits mascarading. If you would like to learn lucid dreaming, please look into the teachings of single-pointed concentration normally. The ability of lucid dreaming comes naturally for those who progress in their shamatha meditation. As for astral travel practices, I would advise not to engage in such practices unless you receive the appropriate initiations, teachings from and under the strict supervision of a qualified guru. Hope this helps.
  • March 24, 2024 01:17
    Dirji 问: How can I see my kaytsa
    pastor 已答: Dear Dirji, We are sorry, but we do not understand your question. Perhaps because you asked using the english phoenetics of the word. If possible, please post again using either the English translation of the word or using the Tibetan script, so that we can help you properly. Thank you.
  • March 23, 2024 12:11
    Marc 问: What is the direct translation of Tsem Rinpoche’s name mantra? Thank you 🙏🏽
    pastor 已答: Dear Marc, Thank you for your question. You can find a translation of the meaning of Tsem Rinpoche's name mantra on Kechara's Facebook page here: https://www.facebook.com/photo.php?fbid=683136630510067. Hope this helps. Thank you.
  • March 22, 2024 20:27
    Rojal Poudel 问: I am about to leave everything behind. I am tired of this life where I do the same thing everyday. I see everything but dharma as an illusion. I want to attain some sort of realization so that I can benefit other sentient beings. I am very inspired by the story of Milarepa, who gave up everything to learn dharma. Even the Buddha gave up comfort and luxury in search for this supreme truth. I also want to follow the Please tell me what I should do.
    pastor 已答: Dear Rojal, We can understand that you feel this way, and seeing the illusion of life should definitely motivate us to want to achieve something more spiritual. In the past when people asked Tsem Rinpoche the same question, he used to tell people a couple of things: > The first is that there are two methods to deal with our spiritual path. The first is to physically renounce everything and go into the wilderness, like Buddha Shakyamuni and Milarepa did. To cut yourself from everyone and everything and meditate continuously for years until you achieve realisation. But this is very hard to do in our day and age. We still need to have contact with people, there are the necessities of life to think about. Rinpoche said we need to think about things from a practice angle also. It takes a very great level of practitioner with an immense store of merit to be able to do this successfully. > The second method is to keep living within our a community and use them as a support for the transformation of the mind and spiritual progress. For example, that it why we have monasteries and nunneries, or Dharma centres and organisations to help with spiritual practice. This method is more measured, but you can still gain the same results. This is the more practical method. Especially according to the Mahayana path of practice, Bodhisattvas need to practice certain qualities in our minds and we progress towards enlightenment. Such qualities include the Six Perfections, but if we are not around others, how do we practice them? In order to practice generosity, we need others to be generous towards. In order to practice patience, we need others to be patient towards. In order to practice morality and ethics, we need to be in situations to be able to practice our vows. Enlightened beings like Buddha and Milarepa were able to do all of this in their minds during meditation but as mentioned before they were already high level pracitioners with immense merit. For example, Buddha Shakyamuni had three countless aeons of consistent practice life time after life time until his achieved enlightenment. > Another thing that Rinpoche shared, that while understanding the drawbacks of life and the benefits of becoming enlightened, a lot of the time what happens these days is that it is mixed up with emotion due to the challenges of life. People are looking for an escape, but not an escape from samsara into enlightenment, but simple an escape from their current problems. The need for escape, known as renunciation in Buddhism, is not to simply escape samsara, but developed in a certain way through contemplation and meditation. When we have such feelings, we should analyse them to see if they are in accord with the teachings and the methods of developing true renunciation. Many people also have a unrealistic way of thinking about physical renunciation and the spiritual path in general. Most people think it is easy, but it is not, is difficult because we need to deal with our minds, our emotions, our traumas, etc, from countless lives. If we don't have a firm foundation in Dharma practice and transformation before we attempt something like Buddha Shakyamuni or Milarepa, we will give up after a while because we find it too hard. And perhaps give up spiritual practice because the path did not actually match our expectations. So the key is to be as realistic as possible about our spiritual path. So our advice, rather than give up everything, as you may have family or other responsibilities, is to use your current situation to transform your mind, to practice the teachings right now in life, so that you can start progressing along the spiritual life. The best way to do this is to practice the Lamrim teachings, which give you a firm roadmap of how and what to practice in a sequential manner. Giving up everything is not necessary to make real progress on the spiritual path, as outlined in the Lamrim, but sustained and consistent practice is the key. Then use the situations in your life to actualise that transformation. We hope this helps.
  • March 21, 2024 00:44
    Jason 问: I listened to Tsem Rinpoche’s dharma talk and was inspired to be patient and kind towards other. For a while I felt like my mind had transformed and I started being more proactive in helping others and making sure to complete my responsibilities as perfectly as I can to not burden others and taking the initiative to help people that I see are struggling with their work but recently I have been feeling like I’m actually harming others instead of helping them by being kind because I feel like I’m enabling their bad behavior and rude attitude, especially one person in particular that I have to work with. No matter how much I help and show kindness, they don’t seem to change…and now I feel like a pushover for smiling and helping them even though they don’t show any appreciation or respect for it and instead take advantage of me and push even more of their responsibilities on me. I’ve been having thoughts that my kindness and patience has just become a cover for fear of confrontation now. What should I do? I feel like I’m gonna lose control and lash out even though I try to focus my mind on how the people around me must be struggling
    pastor 已答: Dear Jason, Thank you for your question. We are very happy to hear that Tsem Rinpoche's Dharma talks have inspired you, especially to practice patience and kindness towards others. Please do keep it up, the benefits of both qualities are immense and are central to spiritual transformation. We should always try our best to practice both patience and kindness, but sometimes practising it in the way we think may not be the best option. For example, in the case that you mentioned, it is not having the right effect on your own mind and also you are enabling your co-worker to exhibit negative behaviours as well. In this case, actually practising kindness would not be to become a pushover, taking more responsibilities, etc. This isn't beneficial for your or the co-worker. So here, practising kindness would actually be not to allow the person to do such things, but it should be practised with patience and not out of emotion. So you would do this in a very skilfful manner. The best would be to have a talk with your co-worker in a very calm manner and explain how you are feeling and how they are making you feel in the work environment, and try to sort out the situation before it progresses. Especially since you are having such thoughts of anger and the posibility of lashing out. Practicing kindness and patience is not at all become a push over or allowing others to skip out on their responsibilities, etc. We really hope this helps. Thank you.
  • March 20, 2024 14:49
    Sok 问: Hello respected pastors. Is Kusha grass same as Durva grass? How to obtain kusha grass?
    pastor 已答: Dear Sok, Kusha grass and Durva grass are two different types of grass, they are not the same. Kusha grass is also known as halfa grass, big cordgrass, or salt reed-grass. Its scientific name is Desmostachya Bipinnata. In shape, each blade of grass is long and straight. Durva grass is also known as bermuda grass. Its scientific name is Cynodon Dactylon. In shape, each blade looks segmented and has smaller leaves sprouting from it. You can google the scientific name to see the difference between the two. Generally, they can be bought at Indian religious stores if there are any nearby where you live. Alternatively, if you live in Asia, you can buy a traditional grass broom, which you can substitue for the Kusha grass. It is a close relative of Kusha grass and the lamas have said that it can be used as substitue if you cannot find the actual grass. I hope this helps. Thank you.
  • March 19, 2024 20:56
    Bhavisha 问: How to know wheather specific LOCAL deity is enlighten or not?
    pastor 已答: Dear Bhavisha, Local deities are not enlightened. They are sentient beings who look after or take care of a specific area. There are different names for these types of beings, such as local deities, Land God, Landowner deities, etc. They belong to the God Realm, but as other beings in the god realm, they are not enlightened. Hope this helps.
  • March 18, 2024 09:57
    Rojal Poudel 问: What comes after attaining samatha or calm abiding meditation?
    pastor 已答: Dear Rojal, Nice to see you back here! Shamatha is a tool, basically through this meditation you develop single pointed concentration. But after developing that, you use it to engage in Vipashyana meditation, otherwise known as Special Insight. Different traditions have different version of Special Insight. In our tradition, we use this type of meditation to analyse what we call "emptiness." The teachings on the emptiness are the actual teaching that leads to enlightenment. All other teachings or practices help to prepare your mind to be able to do this. Shamatha comes in, because the topic of emptiness is so deep, that we need single-pointed concentration to analyse it. If we don't have this type of concentration, we will not be able to understand emptiness. Hence, shamatha and vipashyana meditation are used in tandem to achieve enlightenment. This may seem a little abstract. The Lamrim teachings go into this in a lot of detail. They can be found in the chapters dealing with the Concentration and Wisdom as part of the Six Perfections in the Great Scope sections of the Lamrim. Hope this helps. Thank you.
  • March 17, 2024 23:16
    Jonathan Tan 问: Hi Dear Pastor, I am curious if H.E 25th Tsem Rinpoche had any heart disciples (son/daughter) Is there a difference between heart and root disciples?
    pastor 已答: Dear Jonathan, Thank you for your question. There is no one heart disciple of Tsem Rinpoche. This usually refers to specific person who carries on the teachings and practices of a particular teacher. Tsem Rinpoche wanted something different for Kechara, hence we carry on his teachings and practices as a group, rather than one specific person. Rinpoche trained his students, who are either Sangha, Pastors or senior students in various ways of continuing his teachings, especially through the work that they do. In this way, we continue Rinpoche's teachings as a group rather than any one heart disciple. Hope that this helps. Thank you.
  • March 16, 2024 01:18
    Sirius 问: Hi dear pastors, I'd like to get recomendations on how to improve my actual sadhana. My morning starts by taking refuge and making offerings to the three jewls, followed by Lama Tsongkhapa's Guru Yoga. After this I usually study Lam Rim, and other Dharma Texts. During the afternoon I meditate for a about an hour or so, and somedays I do the Dorje Shugden sadhana given by Rinpoche. Finally at night I finish my day by doing Vajrasattva meditation and confession to the 35 Buddhas. What else can I do to improve my sadhana? What practices would you recomend me to do? Do you have recomendations on texts I could read? I would like to add that I live in Argentina, and I do not have any buddhist temple near sadly, so I cannot go there to practice, learm or collab. I would appreciate advice on this. Thank you in advance.
    pastor 已答: Dear Sirius, Thank you for your question. In terms of practice, you are doing a lot. We are very happy to read that you are doing all these beneficial practices. They will be very beneficial for you. What you are doing is very good already, the only thing that I would say is to make the Dorje Shugden sadhana consistent as well as the others. If you are doing the short Diamond Path sadhana, it includes the Vajrasatta meditations, so you don't have to do it separately. We just have some points to help you improve your practice: > First is whenever you do any of the practices, is it vital to make sure you take refuge, generate bodhicitta and practice the four immeasurables before each session. And then at the end of the session, make sure to dedicate. This seals the merit generated from your practice. This is very important as if we don't have the correct motivation at the beginning and dedicate it at the end, since the merit is not sealed, the positive potential is destroyed when we have disturbing emotions, especially anger. > The second is to be consistent in your practices and do them daily. If you cannot be consistent with the practices you are doing at the moment, then reduce what you are doing to make it simple, for example just the Diamond Path (which includes Tsongkhapa's Guru Yoga anyway). Then once you are consistent daily, later you can slow add in other practices and become consistent with them. > The third is to keep revising the teachings on these practices, understand the motivation, deepen your visualisations, etc. > In regards to your meditation, if you are doing breathing or concentration meditation, again, revise the teachings again and again to make your practice stronger and understand where you are on your meditational path. > You can also spend some time every day, maybe five or ten minutes contemplating the Lamrim teachings step by step. This itself is extremely transformational and will propel you along the spiritual path. In regards to what else to study or read, here is a very good article: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/books-that-are-a-must-read.html If you consider Tsem Rinpoche to be your spiritual teacher, there are thousands of hours of teachings on YouTube: https://www.youtube.com/channel/UCoTg0Wc5q3Gnz8ej3ETCdMQ You can watch and re-watch them to deepen your understanding and practice. I hope all of this helps.
  • March 14, 2024 05:53
    Alby 问: Hi, I was just wondering if spirits or ghost can possess Buddha statues and haunt the owner of the statue? I heard that before inviting a statue of the Buddha into your house, it has to be blessed by monks first. Is this a necessary requirement?
    pastor 已答: Dear Alby, The physical form representations of the Buddhas, including statues, are very special as each form of a Buddha represents not only the path to enlightenment, but the state of enlightenment itself. In fact, even just seeing a Buddha image plants imprints in our minds that will open when the conditions are right, to help us further along our spiritual path. So they are powerful and protective in and of themselves, as long as they have been created according to correct iconography. This last point is very important. That being said, images or statues are just pieces of metal or clay, etc. When statues are consecrated, they actually become the embodiement of the Three Jewels (Buddha, Dharma and Sangha). That's why making offerings and doing any virtuous activity (even cleaning them) generates merit for your spiritual journey. As embodiments of the Three Jewels there is no way that they can be possessed by spirits that haunt the owner of the statue. Traditionally, statues are made to be hollow and then filled with certain mantras and holy items, then consecrated. Following the traditional method will be the most effective to bless your statue properly. If your statue is hollow, at Kechara we offer a service to fill your statue properly with the correct mantras, etc. The service is part of Kechara Saraswati Arts. You can find out more here: https://www.kechara.com/services/buddhist-art/ We also have DIY kits available if you cannot send your statue in and would like to do it yourself: https://www.vajrasecrets.com/mantra-rolls-complete [Please note these mantras are inserted into specific parts of the statue, you can contact Vajrasecrets through the website to get more information on how to fill the statue yourself] https://www.vajrasecrets.com/mantra-rolls-anywhere [These mantras can be inserted anywhere within the statue] If you cannot do any of these, then at the very least, you should insert something into the statue so that it is not completely hollow. This can be a piece of paper with the mantra OM AH HUM written on it (either Tibetan or English is fine). Then roll this up and place in the statue. Otherwise you can use a pearl or semi-precious stone, etc. While statues themselves have protective power, when they are left empty there is a certain type of spirit that come to reside inside a statue as it is completely hollow. It's a spirit that likes hollow places. However, this type of spirit is not usually malicious or harmful. But that is one of the reasons a statue is never left hollow. Once the filling is done, the traditional ceremonies of consecration known as Soongdrup Puja (to bless the insertion items) and the Rabney Puja (to fully consecrate the statues) are performed, which we also offer https://www.vajrasecrets.com/rabney-soongdrup-consecration-puja-fund For those who cannot have the pujas done for whatever reason, you can actually bless the statues yourself. A comprehensive guide and the prayers necessary for doing this are available here: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/prayers-and-sadhanas/how-to-bless-buddha-images-yourself.html Given all of this, yes there is a type of spirit that can inhabit statues, but only if they are completely empty and not consecrated (whether by a monk, lay practitioner, yourself, it doesn't matter). But this type of spirit cannot haunt the person, etc, in that sense. It simply resides in the statue. The reason why statues are blessed or consecrated is so that they embody the Three Jewels, they become immense objects of merit making and protection from spirits, negativity, etc. So, if you do have a statue or are thinking of an inviting a statue, the best would be to have it filled and consecrated properly. However, even if you cannot, you can do the blessing yourself. There is no need to worry about a statue being haunted if not consecrated by a monk before you invite it or bring home. In fact, if you have a personal practice, at the end of your practice you can dissolve your visualisation into the statue, to bless it. This actually makes your statue much more powerful than consecration alone. You basically bless your statue through your own daily practice. I hope this information helps. Thank you.

图文吧

Rejoice to the volunteers (also kind sponsors) who cleaned the Gyenze Chapel and made abundant offerings to Gyenze. ~ Alice
昨天
Rejoice to the volunteers (also kind sponsors) who cleaned the Gyenze Chapel and made abundant offerings to Gyenze. ~ Alice
Offered beautiful flowers abundantly to Gyenze. ~ Alice
昨天
Offered beautiful flowers abundantly to Gyenze. ~ Alice
Offered beautiful flowers abundantly to Gyenze. ~ Alice
昨天
Offered beautiful flowers abundantly to Gyenze. ~ Alice
Our weekly Dorje Shugden Puja @ 23/3/2024 . William, as the umze is seen here burning incense powder as we are about to recite the Sangsol Prayer to Dorje Shugden composed by Ganden Serkong. Kechara Penang Study Group by Jacinta.
4 天前
Our weekly Dorje Shugden Puja @ 23/3/2024 . William, as the umze is seen here burning incense powder as we are about to recite the Sangsol Prayer to Dorje Shugden composed by Ganden Serkong. Kechara Penang Study Group by Jacinta.
And here's Mr Wong of KSK Ipoh who dropped by to pray and offered some donation to the Chapel. Kechara Penang Study Group. Pic by Siew Hong & uploaded by Jacinta.
2 周前
And here's Mr Wong of KSK Ipoh who dropped by to pray and offered some donation to the Chapel. Kechara Penang Study Group. Pic by Siew Hong & uploaded by Jacinta.
Today's puja (16/3/2024) ended around 420pm, Jacinta was the umze of the day. Pic by Siew Hong. Kechara Penang Study Group by Jacinta.
2 周前
Today's puja (16/3/2024) ended around 420pm, Jacinta was the umze of the day. Pic by Siew Hong. Kechara Penang Study Group by Jacinta.
Group photo taken after the last session, sealed with King of Prayers. Come and join us next time! Sayonara - 9-10th March 2024 - Kechara Penang DS Retreat by Jacinta.
2 周前
Group photo taken after the last session, sealed with King of Prayers. Come and join us next time! Sayonara - 9-10th March 2024 - Kechara Penang DS Retreat by Jacinta.
Abundance altar! Fruits, flowers, Mee Koo (traditional Penang buns), Bee Hoon, sourdoughs and snacks are some of the offerings to Rinpoche, Buddhas & Bodhisattvas. Kechara Penang Dorje Shugden Retreat 9-10th March, 2024 by Jacinta.
2 周前
Abundance altar! Fruits, flowers, Mee Koo (traditional Penang buns), Bee Hoon, sourdoughs and snacks are some of the offerings to Rinpoche, Buddhas & Bodhisattvas. Kechara Penang Dorje Shugden Retreat 9-10th March, 2024 by Jacinta.
Siew Hong, one of retreatants and an active member of Kechara Penang group proudly presented her torma to be used during the Kalarupa puja. Kechara Penang Study Group by Jacinta
2 周前
Siew Hong, one of retreatants and an active member of Kechara Penang group proudly presented her torma to be used during the Kalarupa puja. Kechara Penang Study Group by Jacinta
Torma making was taught by Pastor Seng Piow and held one day before the retreat. Kechara Penang Study Group by Jacinta
2 周前
Torma making was taught by Pastor Seng Piow and held one day before the retreat. Kechara Penang Study Group by Jacinta
Penang Dorje Shugden Retreat cum Puja, 9-10th March 2024 led by Pastor Seng Piow with 12 retreatants. Uploaded by Jacinta
2 周前
Penang Dorje Shugden Retreat cum Puja, 9-10th March 2024 led by Pastor Seng Piow with 12 retreatants. Uploaded by Jacinta
The celebration ended with a Dorje Shugden puja, dedicated to all the sponsors, our loved ones and as well as for the happiness & good health for all sentient beings. May Rinpoche return swiftly too and taking this opportunity wishing all Happy Chinese New Year and Gong Xi Fa Cai from all of us, Kechara Penang Study Group. Uploaded by Jacinta.
2 月前
The celebration ended with a Dorje Shugden puja, dedicated to all the sponsors, our loved ones and as well as for the happiness & good health for all sentient beings. May Rinpoche return swiftly too and taking this opportunity wishing all Happy Chinese New Year and Gong Xi Fa Cai from all of us, Kechara Penang Study Group. Uploaded by Jacinta.
Seen here, Pastor Seng Piow set off firecrackers - welcoming of the upcoming year with enthusiasm and positive energy. Kechara Penang Study Group by Jacinta
2 月前
Seen here, Pastor Seng Piow set off firecrackers - welcoming of the upcoming year with enthusiasm and positive energy. Kechara Penang Study Group by Jacinta
In this pic, Pastor Seng Piow is sharing Dharma with newbies ~ Sharyn's friends. It's always good to make light offerings at the beginning of new year. By making light offerings, you are able to dispel the darkness of ignorance and achieve wisdom. Kechara Penang Study Group by Jacinta.
2 月前
In this pic, Pastor Seng Piow is sharing Dharma with newbies ~ Sharyn's friends. It's always good to make light offerings at the beginning of new year. By making light offerings, you are able to dispel the darkness of ignorance and achieve wisdom. Kechara Penang Study Group by Jacinta.
One the day of Losar (new lunar year), it is always beneficial for Buddhist practitioners to get together in making abundant offerings to Buddhas on the altar to usher in goodness, prosperity and well-being of our loved ones. It's more auspicious this year as Losar and the Chinese New Year begin on the same date, 10th Feb, 2024. Back in Penang, our Kechara members came together to decorate the altar with abundance offerings for Dorje Shugden puja @3pm. Kechara Penang Study Group by Jacinta.
2 月前
One the day of Losar (new lunar year), it is always beneficial for Buddhist practitioners to get together in making abundant offerings to Buddhas on the altar to usher in goodness, prosperity and well-being of our loved ones. It's more auspicious this year as Losar and the Chinese New Year begin on the same date, 10th Feb, 2024. Back in Penang, our Kechara members came together to decorate the altar with abundance offerings for Dorje Shugden puja @3pm. Kechara Penang Study Group by Jacinta.
Mr. Dared Lim was offering water bowls on behalf of Kechara Ipoh Study Group. (Kin Hoe)
2 月前
Mr. Dared Lim was offering water bowls on behalf of Kechara Ipoh Study Group. (Kin Hoe)
Jun from Ipoh was offering mandarin oranges to Mother Tara and The Three Jewels. (Kin Hoe)
2 月前
Jun from Ipoh was offering mandarin oranges to Mother Tara and The Three Jewels. (Kin Hoe)
Prior to our puja in Ipoh, Mr. & Mrs. Cheah Fook Wan were preparing for the offerings to the Buddhas. (Kin Hoe)
2 月前
Prior to our puja in Ipoh, Mr. & Mrs. Cheah Fook Wan were preparing for the offerings to the Buddhas. (Kin Hoe)
On Sunday afternoon, Kechara Ipoh Study Group has carried out Mother Tara prayer recitations in Ipoh. (Kin Hoe)
2 月前
On Sunday afternoon, Kechara Ipoh Study Group has carried out Mother Tara prayer recitations in Ipoh. (Kin Hoe)
Some of the best shots taken during Thaipusam in Penang. Swee Bee, Huey, Tang KS, Nathan, Choong SH and Jacinta volunteered. Wai Meng came all the way from KL to help out. Kechara Penang Study Group by Jacinta
2 月前
Some of the best shots taken during Thaipusam in Penang. Swee Bee, Huey, Tang KS, Nathan, Choong SH and Jacinta volunteered. Wai Meng came all the way from KL to help out. Kechara Penang Study Group by Jacinta
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Dorje Shugden
点击观看我对多杰雄登的说法。。。