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尊勝直貢法王 官方自傳

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發表於 2021-5-12 20:37 | 顯示全部樓層 |閱讀模式
178539982_3953259868089416_1265104096284855669_n.jpg His Holiness’s Official Biography

尊勝直貢法王 官方自傳:

尊勝的第七世直貢澈贊法王昆秋滇津昆桑赤列倫珠,於1946年8月1日(藏歷火狗年6月4日)降生於拉薩貴族察絨家族。法王童年的頭幾年在西藏首府拉薩度過,那幾年,全世界正在從第二次世界大戰的創傷中復原,而西藏相對和平,是暴風雨即將來臨前短暫的平靜。

澈贊法王很小的時候,家裡来了几位僧人,讲出不少徵兆,顯示他們的小兒子是第七世直貢澈贊法王,即藏傳佛教直貢噶舉傳承兩位法王中的一位。法王的父母既捨不得又自豪地把年僅四歲的小兒子交給寺院扶養,接受轉世祖古的相關訓練。

1950年,四歲的澈贊法王於直貢梯寺正式坐床,成為直貢噶舉第37任法脈持有者。在直貢,法王接受了藏文讀寫以及歷算等傳統教育,也領受了傳承基礎的灌頂、口傳、以及教法。

1956年,澈贊法王11歲(虛歲)時,第一次公開傳法,給予大眾直貢破瓦遷識法和長壽佛灌頂,有上千名僧俗信眾前來參加,但法王作為小活佛的生活並沒能持續。

1958年,法王的祖父看到西藏日益惡化的政治環境,判斷已無法安全地在藏地生活,希望孫子去印度,並做了相關準備,卻因寺院發現計劃而未能成行:直貢地區僧俗代表聯合請求小法王留下,不讓法王跟隨姑母前往印度。

1959年,拉薩被占領後不久,軍隊和工作隊就到了直貢的行政中心直貢宗,帶走了其他重要的僧人,僅留下18歲的瓊贊法王和14歲的澈贊法王。不久,赤匝仁波切把澈贊法王帶回拉薩扶養。

1960年,澈贊法王獲批進入拉薩第二小學學習,但法王的求學生涯又被文化大革命打斷了。1969年,法王被下放到堆龍德慶縣通噶公社,住在羊棚頂上的小屋裡,從事艱苦的體力勞動。看到其他知青逐漸被分配到容易的崗位,法王知道自己转世祖古加貴族的身分,很難有出路之日。

172157906_3953259974756072_5345715549420192987_n.jpg 1975年春天,經過长久的精心計畫,澈贊法王離開西藏前往尼泊爾。法王從拉薩郊區曲水县请假到拉萨亲戚家,从拉萨搭朋友的货车到定日縣,再从定日縣徒步向南。在隻身穿越崎嶇的喜馬拉雅山脈的途中,法王近乎奇蹟地遇到兩位尼泊爾探親者,在他們的帶領下,安全地穿越了懸崖和冰川。到達尼泊爾加德滿都後,法王仍須擔心間諜和告密者,但最終異常順利地過境來到印度,再搭乘火車三等車廂,抵達達蘭薩拉。澈贊法王到達印度的消息在流亡的直貢噶舉信徒中傳開,眾多的信徒聚集當地慶祝法王的成功逃脫,並懇求他留在印度。但一週後,法王的父親親自從美國飛到印度,接兒子回美,讓全家在長達十八年的分離後得以團聚。

從西藏出逃,澈贊法王經歷了生理層面的嚴峻考驗,前往美國又需面對官僚制度的冗雜:想辦法獲得印度身分和護照、及前往美國的簽證。最終,三个月内這些困難被一一克服,法王在美國紐瓦克機場等待入境批准時,一名移民官向他遞來了剛印好、尚有餘熱的綠卡,而此時,法王落地美國才不到幾小時。到美國後,法王大膽地探索、適應當地的生活和文化,接下來的三年,法王大部分時間都與父母一起住在德州休士頓,透過上課或在圖書館自學來學習英文。為了更加精通英文,法王還花了六個月時間在麥當勞工作。

在美期間,澈贊法王收到許多弟子的懇求,請他回到印度擔負起傳承領導者的責任。1978 年 10 月,法王回到印度,並於1979 年舉辦了紀念直貢噶舉傳承八百週年的盛大慶典,這次慶典代表瀕臨滅亡的直貢噶舉傳承再次复兴。重建傳承的過程中,法王不僅要面對官僚制度和資金上的挑戰,還需要克服精神、心智上的考驗,恢復他作為僧人的訓練,帶領中斷了18年的傳承重回正軌。期間,法王進行了傳統的三年閉關,並在七年中,從包括頂果欽哲仁波切、十六世噶瑪巴等多位藏傳佛教大師處,領受各傳承的教法和口傳。

1985年,為了在西藏外重振直貢噶舉法脈,法王在印度德拉敦選址並募集到資金,建立包括強久林菩提寺及桑滇林尼寺的直貢噶舉學會。

看到在西藏、喜馬拉雅文化之外推廣直貢噶舉教法的重要性後,澈贊法王從1986年開始前往歐洲、美國及亞洲各地弘法。在接下來的30多年裡,法王弘法利生的事業遍及亞洲、非洲、歐洲、美洲、大洋洲。直貢噶舉傳承在尊勝澈贊法王的引領下,在世界各地成立兩百多個佛法中心,再次蓬勃盛放。

178604831_3953260544756015_708392105715069038_n.jpg 1992年,瓊贊法王從西藏來到德拉敦,和澈贊法王共同為直貢噶舉學會開光。

2003年,澈贊法王建立了松贊圖書館,搜集保存西藏與喜馬拉雅文化歷史相關文獻,及佛教文獻。

2005年,噶舉佛學院完工,為直貢噶舉僧人提供了學習佛教理論的場所。

2015年,聯合國山區夥伴任命澈贊法王為其親善大使,認可法王在環保、教育、歷史研究、文化保護方面的投入,及其在喜馬拉雅地區可持續發展項目的務實實踐。在偏遠的喜馬拉雅地區,法王發起了多項具有變革意義的可持續發展項目,包括“有機綠化”組織、人造佛塔、人造冰川等。作為精神領袖,法王認為關愛脆弱的山地生態系統、保護歷史文化、發展教育,是現代人修習慈悲的有力方式。

177954150_3953260191422717_8901120917758354003_n.jpg 2018年,法王在佛教聖地印度舍衛城為舍衛城大佛塔開光,此佔地1萬3千平方米的佛塔,秉承不分教派精神,促進佛教各傳承間的理解與合作。

除此之外,澈贊法王還利用碎片化時間研究各種自己感興趣的議題,比如藏傳佛教傳統文獻、吐蕃歷史、早期禪宗在西藏的發展等,法王就這些議題翻譯、編撰了大量藏、中、英文書籍。在未來的幾年里,法王打算出版更多相關書籍。

直貢法王 粉絲團 Drikung Kyabgon fans
https://www.facebook.com/Drikungpa2017/posts/160454919418181




 樓主| 發表於 2021-5-12 20:38 | 顯示全部樓層
His Holiness’s Official Biography

The astounding life of His Holiness the Drikung Kyabgon Chetsang Rinpoche, Konchog Tenzin Kunsang Tinle Lhundup, began in a world that today must already seem to him as lifetimes away. Born on August 1st, 1946 into the aristocratic Tsarong family, His Holiness spent his first years in Lhasa, Tibet’s capital, during a period of brief calm before the stormy years to follow. While the rest of the world was emerging from the trauma of a second World War, Tibet was enjoying relative peace then.

When His Holiness was still very young, his parents received into their house several monks who announced that numerous signs pointed to their young son as the seventh reincarnation of Kyabgon Chetsang Rinpoche, one of the two co-heads of the Drikung Kagyu lineage of Tibetan Buddhism. Reluctantly, but also with pride, his parents handed over their four-year old son to be raised and trained as an important reincarnate lama.

In 1950, the young Rinpoche was formally enthroned at Drikung Til Monastery as the 37th Throne Holder of the Drikung Kagyu lineage. At Drikung, His Holiness received a traditional education which included conventional subjects like writing, reading and grammar and unconventional ones, like astrology. He also received the lineage’s basic empowerments, transmissions and teachings.

In 1956, at age 10, His Holiness gave his first public teaching: a Phowa Transmission to thousands of lay and monastic followers. The Drikung Kagyu tradition of Phowa (a practice that ensures a good death and rebirth at the end of one’s life) is famed throughout Tibet. His Holiness’ life as a young head-lama, however, did not last long.

By 1958, His Holiness’ grandfather saw that Tibet’s worsening political situation meant that His Holiness could no longer remain safely there. He arranged a plan to bring his grandson out of Tibet but this plan was discovered by the monastery which ultimately did not let the boy go. All the leaders of the Drikung district, religious as well as secular, refused to allow the departure of their beloved young Rinpoche.

In 1959, the People’s Liberation Army emptied Drikung Til monastery, leaving the 13-year-old Chetsang Rinpoche along with the 17-year-old Kyabgon Chungtsang Rinpoche (the other co-head of Drikung Kagyu who was a few years older) to fend for themselves. Eventually, Gyabra Tritsab Rinpoche was able to bring His Holiness back to Lhasa.

In 1960, His Holiness was granted permission to enroll in the Secondary Primary School of Lhasa. School life, however, was interrupted by the Cultural Revolution, during which His Holiness was assigned to work at an agricultural commune West of Lhasa in 1969 where he lived in the attic of a sheep barn and endured hard physical labor. Seeing his fellow workers eventually promoted to easier jobs, he knew that as an important reincarnate lama and son of an aristocratic family he would always be marked and that his lot would likely not improve as long as communist Chinese authorities were the ones to determine it.

So, in the spring of 1975, after years of careful planning, His Holiness left Tibet for Nepal. First, he took a sick leave and returned to his relatives’ home in Lhasa. There, he hitched a ride to Tingri, a county in southwestern Tibet boardering with Nepal; he then walked south over the rugged Himalayan mountains, meeting up almost miraculously with two experienced Nepalese mountain travelers. With their guidance, His Holiness safely hiked through cliffs and glaciers. Arriving at last in Kathmandu in Nepal, he still had to worry about spies and informers. Eventually, however he found someone to accompany him to the Indian border where, miraculously, both were allowed to pass without any questioning from the border authorities. His Holiness then took a third-class train to Dharamsala. Soon, news reached many Drikung followers living in exile in India that their beloved Kyabgon Chetsang Rinpoche had arrived in India. Many disciples assembled there to celebrate his successful flight. Although they begged him to
remain in India, His Holiness’ father came a week later from the United States to take his son back with him there.

As physically challenging as fleeing Tibet had been, His Holiness now had to navigate the immense bureaucratic challenges of establishing a legal identity in India and of securing a passport and visa that would allow him to leave for the United States. After three months, all obstacles faded away. As His Holiness waited at the holding area in Newark Airport for U.S. immigration officials to approve his entry into the U.S., an official appeared and presented him with a green card for permanent residence, still warm from the printing machine—just hours after landing in Newark. After eighteen years of separation, he was finally with the rest of his family. His Holiness fearlessly navigated his way through America and its culture. He spent the greater part of the next three years with his parents in Houston, Texas, learning English both from tutors as well as on his own in libraries. To improve his spoken English, he also worked afternoons at a local McDonald's for six months.

While in the U.S., His Holiness received many requests from disciples to return to India and resume his duties as head of the Lineage. He did so in October 1978. In 1979, His Holiness conducted a grand celebration on the 800th anniversary of the Drikung Kagyu Lineage’s founding. This event marked the lineage’s rescue from the edge of extinction. Besides handling the many bureaucratic and financial challenges that confronted this undertaking, His Holiness also had to contend with the spiritual and intellectual challenges of resuming his formal training as a monk and heading up the lineage after an eighteen-year hiatus. Amidst all his other duties, he embarked on a three-year retreat in Ladakh and, over the course of the next seven years, received teachings and transmissions from many eminent lamas, including Dilgo Khyentse Rinpoche and the 16th Karmapa.

Recognizing the need to gather in one place the resources needed for rebuilding the lineage outside of Tibet, His Holiness secured after much effort lands and funds to build the Drikung Kagyu Institute (DKI) at Dehra Dun in 1985. In 1992, His Holiness Kyabgon Chungtsang Rinpoche arrived from Tibet and together the two of them inaugurated the Drikung Kagyu Institute, which then consisted of Jangchubling Monastery and Samtenling Nunnery. DKI continued to grow and expand over the years. In 2003, His Holiness established there Songsten Library—which houses rare texts on Tibetan, Himalayan and Buddhist Studies—and in 2005 Kagyu College, where Drikung Kagyu monks can study Buddhist Philosophy. Finally, in 2018, His Holiness inaugurated the Great Shravasti Center in Shravasti, India, one of Buddhism’s holiest sites. This 13,000-square-meter, non-sectarian Buddhist center is dedicated to promoting inter-Buddhist understanding and cooperation.

Seeing the importance of cultivating the Drikung Kagyu tradition outside the Tibetan and Himalayan context, His Holiness began a teaching-tour of Europe, the United States and other parts of Asia in 1986. Over the past 30 years, His Holiness has traveled to and taught all over Asia, Africa, Europe, the Americas, and Oceania. Under His Holiness’ leadership, more than 200 Buddhist centers have been established worldwide. The Drikung Kagyu lineage and its teachings are thriving again.

In 2015, Mountain Partnership, a United Nations voluntary alliance, appointed His Holiness as one of its goodwill ambassadors, recognizing his commitment to the environment, education, historical research and cultural preservation, as well as his pragmatic approach to sustainable development projects in the Himalayan region. As a spiritual leader, His Holiness believes that caring for our mountains’ fragile environment, history, culture, and education is a powerful way to practice love and compassion in modern times. His Holiness has inspired many innovative sustainable development projects in remote Himalayan communities. These projects include the Go Green & Go Organic Initiative, the Ice Stupa, and the Ice Dripping projects.

Finally, amidst this vast array of activities, His Holiness takes every opportunity he can to pursue his personal interest in researching, writing and publishing on a wide range of subjects. He has authored, translated, and edited many volumes on such topics as traditional Tibetan Buddhist spiritual texts, ancient Tibetan history, and early Chan/Zen traditions in Tibet. These works have appeared in Tibetan, Chinese, and English.  His Holiness anticipates publishing more volumes in the years to come.

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