20世纪的大菩萨——艮尼玛
大菩萨“艮尼玛”。点击图片放大
关于藏传佛教格鲁派创始人宗喀巴大师的出现，佛陀在世时就曾授记：未来在佛教稍许式微之时，有这么一个人会降生，振兴其教法。
在佛陀时代，一男童（宗喀巴大师的前世）向佛陀供养一串水晶念珠。佛陀当时将双手放在男童头上，授记未来他将降生北域，并在该地振兴式微的圣教。佛陀说这名男童将转世成复兴圣教之人，他将修复一切败坏。
这名男童将行持圣教，从而证得悉地。当你因为行持教法而获得成就，然后再传授他人，这相等于振兴教法，因为这些教法能继续利益众生。佛陀对这名男童的授记，就是这样实现的。
除此，佛陀也授记甘丹寺的建成。当时佛陀吩咐已证得悉地、能刹那即至任何地方的目犍连到藏地埋下一个白色海螺。后来宗喀巴大师就在目犍连埋下海螺到地方建成甘丹寺，此寺至今依然存在。
佛陀的授记实现了。宗喀巴大师的母亲在怀他的孕期做了许多吉祥的梦境，其出生地周遭也出现许多征兆，预示伟大觉者的降生。年幼的宗喀巴大师与同龄孩子不同，他心怀慈悲，对圣教非常虔诚且富有信心。不仅如此，自幼他便能即刻明了所听闻之法，能给人授法，更能撰写典论。
修行清净的宗喀巴大师也能亲见本尊，并直接与本尊说话。被誉为“第二佛”的宗喀巴大师本身就是智慧佛文殊菩萨的化身。因此，他一生都人们尊称为“文殊怙主”或“蒋贡宗喀巴”。这些尊称都意味其体性与文殊菩萨无异。
宗喀巴大师。点击图片放大。
在世期间，宗喀巴大师在45名各大教派如宁玛、萨迦、噶举、觉囊派的上师座下精进学法。学成后他融合各教派的显密教法为一，然后形成今日大家熟知的甘丹或格鲁教法。为了保存这些教法，宗喀巴大师吩咐弟子筹建甘丹寺、寻功德主资助维持寺院的运行，以及创立一套僧院制度。
甘丹寺最终在宗喀巴大师在世期间建成，自此成为所有格鲁派行者的本寺。格鲁教派从甘丹寺发展出其他闻名遐迩的佛教寺院如色拉寺、哲蚌寺、扎什伦布寺。这些寺院成就了无数在西藏历史中可见的觉者、大成就者、大师、班智达、瑜伽士、禅修者、苦行者。至今，许多男孩都向往进入格鲁三大寺和扎什伦布寺学习、考取格西然后禅修他们所学的佛理。
甘丹寺作为格鲁派寺院的本寺培育出无数具悉地（成就）的行者。除此，甘丹寺还是修学古印度的《二胜六庄严》，以及宗喀巴大师的论著、修持和他亲见诸佛所得的等开示的据点。正是因为这些珍贵、殊胜的教诲，许多伟大的佛教大师得以诞生。这些大师就包括历任甘丹赤巴（格鲁教派最高法座持有人）、大成就者、博学的大格西们。甘丹寺就好比古印度的那烂陀寺。
十年动荡致使部分藏人及寺院迁移到印度，甘丹寺也不例外。重建的甘丹寺就坐落在印度南部。即便寺僧的人数不及过去在藏地的本寺多，但在我1988年1月抵达南印度的甘丹寺时，寺院里仍有超过2000名僧人。
2006年，我与我的好友艮彭措在甘丹江孜寺合影。
住甘丹寺期间，我认识了好几位知心朋友。虽然我交游很广，但我还是有好几位知心朋友。我们会一同参加法会、一同诵经、一同接受开示，当然还少不了一同做别的事。他们会在空闲时候来找我聊聊天，或是一起去绕塔，在寺院里逛逛，又或是用上好几个小时讨论佛理。有的时候我们还会到寺院附近的小镇购买日常用品。这几位知心好友中的其中一位来自甘丹江孜寺，他叫“艮彭措”。我俩曾很要好，我们会谈论佛理，讲述上师们、大成就者们的事迹，以及寺院发生了什么事。后来，我从艮彭措口中有幸听闻关于一位现代瑜伽士、隐士的事迹。这是我第一次听闻他的事迹，这位瑜伽士叫“艮尼玛”。
大菩萨艮尼玛
在藏文中，“艮”（藏文音译）是对老师的尊称，用以称呼僧人。在藏族文化中，直呼僧人的名字是大不敬，因此我们在称呼僧人时都会加上“艮”字。在以下的故事中，这位老僧人的名字叫“尼玛”，我们称他为“艮尼玛”。后来，人们甚至称他为“佐连巴”艮尼玛。这个词在藏文中具菩萨的意思，人们称他为佐连巴是因为他们相信他的修为已经达到菩萨的境界。
这是禅修大师艮尼玛比较健壮时的模样。
艮彭措经常会告诉我关于艮尼玛的各种事迹，因为他和跟尼玛都来自甘丹江孜寺。甘丹寺有两个“扎仓”（学院）——甘丹萨济寺及甘丹江孜寺。若根据字面上的意思，甘丹江孜寺意为甘丹北顶寺；甘丹萨济寺则意为甘丹东顶寺。我们同属一个寺院，但我们一分为二，有两位住持，两个厨房，两座经堂，两组管理人员。“甘丹拉齐”是两院齐聚一堂的地方，是两院僧人的大经堂。艮尼玛与艮彭措一样，都来自甘丹江孜寺。
基本上艮尼玛已经在寺院完成了《中观》的修学。那个时候，他若按照格鲁派格西学位考试制度，再继续五至七年的考试和辩经，他就能考取格西拉让巴的学位，而这个学位就等同于佛学的博士学位。然而，艮尼玛完成了《中观》的修学后（考试前）却取走了自己仅有的几样东西就消失无踪了。那个时候，没有一个人知道艮尼玛到哪去了。这件事早在我加入甘丹寺前就发生了，但那个时候，艮彭措就在寺院了，他当时年纪还轻。艮尼玛就是这样消失不见的，完全失去音讯，没有一个人知道他究竟发生什么事了。他完成了他的《中观》修学，但并未为接下去的考试做准备，人也不见踪影。
几年后，据说他原来就在不丹。他不在不丹的闹市中，而是在深林中，无路可至的深林。艮尼玛远离尘嚣，他置身在深林中。他在深林中盖一间小木屋，据其他僧人所说，木屋的大小只有七尺乘以六尺。小木屋只足够装下他的一张床，里头还有一幅宗喀巴大师的唐卡和一张达赖尊者的相片。在唐卡和相片前还供了一座大酥油灯。
不丹以其壮观山景及静谧的禅修圣地而闻名
他在这间小木屋里生活并静修了许多年，直到不丹当地的狩猎者（在深林处出现狩猎者也是自然）发现这位僧人在河边的一间小木屋里静修。艮尼玛从屋前的河流取水喝，清洗东西。至于当时候艮尼玛是怎么取得食物，这一点我不肯定，但他就住在那里，日日静修。
当人们无意发现他住在那里的时候，艮尼玛很不高兴，因为他一心隐居静谧处进行闭关。 关于一个僧人隐居深林静修的消息很快的就传遍了，人们也开始陆续前去拜见他，给他做供养。人们供养他糌粑、黄油、酥油、盐和油。然而，人们的举动却干扰了他的静修，因为人们会全天无休的敲打他的门。
有的人甚至登门请求艮尼玛加持他们，请艮尼玛在他们身体一些患病的部位诵咒、吹气。最后，这些人的病痛都因此而开始痊愈了，关于艮尼玛犹如华佗再世的传言，像野火般蔓延开来。这样的事迹根本就是传说中才有的事，是出现在我们所阅读的古印度大成就者们的事迹，古印度的大成就者们都在深林里静修。
高僧大德或具格上师一般用以打卦的骰子
有的人也开始请求艮尼玛替他们打卦。艮尼玛利用骰子为人们预告未来，或为人们指点迷津，或根据人们请示的问题给予预言。最终，人们都发现他的预言十分精准，于是他的名气更胜从前，在整个不丹传遍开来，甚至还传到印度的藏人社区，当然也传入寺僧的耳中。我们也因此开始听闻关于艮尼玛的事迹。
后来，有一个藏族军人前去拜见艮尼玛。在见过艮尼玛，听过他的话之后，这位军人对艮尼玛生起极大的信心。这个藏族男人不识字，也没上过学，他就是个简朴的军人，但他决心不再从军，留下侍奉艮尼玛在侧。这位年长的军人后来也接受剃度，出家为僧去了。他在河边替艮尼玛洗衣，取水，冲茶和烹饪。有的时候，他会到遥远的地方和城镇购买日常用品。当越来越多人开始拜访艮尼玛，他充当起协调员控制人流，告诉人们什么时候过来；若艮尼玛没有空暇时间，他会告诉人们什么时候再回来。他至死都追随艮尼玛，全心全意侍奉艮尼玛。
有关于这位来自甘丹寺老僧人的传奇故事，自然也会有诽谤艮尼玛的流言。这些流言出自其他教派不如法修行且心怀嫉妒的人之口。他们嫉妒艮尼玛的名气和修行成就。然而，那些流言并没有阻碍艮尼玛的慈悲事业，他依然能利乐众生。
不丹皇后之母
这是一个让人津津乐道的故事。不丹皇后的母亲曾在患病期间听闻艮尼玛的事迹。于是，她指示侍臣随她前去深林中拜见这位僧人（我想她是被抬在轿子里）。艮尼玛给她加持，为她打卦，根据打卦的结果为她指点迷津。最终，她从病中彻底痊愈过来，对艮尼玛的信心也因此油然而生。不仅如此，她也希望不丹的每一个子民都能获得这位清净僧人的加持。
因此，不丹皇后的母亲在艮尼玛不知情的情况下，吩咐人在距离艮尼玛居住的小木屋处最接近城镇的地方铺建道路，一直到艮尼玛的家门前。她想给每一个有需要拜见艮尼玛的病者、行动不便者和残障者方便。路铺建好后，艮尼玛已经无从反应了，因为一切都太迟了。你必须理解，艮尼玛远从印度到不丹，求的是隐居的清净，但不丹皇后的母亲却铺建道路到他隐居的地方，好让人们能从他的特殊能力中受益。这是我所听到的第一个关于艮尼玛的故事，那时候，我仍然没见过他。
后来，越来越多人前来拜见艮尼玛。为了跟他结缘，人们供养艮尼玛一点钱和哈达。我也听闻艮尼玛只从这些供养的钱中取一小部分，然后吩咐侍者用那一点钱为他们二人买必需品。剩下的钱他分成两份：一份他供养达赖尊者——这时候甘丹寺的僧人已经开始前去不丹拜见他，而他就会托甘丹寺的僧人把钱带回去供养尊者。他这么做了许多年。至于另一份钱，他则供养甘丹寺。
除了留下少许的钱给自己和侍者买必需品之外，他仅为自己留下一点的钱。在寺院的我们都这样听说。我听说每一年，他给达赖尊者供养两万印度卢比，给寺院供养两万印度卢比。今时今日，两万印度卢比并不是什么大钱，但在30、40年前，它可是一笔可观的数字。对于一个隐居修行的僧人而言，每一个做供养的人，都是村落里的穷苦人家。艮尼玛所得的供养，都是一个村民供养一两块钱积少成多的。能有几万印度卢比的总额，实在不少。艮尼玛对金钱的丝毫不眷恋实在让人敬佩。他获得什么，都会悉数供养达赖尊者和甘丹寺。他是我们学习的对象，因为他实修全然的出离心。
毒奶酪
我们后来也听闻其他上师的弟子嫉妒艮尼玛名气的事情。他们给艮尼玛供养毒奶酪，好几次企图毒害艮尼玛。一般上若有人供养艮尼玛奶酪，他会高兴地接受人们的供养并把奶酪吃掉。但有一次，当他的侍者告诉他有人给他供了奶酪，艮尼玛一反常态地吩咐侍者将奶酪挂在附近的一棵树上。侍者于是问道：“你不吃这些奶酪吗？”艮尼玛回答道：“不吃，你就将它挂在树上吧。”
传统的藏族奶酪
侍者按艮尼玛的话做了。就在几个小时内，他发现奶酪炸开了，不是火药致成的爆炸，而是装着奶酪的袋子爆开后，奶酪散落地面的爆炸。奶酪确实遭人下毒了，它的色泽奇异，味道极臭。这是嫉妒艮尼玛的人首次企图毒害他的经历。他们之所以毒害艮尼玛不成，是因为他的神通力使他清楚了知每一位供养者的意图，所以才吩咐侍者将有毒的奶酪挂在屋外的树上。
我从别人的口中听到这个故事，但我没有丝毫的怀疑，因为我亲眼见过寺院里其他具高修行成就的僧人展现非凡的能力。我并不感到意外，有的只是感伤：深林里住着一位圣人、隐士，人们非但没有去向他要摸顶加持，却要置他于死地。同时我也对他的神通力赞叹不已，虽然这对高僧大德而言是司空见惯之事。
据说艮尼玛一日进行四次静修。好比他从清晨三时静修至大约五时或五时三十分，然后他会用早膳。接着他会在早上大约八时左右继续静修至十一时，然后用午膳。中午时分，他会从一时至二时左右开始静修，直到下午四时三十分至五时。用过晚膳后他会从晚间七时左右继续静修至九时。
大威德金刚
他静修时所仰赖的本尊是大威德金刚。于是，每一日，艮尼玛会修四次的大威德金刚广轨，配合上各种仪式和供养，心咒持诵和静修。我对此赞叹不已，因为如密续教法所说的那样，这么做，你能修成更高的悉地（成就）。
这些都是我所知道的艮尼玛的背景故事。艮尼玛静修处的不丹人也津津乐道关于他为调伏当地猎人而展现的善巧。到深林中狩猎的人经常看见一头大牡鹿出没在某一个地方。那是一头皮肤白化的大牡鹿，头上还有一对大角。猎人们见它就如见至宝一样，因为那么稀有的动物必定会换来巨大的报酬。于是他们拿着枪支满深林跑，只为一枪击毙那头大牡鹿。有一次，他们因追捕那头大牡鹿而跑入深林处，接着发现大牡鹿跑进了艮尼玛的小木屋里。猎人们非常得意地说：“这下可好，那头鹿就在小屋里，我们只管进去把它给抓住，然后再杀死它。” 然而，猎人们在进入小木屋后只见艮尼玛全身是汗，呼吸急促得像是他一直在跑动。猎人们问道：“鹿呢？”艮尼玛回答道：“这里没有大牡鹿”。最终，猎人们得以听闻杀生的过失之法。艮尼玛有数之不尽的事迹，不丹的村民也见证过许多奇迹的发生。
返回甘丹寺
艮尼玛隐居在不丹的深林中长达十四、十五年，但渐长的年纪使他不得不离开深林。即便他精神依然爽朗，但年迈的身躯还是造成一定的不方便。于是，甘丹寺派遣代表到不丹请求艮尼玛和侍者返回甘丹寺，并且表示会提供他俩一个住处。艮尼玛答应了。有件事你必须理解：那不是甘丹寺第一次向艮尼玛做这种请求。过去，艮尼玛一再回拒，因为他想隐居在深林中。邻近的村民得知艮尼玛决定返回寺院后也感到十分悲伤。为请艮尼玛返寺，甘丹寺甚至还派人到不丹，替艮尼玛收拾东西带回印度。
佐连巴艮尼玛返回寺院在寺院的事引起极大的关注。我在甘丹寺也有一座房子，就坐落在赤江拉章的后方，而在我房子的后方有一块属于甘丹江孜寺的空地。寺院就在这一片空地上为艮尼玛建一座房子，房子被四周的篱笆包围。我想那做房子有两间睡房，一个厨房，一个院子和一间会客室。艮尼玛就在会客室接见大众。我仍记得有一日，寺院的管理层陪同一位老僧人进入那房子，原来是艮尼玛住进去了。
这是我位于甘丹寺的家（詹拉章），后来我将它供养给我的上师，尊贵的堪殊仁波切杰逊强巴耶喜。艮尼玛就住在我家后方的一栋小房子内，那是寺院为他而建的。詹拉章是由我的父亲洛桑嘉措所建。他来自安多的“果洛”地区，也曾在西藏出家为僧。
一直以来我都从朋友口中听闻关于这位隐居深林的伟大僧人的神奇事迹，突然之间他就住在我家后面了。他的家距离我家就只有100-150尺那么近！我常在我睡房的窗前阅读，而从这扇窗，我能清楚看见艮尼玛的房子，因为他房子的正门正正面向我睡房的窗户。因此我能经常看见艮尼玛房子的动静。我经常看见艮尼玛在侍者的搀扶下外出走动，我也常看见寺院的显要人物前去拜访他，许多村民也会前去请求加持、打卦和指点迷津。
我感到十分雀跃，因此我也开始往艮尼玛家送各种果菜当成供养，因为我盘算着这位了不起的老僧人每日总得吃饭，如果他吃的是我供养的，那么我必定能累积很多功德。我深信这么做，能造下因缘，未来自己也能像他一样进入闭关，修成大悉地。如果我给他做供养，我的功德主也将因此获益。于是我每一个星期都供养果菜、油盐糖等许多东西，东西是多得艮尼玛都忍不住抱怨：“东西太多了，你送过来的食物我们吃不完。”而我总会开玩笑地回复艮尼玛说：“你有听过佛坐在佛坛上说他的供品太多了吗？”那时候我跟他的关系亲近了才开的玩笑。艮尼玛听完我的话后直发笑，说：“但我不是佛啊！”我回复：“没关系，在我们眼中，你就是佛。”然后他会再一次说：“但我不是佛。”
艮尼玛虽然年迈但性情活泼、机灵，但对不熟悉他的人而言，总有种不怒自威的严肃感。然而，他有非常顽皮，如孩子般爱玩的一面。在熟悉他之前，没有人能看见他的这一面。我是少数几个可以触碰到艮尼玛这一面的人，因为我经常会说笑话逗他笑。他真的觉得我很逗，会一直对我笑不停。我记得他的侍者告诉我，说艮尼玛很喜欢我，因为我会逗他笑。我一走进他家门，他只要一见我就会哈哈笑，我就直接坐下，但他每一次都冲着我发笑。我会去找他说说话，告诉他寺院发生了哪些事，我会请他打卦、指点迷津，我就是特别喜欢待在这位清净、殊胜、具高成就的老僧人身边。
每次到他家后，我都会先问他的侍者我是否能见艮尼玛，他每次都说好。接着我会行跪拜和献供养，然后再坐到他身旁。他每次都会欢迎我的到来，因为他是一位极为谦虚的一位僧人。有的时候，我一踩入他家门就会看见房子里挤满30至40人。眼看这种情况，我只好说自己过一会儿再来，但艮尼玛总会说：“不不不，你过来这里坐下。”他会让我坐他身边，看着他为一个接一个的人打卦。他会给人们指点迷津，有的时候会给开示或是给人们加持。
谦卑的打卦大师
在印度，有一种圆形，带盖的塑料盒子，就像西方国家的“麦淇淋”（人造黄油）盒子那样的东西。印度有的是“阿姆奶酪”（ Amul cheese）。有人供养艮尼玛好一些“阿姆奶酪”，神奇的是，他把奶酪吃完后就把装奶酪的盒子洗净，然后装入打卦时使用的骰子。我感到十分惊奇，因为在一般的情况下，打卦的上师们都会选择用银制、铜制、木制或黏土制成的盒子，但艮尼玛用的却只是“阿姆奶酪”的盒子。你会看见他打开“阿姆奶酪”的盒子，提出问题，然后开始打卦。
艮尼玛将一个不起眼的“阿姆奶酪”盒子用作他打卦的盒子
有好几次我逮到他抛骰子却没有看过骰子就能给予答案。我对艮尼玛说：“我逮到你了！”他会反问：“逮到我什么？”我说：“我逮到你用神通力了！”他说：“你在说什么？”我回复：“我看见你一眼也不看骰子就能给别人答案。”他只是抛抛骰子，做做那个动作而已。然后他说：“好吧，好吧，我会看骰子的。”我继续说道：“不不不，我已经逮到你了！”然后他就接着哈哈大笑。我说：“我早就知道了，你有神通！”但艮尼玛常常对我说：“不，我没有神通。”
在格鲁传承中，按照宗喀巴大师的规矩，修行成就越是高的僧人，他们就得越谦卑，更不得展现他们的能力。他们不得谈论自己有哪些能力，这是甘丹传承的作风，是格鲁派弟子的作风。许多次我发现艮尼玛打开“阿姆奶酪”的盒子，抛一抛骰子，但他根本没看骰子一眼，就能给人们精准的答案。我会经常对他说：“我知道你有神通因为我看到了。”但他每一次都否认这一点。
能治百病、呼风唤雨
艮尼玛有一条灰色的长塑料管子，大约有一尺半到两尺长。许多有病痛、癌症或残疾的人都会前来拜见他，而他就会用这一条长管子将心咒吹向他们。如果有人头疼，他就把管子的一端放在他的嘴部，另一端则对准病者的头部，或病者将管子放在接近自己头部的部位。接着，艮尼玛就会将心咒吹向他们。我会坐在一边眼看整个过程，应该有看过上百次。这些病者会因此而痊愈了。有些患重病的人会拜见艮尼玛好几次，最后也从病中痊愈了。更神奇的是有的人甚至是患有残疾的，但他们在见过艮尼玛后残疾就好起来了。这些病者都看过医生了，他们都被医生告知没有痊愈的可能，但在拜见过艮尼玛之后，他们痊愈了。
从我家中的窗户，我能看见甘丹寺的主要道路。我看见许多人将车子驶入甘丹寺，然后将车子停在一旁，踏着泥泞走到艮尼玛的家门前。这是因为车子无法驶过泥泞，于是人们会将车子停在路上，走600至700尺的路。患有残疾的人一路被其他人背在背上，然后送入艮尼玛家中接受他的加持。艮尼玛会在他们身体的特定部位吹心咒。这些病患持续三、四或五个星期（视病情而定），日日不间断的前来接受加持……几个星期后，这些原本患有残疾的人能在亲友的协助下缓缓走出艮尼玛的房子，我是亲眼见证这一幕幕。
患有残疾的人初次被带到艮尼玛家时，他们的手脚都仿佛是缩成一团，完全无法伸直自己的手或脚。由于他们无法动弹，他们的家中的男丁会将他们背起，然后将他们轻放在椅子上。接着，艮尼玛会将心咒吹向他们的四肢，奇迹就这样发生了！他们得以重新摆动自己的四肢。他们并没有全然的恢复到过去的状态，但他们开始能移动自己的手指。你会看见他们每一天都到回来见艮尼玛。虽然我不是日日到艮尼玛家去，但是当我去的时候，我都看到相同的人一次又一次地回来拜见艮尼玛，请艮尼玛替他们治病。而艮尼玛的治疗方法，就是用他的长管子，将心咒吹向病者的身体。几个星期后，病者开始走出艮尼玛的家，因为他们的病况有了起色。再过几个星期，他们甚至可以自己走路，无需别人搀扶。
关于艮尼玛治病的神奇事迹传遍孟过级其他藏族集居地，如孟过附近的拜拉库比及胡恩苏尔。之后，一辆辆载满人的巴士开始出现，那些人都是来拜见艮尼玛的。那些人当中不仅有藏人，还有住在邻近处的印度人，因为艮尼玛的名字实在太响了。就连达赖尊者都有听闻关于艮尼玛的事迹。我亲眼见证这一切的发生。我见证了艮尼玛返回甘丹寺的初期，见证了一两个人拜见他的过往，然后是20人，50人。最后他每一天都会见上100人，不少于100人。由于艮尼玛在早上时段静修，他在下午二时才开始接见人，直到下午五时。这时候他会用晚膳，然后再静修一次。为替人治病，艮尼玛每一天都会打卦，给人加持，向人吹心咒。
我也见过一个印度农夫前来向艮尼玛诉苦，告诉他那年一整年干旱无雨，他们的农作物都快枯死了，生计也将随之而断。他们没有额外的收入，他们也无钱经商，他们一无所有，于是他们请求艮尼玛这位伟大的“咕噜吉”出手帮帮他们。艮尼玛接着二话不说地请人搀扶他到屋外去，然后拿起他的管子朝向天空，往空中吹气。当时我就在那里。就在半小时到两小时内，漫长的干旱竟然迎来了雨水。那雨不是既不是毛毛细雨，也不是会将农作物摧毁的倾盆大雨，那是刚刚好的雨量，而且每一天都会降雨。有的时候还挺有趣的，因为艮尼玛会站在门口，把他的管子朝向空中。每次看到这个画面，我就心想：“好吧，艮尼玛又要对神灵吹心咒了。”然后天空果然下起雨来！并不是每一个地方都降雨，只是人们求雨的地方会下起雨来。
不管是雨量太多或太少都会给印度的贫困农民带来巨大的挑战
若出现雨量过盛，农作物将死的情况，印度农夫也会求艮尼玛帮忙，说道：“今年雨量太多了，我们的农作物快被淹没了，咕噜吉，请你帮帮忙。”那些印度人都是印度教教徒，他们不是佛教徒，但他们对每一位上师都保有尊敬心。他们会前去拜见艮尼玛，触碰他的脚板，向他磕头，供养他一些水果或蔬菜，或供养他们所拥有的任何东西，因为他们实在太穷了。有的甚至给艮尼玛供养新鲜的乳酪。他们发自内心的做这些供养，然后你就会看见艮尼玛再一次走向屋外，用他的管子向空中吹气。最后，雨在几个小时之内就停下来了。那雨不是只停下一天，而是连续好几天。在寺院的我们总是一次又一次地见证这一的奇迹。
其他时候，在艮尼玛家中的会客室，我坐在他身旁，看着他如何帮助被附体之人。你知道他会怎么做吗？他会拿起他的管子，徐缓地打他们。是有用力打，但也不是太大力。除了用管子打他们，艮尼玛也会对他们吹心咒，然后那些被附体的人就会恢复过来。这样的事我见过太多太多次了。我自己也有过一些病痛，但我有幸让艮尼玛用他的管子，将心咒吹向我的头部加持我。有好几次，艮尼玛就是这样替我治病。
与大威德金刚无二的瑜伽士
根据密续的规制，问一位格西或一位僧人“你主要的修持是哪个？在你将心咒吹向管子时念的是哪个心咒？”向别人问这样的问题不合规矩，因为修哪个本尊都该保密。据说如果你揭露自己修哪个本尊，你的修行不会有成就。尽管如此，我认为我可以冒个险。我是想，我知道这个规矩，艮尼玛也知道这个规矩，问一问不会有什么坏处，而且他肯定不会告诉我的。于是我问：“你给那些生病的人吹哪个心咒？你朝空中吹心咒时念的是哪个心咒？你打卦时用的是哪个心咒？你驱鬼的时候用的是哪个心咒？”我非常肯定他不会告诉我因为这不符合规矩。然而，他直接告诉我，说道：“大威德金刚”。我突然不知该怎么反应，艮尼玛再说一次：“是的，给加持的时候我用的是大威德金刚的心咒。”我继续追问：“那么你朝空中吹气时念的是什么心咒？”艮尼玛回答道：“大威德金刚会指示神灵，土地神灵降雨或停雨，大威德金刚会给他们下达命令。”然后我说：“是真的吗？”艮尼玛回复：“是的，我如是请求，然后吹大威德金刚之咒，大威德金刚知道自己该做什么。”最后我问：“你不念其他心咒吗？”艮尼玛忍不住笑了起来，回答道：“如果你修大威德金刚，你不需要其他心咒。”
艮尼玛继续解释道：“大威德金刚有34臂，其中一只手臂握着饰以孔雀羽毛的杵，此杵在使用时还得配上一樽瓶子。如果你用这支杵沾取瓶里的水然后洒向人们，它可以帮助人们‘净化’ 他们的问题。它就像‘多杰南迥’ 的仪式。若人们有不净的身体，或有残疾，你可以诵大威德金刚心咒，因为他手持这支杵，象征他能‘净化’ 这种问题。大威德金刚的另一只手结‘威胁’ 手印，象征他威胁那些或有意危害行者的邪恶众生或神灵。因此，若你向被附体者吹大威德金刚的心咒，就等同大威德金刚结驱邪之手印。”
艮尼玛的这番解释已经让我感到震惊不已，但他再接下去说：“大威德金刚的修持十分圆满。这也就是为什么他有34只握着不同法器去利乐众生的手臂。你若修大威德金刚，就无需其他修持了。”我跟自己说那一天是我非常幸运的一天，因为艮尼玛回答我的提问。当天前来拜见艮尼玛的人都走了，而且由于当天下起暴风雨，很多人无法前来拜见艮尼玛。他的侍者给我送来一杯茶，艮尼玛自己吃了些许点心。
既然如此，我认为自己可以再尝试问更多问题，于是我问道：“你在不丹住15年，修的是哪个本尊？”艮尼玛回答：“我修大威德金刚”。“哇，你没修其他本尊吗？”我继续追问。然后艮尼玛告诉我：“没有了，我不需要修其他本尊，因为其他所有本尊都包含在大威德金刚的身上了。”在整个谈话过程中，我一直思考，根据密续的规制，你不该向人透露你修哪个本尊，但眼前这位僧人却把他的秘密告诉了我。后来我领悟，一旦你已经修得跟自己的本尊无二无别，你便可以跟别人说你修什么，因为你的修行已不会退失了。艮尼玛已经和大威德金刚无二无别了。这也就是为什么他能告诉我他修什么，念的是什么心咒，也无损自己的修行成就。艮尼玛的做法与密续教诲里说的吻合。上面的话都是艮尼玛直接亲口告诉我的，没有经过第三者之口。
佐连巴艮尼玛直接告诉我，他修的是大威德金刚，而且还用了15年的时间做了大威德金刚的闭关，向人吹大威德金刚的心咒，治愈人们的残疾，为人们驱邪。艮尼玛在打卦前会做大威德金刚的观想法。不管他做什么，他都会用大威德金刚的修持。那一刻，我告诉自己佛陀所授的密续教法是真实不虚的，是很受用的。那么既然大威德金刚是如此圆满，那么修胜乐金刚、金刚瑜伽母、马头明王、时轮金刚、密集金刚、喜金刚等本尊的人们也会拥有相同的能力。每个本尊的修持都能让我们证得成就，不一样的只是行者跟不同本尊有不同的因缘。
有一次，我曾问他若我问某些问题，会不会有不祥之意。艮尼玛虽然个性直接，也不会介意别人说话直接，但后来我想通了，认为向艮尼玛问什么问题，都不会有不祥之意，毕竟他的修行成就已是这么高。于是我问：“如果你圆寂了，你会有转世吗？”他说：“不，不会有转世，我不会回来。”我继续说道：“那么你会去哪里呢？”他回答：“我不知道，但我不会回来。”艮尼玛的回答清晰、直接，因此我知道他已能掌控自己的生死。
关于多杰雄登的疑问
我会经常拜访艮尼玛，因为我觉得作为一名年轻的僧人，跟他多相处会对我有所助益，他散发的能量将会加持我。艮尼玛是僧众的楷模，能跟这样的老僧人在一块是一件乐事。有一天，我到他家去，说道：“我能问你一道稍微有争议性的问题吗？”他问：“什么问题？”我问艮尼玛他是怎么看多杰雄登护法的。他回答道：“多杰雄登是文殊菩萨，这根本不用多想。”他一边回答我，还以藏族人的方式，一边挥挥手示意这没有什么好说的了，答案就是这样。
我问：“多杰雄登是文殊菩萨？”然后他告诉我：“是。”接着我问艮尼玛他本身有否修多杰雄登，他说不。我再问他有否修吉祥天母，毕竟吉祥天母是甘丹江孜寺的护法神，艮尼玛也说不。我干脆问他修哪个护法神，他回复道：“我只修大威德金刚，因为若你修大威德金刚，他也是护法神，所以我不需要其他的护法神。再说，文殊菩萨蕴含一切。”
然后我再问他：“多杰雄登是佛吗？”艮尼玛回复：“他当然是佛”，他笑着继续说：“文殊菩萨是佛，多杰雄登是文殊菩萨，那他就是佛。”然后我问他，他是怎么知道这一点的，他告诉我：“人人都知道这一点，每一个高僧都知道这一点，每一个高僧也都这么说。”接着他再说：“多杰雄登是文殊菩萨。”
我想再跟他确认，于是我说：“所以我来跟你确认一下，多杰雄登是文殊菩萨吗？”他斩钉截铁地说：“这有什么好问的？”我告诉艮尼玛，有的人不认为多杰雄登是文殊菩萨，还说他是邪灵，我想听取他的见解。艮尼玛说：“那是他们的邪见，多杰雄登是文殊菩萨。”这些就是我和艮尼玛会有的对话。了不起的是，艮尼玛非常开明、直接。这些话，都是他亲自告诉我的。
甘丹赤巴
当时候的甘丹赤巴是第98任至尊甘丹赤巴杰逊绛贝森潘。他属甘丹江孜寺，但作为甘丹赤巴，他是整个格鲁教派的领袖。那个时候他病重，其侍者扎西经常前去拜见艮尼玛。我从我家中的窗户看见的。扎西个子非常高大，还戴墨镜。他常常身穿全新的僧袍，到艮尼玛家去拜见他。但这样的事实属罕见，因为他是甘丹赤巴的助理、侍者和秘书。
第98任至尊甘丹赤巴杰逊绛贝森潘
后来我到艮尼玛家坐客，我问艮尼玛，甘丹赤巴的秘书是不是来过。他说扎西是来过见他好几次了。于是我进一步询问：“我能问他来见你是为了何事吗？”艮尼玛说扎西来是请他打卦，然后我继续问：“为了什么打卦？”艮尼玛告诉我，甘丹赤巴病重。按照寺院的规矩，让甘丹赤巴亲自到艮尼玛家来是非常不妥当的，因为他的地位甚高。于是他们请艮尼玛到甘丹赤巴家去，加持病重的甘丹赤巴。艮尼玛照做了。他们把艮尼玛抬到甘丹赤巴位于甘丹江孜寺帕拉康村（或译为“康参”）的家里去。
我问艮尼玛，甘丹赤巴会否从病中痊愈，艮尼玛说：“如果他们按我的吩咐去做，他会好起来的。如果不，要痊愈很困难。”我接着问：“我能请问你给了什么指示吗？还是你不能说出来？”他说这不是什么秘密，他能告诉我。“在印度北部的一个国家，那里有许多萨满。他们仇恨格鲁教派的行者，对格鲁传承非常嫉妒。他们自诩佛教徒，但他们施巫术。他们不懂如何取得了甘丹赤巴的相片、名字和出生日期，然后他们施巫术，再将这些东西埋在地下。他们伤害甘丹赤巴，是为了证明格鲁传承无效。这是至尊甘丹赤巴病重的原因。”
我感到非常好奇，于是就向艮尼玛问：为什么甘丹赤巴如此的高僧也会病得这么重？艮尼玛说是甘丹赤巴身边的人的业力，使他患病患得这么重。“这合乎情理”我说。“那解药是什么？”我接着问。艮尼玛说得做一场多杰雄登“朵嘉”（除障）大法会。我问艮尼玛：“为什么是多杰雄登？”艮尼玛回答得非常清晰：“多杰雄登已经成为宗喀巴大师传承的首要护法。”艮尼玛是这样告诉我的，也说必须进行长达三天的多杰雄登“朵嘉”（除障）大法。法会的第三日，朵玛必须抛入法会仪式的火中燃烧。唯有这样，甘丹赤巴才会好起来。另一个方法则是修复那张被埋在地下的甘丹赤巴的相片，但艮尼玛说：“没办法找到了，因为那里地面太大了。”
我实在不理解为什么有人会对甘丹赤巴做这样的事，于是我问：“为什么人们会出于嫉妒心而做出这种事来呢？”艮尼玛说：“这不是什么新鲜事，过去也有不少人对高僧施巫术。嘉杰宋仁波切也经常面对许多巫术。很多人见过一道道光袭击嘉杰宋仁波切家的屋顶。他们会对自己嫉妒的对象做这样的事，施巫术对藏族萨满而言是极为平常的。”
“我的天啊！如果做阎摩法王护法的朵嘉（除障）大法会呢？”我问道。艮尼玛说：“不，我打卦的结果显示，必需是多杰雄登护法的朵嘉（除障）大法会。”我是真的很好奇，照着艮尼玛的话做有什么难处。艮尼玛解释道：“难处就在于甘丹赤巴的秘书反对多杰雄登的修持。这些年来，他不断地跟人说多杰雄登有多不好。”我对艮尼玛说：“这对一直在说多杰雄登不好的那位秘书而言是多么的讽刺，因为现在他必须进行三天的多杰雄登的朵嘉（除障）大法会，才能救回他上师的性命。”艮尼玛跟我说当他告诉扎西要做这场法会的时候，他露出他绝不配合的表情。最终，他们为甘丹赤巴做了阎摩法王护法的法会。色拉寺、哲蚌寺及甘丹寺的住持纷纷前来共修法会，但几个星期后，至尊甘丹赤巴圆寂了，就如艮尼玛预言的那样。只有少许几个人知道这个故事。
我与我的经师，尊贵的堪殊仁波切杰逊强巴耶喜在我的屋外（詹拉章）合影。堪殊仁波切跟我一块住在这里。
有的人或许觉得这个故事太不可思议了，但我没有说假话的原因，这些事，的的确确是艮尼玛告诉我的。如艮尼玛所说：“我不是随意指示人们该做哪些法会，我是按照我的打卦结果来告诉人们，他们该做哪些法会。那个法会是甘丹赤巴所需要的，是长达三天的多杰雄登的朵嘉（除障）大法会。”我为此事感到十分难过，因为甘丹赤巴的秘书本应按照指示，做三天的多杰雄登的朵嘉（除障）大法会，救回甘丹赤巴的性命。然而，他却选择了维护自己的骄慢心，他不想没面子，他眼睁睁看着自己的上师死去。因为他本身反对多杰雄登，因此在自己上师病危的时候做多杰雄登的法会来救上师的命，这么做会让他非常难堪。事情确实是这样发生的。我把这件事说给艮彭措听，也转述给与我同住的上师——来自甘丹萨济寺的堪殊仁波切杰逊强巴耶喜。堪殊强巴耶喜仁波切在听到这件事后非常不高兴，他真切希望甘丹赤巴的弟子做多杰雄登法会，救回他的性命。
艮尼玛的唐卡和念珠
一天，我与艮尼玛再一块，我看到他的一幅小唐卡，大约有11寸高，四、五寸宽，是幅手画唐卡，就挂在面对着艮尼玛的一面墙上。我问他唐卡的来历，他说道：“哦，这幅唐卡随我在不丹做闭关，至今已有15年了。”我说：“这幅唐卡这么小，还放得那么远，你应该都看不到它了，因为现如今你的房间这么大。要不我给你一幅大唐卡，你把这幅小唐卡给我？”艮尼玛大笑说：“你真的要这一幅吗？”我当然是真的想要，它是那么的殊胜，还是艮尼玛在闭关时朝拜的对象。“对，我真的想要。”我回复道。艮尼玛说：“你可以拿去。”我难以置信地望着他说：“我真的现在就可以把这一幅随你在不丹闭关15年的唐卡带回家吗？”艮尼玛再三肯定，说：“是的，如果你喜欢，你可以拿去。”
我朝着艮尼玛深深地鞠躬并道谢。我双掌合十，拿了唐卡，就赶快跑出艮尼玛的房子，趁着他的侍者把我逮住前赶紧回到自己的房子。我担心他的侍者把我逮住，然后使艮尼玛回心转意。时至今日，我仍然供奉着艮尼玛送给我的这一幅老旧唐卡。它是艮尼玛做15年闭关时供奉的唐卡，极其殊胜和珍贵。
另一次，我到艮尼玛家中，突然发现一串菩提子念珠。那是他长久以来使用的念珠，念珠上都留下他拇指的印迹了。我问道：“这是新的念珠吗？”我明知不是新的。艮尼玛说那不是新的念珠，那是他从在不丹时就使用的念珠。我说：“你在不丹的那些年都用着它吗？大约有15年对吧？”他说：“我不记得多少年了，但我在不丹的那些年，它都在。”然后我回复道：“所以大约有15年的闭关时间，你都在用那一串念珠。你持诵的大威德金刚的心咒，都吹在那串念珠上了。”他说我说的没错，然后我继续问：“那串念珠看起来非常老旧了，好像还有点磨损。不如这样吧，我给你一串新念珠，跟你交换如何？”他像平常般朝着我大笑，说：“你喜欢这一串念珠？”我说是，他问我为什么。我说：“念珠上有你的能量，这些年来你闭关都用它。”艮尼玛回复说这没什么大不了的，我说：“才不是呢！这很了不起，我可以跟你要了这一串念珠吗？”我直接了当地问。艮尼玛说如果我喜欢，我可以拿去。于是我就拿走了，然后问道：“你还有另一串念珠吗？”他说他还有另一串小一点的念珠，他已经开始使用那一串念珠了。小一点的念珠是新的念珠。
我拿了艮尼玛的老念珠后直奔回家，我想避开他的侍者，免得他的侍者跟我要回艮尼玛的老念珠。太不可思议了！这位清净的老僧人在不丹深林中做了长达15年的大威德金刚闭关所用的念珠，就在我手上。完整的108颗念珠！拿走了艮尼玛的老念珠后，我按照传统给他送了一串新念珠。我有好几串与艮尼玛那串老念珠相同大小的菩提子念珠。在供养艮尼玛前，我先清洗一番，再把念珠串好，第二日将它送到艮尼玛手中。艮尼玛见到我时说：“哦！所以你是把我的念珠还回来吗？”我说：“不不不，这串跟你的老念珠很相似，但它是全新的，我答应过你的。”他回复：“哦，谢谢。”他从我手上拿走新的念珠，就开始用上了。接下去的一到两个星期，每次我到艮尼玛家坐客，我都战战兢兢的。我害怕艮尼玛的侍者会问我：“念珠和唐卡在哪？”但他们都没跟我要回这两件宝物，因此直到今日，那串念珠和那幅唐卡，依然伴随着我。它们可都是充满加持的宝物。
遵循达赖尊者的指示
有一次，达赖尊者到甘丹寺传法。达赖尊者对艮尼玛的高名气和高成就早有听闻，于是他此次前来也想顺道拜访这位老僧人。然而，要到艮尼玛家去却没有好走的路。虽然达赖尊者想开车到他家去，不想劳烦艮尼玛到他那里去，但实在没有路，人们只好抬着艮尼玛前去会达赖尊者。那个时候，艮尼玛年纪有点大了，表现出行走不便的状态，因此人们只好抬着他走。我从窗口望出，看到四个僧人到艮尼玛家将他抬出去。他们将他抬到甘丹寺大殿楼上的一个房间，那里是达赖尊者会客的地方。
人们普遍认为至尊第14世达赖尊者是观世音菩萨的化身。他曾见艮尼玛，并认证了艮尼玛的禅修成就和能力。
由于艮尼玛的其中一位侍者就在达赖尊者的会客室中，后来我们从他口中得知达赖尊者问了艮尼玛好一些问题，其中就包括艮尼玛在修法的某个环节中，禅修时看见了什么。达赖尊者一丝不苟地询问艮尼玛每一日禅修时的所见。特定的禅修会让行者看到一些征兆，或会导出特定反应。对有所修为的行者而言，他们会清楚地认出那些征兆，这些征兆会成为他们已达到禅修的某个高境界的证据。经典里都是这样记载的。艮尼玛把一切都告诉达赖尊者，达赖尊者最终认可艮尼玛的成就都是真实不虚的，达赖尊者给予完全的认可。对此，寺院上上下下一点都不感到意外。
接着，达赖尊者指示艮尼玛说道：“即然你已经修得如此高的成就，你会将自己的身体治好，你会走起路来。你会逆转你的高年事，你不会圆寂。”达赖尊者下令艮尼玛不得示寂或示现年事已高及病痛。这是因为当你透过禅修而获得高成就，你将能如艮尼玛那样控制自己的身体，甚至掌控自己的死。达赖尊者在那样的情况下给艮尼玛下达命令，艮尼玛回复道：“我将遵从您的话。”
如今的甘丹江孜寺大殿
接下去的几星期，达赖尊者都逗留在甘丹寺传法，直到传法结束后才离去。同样的，我从窗口目睹艮尼玛在见过达赖尊者的几天后开始行走，再过几天，他走路走得更快了，然后又再过几日，他能自己用拐杖走路，无需别人搀扶了。接着，他就能自己走路了。我目睹他重新站起走路，因为达赖尊者命令他这么做。这是我亲眼目睹的事情。这也是为什么我知道如果你修无上密续法门，你绝对能掌控自己的身体，甚至是自己何时死去。我尝试向艮尼玛探口风，问问关于他会见达赖尊者的事，但他始终不肯对我透露一点讯息。艮尼玛对我说：“那不关你的事。”不管怎样，我从他的侍者那里（其侍者转告我的朋友艮彭措）得知此事，所以也没差。
巨大的加持
我曾在新加坡居住一段时间，当时我有一名弟子，但如今我和她已没有任何联系。那个时候我正修金甲衣护法法会，突然这名女弟子开始颤抖，接着进入降神的状态。当时我不太确定发生什么事，所以我打了一个卦，结果显示她降神我们的佛教护法神多杰雄登。
事后我联系上我的上师们尊贵的刚坚仁波切及尊贵的直贡嘉贡仁波切。我也联系上尊贵的嘉杰拉谛仁波切及堪殊仁波切杰逊强巴耶喜。我一共联系了四名上师，请他们分别打卦，确认降神在她身上是谁。四名上师都确认降神的是出世间佛教护法神多杰雄登的忿怒尊。上师们都说多杰雄登在初期无法透过她说话，她必须先净化身体，投入净化业障的闭关和好几个长闭关，如宗喀巴大师兜率百尊闭关、大威德金刚闭关及多杰雄登闭关。唯有这样，她才能当上一名神谕。根据一些老僧人的回忆录，我的前世因栽培弟子成为神谕而闻名，而且还会为弟子修净业的法会，好让弟子成为神谕。
在得到上师们的肯定后，我邀请她到我在甘丹寺的家中做闭关。谢松平讲法师在她进行闭关的当儿全程协助她。她在寺院时，嘉杰拉谛仁波切加持过她，堪殊仁波切加持过她，艮尼玛也加持过她。我亲自带着她拜见这三名伟大的上师。她曾在嘉杰拉谛仁波切的面前降神，拉谛仁波切当时还向她吹心咒。降神时拉谛仁波切非常高兴，还笑了起来，因为拉谛仁波切知道降神的是谁——是多杰雄登护法。她也曾在堪殊仁波切杰逊强巴耶喜面前降神。降神时，仁波切还将自己的杯子给她供茶。她在降神时直接用堪殊仁波切的茶杯，那意味着是高阶护法在降神。这件事我是亲眼目睹。从来没有人用堪殊仁波切的杯子，我们不会有这样的胆量去用，因为他是我们的上师，我们不会做出如此不敬的行为。堪殊仁波切亲自将自己装着红茶的杯子递给她喝好加持她。降神时堪殊仁波切也非常高兴，还将哈达披绕在她肩上。多杰雄登护法就这样，在堪殊仁波切杰逊强巴耶喜面前降神到她身上。
曾经有一次，我带她前去拜见艮尼玛，那次经历实在不可思议。她一走进艮尼玛家中便马上降神。艮尼玛告诉我们有好几个护法（本尊）降神到她身上，其中一个是多杰雄登护法，另一个则是大威德金刚。我问道：“大威德金刚也能降神？”艮尼玛回复道：“当然可以。任何一个本尊都能降神，关键在于神谕是否能承载本尊。而且，即然大威德金刚是无形的，他当然能降神。”然后我再问：“刚刚在你面前的是哪个本尊？”他说：“大威德金刚来过，吉祥天母来过，多杰雄登也来过。”艮尼玛说完便拿起他的管子，往她身上吹心咒净化她的气脉。这么做能让她的降神更顺利。艮尼玛也认证她是一名真实的神谕。随后我带她回到我的住处歇息。
她在甘丹寺进行了为期两或三个星期多的闭关，最后却因为她太想家，太思念她的儿女而中断闭关，返回新加坡。她的决定违背了加持她成为神谕的三位大师的劝告。我也跟她谈过，但她不听劝。正是因为这样，她没有完成完整的训练，也因此没能成为一名合格的神谕。如果她照做，她已经成为来自东南亚首个非藏族的多杰雄登神谕，她已经是一名能轻易降神多杰雄登及金甲衣护法的神谕。我会这么说，是因为我曾多次亲自测试她。
我仍记得我被告知前世的我有栽培神谕的能力，而且跟多杰雄登护法也有宿世的亲近缘分。如果她完成训练，她拥有成为神谕的因缘。无数东南亚人本会前来祈请降神，而多杰雄登及金甲衣护法也会直接给千万人指点迷津、加持、做法会等，替人们排解烦忧。
她若成为神谕，她将能以自己的身体作为多杰雄登及金甲衣护法向世人说话的载体而利益许许多多的人。我原本是这样盼望着。她是一名单纯的妇人，她若能成为神谕服务大众，她将能累积大量功德。在东南亚这个地方，一名“货真价实”的神谕可说是让人趋之若鹜。她若成为神谕，我们的道场将迎来无数的信众和访客。可惜的是她没有完成训练，自此我再也没有和她联系。
之后她与我有一些分歧，我们决定分道扬镳。接着，我请多杰雄登护法别再降神到她身上了，因为她的降神将会无人看管。在那之后，我从她的友人和道场里一些人的口中得知她再也没有降神了。甘丹寺里的僧人也告诉我，几年后她好几次到寺院拜见各个高僧大德，请求他们让她成为一名神谕，但没有一位高僧大德能再栽培她成为一名神谕。我之所以知道这一切，是因为那些替她做翻译的僧人告诉我的。太可惜了。她在甘丹寺请示堪殊仁波切杰逊强巴耶喜，但仁波切只指示她如法实修教法。她也前去请示嘉杰拉谛仁波切、在德国的察雅嘉贡仁波切、甘丹赤巴杰逊龙日南杰、甘丹萨济寺的甘珠尔仁波切洛桑措培，以及艮尼玛。这些高僧大德都对她说他们不会帮这个忙，或是无能为力。有的大师还指示她修补与上师的三昧耶。这些高僧大德的侍者是我的朋友，他们都将这件事告诉我。如果她回来请示我，诚心地表示自己想再当神谕的意愿，我想只要她不是年纪太长，是绝对能成事的。毕竟她曾有过那样的能力，她需要的只是一位对的上师（跟自己有缘的上师）来重新开启这个能力。
伟大的一生
以上只是我跟这名闻名遐迩且伟大的僧人——大菩萨艮尼玛的部分经验分享。我有幸能跟这样一位大修行者，一位在山林里闭关十几年的清净僧人住得如此靠近。他早已完成在寺院的课程学习，但他不想考取学位，不愿参加考试。他不想声张，不要任何的名利或地位。他一心想着要禅修。
高修为却非常谦卑的艮尼玛。我替他拍下这张相片。
这是为什么我知道，如经典所说，如果一个人投入闭关并且如法实修，他必会证得高成就。艮尼玛就是这样的一位隐士，一位苦行僧，一位瑜伽士。他自幼研习并掌握宗喀巴大师的教法，继而修习密续法门（大威德金刚），最终证得高成就。我目睹他为人们治病，驱邪，预示未来。我目睹他呼风唤雨，跟人说笑，也看过他不苟言笑，甚至责备那些不愿听取劝告的人。有的时候，他会变得十分严厉。尽管如此，这无减他的一丝慈悲。
我也曾目睹他一次又一次地展示神通，也看过他如何找到许多转世仁波切的灵童。每当一位高僧圆寂，人们会前去拜见他，而他会给出准确的预示，告知人们那位高僧将在哪里投生，出生地点在哪，然后会替人们确认那位高僧的灵童。就这样，他认证了许多转世灵童。在寺院里甚至流传过这样的说法：只要艮尼玛说某位转世灵童是真实无误的“杜固”（或“祖古”，意为转世者），那么整座寺院，乃至于达赖尊者都会认同。
我曾目睹这名清净的老僧人所展示的各种神通，我希望透过这一篇文章告诉世人关于他的这些事迹。我告诉你们关于这位老僧人——甘丹江孜寺的大菩萨艮尼玛的事迹，是想告诉大家：只要我们投入禅修和密续修持，它们将能让一个凡夫成佛。
詹杜固仁波切启
附录
这篇文章出自我给几位弟子的口语讲述。他们将我的讲述录下，然后再进行听写、编辑和翻译。你能透过以下这段视频聆听我的讲述。
视频： 佐连巴艮尼玛
Or view the video on the server at:
https://video.tsemtulku.com/videos/JolenpaGenNyima.mp4
更多精彩链接：
- 嘉杰林仁波切修多杰雄登护法
- 不丹国第四世夏仲仁波切与多杰雄登
- 达赖尊者会如此说吗？
- “The Tribune”发表达赖喇嘛计划访问中国的新闻！
- 多杰雄登：关于我们的故事
- 在多杰雄登面前，西藏众喇嘛是否失效了？
- 西藏流亡政府人民议会议员丹巴雅培发表反对乃琼护法的谈话
- 西藏领导的最新反雄登视频
- 做真实的自己
- 达赖尊者、中国和多杰雄登
- 十四世达赖尊者与多杰雄登
- 萨迦传承中的多杰雄登传承持有人：索南仁钦及贡噶罗卓
- 萨迦传承与多杰雄登
- Wonderful Bhutan
- The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden
- འབྲུག་གི་ཞབས་དྲུང་བཞི་པ་རིན་པོ་ཆེ་དང་རྡོ་རྗེ་ཤུགས་ལྡན།
- Kyabje Chatral Sangye Dorjee Rinpoche
- Dorje Shugden lineage holders in the Sakya tradition: Sonam Rinchen & Kunga Lodro
- The Sakya Lineage & Dorje Shugden
- Sakya Trizin’s Dorje Shugden Prayer
- 39th Sakya Trizin Dragshul Trinley Rinchen
- Panchen Lama’s Dorje Shugden Puja text
- Dalai Lama’s Controversial Thoughts About Four-Faced Mahakala and Setrap
- 10 Holy Dorje Shugden Statues around the World
- The 14th Dalai Lama’s prayer to Dorje Shugden
- Markham makes it illegal to ban Dorje Shugden（芒康县政府立法严禁人们禁止多杰雄登的修持）
- Kyabje Ling Rinpoche does Dorje Shugden | 嘉杰林仁波切修多杰雄登护法
- Powerful Qualities of Dorje Shugden in Memes
- The Truth About Who Saved the 14th Dalai Lama
- Incense Offering to Dorje Shugden
- Updated: Dorje Shugden Teaching Videos
- Disharmony Within the Sakya?
- Shangmo Dorje Putri – the Bamo of Sakya
- Dharma Protectors of Tibetan Buddhism
- Karma Kagyu’s Lodreu Rabsel Rinpoche Asks the Dalai Lama for Religious Freedom
- The Prophecy of the 16th Karmapa
- Who is Kache Marpo?
- Nechung – The Retiring Devil of Tibet
Please support us so that we can continue to bring you more Dharma:
If you are in the United States, please note that your offerings and contributions are tax deductible. ~ the tsemrinpoche.com blog team
Mantras are sacred verbalized words that invoke the protection and blessings of the deity to whom the mantra is ascribed. Mantras are also the manifestations of Buddhas in the form of ‘sounds’, hence the various mantras of Dorje Shugden contain the essence of the Protector.
Dorje Shugden’s main mantra 多杰雄登主要咒语
OM BENZA WIKI BITANA SOHA
Dorje Shugden’s mantra for peace 平和咒语
For gaining attainments through the energy of Peaceful Shugden, peace of environment and mind, harmony in one’s abode and dwelling area, and calming of disasters
OM BENZA WIKI BITANA SHANTI SIDDHI HUNG
Dorje Shugden’s mantra for health 福寿安康咒语
For long life, increasing life, healing of disease and protection from diseases
OM BENZA WIKI BITANA AYU SIDDHI HUNG
Dorje Shugden’s mantra for increase 增长咒语
For gaining great merits and increase of all necessary needs, both material and spiritual
OM BENZA WIKI BITANA PUNYE SIDDHI HUNG
Dorje Shugden’s mantra for control 控制咒语
Of worldly deities, negative people and nagas and for influencing friends towards the positive
OM BENZA WIKI BITANA WASHAM KURU HO
Dorje Shugden’s mantra to grant protection 庇护咒语
Visualize that you are in the Protector’s mandala, fully protected from outside interferences. Recite when in danger or for dangerous situations, for protection while travelling or when residing in dangerous/hostile places
OM BENZA WIKI BITANA RAKYA RAKYA HUNG
https://video.tsemtulku.com/videouploads/comment-1544345059.mp4
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
—
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
“The 4th Zhabdrung Rinpoche of Bhutan and Dorje Shugden” blog post which was published June 8, 2018 already has exactly at the moment 152,744 views!! Over 150k views!!! Amazing!! The views will keep growing as time elapses of course.
This indicates many Bhutanse and Buddhists around the world will now know that Dorje Shugden is connected to Bhutan and their Kagyu Lineage. Dorje Shugden was promoted by the highest lama of Bhutan namely the 4th Zhabdrung Rinpoche himself. So Dorje Shugden will help and protect anyone and is not sectarian as they accuse him to be. People in the Kagyu school of Buddhism also practised Dorje Shugden and Dorje Shugden assisted them lovingly. Dorje Shugden being an emanation of Manjushri will help anyone who calls upon him regardless of their background and religion.
Good job to our writers, researchers, editors, technical team, supporting team and Kechara people who promoted this blog post on social media. Now more will come to understand how pervasive Dorje Shugden is in all the lineages of Tibetan Buddhism although the Tibetan leadership in-exile tries to hide this truth. Thank you everyone for promoting Dorje Shugden to benefit many. We were all very harmonious before the unethical ban against Dorje Shugden practitioners. Since the inception of the ban in 1996, there has been no benefits and instead so much disharmony among Tibetan Buddhists around the world. Many hundreds have spoken up about this point where we want harmony back. There should never be a ban against any spiritual practice.
Tsem Rinpoche
Blog post- https://www.tsemrinpoche.com/?p=160863
—
于2018年6月8日发表的《不丹国第四世夏仲仁波切与多杰雄登》的博文至今已经有 152,744次的浏览量！！也就是超过了15万次的浏览量！！这个数字肯定还会随着时间而增长。
这表示很多不丹人和全世界的佛教徒现在已经知道了多杰雄登和不丹以及他们的噶举派传承是有紧密联系的。多杰雄登是被不丹的最高级别的喇嘛夏仲仁波切本身所推崇的。这显示了多杰雄登是会帮助和保护任何人的，而祂不是像他人所指控那样的充满宗派主义。佛教的噶举派的修行者也修持多杰雄登，而多杰雄登也很怀爱地帮助他们。多杰雄登是文殊菩萨的化身，祂将无视任何宗教和背景地去帮助任何召唤祈请祂的人们。
我们的写作、搜集资料，编辑、技术、辅助等的人员们和推广这篇博文的克切拉人们，你们做得好！虽然流亡藏人领袖们尝试掩盖事实，但现在更多的人将了解到多杰雄登在所有藏传佛教的传承中是多么的普及了。感谢大家努力推广多杰雄登以造福大众。在这个不道德的多杰雄登禁令出现之前，我们都是很和谐融洽的。自从禁令在1996年开始之后，它为全世界的藏传佛教徒没有带来任何利益，而只有更多的不和谐。成千上万的人已经对该禁令发声，要求重建和谐。对于任何心灵修行，是从来就不该有任何禁令的。
詹杜固仁波切
博文网址: https://www.tsemrinpoche.com/l/cn/dorje-shugden/the-4th-zhabdrung-rinpoche-of-bhutan-and-dorje-shugden-cn.html
His Eminence Kyabje Dagom Rinpoche’s incarnation is in Lhasa visiting. He is visiting the 350-year-old Trode Khangsar chapel dedicated to Dorje Shugden. He is paying homage to the powerful statue of Dorje Shugden housed in this sacred chapel. Both the chapel and statue of Dorje Shugden were commissioned by His Holiness the 5th Dalai Lama. The Great 5th Dalai Lama also composed a prayer to be recited daily to Dorje Shugden.
Dagom Rinpoche’s previous lives were great masters, scholars and practitioners of Dorje Shugden. Now this new incarnation of Dagom Rinpoche is offering gold on the face of Dorje Shugden in homage and worship to this very sacred statue of Dorje Shugden housed in Lhasa for the last 350 years. This is a very traditional Tibetan method of paying homage to holy images, which is by offering gold with prayers.
The Tibetan leadership wrongly says if you practise Dorje Shugden you will take rebirth into the three lower realms. Hundreds of lamas from the Sakya, Kagyu and Gelugpa schools of Buddhism have practised Dorje Shugden and their incarnations returned. Many of the incarnations are recognised by His Holiness the Dalai Lama himself. So this shows if you practise Dorje Shugden, only benefits come and no harm will come. The very fact Dagom Rinpoche’s incarnation is back, is clear evidence that Dorje Shugden’s practice is beneficial.
May Dagom Rinpoche’s current incarnation live a very long life.
Tsem Rinpoche
https://www.tsemrinpoche.com
YouTube High resolution video:
http://www.youtube.com/watch?v=THbGknXcLbo
Trode Khangsar – A 400 year old Dorje Shugden Chapel in Lhasa:
https://www.tsemrinpoche.com/?p=92148[/color]
_____
尊贵的扎贡仁波切的现任转世正在拜访拉萨。他拜访了一座供奉给多杰雄登并且拥有350年历史的护法殿”布旦康萨”。他在向这座神圣护法殿里的强大多杰雄登像顶礼。该座护法殿和多杰雄登圣像是由第五世达赖喇嘛指示而造的。伟大的第五世达赖喇嘛也亲笔撰写了多杰雄登的每日祈愿文。
扎贡仁波切的前几世都是伟大的上师，学者兼多杰雄登的修持者。现在扎贡仁波切的现任转世在为这尊已经安奉在拉萨350年并且非常神圣的多杰雄登圣像的脸上供养金漆，以示顶礼和膜拜。这种供养金并祈愿的做法是西藏为圣像顶礼非常传统的做法。
流亡藏人领袖们说如果你修持多杰雄登就将投生三恶道，那是错误的。佛教派系——萨迦派、噶举派、格鲁派的上百名喇嘛们都修持了多杰雄登，而且他们也都转世回来了，而其中有很多转世还是达赖喇嘛亲自认证的。这明显显示了如果你修持多杰雄登，是百利无一弊的。扎贡仁波切转世回来了，就已经是很确凿的证据显示多杰雄登的修持是有利的。
愿今世的扎贡仁波切健康长寿。
詹杜固仁波切
blog.sina.com.cn/zhandugu
YouTube高清视频- http://www.youtube.com/watch?v=THbGknXcLbo
拉萨400年历史的多杰雄登护法殿—布旦康萨- https://www.tsemrinpoche.com/?p=92148
Divination (‘mo’) Text by Dorje Shugden
This is an important divination (‘mo’) text composed by Dorje Shugden himself. Dorje Shugden took trance of the Choyang Dulzin oracle lama, the senior oracle of Gaden Shartse Monastery, and instantly on the spot composed this text within two hours.
The divination text contains information on how to use dice to do divination for the future and is known to be highly accurate. When practitioners use this text, they will be in direct contact with Dorje Shugden to get answers to questions about the future. It is for those who have good samaya with Dorje Shugden and are free of the eight worldly dharmas to be of benefit to others in divining the future.
Tsem Rinpoche
DS-MO-choyang.pdf
The Library of Tibetan Works and Archives is in Dharamsala, which is broken into two parts. Upper Dharamsala is where the Dalai Lama’s palace is located with his audience room and main prayer hall. It is also the location of the Dialectics School, Gaden Shartse’s guesthouse, restaurants, tourist hotels and main tourist areas.
A short ride down takes you to the lower part of Dharamsala where the Tibetan government is located. It is the location of the Tibetan Parliament in Exile, Nechung monastery, the Library of Tibetan Works and Archives, the Tibetan arts centre…it’s all in one area. And the reason why it’s split into upper and lower Dharamsala is because the area is mountainous.
The Library of Tibetan Works and Archives was established by the Dalai Lama and the Tibetan government to preserve all the ancient texts – both secular and spiritual – of Tibet and in the process, translate them into various languages like English. This book, Overview of Buddhist Tantra, by Panchen Sonam Drakpa was one of the books translated into English. What’s very interesting is that the book very clearly says that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, one of the five main disciples of Lama Tsongkhapa. It also says that after that, he was Tulku Drakpa Gyaltsen.
So the book is basically saying that Tulku Drakpa Gyaltsen, Panchen Sonam Drakpa and Duldzin Drakpa Gyaltsen – the three Drakpas – are of the same mindstream.
Now that’s very peculiar because if Tulku Drakpa Gyaltsen’s previous life is Panchen Sonam Drakpa, the renowned composer of 45 volumes of Dharma texts, the abbot of three monasteries AND the 15th Gaden Tripa, the holder of Lama Tsongkhapa’s throne…if that’s the case, how can Panchen Sonam Drakpa take rebirth as Tulku Drakpa Gyaltsen and become an evil spirit and have a negative mind?
Prior to Tulku Drakpa Gyaltsen, he was Panchen Sonam Drakpa and before that, he was Duldzin Drakpa Gyaltsen, a heart disciple of Lama Tsongkhapa. How can a heart disciple of Lama Tsongkhapa reincarnate as the erudite master Panchen Sonam Drakpa, and then die and reincarnate as Tulku Drakpa Gyaltsen…and then Tulku Drakpa Gyaltsen, due to a bad and negative prayer, become the evil spirit Dorje Shugden? How is that possible? Logically, it’s not.
What’s incredible is that all of this was printed by the Library of Tibetan Works and Archives under the Dalai Lama’s guidance. They contradict themselves because on one hand, the Tibetan leaders say Dorje Shugden is an evil spirit. On the other hand they’re printing a book saying that Panchen Sonam Drakpa, whose later incarnation became Dorje Shugden, is of this illustrious mindstream.
So how can the Library of Tibetan Works and Archives, which is under the auspices of His Holiness the Dalai Lama and the Tibetan government, print the translation of a book composed by the previous incarnation of a so-called evil spirit? How can they then say in the book that Panchen Sonam Drakpa’s previous life is Duldzin Drakpa Gyaltsen, and his next life was Tulku Drakpa Gyaltsen?
Prior to the Dorje Shugden ban and controversy, everyone in Tibet knew that Dorje Shugden is Tulku Drakpa Gyaltsen, that Tulku Drakpa Gyaltsen is Panchen Sonam Drakpa, and that Panchen Sonam Drakpa is Duldzin Drakpa Gyaltsen. The three Drakpas, they are one mindstream emanating again and again to benefit other beings.
And as we all know, Tulku Drakpa Gyaltsen became Dorje Shugden so it totally doesn’t make sense to call him an evil spirit, then highlight all of his previous lives as erudite masters, and publish all of this information under their own library. So you can see the contradictions. You can read all of this for yourself in Overview of Buddhist Tantra, which was printed by the Library of Tibetan Works and Archives.
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OVERVIEW OF BUDDHIST TANTRA
GENERAL PRESENTATION OF THE CLASSES OF TANTRA,
CAPTIVATING THE MINDS OF THE FORTUNATE ONES
rgyud sde spyi’i rnam par bzhag pa
skal bzang gi yid ‘phrog ces bya ba bzhugs so
BY
PANCHEN SONAM DRAGPA
(Pan-chen bSod-nams grags-pa, 1478-1554)
O Choje Sonam Dragpa Pel! (Chos-rje bSod-nams grags-pa-dpal!)
In the vast expanse of Your bodhi-mind,
The mind that the Buddhas have lauded for as many as
one hundred times,
You have developed “merit” shining like the sun.
Through Your skill in learning, debate and writing,
As illuminating as one hundred thousand sun rays,
You have developed in You a complete knowledge of
the entire sutras and tantras,
Resembling a garden of flowers in full bloom.
The power of Your speech is like the sun;
The fame of your name has reached the three realms of
this world.
O Sonam Dragpa, the teacher of teachers!
I bow down at your feet.
In the vast garden of Your great teachings,
The intelligent young people gather for
The ‘six ultimates’ and the ‘four modes of transmission,’
Just as they are attracted to
The one hundred thousand types of nectar
Dripping from a flower of one hundred petals.
May I be able to experience
The taste of the secret tantra!
Panchen Choje Sonam Dragpa Pel (Panchen Chos-rje bSod-nams grags-pa-dpal), the holder of sutra and Vajrayana teachings, was a master whose outstanding learning and spiritual accomplishments are well known by all the learned ones in Tibet. His first incarnation came in the form of one of the five prestigious disciples of Lord Tsongkhapa (Tsong-kha-pa) and became known as Vinaya Holder (Dulzin) Dragpa Gyaltsen (Gragspa rgyal-mtshan). Then came Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal), the author of the present text. The next was Nagri Tulku Dragpa Gyaltsen (mNga’-ris sPrul-sku Grags-pa rgyal-mtshan). In this way, a line of his incarnations, each with the Dragpa (gragspa) surname, followed successively.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was born in the 14th century in Tsetang (rTsed-thang) in the Lhoka (Lho-kha) region of Central Tibet. He entered the great seat of learning, Sera Thekchenling (Se-ra theg-chen-gling) monastic university, where he became the personal disciple of spiritual master Donyo Dangden (Dhon-yod dang-ldan) and His Holiness the Second Dalai Lama Gedun Gyatso (dGe-‘dun rgya-mtsho). Under them, he studied the entire teachings of sutra, tantra and their commentaries, and became known for his outstanding learning. He also received from them the empowerments, reading transmissions, guides and instructions of the entire body of spiritual training. On becoming the fully blessed one, the Dalai Lama appointed him the abbot of the Loseling (Blo-gsalgling) college, one of the four colleges of Drepung (‘Bras-dpung)- the most prestigious monastic university in Tibet before 1959, with over 10,000 monks on its register. He continued to be the abbot of this college for the next six years; and after him the tenure for each of his successors in this position was fixed for a period of six years, a rule that is followed even today.
He was then appointed the head of the Gelugpa (dGe-lugs-pa) order, the throne holder of Gaden (dGa’-ldan), thus becoming the 15th regent of Lord Tsongkhapa (Tsong-khapa), the second Buddha. In his eulogy to him, Khedrub Gelek Pelsang (mKhas-grub dGe-legs dpal- bzang) says:
O Lama, the second successor of the Unsubduable One,
The regent of the Lord of Dharma,
You are the one who made the virtuous qualities thrive;
You are the one who ascended to the golden throne uplifted
by the fearless lions.
May Your success thrive forever!
He continued to be the throne holder for the next seven years, during which time he promoted the spread of Lord Tsongkhapa’s (Tsong-kha-pa) precious teachings, the Gelug (dGe-lugs) tradition, across the land in all directions. He also paid special attention to the practice of monastic rules and the learning and meditation of Buddhism in the monasteries such as Sera (Se-ra), Drepung (‘Bras-spungs), Kyomolung (sKyo-mo-lung), Phagmo Chode (Phag-mo chos-sde), Nyeding (Nye-sdings), Ödna (’Od-sna) and Chöde Rinchen (Chos-sde rin-chen) etc. and improved them to a great extent. He taught the Third Dalai Lama Sonam Gyatso (bSod-nams rGya-mtsho) as the latter’s spiritual master. It was from him that the Dalai Lama received the name Sonam (bSod-nams).
His contributions in the literary field are enormous; and, indeed, they are the most valuable of all his contributions. Tsongkhapa (Tsong-kha-pa) has rightly said:
Of all one’s deeds,
The ‘deeds of speech’ are the most valuable.
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) was a person with an extraordinary talent for teaching, debate and writing. In his colophon to Bu mey chi don zab don sel wey dron mey (dBu ma’i spyi don zab don gsal ba’i sgron me), he wrote:
In the field of teaching, I am [next to none!] Knowing that
I would outdo them in this field, Arya Asanga and his
brother transmigrated into another realm.
In the field of debate, I am [next to none!] Knowing that
I would find out the areas they had contradicted and
that I would examine them and put forth my arguments,
the logician Dignaga (Digh-naga) and Dharmakirti tactfully
bypassed me.
In the field of writing, I am [next to none!] [In my eyes,]
Arya-sura was just good at spreading the works, which
are like ‘disputes~ between an insect and a field.’
I am the learned man. Peerless in the field of teaching,
debate and writing!
For some this passage might sound utterly nonsensical, but the most learned master of our age, the talented teacher, logician and writer, the late tutor to His Holiness the Dalai Lama, Yongdzin Trijang Dorjechang (Yongs-‘dzin Khri-byang rDorje-‘Chang), said: “Now, some people of our time, who consider themselves learned scholars, think that this is utter nonsense; but they are wrong.”
Panchen Sonam Dragpa Pel (Panchen bSod-nams grags-pa-dpal) wrote over 45 volumes of books dealing with many different subjects, such as the commentaries on the sutras and tantras, the saddhana manuals of the tutelary deities, history, religious history and so forth. Among these, one that is very important for all who wish to learn and meditate on the path-of the practical aspect of Buddhism in general and that of Vajrayana in particular is the Leg shey gyu de chi nam par shagpa kelsang gi yi trod (Legs bshad rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ‘phrod). In this book, he has explained precisely how the four tantras differ from one another. He has also fully described the stages of the two spontaneous path practices of the Vajrayana tradition, dealing with the ‘six ultimates’ and the ‘four modes of transmission’, thus interpreting without mistake the intention of Adhi-Buddha Vajradhara.
May the reprint of this text, which the Library of Tibetan Works and Archives is publishing herewith, bring peace and happiness in this world!
Prof. Nawang Jinpa
St. Joseph’s College
Darjeeling
January 24 1996
All enlightened beings are worthy of homage and worship. They are the best beings to take refuge in and we should offer them our prayers as we can put our full confidence in them. Of all the Buddhas and Bodhisattvas, I personally find that Manjushri is extremely important. This is because what keeps us in samsara (cyclic rebirth) is our total ignorance and misunderstanding of the reality of existence. What is necessary to penetrate this deep ignorance that keeps us bound in a perpetual state of reincarnation is wisdom. We need many types of wisdom which can be acquired by relying on Manjushri as our yidam (meditational deity). By focusing on his meditation, practice, mantra and path we can gain wisdom in order to have the tool to penetrate the reality of existence. Therefore, Manjushri is an extremely important Buddha for us to focus on and take refuge in.
Tsem Rinpoche
(Photograph: this is the beautiful outdoor Manjushri statue who is in a teaching pose. He is floating above a koi fish pond nestled among lush greenery in Kechara Forest Retreat, Malaysia)
每一位觉者都能成为我们朝拜、膜拜的对象。他们是我们至高、至好的皈依，我们应该向他们做祈请，并且对他们生起全然的信念。在众佛菩萨之中，我个人认为文殊菩萨极为重要。这是因为使我们身陷娑婆（轮回）的是我们自身的无明，以及对实相的曲解。智慧是一种必要，它能穿透我们深不见底的无明，那个使我们受困于无止境投生的无明。我们需要多种智慧，而依止文殊菩萨作为我们的本尊，即能使我们成就多种智慧。透过文殊菩萨的观想、修持法门、心咒及修行道路，我们能成就智慧，拥有了知实相的“器具”。故此，专注于文殊菩萨的修持法门、皈依他，对我们而言都极为重要。
詹杜固仁波切
（相片：这尊户外文殊菩萨像呈转法轮姿。他被茂密的草木环绕，安坐在马来西亚克切拉禅修林的鱼池之上。）
A Daily Request for Wealth, Peace and Protection
Composed by H.E. Tsem Rinpoche
In the heavens there are myriad manifestations of the divine. All those manifestations specifically show us different aspects of divinity in order to be of benefit to all living beings. All the rupakaya forms of the divine have compassion, skillful means and wisdom. We invoke upon them whether we are happy, sad, down, lost, fulfilled, confused, empty, and during the whole range of emotions we constantly experience due to an untrained mind.
Understanding our nature, Great Wisdom Being Dorje Shugden, therefore all the more so, please hold us close to your bosom as an only child to a parent.
Though the manifestations of the divine need no offerings and gifts from us, we offer you supreme Manjushri Dorje Shugden a libation of tea, incense and mantras, in order to ask you to bless us, to be a part of our lives, to abide in our dwellings and to give us signs, omens and portents of both good and bad. When the negative arises, quell them immediately. Please increase the positive for my weary and worn mind as I lay my hopes in you.
When difficulties, problems and confusion arise, we ask you, who is but the culmination of all that is powerful, holy and omniscient to bless myself, family, loved ones, environment and even my pets. May I see wisdom, find hope, and be at peace.
I request you, O Divine Bhagavān Dorje Shugden, who wears a round dome hat and the three robes of a saffroned bhikshu, who wields a sword of liberty, justice and wisdom and clutches a wish-fulfilling jewel, who rides on a supreme lion of subjugation of all that is negative, to fulfill my wishes. I understand my wishes may not be the best, so I surrender to your wisdom for the outcome though it may not be what I have in mind. Please bless myself and everyone that we may enter into the supreme city of liberation.
Great Bhagavān Dorje Shugden, I request you sincerely from my heart to be a part of my life, bless my home, and grant me wisdom, solace and comfort, that I might be of service to others without agenda, and that I may focus out onto others and not be fixated on myself, creating more problems for all that I hold dear.
Bless me to become kinder, wiser, more compassionate, tolerant and very forgiving to all those who hurt and love me. In order to become close to you, Dorje Shugden, we must surrender the banal. We must abandon fixed views, projections and rigidity. Lastly, in my final moment when I leave this plane of existence, only the positive actions I have done will matter as everything and everyone will be left behind. Let me realise this and act upon this now! At this crucial moment, please may I have a vision of yourself, the powerful and merciful Dorje Shugden, to take me to where I may course in the sky to continue my journey of spiritual waxing.
I offer you saffron-coloured tea and my faith to fulfill my prayers and gain siddhis. By reciting your mantra, may healing, peace, love, long life, protection and perfect view of sunyata arise.
Mantra of fulfillment, peace and wisdom:
OM BENZA WIKI BITANA SOHA
(It is good to recite this mantra daily as much as you like or your timing allows.)
I dedicate this supreme heartfelt prayer to the all-knowing Celestial and Supreme Protector Dorje Shugden, that I may quickly become a being of light, compassion, love and enlightenment.
Please play the audio included here to follow along with the prayer.
OR
Follow on youtube: https://www.youtube.com/watch?v=9-OSudd323A
For more information, go to: https://www.tsemrinpoche.com/?p=61394
https://video.tsemtulku.com/chat-videos/chat-1538813324.mp4
Be blessed with these rare videos featuring explanation and advice about Dorje Shugden practice by His Holiness Kyabje Zong Rinpoche in his own voice. The teaching was requested by Geshe Tsultrim Gyeltsen, one of the earliest masters who taught Tibetan Buddhism in the West.
Video 1: H.H. Kyabje Zong Rinpoche Explains Dorje Shugden Initiation and Benefits (With English Subtitles)
Kyabje Zong Rinpoche was an erudite scholar, ritual master and practitioner of the highest degree from Tibet. At the request of Geshe Tsultrim Gyeltsen, one of the pioneers who taught Tibetan Buddhism in America, Kyabje Zong Rinpoche gives clear explanation and advice about the life-entrustment initiation of Dorje Shugden and how to go about the practice and get the maximum benefits in this video.
https://www.youtube.com/watch?v=dzFMvlxAqtc&feature=youtu.be
Video 2: H.H. Kyabje Zong Rinpoche speaks on the History and Lineage of Dorje Shugden (With English Subtitles)
In this video, an erudite scholar, ritual master and practitioner of the highest degree from Tibet, Kyabje Zong Rinpoche talks about the incarnation lineage of Dorje Shugden and how the practice arose, with examples of Dorje Shugden’s previous lives that reveal his powerful spiritual attainments and contributions. This very rare teaching was given at the request of Kyabje Zong Rinpoche’s student, Geshe Tsultrim Gyeltsen, one of the pioneers who taught Buddhism in the West to many disciples since the 1970s.
https://www.youtube.com/watch?v=sIzKSJgK618&feature=youtu.be
For more information: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/great-lamas-masters/kyabje-zong-rinpoches-advice-on-dorje-shugdens-practice.html
Many come to Kechara Forest Retreat in Bentong, Malaysia to make offerings and prayers to the increase form of Dorje Shugden who appears like a prince and rides on a golden horse. Many report having their wishes fulfilled and return many times. Am happy to see this. Tsem Rinpoche
You can learn more about this form of Dorje Shugden here: https://bit.ly/2wxQyes
and
See video of this chapel: https://www.youtube.com/watch?v=kEK35F_O5Hg
In the emerald forest there lies magical beings and powerful entities of old. There are beautiful gentle creatures of the forest such as deers, rabbits, owls and so on. Faeries, little people, elves, dwarves, trolls and other magnificent worldly and other-worldly beings of mystical origins who nurture and look over the natural world call this place their home. These supernatural beings, who remain hidden to ordinary view and are rarely seen together, have gathered to herald the arrival of the World Peace Guardian Dorje Shugden within the ethereal realm. Paying homage to the divine king they welcome him, the supreme being whose body shines with the light of magnificence and abides in benevolent wisdom. He who has come from the pinnacle of the celestial dimensions, he has the dominion over men and gods. All beings in this and other worlds have gathered to pay homage and to receive blessings, abundance and counsel.
Shugden the divine king, at last has drawn near,
He offers a new life so clear,
With a silent prayer he offers the golden stair,
Sing praises, does the emerald forest all cheer.
Om Benza Wiki Bitana Soha
To see other beautiful portrayals of Dorje Shugden, click here: https://bit.ly/2Nt3FHz
COMPASSION at its best: His Holiness the Dalai Lama explained in Ladakh, 31 July 2018:
“Usually at the beginning of an empowerment there is a ritual to drive away interferences. But I no longer feel it’s consistent to regard some beings as evil forces. At the start of each day I cultivate altruism, but in the evening we say, ‘May the evil forces be driven away.’ There seems to be a contradiction here that I’m no longer keen to comply with. I’m not highly realized, but I have great confidence in the power of Bodhichitta.”
Source: https://bit.ly/2wVsqSb
———————————————-
This latest statement by His Holiness the Dalai Lama is excellent. I fully believe in his compassion and I hope he will fully implement it.
All negative beings take rebirth with negative minds due to deep attachments. The attachments result in negative states of rebirth and angry minds that carry out harmful actions, like spirits or hungry ghosts who can be very bothersome because they are very angry as they died in the state of attachment in their former rebirths.
Indeed we need to generate compassion towards these beings, especially the formless type, as it would be the best remedy to stop their harm. We can recite mantras with love and bless them with it. While reciting prayers, we can meditate on them being at peace. When we generate compassion towards these harmful interferences of the formless type, many of them will calm down and stop their harm and even go away. Some of them, you can talk to them and subdue their harm and they will stop harming completely if they feel your love. That is how you can help them.
Many high masters of India and Tibet generated great compassion towards certain ghosts, spirits or interferers and subdued them in this manner and even made them into protectors of regions. I’ve witnessed this with one of my lamas where he subdued a female spirit that crossed over the Himalayas. After making the spirit promise it will not harm others, my lama gave the spirit a drink to seal the promise.
Since the Dalai Lama has manifested saying Dorje Shugden is negative (although many high lamas disagree), then he can apply this method to Dorje Shugden. He can ‘subdue’ Dorje Shugden by generating tremendous love, prayers and talking nice to Dorje Shugden who will be ‘subdued’. Then people are henceforth ‘free’ to practice Dorje Shugden without more discrimination, segregation and being called degrading names for practicing this protector.
Give peace a chance. His Holiness the Dalai Lama can generate great love towards Dorje Shugden and all the hundreds of thousands of Dorje Shugden practitioners that love the Dalai Lama and miss him like I do. May His Holiness the Dalai Lama bring peace and heal the rift with Dorje Shugden practitioners.
May His Holiness live very long and always be healthy,
Tsem Rinpoche
https://www.tsemrinpoche.com
Reading- https://bit.ly/2wWQGUh
Medicine Buddha puja encourages healing of all levels – physical, mental and emotional healing for those in need.
High resolution file of this thangka is available for download for all dharma practitioners around the world and for those who just want sacred images in their environment. Enjoy, be blessed and share this with others.
Here is the link to free download of this image and many other images: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/downloads/buddha-images.html?nggpage=7
For the first time available, Dorje Shugden and his entourage of 32 asssistants of his mandala.
Dorje Shugden is a powerful protector deity who is also an emanation of Manjushri, a wisdom bestowing Buddha. Therefore, he has great ability to help us to progress further on the spiritual path. He does this by helping us to overcome obstacles and problems for the modern individual.
Due to his enlightened nature, Dorje Shugden is able to manifest 32 deities and within the same abode resides Setrap and Kache Marpo:-
1. 5 Dorje Shugden families or emanations. They consists of the following:-
– Dulzin Dorje Shugden, which performs activities to eliminate inner and outer obstacles.
– Shize, which performs activities to pacify all illnesses and disease.
– Gyenze, which performs activities to increase all desirable material and spiritual wealth.
– Wangze, which performs activities to control difficult people and circumstances.
– Trakze, which performs activities to wrathfully eliminate all insurmountable obstacles and life-threatening situations.
2. 9 Mothers. They represent protection of the five senses and developing control of the four elements. These are all attributes that signify their ability to assist tantric practitioners with their higher meditations.
3. 8 Guiding Monks. They represent the Eight Great Bodhisattvas (Avalokitesvara, Manjushri, Vajrapani, Samantabhadra, Maitreya, Kshitigarbha, Akashagarbha, Sarva-nivarana-viskambini) and they bring about the growth of the Dharma, through the Sangha, Dharma practitioners and Dharma establishments.
4. 10 Youthful & Wrathful Attendants. They represent the ten wrathful attendants to avert inner and outer obstacles. They are beings who are from Mongolia, China, Kashmir, India, Bengali, etc.
5. Setrap. He is a senior Dharma Protector from India and an emanation of Amitabha Buddha. He had enthroned Dorje Shugden as an authentic Dharma Protector. Therefore, he also resides within the same mandala of Dorje Shugden.
6. Kache Marpo. He is not an emanation of Dorje Shugden but he is still an enlightened Dharma Protector in his own right. He was originally known as Tsiu Marpo of Samye Monastery. However, he has placed himself under the service of Dorje Shugden as his chief minister, performing many activities in order to protect and benefit practitioners. Therefore, he stands guard at the main entrance of Dorje Shugden’s mandala. He often takes trance of qualified mediums to speak.
7. Namkar Barzin. He is the reincarnation of an old Mongolian monk and when he passed away in Phari area of Tibet, his spirit was placed as a powerful assistant of Dorje Shugden. He guards and protects buildings and great institutions especially those that benefit others. He rides on a mythical Gyaling animal that resembles a goat but with scales.
These sacred images are available on *Vajrasecrets. They are made of high quality alloy and are one of a kind. They are based on the lineage of His Holiness Panchen Rinpoche’s monastery, Tashilhunpo in Shigatse, Tibet. In fact, the iconography of these statues are based on detailed photographs taken by H. E. Tsem Rinpoche during a trip to Tashilhunpo’s protector chapel. These are based exactly as the 10th Panchen Lama’s personal collection.
Dorje Shugden mandala: https://www.tsemrinpoche.com/?p=131570
Dorje Shugden’s benefit and practice: https://www.tsemrinpoche.com/?p=62422
Dorje Shugden’s origins: https://www.tsemrinpoche.com/?p=106424
Dorje Shugden chapel in His Holiness Panchen Rinpoche’s Tashilhunpo Monastery in Tibet: https://www.tsemrinpoche.com/?p=68698
*Stand not included
艮尼玛,人们称他为佐连巴是因为人们相信他的修为达到菩萨的境界，已经是与大威德金刚无二的瑜伽士。仁波切亲眼目睹艮尼玛一次又一次地显示神通，这些成就都是多年精进修行的成果。经典也是如此记载说，如果一个人投入闭关并且如法实修，他一定会证得高成就。
感恩仁波切与我们分享他和艮尼玛在灵修上的生活点滴，让我们能够更实在的了解一位大修行者所拥有特质和成就，能如何利益了无数的众生。艮尼玛的修行成就就是一个活生生的例子，来鼓励我们应该积极学佛，投入禅修和密续修持，他朝一日必能脱离并迈向证悟的道路。
His Holiness the 10th Panchen Lama
Tibetans commonly refer to His Holiness the 14th Dalai Lama and His Holiness 10th Panchen Lama as the “sun and moon” of Tibetan Buddhism. They are the center of Tibetan Buddhist civilization, which draws to its sphere of influence millions of non-Tibetan practitioners. The Panchen Lama’s incarnation line began with the 16th abbot of Tashi Lhunpo Monastery, Lobsang Chokyi Gyeltsen (1570 – 1662). He was bestowed the title of Panchen Lama by His Holiness the 5th Dalai Lama after being declared as an emanation of Amitabha.
After being given the title, his three previous incarnations were posthumously also bestowed the title, making Lobsang Chokyi Gyeltsen the 4th Panchen Lama. He became a teacher to many Tibetans, Bhutanese and Mongolian religious figures, including His Holiness the 4th and 5th Dalai Lamas, and the 1st Jetsun Dampa of Mongolia. A prolific author, Chokyi Gyeltsen is credited with over a hundred compositions, including a number of commentaries and ritual texts that remain central in the Gelukpa tradition today. Along with his role as a teacher of the Dharma, the Panchen Lamas are usually responsible for the recognition of the rebirths of the Dalai Lamas, and vice versa.
The 10th Panchen Lama, Lobsang Trinley Lhundrub Chokyi Gyeltsen (19 February 1938 – 28 January 1989) continued both the spiritual and political roles of his predecessors. His Holiness the 14th Dalai Lama, his contemporary, was even heard to say and echo the Panchen Lama’s own words that the Dalai Lama would safeguard Tibet from the outside while the Panchen Lama would safeguard Tibet from the inside, as he never left Tibet after the political troubles of 1959. He was truly loved by the Tibetans, all the way until his passing. When he taught, thousands of people would attend, not only from his own Gelug lineage, but masters and practitioners from all traditions of Tibetan Buddhism.
At his sprawling monastery of Tashi Lhunpo, he has a special chapel specifically dedicated to Dorje Shugden, where prayers and rituals are performed on a daily basis. In his great omniscience the Panchen Lama held Dorje Shugden as the principal Dharma protector of the monastery. He also personally propitiated Dorje Shugden among other Dharma protectors, and even wrote extensive prayers and rituals to Dorje Shugden. These rituals and prayers are contained within his ‘sung bum’ or collected works, which are provided here. As such a great lama, with an erudite and clear understanding of the Buddhist scriptures, a teacher to millions in both Tibet and China, from an established incarnation line and an emanation of the Buddha Amitabha, he could not be mistaken about his practice of Dorje Shugden.
His Holiness 10th Panchen Lama is known for his composition of commentaries and practice texts that are still in use by contemporary Buddhist practitioners both in Tibet and across the world. One of these is a powerful ritual composition propitiating the compassionate Dorje Shugden.
Upon the request by Acharya Lobsang Jangchub to compose a shorter version of the prayer (sadhana) for the exhortation of activities of Dorje Shugden, Panchen Lama immediately composed an abbreviate form of Dorje Shugden’s Kangsol. This text is entitled “Manjunatha’s (Tsongkapa) Lineage protector Dorje Shugden and five forms wrathful propitiations and confessional prayers and fulfilment of activities rites” or “Melodious sound of Accomplishment of the Four Activities” for short. Once the prayers were completed, he had signs and strong feelings that Dorje Shugden has been working hard to protect the Buddhadharma in general and the lineage of Lama Tsongkhapa specifically.
Mirroring the abilities of one of his earlier incarnations, Khedrub Je, a disciple of Lama Tsongkhapa and master of both sutra and tantra, the Panchen Lama used his compositional skill and poetic prowess to create a masterful sadhana. Worthy of note is a praise in which the first letter of each verse is a Tibetan vowel. Such compositions are rarely seen, and have historically only been used when propitiating senior Dharma protectors such as Palden Lhamo and Kalarupa.
The Panchen Lama also stated that while composing the Dorje Shugden sadhana (prayers) he was filled with a sense of happiness and bliss. He ends the composition with not only his official title but his ordination name, Tenzin Trinley Jigme Choje Wangchuk, endorsing the validity of his work. He composed the sadhana in his own Tashi Lhunpo monastery while in the Hall of Clear Light and Bliss.
See the Panchen Lama’s writings and download: https://bit.ly/2KIfeXb
This elderly & innocent monk in India was brutally attacked, find out why. Shocking – https://www.tsemrinpoche.com/?p=163953
Dear Kecharians and friends,
Last night, I gave a teaching to a group of people who were in Kechara Forest Retreat. I shared with them the correct way to pray for our loved ones and why we shouldn’t “demand” Dorje Shugden with fulfilling our wishes but let Dorje Shugden decide what is the best outcome. He has infinite Manjushri wisdom beyond our own and we should trust this wisdom. Sometimes what we pray for is not what should be fulfilled. Sometimes what we don’t want turns out to be the better result in the future.
I also shared with them about a beautiful monk, Tsawa Pulthok Rinpoche, who was jailed and badly tortured by the soldiers for 19 years, starting back in 1959 in Lhasa, and yet he has no anger towards his torturers. He was released and had resettled in Nepal where I met him. For the remainder of his life, he spent his time in meditation, retreats and pujas for the public until he passed. He was glowing, happy and very proud of the fact he was a student of His Holiness Kyabje Pabongka Rinpoche, which he told me when we met. He did full meditations on Vajra Yogini and short puja to Dorje Shugden daily in his small room in Kathmandu, Nepal where I had to honor to join in his prayers. He told me he was very happy to have his room to do his meditations, pujas and prayers openly. Whatever happened to him, he accepted as part of his karma and he spent much time in prison meditating and quietly teaching dharma to his other cellmates. He was very much respected in prison in Lhasa because he never showed anger, always meditated and consoled others, giving them great strength. He endured much hardship, torture and beatings but he never lost his monk vows. His full understanding of karma helped him not feel any anger or bitterness towards the soldiers. He told me that daily, he would meditate that the karma of others in prison would come to him. That all the torture and abuse he received was so others in prison did not have to suffer this. He said suffering for others was what kept him going and made him be able to endure the pain.
We are not bound by our experiences. We are bound by our choice. I also reminded those were present about the good person inside each and every one of us, and how we should not “bury” this good person with our excuses because the more excuses we give, the deeper this good person is buried and soon the layers of excuses will make it very difficult for us to find this good person. We are all beautiful good people and we should not let it get lost by lying, laziness, lack of integrity and procrastination. We all have a choice. If we have to make excuses, we should choose to make excuses to be a winner. When we win, we make ourselves happy and those around us happy.
The teaching session went well and it was spontaneous, and I requested the people who live and work in and around Kechara Forest Retreat for the talk. We had some good laughs to during the talk.
Thank you,
Tsem Rinpoche
‘If we trust in karma which exists, then there is no reason for anger’.
~ Tsawa Pulthok Rinpoche