重要訊息

Khenpo Tamding Gyalpo已經來到台灣兩個星期了。

在近期裡會為我們繼續開示山淨煙供（Riwo Sangcho）的儀軌，日期為：8月24日、31日、9月7日，皆為星期日下午的3點至5點，於本學會上課：新北市樹林區後站街3巷2號11樓。

我們將於8月30日上午9:00於新北市金山活動中心舉辦大型煙供法會（交通資訊）。

要參加大型煙供法會及課程者可先電話聯絡：02-86874317。

同時，我們在早上獲知敦珠法王二世的佛母已示寂，目前為入定狀態，今晚七點將於中心舉辦法會，若第一次至本中心而欲參與法會者，建議先以電話洽詢。

相關訊息：連結。

菩提心的修持(19)－菩提心的學處

丹頂堪布(Khenpo Tamding Gyalpo)開示

菩提心主要分為「願」、「行」菩提心兩種。

四無量心可說是令未生起的菩提心生起的方法。四無量心最精華的則是善念，即擁有一顆善良的心。如之前所談的：「若心善則地道皆善，若心惡則地道皆惡」。所以最初要學習的是一顆善良的心，若今生能時常心存善念（不會生起嫉妒的心、不會想去傷害別人），便會因此身心健康安樂，也因為善念的緣故，我們的心可以如實成就。

菩提心的修持(18)願菩提心的修持－喜心的修持

丹頂堪布(Khenpo Tamding Gyalpo)開示

修持歡喜心時要從某一個對象下手，從什麼樣的對象開始呢？要先從天人或有著圓滿權勢、受用財富的富人，對他們生起歡喜心，再交換到自己的母親、朋友，再慢慢的交換到自己的敵人，對他們生起歡喜心，希望他們同樣能擁有權勢與圓滿的財富。

因此修持歡喜心時，要先自天人或自富人身上著手，再交換到母親、親友再交換到敵人。內心的行相是「願其能擁有安樂、受用、地位、權勢一切的圓滿，並能與這一切永不分離。」但是在這當中有個障礙，就是我們可能會有嫉妒心，因此很難生起歡喜的心。四無量心當中最難的應該是平等的捨心，平等的捨心並不容易。但是歡喜心的障礙是嫉妒心，嫉妒心會讓我們對別人所擁有的圓滿不歡喜。所以生起歡喜心時表示你的心中沒有嫉妒。

菩提心的修持(17)願菩提心的修持－悲心的修持(3)

丹頂堪布(Khenpo Tamding Gyalpo)開示

對一切有情無分別的生起悲心

修持有所緣取的悲心時，一切如母有情雖不是自己今生今世的父母，但每一個眾生在過去生中都曾是我們的父母，所以對自己的大恩德是相同的。當作為自己父母的時候，每一個都以親愛的心給予飲食、提供衣服、養育我們成人，因此恩德不會有大小之分，每一個有情對自己的恩德都是同樣偉大的。

菩提心的修持(16)願菩提心的修持－悲心的修持(2)

丹頂堪布(Khenpo Tamding Gyalpo)開示

思維悲心的行相

悲心的行相即悲心的狀態。最初思維苦的果，願三界有情都能遠離輪迴的苦。此時了解到三界的輪迴中的一切有情感受到各式各樣的苦果，是因為過去所造的惡業形成的。願能遠離這一切苦果，若能遠離的話是多麼美好的一件事。願這一切都由我來成辦，因此向三寶做祈請。同樣的，當我們修持悲心時，悲心的所緣與境在此時都要緣取到有情的苦，願一切有情自苦中解脫。並時常向三寶祈禱，願此願能趕快成就。

祈禱是十分重要的，要一而再，再而三的做祈請。因為今天所祈請的境－－「三寶」是真實不虛的，因此一切的願都能成就。我們發願不是隨便說說而已，這些願是一定會成就的。

菩提心的修持(15)願菩提心的修持－悲心的修持(1)

丹頂堪布(Khenpo Tamding Gyalpo)開示

悲心的修持

修持悲心的境分為兩種：第一個是巴楚仁波切跟阿底峽尊者所說的，先從自己今生母親開始修起。另一傳規為吉美寧巴尊者所說的，要以待宰的動物作為觀修悲心的境，觀待宰殺的動物為自己，或自己的母親而生起悲心。

菩提心的修持(14)願菩提心的修持－慈心的修持(2)

丹頂堪布(Khenpo Tamding Gyalpo)開示

觀修攝持

對於因果的信心是增上人天果報最主要的因；而出離心是成就解脫的因；菩提心是成佛最關鍵的因。在我們修持慈心時，我們要對一切有情生起同樣平等的心，最後思維願一切有情都能擁有安樂的因與果，以此方式思維是屬於觀察修。止住修則是以三輪無所緣取而修。觀察修與止住修要輪流修持才正確，不要上座的時候努力修持，下座後就肆無忌憚，不應該如此的。我們會發現上座時貪瞋愚痴等煩惱是較少的，下座後若因放逸而失去了正念正知，那座上的努力就白費了。過去祖師大德們說，下座的時候比上座時更重要，下座的修行是更加重要的。如同鐵塊放在火裡燒成紅通通的，是軟而易塑的，但若離開火焰後就無法塑形了。下座後會有各式各樣的緣，使我們的修行退轉。所以下座時應該更努力，要做到上下座無分別，都要以正知正念不放逸來攝持自己。

菩提心的修持(13)願菩提心的修持－慈心的修持(1)

丹頂堪布(Khenpo Tamding Gyalpo)開示

在平等的捨心階段中淨化了愛憎親疏的分別心，視一切有情為平等，更進一步觀一切有情如同自己的母親，而生起慈心。在座上修持時，慈心修持的境先從自己的母親開始，再交換成為親友，以此方式次第做修持。

先修平等捨心

在座上修持時，先修平等捨心，觀修一切的境都平等，之後再修慈心。四無量心之順序為慈悲喜捨，但在修持時先修平等捨。最主要的是對於自己的怨敵、親友及中庸的陌生人，捨棄分別對待的心。一旦平等的捨心生起後，對一切如母有情便可容易生起慈悲心，所以平等捨是四無量心的啟蒙與入門。

菩提心的修持(12)願菩提心的修持－平等捨的觀修(3)

丹頂堪布(Khenpo Tamding Gyalpo)開示

怨親平等

透過以上的說明，我們觀察怨敵與親友之間的差別，會發覺到其實怨親是平等的。有許多人可能一開始就想要學習空性，或是對高深的修行知識見地有強烈歡喜的心。左欽堪布說：「要先從怨親的平等下手。先觀察什麼是怨敵，並結合三時，過去、現在、未來是否成為怨敵？了解怨敵其實不是怨敵，觀察結束後立刻止住修。」我們也該如此，當講說一個段落後，觀察明白將獲得的利益，以安止作為修持，直至內心體會為止，這樣才是對的。

菩提心的修持(11)願菩提心的修持－平等捨的觀修(2)

丹頂堪布(Khenpo Tamding Gyalpo)開示

眾生皆曾為我父母

進一步了解到每個有情都曾經無數次的當過自己的母親，當他們身為自己的母親時，就如同我們現在的母親一樣，對自己有極大的恩德，要更進一步想到如何報答如此偉大的恩德。

我們要仔細去想母親的恩德有多大？母親懷胎十月將我們生下是偉大的一件事。打從我們進入母胎的那一刻開始，母親就小心的保護著我們。在母胎中可以生長是因為透過母親所給予的養份，因此，我們是與母親搶奪飲食。母親懷胎時，為了保護胎兒，會小心翼翼的注意飲食，避免過冷或過熱，以各式各樣的方式保護腹中的兒女。嬰兒出生時，母親忍耐著有如骨肉分裂的劇痛，把我們生下來。僅此就知道母親是多麼的偉大。

菩提心的修持(10)願菩提心的修持－平等捨的觀修(1)

丹頂堪布(Khenpo Tamding Gyalpo)開示

平等捨的觀修

不要執著外境，對於修平等捨有很大的幫助。觀修方式可分為觀察修與安止修，可透過安止的方式修持，也可以透過禪觀的方式修持。其中有經論的傳規，也有口訣的傳規。今天主要是透過口訣的方式修持平等捨。

菩提心的修持(9)願菩提心的修持－有所緣取與無所緣取的四無量心

丹頂堪布(Khenpo Tamding Gyalpo)開示

有所緣取的四無量心

四無量心可以分為有所緣取的四無量心與無所緣取的四無量心兩種，有所緣取的四無量心指的是有緣取的境，同時配合行相與自己的心作為修持。

舉例來說，若平等捨的心有所緣取，自己與他人貪瞋的境應該是平等的。每個人都有喜愛的親友與不喜歡的怨敵，此時內心的行相，一切應該都是平等的，不應該有任何的偏頗。以此方式結合自己的內心做緣取。

His Holiness Dudjom Sangye Pema Zhepa Rinpoche's final speech after concluding Dudjom Tersar Empowerment at Samye Memorial Monastery in May, 2014

His Holiness Dudjom Sangye Pema Zhepa Rinpoche's final speech after concluding Dudjom Tersar Empowerment at Samye Memorial Monastery in May, 2014

Today, I want to share brief discourse about the Empowerment in general and the Dudjom Tersar Empowerment in particular. Until today, I have finished to confer almost entire empowerments from Dudjom Lingpa's Collected Works, except few Dharmapala life-empowerments and life-entrustments. As for the lineage, from whom I received, can be counted as follows: First one is Treasure Revealer Dudjom Lingpa (1835-1904) himself transmitted to his eight sons and heart disciple Gyurme Ngedon Wangpo - to Dudjom Jigdral Yeshe Dorje (1904-1987) - to Gojo Orgyen Chechok - and he conferred to me. Second one is from Dudjom Lingpa himself to his son Dorje Dradul (1891-1959) - to Kyabje Chatral Rinpoche, from whom I received the complete practice manuals and Dzogchen teachings. Third one is from Dudjom Lingpa himself to his son Trime Ozer (1881-1924) - to Dzongter Kunzang Nyima (1904-1958) - to Tulku Theklo (b. 1937) from whom I received entire Empowerments, including Dharmapala life-entrustments. Moreover, I also received empowerments and important major teachings of upper and lower Dudjom Tersar from Kyabje Dungse Thinley Norbu Rinpoche, like Secret-seal Heart Practices, Three Root Practices, Drollo and Vajrakilaya etc. Transmission lineage is like that.

菩提心的修持(8)願菩提心的修持

丹頂堪布(Khenpo Tamding Gyalpo)開示

願菩提心即四無量心，依順序而言指的是慈悲喜捨的四無量心，但於實際修持時，應先從平等捨無量開始做起較好。如果按照一般的順序，慈悲喜捨先自慈悲開始，雖然速度快，但不足以發揮功效。反之，若自最後的平等捨做起，菩提心更容易發揮功效。因此實際修持時要先從平等捨做起。

願菩提心和行菩提心這兩種菩提心在《入行論》當中是這麼說明：「如人盡了知，欲行正行別；如是智者知，二心次第別。」這是什麼意思呢？一個是還在想，一個是已經在路上。例如我們要去台北，願菩提心是我們要去台北的想法；行菩提心就不僅僅是一個想法而已，它已經在路上行動了。

菩提心的修持(7)菩提心的重要性－菩提心的分類

丹頂堪布(Khenpo Tamding Gyalpo)開示

菩提心可分為世俗諦的菩提心和勝義諦的菩提心兩種，世俗諦的菩提心又可再分為願菩提心和行菩提心兩種。

一切諸佛說：「對於初行者而言，最終的果位並不是由見地所決定的，也並不是由修所決定的，而是由唯一的菩提心的思維所決定的。」為什麼呢？因為聲聞、緣覺、羅漢他們也證悟了無我見地，可是卻只解脫輪迴，不能成就一切智證得佛果，就是因為沒有以大悲心、菩提心作為因的緣故。所以對於初行者而言，菩提心才是最重要的。

菩提心的修持(6)菩提心的重要性－菩提心的生起

丹頂堪布(Khenpo Tamding Gyalpo)開示

對於一個初行者而言，修持菩提心不是要你馬上斷除自己的首級，或是截肢布施，並不是這樣的。修持菩提心最主要的下手之處是修持一顆悲天憫人的心，首先要有一顆正確的悲心。什麼是正確的悲心呢？如同之前所說，不分別愛憎親疏而能夠生起慈悲的心。若對於自己的親人能夠生起慈悲，可是對於自己所反感的人卻不能生起慈悲，依然還沒有做到正確的悲心。我們應該做到無論是怨親或是至親，都能生起同樣的悲心。這與串習有關，當我們串習悲心的時候，也會因為有情而產生差異。例如因為有情的大小，生起的悲心也會不一樣。對於微小的昆蟲，可能覺得牠是小生命而已，就忽視牠了，生起的悲心並不強烈；若是一個大的動物，生起的悲心就會強烈一點，這是習氣使然。所以我們會因為境而生起或大或小、優劣的各式各樣的慈悲心。可是我們要知道，正確的慈悲心不應分別大小、自他、怨親，都應該要一視同仁的生起。

菩提心的修持(5)菩提心的重要性－大圓滿的基礎 & 四大教派修持的重心

尼泊爾的Boudhanath

丹頂堪布(Khenpo Tamding Gyalpo)開示

大圓滿的基礎

我們在過去可能學習過各式各樣的法門，其中最重要的法門是菩提心，我們可以單獨的受持菩提心法門。大圓滿也是在講菩提心。什麼叫做大圓滿呢？所謂的大圓滿指的是「證悟上師與佛無二無別」，而大圓滿的基礎則是菩提心。若離開了菩提心，就沒有所謂的大圓滿了。雖然受持、聽聞大圓滿的教法非常好，但是我們必須知道，想要學習大圓滿，首先必須尋找一位圓滿的上師，弟子本身也要能夠遵守、守護著大圓滿的誓言。密乘的誓言有多少呢？有十萬、百萬這麼多。對於持守別解脫戒的比丘，我們或許會覺得持戒是非常辛苦的一件事。可是今天所受持的是密乘戒，它有十萬、百萬這麼多，因此持守誓言是更加困難的。其中最重要而又簡單、容易受持的法門，可以說是菩提心的教法了。最重要的是在每天日常生活中、工作的時候我們都可以受持菩提心，可以持續不斷的修持菩提心。所以說是很重要但是又精簡、容易受持的教法。

四大教派修持的重心

偉大的巴楚仁波切曾說：「能夠總集一切本尊的一位本尊是觀世音、能夠總集一切咒語的一個咒語是六字大明咒、能夠總集一切法門的一個法門是菩提心。」

藏傳佛教有四大教派，每一個教派都有各自的修持方式，但是最主要的可以說是悲心。

菩提心的修持(4)菩提心的重要性－菩提心的差別

丹頂堪布(Khenpo Tamding Gyalpo)開示

菩提心分為「願菩提心」跟「行菩提心」，也有「慈悲喜捨」……等等不同的說法。談到發心，我們需要檢視早課的時候，我們的發心是屬於哪一種？事實上，我們雖然會念發心願文，在發心的字句裡有「為利等如虛空如母有情」等等，我們也知道等如虛空的如母有情非常廣大、眾多。可是我們還必需要去檢視自己是不是只是落於言詞呢？發心不應該只是口中說說而已，我們還必需深刻的思考：

菩提心的修持(3)菩提心的重要性-大乘修行者的寶藏

丹頂堪布(Khenpo Tamding Gyalpo)開示

菩提心是大乘佛法的命脈，也是大乘佛法的精髓。偉大的巴楚仁波切曾說：「僅有菩提心即可以成就無上的佛果；若無菩提心則不可能成就佛果。菩提心是成佛正等的因，願能生起清淨的菩提心。」意思是說若能夠擁有菩提心的話，便足以成就無上的佛果；可是若沒有菩提心，則不可能成佛。就好像煮茶，若沒有火、沒有爐子，是不可能煮茶的。所以沒有菩提心，便不可能成佛。

2014年5月14日敦珠法王於於查通敦珠林巴之新岩傳灌頂圓滿開示(2)

《西元 2014 年 5 月 14 日於吉祥桑耶紀念林寺，怙主敦珠桑傑貝瑪些巴卓都仁增聽列竹貝迭巴桑波之道歌，於查通敦珠林巴之新岩傳灌頂圓滿後所授之教言》

前文：2014年5月14日敦珠法王於於查通敦珠林巴之新岩傳灌頂圓滿開示(1)

一般瓶灌以外 ，密灌、慧灌等亦極甚深重要。各位不辭辛勞來到此 ，若只傳瓶灌 ，我於心不安。這次將所有灌頂都傳完 ，若有增減之處 ，我在智慧本尊前發露懺悔。也奉告諸位不要只求灌頂 ，還請好好持守誓言和戒律。一般所謂誓言 ，如「不違方是最勝誓 ，倘有相違將被燒」所言般 ，若有持守即能得本尊成就 ，若違背者也將因而墮入地獄 ，燒盡解脫種子。密咒的誓言不像王法 ，並非是用誓言來束縛自己 ，而是自己平常就需要注意。密咒誓言可多達數十百萬種 ，現代的人要全守住極為困難。譬如具德阿底峽尊者說他在入密咒之門而安住戒律中時 ，每天所犯罪墮都還如下雨般多。所以，在主要的意義上，這次在同一壇城受灌頂者，互相要修淨觀；對上師也要如灌頂儀軌後所承諾而為。這是大承諾、是非同小可的承諾；若草草率率而行，對大家不會有益。但是大家並沒有需要為我做這些事那些事的負擔 ，請按一般做法去持守主要誓言即可。

2014年5月14日敦珠法王於於查通敦珠林巴之新岩傳灌頂圓滿開示(1)

《西元 2014 年 5月 14 日於吉祥桑耶紀念林寺，怙主敦珠桑傑貝瑪些巴卓都仁增聽列竹貝迭巴桑波之道歌，於查通敦珠林巴之新岩傳灌頂圓滿後所授之教言》

今我已傳完所有大伏藏師敦珠林巴的甚深伏藏灌頂 ，現在說說自己灌頂的傳承：首先是由大伏藏師敦珠林巴傳給久美耶敦旺波、吉札耶喜多杰、果久祖古烏金切秋 ，我即從此師處受法。此外 ，還有敦珠林巴傳給伏藏子多杰札都、怙尊賈札仁波切 ，我從其處受諸引導文和大圓滿法。另外還有敦珠林巴傳給伏藏子智美偉色、種迭昆桑尼瑪、祖古特洛，我從其受所有灌頂和護法托命等。其他還有三根本修持法、意修秘密具印、普巴、憤怒蓮師等一些上下兩代新岩傳主要伏藏法亦從怙尊董瑟仁波切前受得。傳承即如上所述。

菩提心的修持(2)前言

丹頂堪布(Khenpo Tamding Gyalpo)開示

今天講說菩提心，並不是因為我（堪布）自認為懂得很多。我其實懂的也不多，可是這個菩提心的教法，是整個大乘佛法的命脈，是整個大乘佛法的精髓，所以希望各位都能夠好好的了解，也好好的去受持這個菩提心。如果能夠明白菩提心的法門，能夠在這基礎上修習大圓滿的話，才是最好的。好像一個外表莊嚴的人，如果能有美麗的飾品的話，就更加莊嚴了。

當我們聽到這些法的時候，就已經獲得了非常大的利益。即使不是馬上就聽到，而是想到明天要去聽法，僅僅有著想要去聽法的心，就獲得利益了，更何況我們今天是直接來到現場聽法。或許我們沒有辦法受持全部聽聞的內容，但若能夠將這其中的一分、兩分直接的受持，所獲得的利益又是不可思議的。

菩提心的修持(1)聽聞正法的動機

丹頂堪布(Khenpo Tamding Gyalpo)開示

聽聞正法的動機

在聽聞正法的最初應該要思維，為了要讓等如虛空的如母有情證悟一切上智的佛果，因此聽聞正法。以此方式，調整內心的動機，以菩提心作為聽聞正法的動機。在修行佛法的過程當中，無論是最初、中間或者是最後，都應該具備善的動機，尤其在最初調整動機時是非常重要的。我們現在所說的菩提心的教法，在最初調整動機時就應該運用。所謂的動機，可以分為清淨與不清淨的動機，或分為善、不善及無記法的動機。只要是人，當起心動念時就包含在這三種動機當中。因此在聽聞正法的最初，要先審視自己的內心處於什麼樣子的狀態，若是善的就要設法令其輾轉增上；若是不善、不清淨的，那就要即刻改正；若動機為非善非惡的（無記法）則要設法讓它趨向善的，並生起善的動機。

尼泊爾之行

法王接受獻曼逹的照片

在四月時，我們接到堪布的通知，敦珠法王要在尼泊爾Pharping的Samye Memorial Monastery進行敦珠林巴全集的灌頂與口傳，於是堪布在今年的五月帶著我們前往Pharping接受灌頂及口傳法會。
法會從5月6日下午開始，一直到23日，上午的七點到十一點進行口傳，下午的兩點半到五點則是進行灌頂法會，有時則會晚上七點。灌頂法會到13日結束，之後上下午則進行口傳，口傳法會結束時則又進行長壽灌頂法會。
以下是我們的照片分享，另外也可以在我們的FB專頁看到一些花絮：

The Seed of Faith (5)

The Seed of Faith (5)

By Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje

General Esteem 

Yangsi has been unanimously praised as the unmistaken reincarnation of the great treasure-finder Dudjom Rinpoche by a large number of learned and accomplished masters of the ancient and new translation schools of the Land of Snows such as the lord of refuges Dzarong Trulzhik Rinpoche, the glorious throneholder of Sakya Ngawang Thekchen Pelbar Rinpoche and Kunzang Trinle Lhundrub Rinpoche who is the present Gyalwa Drigung Kyabgon.

Conclusion 

I, Khenpo Tamdin Gyalpo, have been permitted to publicize this short account of the lord of refuges Yangsi Rinpoche’s sequential acts of service in respect of the sacred teachings and his sequential enlightened activities on behalf of the Buddhist teaching and living beings.

The Seed of Faith (4-3)

The Seed of Faith (4-3)

By Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje

Pilgrimages (2)

In 2004 (wood monkey year) during the anniversary ceremonies commemorating the passing of the Sugata and lord of refuges Dudjom Rinpoche, in accordance with the wishes of Sangyum Kuzhab Chenmo Rigdzin Wangmo, he spent one day presiding over the ceremony of great spiritual attainment (sgrub chen) of Vajrakila: Razor of Meteor (Phur pa gnam lcags spu gri) at Orgyan Chokhorling, the residence of his predecessor. Consequently the important students and patrons of his predecessor arrived and when they had an audience with him, he pleased them by accepting their mandala offering comprising representative images, books and stupas. When he met the Sangyum Kuzhab Chenmo, he accepted the robes of his predecessor, along with some precious relics retrieved while he had remained seated in meditation after death.

Then in accordance with the invitation of the lord of refuges Dungdzin Garab Dorje Rinpoche, of Lama Nyingkhu who had been a student of his predecessor the great treasure finder, and of others, he visited the whole of Eastern and Western Bhutan, and above all the “valley of good auspices” (Mangal’i ljongs) in Eastern Bhutan. The devout members of the monastic and lay communities and the people as a whole welcomed him with faith, respect and enthusiasm.

The Seed of Faith (4-2)

The Seed of Faith (4-2)

By Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje

Pilgrimages (1)

From time to time Yangsi has frequented the consecrated places of spiritual attainment, as well as power places, great snow massifs, rocks and lakes, hidden lands and monasteries, such as those in the Ngari Prefecture of Upper Tibet exemplified by Mt Kailash, those in Utsang, including the three glorious places where the wheel of the sacred teachings was initially turned, the power places of upper and lower Dokham, Wutaishan and so forth in China, as well as places in Nepal, exemplified by the three major stupas, the great power places associated with the Teacher Shakyamuni Buddha in India, and those of Bhutan including Paro Taktsang.

Having effectively completed his inspection of the power places and the making of extensive offerings there, he has sealed these acts with a dedication of merit undertaken without reference to any particular objective, for the benefit of the Buddhist teaching and all living beings. Moreover, in all circumstances, he is continuously engaged in uninterrupted acts of offering, including those which are delivered up to the Three Precious Jewels, and donations that are handed down to beggars. Through such composite actions, he is endowed with great generosity.

The Seed of Faith (4-1)

The Seed of Faith (4-1)

By Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje

Studies, Meditations & Pilgrimages

Studies

Then with regard to his studies, at first the lord of refuges Chatral Rinpoche began by instructing him in writing and reading, preceded by the transmission of the Eulogy to Venerable Manjughosa which starts with the words He Whose Intelligence… (rje btsun ‘jam pa’i dbyangs kyi bstod pa gang gi blo ma) since this has the function of developing higher discriminative awareness.

Then in succession he offered Yangsi the instructions in their entirety, including the complete maturational empowerments, liberating guidance and supporting instructions associated with the graduated path of the preliminaries and main practices of the Three Roots, which accord with his own lineage (rang lugs rtsa gsum).

The Seed of Faith (3-2)

The Seed of Faith (3-1)

By Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje

The Recognition Process (2)
Then, when the child met the lord of refuges Dungse Rinpoche Jigme Tsewang Trinle Norbu, he conferred the maturational empowerment upon him by means of the Three Roots (rtsa ba gsum), the treasures of enlightened intention revealed by his venerable father, the previous awareness-holder, and by means of the Dudjom terma Vajrakila: Razor of Meteor (bDud ‘joms phur pa gnam lcags spu gri). In this way a virtuous act was performed, ensuring that obstacles and demonic forces would be overcome.

When the lord of refuges and regent of Padmakara, Drubwang Pema Norbu visited the Jyekundo area in Kham, in order to establish the auspicious coincidence for Yangsi’s long-life, he offered a pair of carpets with an auspicious design and issued a favourable written proclamation.

The Seed of Faith (3-1)

The Seed of Faith (3-1)

By Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje

The Recognition Process

When Jamyang Khyenste Rinpoche of Dzongsar, the regent of the impartial teachings, visited Kham, he said that this son of the enlightened family was certainly a genuine spiritual being of the Nyingma tradition which maintains the ancient translations. Apart from that, on account of certain temporary obstacles that had to be resisted, he did not declare him by name as the reincarnation of Kyabje Dudjom Jigdral Yeshe Dorje, but nonetheless meaningfully recognized him as such.

By means of the transmission of the prayer to Manjughosa that begins with the words “He whose intelligence…” (gang gi blo ma) and the Yab ka mtsho-skyes thugs thig, a treasure of enlightened intention brought forth by the previous great treasure finder Dudjom Rinpoche, he conferred upon the child the maturational empowerments through which the three secret centres of his body, speech and mind assumed the essence of the immortal Saroruhavajra. He conferred the name Pema Osal upon him—an act that had a genuine purpose.

The Seed of Faith (2)

The Seed of Faith (2)

By Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje

Family Background & Birth

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

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

The Seed of Faith (1)

The Seed of Faith

By Khenpo Tamdin Gyalpo & Translated by Dr. Gyurme Dorje

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

Previous Lives

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

Future Lives

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

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

菩提心的修持（序言）

丹頂堪布講授菩提心

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

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