堪布 竹清嘉措仁波切仁波切生平故事（六）

資料來源：http://ktgr.dscloud.me/moodle/course/index.php?categoryid=29
This unedited transcript kindly provided by Aaron Chrietzberg
尚未編輯的英文逐字稿提供自Aaron Chrietzberg

Namthar Seattle 1997

Translator: Ari Goldfield

西雅圖 1997

翻譯: Ari Goldfield

So then one time, Rinpoche was staying in a charnel ground near Tsurphu, and at that time, Khenpo Karma Mingyur was going on pilgrimage and came to this charnel ground and they both spend the night at this charnel ground. And at that time they talked a lot. So Rinpoche says he asked him for advice, so Khenpo Karma Mingyur said, “Oh you want some instructions from me? Well, then what you should do is never think more than seven days ahead! If you think more than seven days ahead, then think to yourself, “I am just going to confuse myself!”” Rinpoche says he didn’t know at the time how good advice that is, but now he knows that if you think a lot of about the future then you won’t have very good dharma practice if you are attached to the future as being existent. That’s when you are developing renunciation. On the other hand, if you know that everything is just like a dream, then it doesn’t matter if you think a long time ahead, or a short time; because it’s all just a dream.

有一次，仁波切在楚布附近的天葬場，當時堪布噶瑪明去朝聖，剛好來到這個天葬場，他們便一起在天葬場過夜，聊了很多事情。仁波切詢求他的忠告，堪布噶瑪明就說，「喔，你要我的指導嗎？好，那你不要考慮超過七天以外的事情!假如你考慮到七天以外的事，你就告訴自己，我在困擾自己！」仁波切說，那時他不了解這個建言，但是現在他了解，假如你考慮太多未來的事，你不會有好的修持，因為你執著於未來是真實存在的。那是當你在發展出離心階段要了解的。但另一方面，假如你了解每件事都如夢如幻，那麼是否考慮長時間或短時間的事都沒關係，因為一切都只是夢。

So at this time Rinpoche stayed in the cave of the great siddha, Sangye Nyenpa, which is close to Tsurphu, and he went before the presence of the Gyalwang Karmapa, Rangjung Rigpe Dorje, and requested instructions, and received instructions, and introduction to mahamudra. The Karmapa did not spend much time talking to Rinpoche; he gave him a few key words of advice in a short period of time. If the Karmapa would talk to Rinpoche for ten minutes, then Rinpoche was incredibly happy. So very few Tibetans could actually get teachings from the Karmapa, and so Rinpoche felt incredibly fortunate even to be able to get ten minutes of teaching. (1:07:00) So Rinpoche says that the Karmapa liked him because he was staying up in the cave of the siddha, Sangye Nyenpa, and he had the clothes of a poor person, and so the Karmapa liked that.

那時仁波切待在大成就者桑傑年巴的山洞，靠近楚布，所以他到嘉華噶瑪巴，讓炯日佩多傑的尊前尋求大手印的口傳指引，噶瑪巴沒有花太多時間和仁波切說話，他只在短時間內給予了少許的口訣。也許噶瑪巴有和仁波切說了十分鐘的話，總之仁波切相當相當的高興。因為很少西藏人能真的得到噶瑪巴的指導，所以仁波切感到不可置信的幸運能得到這甚至只有十分鐘的教導。仁波切說噶瑪巴喜歡他是因為他待在成就者桑傑年巴的山洞裏，而且他穿著窮人的衣服。

So then Rinpoche’s lama who taught him the Naro Chodruk (the 6 Doctrines of Naropa), was named Druppon Tenzin. He was a retreat master of the Sixteenth Karmapa, and he received his instructions from the Sixteenth Karmapa, and he gave these instructions to Rinpoche. Now the incarnation of him is called Dilyak Druppon Rinpoche and he is the brother of Dzogchen Ponlop Rinpoche.

然後教導仁波切那洛六法的上師叫竹奔天津。他是十六世噶瑪巴身邊的一位閉關成就者，他得到十六世噶瑪巴的口傳，而把口傳又給予了仁波切。而這位上師的轉世叫迪雅竹奔仁波切，是本樂仁波切的哥哥。

Rinpoche says that to sum up the rest of it; he received a lot of instructions in terms of the teachings and philosophy and so forth from many Khenpos. All-in-all, there about eighteen lamas who Rinpoche received instructions from altogether. For him to explain it all would take a long time, so this has been good and brief! So now Rinpoche says he has become old and so he probably won’t go before any more lamas – he won’t have any more lamas.

仁波切接下來做個總結：他從許多堪布那兒得到許多教導、哲學等的口傳指引，總共有約十八個上師，要一一說明會花很多時間，所以以上介紹的已經夠好，夠精要了！現在仁波切老了，所以他大約不會再有更多的上師。

So right now the way that Rinpoche thinks about these lamas, is that ultimately they are all of the nature of equality, and that their true nature is the freedom from all concepts about them. Rinpoche says that since there really is no self, then there’s nobody relying on a lama, there is no student, and there is no lama either, - it’s just all like a dream. Rinpoche says that though he’s relied on many lamas from the time he was young until now, he knows that the nature of all of these lamas to be like a dream, and like the appearance of the moon in water. That’s in terms of their appearance, but in terms their ultimate nature; they are all of the nature of equality. So the Ultimate Lama is the Dharmakaya, in which there are no distinctions and so Rinpoche doesn’t think that there are any distinctions between any of his lamas. Now our time is up! So this has been a short teaching on Rinpoche’s lamas, and instruction on who they were! (Dedicates Merit!)

所以現在，仁波切思維上師們的方式就是，在究竟上，這些上師都是平等性本質，他們的真實本質是遠離概念的。仁波切說，因為沒有自我，所以也沒有人在依賴上師，沒有學生，也沒有上師－－一切就是一場夢。仁波切說，雖然他從小就依賴很多上師直到現在，但他知道，所有上師的本質就像一場夢，像水中月的顯現。他們有顯現，但他們的究竟本質是平等性本質，所以究竟的上師是法身，是沒有分別的，所以仁波切不認為他的上師們之間有任何差別。現在，時間到了！這就是有關仁波切上師們的介紹與簡短教導。（迴向）

堪布 竹清嘉措仁波切仁波切生平故事（五）

資料來源：http://ktgr.dscloud.me/moodle/course/index.php?categoryid=29

This unedited transcript kindly provided by Aaron Chrietzberg
尚未編輯的英文逐字稿提供自Aaron Chrietzberg

Namthar Seattle 1997

Translator: Ari Goldfield

西雅圖 1997

翻譯: Ari Goldfield

So at the end of three months Rinpoche sold his yaks for food, and then he walked back just carrying a backpack and that was much easier. They would carry their own sleeping pad on their backs, and then they would go from early in the morning until sometime in the evening and then they would sleep and it was very, very nice. There is a book about the life story of Dzongsar Khyentse Rinpoche, Chokyi Lodro, and so he doesn’t need to tell about his life. (46:00)

三個月結束後，仁波切為了食物賣了犛牛，然後揹著一個背包走回家去，這樣旅程倒容易多了。他們將睡墊揹在背上，很早就上路，有時走到晚上，因此睡得非常非常好。有本書是關於宗薩欽哲仁波切，確吉羅卓的生平故事，所以仁波切就不再多做解釋了。

Then Rinpoche went before the presence of a Lama whose name was Zopa Tharchin. He was a lama who practiced retreat under Dabsang Rinpoche. When Rinpoche met him in the caves, he had already been up there for about nine years. From him Rinpoche heard the teachings on the preliminary practices. (First precious human birth, impermanence and death, actions cause and effect, and the suffering of samsara). So then he practiced the Ngondro, one-hundred-thousand times four, of the different practices- so he did the Kagyu Practices.

然後，仁波切到了一位上師叫索巴塔欽的尊前，他是個在達桑仁波切底下閉關修行的喇嘛。仁波切在山洞面見索巴塔欽，而索巴塔欽已經在那兒待了九年。在那裏仁波切聽聞前行的教導(暇人身難得，死亡無常，因果業報，輪迴過患)。然後仁波切做噶舉派四加行十萬遍，是噶舉派的修持。

So the story of Lama Zopa Tharchin was that he was a monk, and he did the three year retreat under Dabsang Rinpoche then he prostrated himself all the way from Nangchen to Lhasa, it took one year. Then he came back and was the vajra master (Dorje Loppon) in the monastery for three years, and so then he went up to the caves, and he had been there for nine years by the time Rinpoche met him.

索巴塔欽是個出家人，他在達桑仁波切底下進行三年閉關，然後花了一年，一路大禮拜從囊謙到拉薩，回來成為寺院裏金剛上師(Dorje Loppon)三年，再到洞穴閉關，而仁波切遇到他時，索巴塔欽已經在洞穴裏九年了。

So Lama Zopa Tharchin would eat one meal a day at lunch time. The rest of the day he didn’t have many of responsibilities, so he would sit in the sun on the rocks for the rest of the day. He had this little hut that he would stay in, and it had a small door and a room that wasn’t very high. He would sit in a bed that was raised up a little bit off the ground, and he would sit there and just meditate. So when somebody came to see him, they would talk with him through a little window that he would open next to his bed, and so the person would sit outside and they would converse like that. Lama Zopa Tharchin didn’t need to go outside. He had in his small hut a place where there was a shrine, and below that there was a small table, and he basically had everything he needed there. He would do his practice and he didn’t sleep lying down like in a bed, he slept in a box like in meditation posture.

喇嘛索巴塔欽一天裏就中午吃一餐，剩下來的時間，由於他沒有太多職責，所以他就坐在石頭上沐浴在太陽底下。他有個小屋子，這屋子有個小門，而房間不是很高。他會坐在只比地面高一些些的床上禪修。當有人來見他時，喇嘛會打開他床旁的小窗戶，讓人們在外頭透過這個窗戶和他對話，因此喇嘛索巴塔欽不需要到外面去，他的小屋子裏有個空間是佛龕，底下是個小桌子，他需要的每樣東西都在那裏。他修持時，不睡在床上，而以禪修姿勢睡在箱子上。

Now days, the retreatants have these boxes that they sleep in, but his lama didn’t need a box because his house was his box! (laughter) Rinpoche says he built a small house like that (it does have a bed) in Yolmo. It’s a very small place - for one person - for Rinpoche. He stays there, a lot of people can’t come in –so it’s nice!

現在，閉關者有他們睡覺的箱子，但這個喇嘛不需要箱子，因為他的房子就是他的箱子!(笑)仁波切說自己他建了一個像那樣的小房子在尤牧，有個床。那是個很小的地方，只能裝得下仁波切一個人。他待在那裡，大多人沒辦法進去，所以那非常好！

Then there was another lama who Rinpoche met whose name was Khenpo Karma Mingyur. He was renowned as both a great scholar, and a great meditator. He slept all day in the caves. During the day he would sleep in the dark of the caves. What he did in the nighttime; Rinpoche doesn’t know if he slept at night or not. But during the day he would sleep. They were different, Khenpo Karma Mingyur and Lama Zopa Tharchin, because Lama Zopa Tharchin during the day stayed in his box meditating, and Khenpo Karma Mingyur would sleep. So they had slightly different styles. Rinpoche says when he first met him, he didn’t know exactly where he was, but he smelled alcohol, so he followed the smell of alcohol.

然後，還有另一位仁波切遇到的上師叫堪布噶瑪明就Khenpo Karma Mingyur，他是著名的學者與禪師。他整天在洞穴裏睡覺，在黑暗的山洞裏睡。那他在夜裏做什麼呢？仁波切不知道是否他晚上睡覺。但總之他白天是在睡覺的。堪布噶瑪明就和喇嘛索巴塔欽兩位不大相同，喇嘛索巴塔欽整天在箱子上禪修，而堪布噶瑪明就則在睡覺，他們的風格略為不同。仁波切說當他第一次遇到堪布噶瑪明就時，他並不真的知道堪布在哪裏，但是他聞到酒的氣味，所以他跟隨著酒精的氣味走去。

There was a little puddle of it on the ground, and so he followed that, and he followed his nose, and then he found him. So he says in his cave, it was really hard to find because there wasn’t even a door. You had to sort of get down on your knees, and go under the rock, and over another rock, and then he found him. Rinpoche says he heard of this great retreat master, this great meditator, and scholar named Khenpo Karma Mingyur, he didn’t know anything about where he was, or where to find him – but he just went up, and started looking around, and he smelled alcohol, and he followed the smell of the alcohol and there he was. Based on the smell of the alcohol, he developed a good connection with this lama. (Laughter)

那裏地上有個小水坑，仁波切延著水坑，靠著他的嗅覺，找到了這位老師。在那個山洞裏，真的很難摸清楚方向，連個門也沒有。你必須曲著膝，穿過一個又一個個的岩石，才能找到人。仁波切說，他當時聽說這位叫堪布噶瑪明就的老師，是個偉大的閉關成就者，偉大的禪師和學者，但仁波切其實不知道他在哪裏，哪裏能找到他－－但仁波切就是去了，到處尋找，然後就聞到了酒味，延著這個味道終於找到這位上師。所以，依於這個酒味，他和這位上師有了善妙的緣起。(笑)

So Khenpo Karma Mingyur didn’t have a bathroom, so he had this pot that he would pee in. And so when he heard somebody coming, he grabbed the pot and he stood over the door and he would say “go away!” “I don’t want you in here!” “You son of a Bitch (basically) – who’s coming in here!” He swore at Rinpoche. “You bastard!” so he had this big piss pot and he was going to smash Rinpoche over the head with it. But Rinpoche was quiet and he went past him. Rinpoche got there already so when he saw who it was he didn’t him. So then Rinpoche said, “Would you please give me some instructions”, and so the lama said, “Oh! Not for you NOW, because there’s no time – so how can I give you instructions now? Later if I come back and I have about three months or six months, then I have time to teach you”. SO then Rinpoche asked for his blessing, and so he gave him his blessing (1:02:00)

堪布噶瑪明就沒有廁所，想小解時他有個尿壺。所以當他聽到有人闖入，他拿起他的尿壺，站在門口說，「走開!」「我不想你在這裡!」「你這個王八蛋!」(基本上)「是誰來這裏!」他咒罵著仁波切。「你這混蛋!」他拿著他的大尿壺，想砸在仁波切頭上。但是仁波切就是靜靜的走向他，當仁波切到他面前，這位上師看清楚了他，也就沒對他怎麼樣。所以仁波切說，「請你給我些指導。」而這位喇嘛說，「喔，不是現在，因為沒有時間，如何給你指導?晚點我回來，大約三或六個月後，我再教你。」所以仁波切請他給予加持，而這位上師也給了加持。

堪布 竹清嘉措仁波切仁波切生平故事（四）

資料來源：http://ktgr.dscloud.me/moodle/course/index.php?categoryid=29
This unedited transcript kindly provided by Aaron Chrietzberg
尚未編輯的英文逐字稿提供自Aaron Chrietzberg

Namthar Seattle 1997

Translator: Ari Goldfield

西雅圖 1997

翻譯: Ari Goldfield

So when Rinpoche was about eight years old, his mother took him and his two sisters (who were about thirteen and fourteen at the time) on a long pilgrimage. They went for five months; they went all over Tibet to different pilgrimage places. This was Rinpoche’s experiencing of some small hardships. Because he was walking a lot, and he was small, and it was a little bit difficult. (The normal pattern…) He remembers the hard times – he doesn’t remember much about the not-sohard times. He remembers being hot, and being hungry, and thirsty, and being bitten by a dog and things like that. He doesn’t remember much of the good times of that trip. So that’s the way it is with our minds – we remember the things where we suffered a lot pretty easily, and the comfortable times sort of slip滑 from our memories.

當仁波切大約八歲時，他的母親帶著他和兩個姐姐(那時約莫十三，十四歲)進行長途的朝聖，他們走了五個月， 拜訪整個西藏不同的聖地。這是仁波切印象中有些艱難的經驗，因為得走很多路，而當時他還小。(正常來說…)他記得艱難的時光，而不記得太多不那麼艱難的時光，他記得熱，餓，渴，和被狗咬之類的事，而不太記得旅程中的美好時光。那就是我們的心運作的方式，總是容易記得遭遇困難的時光，而舒坦的時光總容是容易遺忘。

So Rinpoche says there were many deities in the snow mountains, and so they went up to these snow mountains to supplicate these local deities who live there. At that time it was very cold because it was snow mountains, Rinpoche remembers being very, very cold. And not being able to talk he was so cold. He remembers walking one time he was walking in the middle between his mother and his sister, and a dog bit him on the leg and pulled him down; he remembers that very clearly. ，And he remembers because - there’s the scar! Right above his sock is the scar from when the dog bit him and pulled him down when he was eight years old.

仁波切說在雪山有很多神祇，所以仁波切和家人就上到雪山去祈求住在當地的神祇，當時，因為在雪山所以很冷，仁波切記得那非常非常地冷，冷到沒辦法說話。他記得有次走在媽媽和姐姐中間，有隻狗咬住他的腳，把他拉倒。他記得很清楚，因為，還有個疤呢！就在仁波切的襪子上頭，就是八歲時那狗咬他拉倒他的痕跡。

So Rinpoche says this is an example of how it is that we take two different moments, which are completely different, and we make them into one thing. Like Rinpoche says “oh this dog bit ME, RIGHT HERE”, but that was a little kids legs, it has nothing to do with his legs now that are the legs of an old person. That’s just an example of how it is that we take this continuum to be just one thing.

仁波切說這是個好例子，讓我們看到如何把兩個不同的時刻，完全不同的時刻當中發生的事，當做同一件事。就像仁波切說「喔，這狗咬我，就在這裏！」，但是那狗咬的是小孩的腳，而仁波切已經是個老人家了。這是個例子，讓我們看到我們如何將一件事情看做是持續的。

So even today, he remembers sometimes being hungry, but they didn’t have food sometimes for a day. So he remembers that now. So the fact that he doesn’t remember the happy times, but remembers the hard times, the suffering, is a sign of how powerful feelings or suffering are. So then at the end of five months, he was in really good shape, they could walk for a very long time and he wouldn’t get tired, and then everything was great. So if you ever rest on pilgrimage then that’s not so good, because then it’s hard to get up again. So if you rest for a couple of days, all you feel like you want to do is sleep, and you can get really get up you want to sleep for a few weeks even. It’s better just to keep moving. So that’s just a sign that if you say “oh I am tired I need to rest”, then that just makes you more tired. So this is a story of “lama den pa”. This is a story of how when Rinpoche was small he met lamas and listened to their teachings and what he did as a young boy.

甚至今天，仁波切都還記得有時很餓，但是他們整天都沒有食物，他直到現在都還記得。所以，事實上他不記得快樂時光，而記得艱難的時光，這可以讓人看出感受和受苦的力量有多強。五個月過後，仁波切的體能就變很好，他們能走很長的時間，而且仁波切都不覺得累，而且覺得很好。所以假如你在朝聖時休息，那是不好的，因為會很難再啟程。所以假如你休息了幾天，你會覺得你想睡覺，而想睡個幾個星期再出發。最好是保持移動狀態，所以這也是一個訊息，告訴我們，當我們說「喔，我累了得要休息」，然後，就會覺得更累。這就是“lama den pa”的故事，關於仁波切小時候如何遇到上師，聽聞上師教導，以及他小時候做的事。

So Rinpoche said, then sometimes they would go to cemeteries when he was little. With little kids, when the little kid died, then they would put them in a clay pot, and seal it, and put it at the bottom of the river. The reason was because they said that kids like to play in the water. So that’s what they did with the body. If it was older than that, then they would take it up and they would smash open the skull, and they would tie ropes around the body, and rip open the guts, and then all the vultures would come, and eat it. So they chopped it up in a way that made it easy for the vultures to eat. Then what was left was the bones. Sometimes Rinpoche would go sometimes and play with the bones jumping back-and forth-over it. And look and see the holes for the eyes and all these kinds of things. Have you ever done like that!? (Laughter)

仁波切說，孩提時有時他們會去天葬場。當小孩死亡，人們會放孩子的屍體進陶罐裏，密封起來，放到水底。因為人們說孩子喜歡玩水，所以人們也這樣處理孩子的屍體。如果亡者年紀再大些，人們會敲碎頭顱，把身體用繩子捆住，剖開內藏，好給禿鷹吃。人們會用禿鷹容易吃的方式切碎屍體，而最後剩下的就是骨頭。有時仁波切會在骨頭上來回跳來跳去，看那些眼睛的凹洞之類的，您們做過這樣的事嗎?(笑)

So then a little bit later on, Rinpoche went from Nangchen to Derge, to a place called Dzongsar. It took him a month to get there. He went before the presence of the great Dzongsar Khyentse, Jamyang Chokyi Lodro. Now you probably know about Dzongsar Khyentse Rinpoche, this was the previous incarnation. Rinpoche requested form him and received empowerments, and transmissions, and teachings about the Sakya path of the lamdre道果, which is the path and the fruit, and the Hevajra喜金剛tantra.

之後，仁波切從囊謙到更慶，一個叫宗薩的地方。那花了他一個月的時間，他到了偉大的 宗薩蔣揚欽哲確吉羅卓的跟前。現在你們可能知道 宗薩欽哲仁波切，而仁波切在談的這一位，是他的前世。仁波切請 宗薩蔣揚欽哲確吉羅卓給予他灌頂，和口傳，以及薩迦道果的教導，和喜金剛密續。

So Rinpoche says they didn’t have cars or planes or anything to go with; they had yaks. Rinpoche says he had two yaks. And they carried his food and his provisions . It was very difficult because sometimes they would go through some treacherou narrow passes and the yaks would fall over, and so it was quite difficult. Rinpoche went with a lot of friends, and so they had about twenty Yaks altogether. So it was ok when they were walking in the middle of an open plain, but if they had to go up around where it was narrow, then that was more difficult. Sometimes one yak would fall and knock into another one and then that would knock over that one, and so that was a difficult thing.

仁波切說他們沒有車和飛機或任何其他交通工具可以使用，但他們有犛牛，仁波切有兩頭犛牛，揹著仁波切的糧食與必需品。旅途很艱難，因為有時必須經過一些艱險的隘口，犛牛會掉落下去。仁波切和許多朋友一起去，他們加起來有約二十頭犛牛。走在平坦的平原中央是沒問題的，但要上一些比較狹窄的地方就很困難，有時一隻犛牛掉下，撞到另一隻牛，又連帶撞到另一隻。

堪布 竹清嘉措仁波切仁波切生平故事（三）

資料來源：http://ktgr.dscloud.me/moodle/course/index.php?categoryid=29
This unedited transcript kindly provided by Aaron Chrietzberg
尚未編輯的英文逐字稿提供自Aaron Chrietzberg

Namthar Seattle 1997

Translator: Ari Goldfield

西雅圖 1997

翻譯: Ari Goldfield

So then Rinpoche’s mother had great faith in one lama who was doing retreat up in the mountains in Tibet. In his retreat he wasn’t in a place with a room or anything, he was just staying up free in the caves, and people could go and see him. And so Rinpoche’s mother had great faith in him. So she took Rinpoche to have him explain dharma to Rinpoche. Unfortunately Rinpoche didn’t really understand anything that he was really saying. He was talking about introducing the nature of mind to Rinpoche.Rinpoche heard the word “mind” a lot but he didn’t know anything about what it was talking about so he just kind of sat there. So sometime times he would bless Rinpoche he would put his left hand on Rinpoche’s head and ring the bell - that was a very good experience – Rinpoche liked that. Now Rinpoche does that too! (laughter) At that time Rinpoche was about eight or nine years old.

仁波切的母親對一位在西藏山中閉關的喇嘛很有信心，這位喇嘛閉關時並沒有房間，他只是自在地待在山洞裏，而人們也能去看看他。仁波切的母親對這位喇嘛很有虔敬心，所以她帶著仁波切，請喇嘛解釋佛法給仁波切聽。可惜，仁波切不真的聽得懂這位喇嘛說的話，這位喇嘛對仁波切講解自心本性。 仁波切聽到「心」這個字，但是他不知道內容到底在講些什麼，所以他只是坐在那裏。有時，喇嘛會放他的左手在仁波切頭上，並搖鈴來加持仁波切--那是很好的經驗--仁波切很喜歡。現在仁波切也這麼做！(笑)那時仁波切大約八或九歲。

So then Rinpoche’s grandmother had great faith in a lama named Lama Jangchup. And so she took him to see Lama Jangchup. And Lama Jangchup explained to Rinpoche the three faults of the pot. It has to do with listening to the Dharma. So the first one is if you listen to the dharma and don’t pay attention, then you’re like a cup that’s turned upside down, and so whatever water is poured - nothing goes inside.

Then if you listen to the dharma but your mind is wandering, then you are like a cup that has holes in it, and the water gets poured in but just goes out. So if you listen to the dharma and you don’t remember - that’s the second fault. The third fault is if you listen to the dharma and you have a lot of Kleshas, then you are like a pot that has poison in it. So when the water gets poured in, it’s poisonous.

仁波切的祖母則對一位叫Lama Jangchup 的喇嘛很有信心，所以她帶仁波切去見Lama Jangchup。這位喇嘛講解斷器三過，人們必須避免用這些態度聽聞佛法。首先，如果聽佛法時不專心，會就像倒放的杯子一樣，不論什麼水倒進去，都沒有東西留下來。

第二點，如果聽聞佛法時，心裏還遊疑著，就會像是個有漏洞的杯子，當水倒進去時，還是會流出來。聽聞佛法時，沒有去憶持，是第二個過失。第三個過失是，當你帶著煩惱聽聞佛法時，你就像被放了毒物的容器一樣，水一倒進去，都變得有毒。

Rinpoche says he understood the first two, but since he didn’t know what kleshas were; he didn’t understand the third one. So Rinpoche says that since he knew that he was supposed to listen, and not be like an upside down pot – then he listened very closely. And since he knew that he was supposed to “not forget what was heard”, he was supposed to think about it or else he would be like a pot with holes in it - tried to remember. So he thought a lot about what was said. But since he didn’t know what kleshas were, he didn’t really to follow the third instruction. For a long time he didn’t know what kleshas were.

仁波切說他了解前兩個教導，但是因為他不知道什麼是煩惱，所以他不了解第三個。自從他知道應該怎麼聽聞佛法，不要像顛倒的容器（覆器）之後，他聽法就非常地仔細；自從他知道應該不忘記聽聞的內容，應該要思惟，否則會像個有漏洞的容器（漏器）後，他就試著憶持，並常常思惟老師說的話。但是因為他不懂得什麼是煩惱，他沒辦法運用第三個教導。有很長一段時間，他都不知道煩惱是什麼。

There were a lot of tulkus in Rinpoche’s home country. They would come and give long life empowerments. Rinpoche liked that a lot! He would go there and they would bless him, he would drink the water that would give long life and that would make Rinpoche very happy. Rinpoche didn’t know anything about what the empowerment was about, or what the visualization you were supposed to do was- but he that when they tapped your head with the vase and you got a little water to drink, a little amrita, then you got the empowerment and would live along life - and that made Rinpoche very happy.

在仁波切的家鄉有許多轉世祖古，他們會給人們長壽灌頂，仁波切很喜歡！他會到那邊讓祖古們加持，喝下賜予長壽的水，那讓仁波切很快樂。仁波切當時並不知道什麼是灌頂，也不知道如何觀想，但是當祖古們拿著瓶子敲人們的頭，並給予一些甘露，人們就領受了灌頂而會長壽－－這讓仁波切很開心。

So Rinpoche says it was really easy because he didn’t have to think too much about it – he just had faith in the lama and that was it. So if you think like that, and you don’t have thoughts about “oh, I have to know this visualization and I have to know what to do, how am I going to do this practice right?” Rinpoche didn’t worry about any of that. He just felt “oh I got the empowerment so I am all set 搞定了!”, so his mind was happy. And Rinpoche got lots of empowerments like that. From many, many Lamas he got empowerments like that.

仁波切說那很容易，因為他不必想太多－－他只要對喇嘛有信心就好了。假如你那樣想，你就不會想說「喔，我必須知道這個觀想怎麼做，我該怎麼做這個修持好呢？」仁波切不煩惱這個。他只是感覺，「喔，我得到灌頂，一切妥當了！」然後他就很開心。仁波切從很多喇嘛那邊得到很多像那樣的灌頂。

 Rinpoche got a lot of blessing cords– because in Tibet they didn’t wash that much then what would happen is you would get lice in your blessing cords. When lice got in one of your blessing cords that’s when you got rid of it. So they have a saying in Tibet when it comes from the lama the blessing cord has a great blessing, but when it stays on your body for three days it becomes a home for lice. So they thought that if they wore the blessing cord for three days, then the power of the blessing would mix with their own body, and so then they didn’t need it any more. So if you have a lot of blessing cords and you leave them on for a long time, you get a lot of lice, and so that makes it difficult. So you westerners take baths a lot so we don’t have lice, but in Tibet they don’t wash themselves a lot so they get lice.

仁波切得到很多加持繩--因為在西藏，人們不太常洗澡，所以加持繩會長蝨子。當加持繩長了蝨子，你就得丟掉它。所以在西藏人們說，從喇嘛那邊得到的加持繩有很大的加持，但當你把加持繩帶在身上幾天，加持繩就變成蝨子的家。所以人們認為帶加持繩三天後，加持繩的力量就會混合了人們身體的力量(而減弱)，因此人們就不再需要這些加持繩了。當你得到很多加持繩，又戴在身上很久，而得到蝨子，那可就糟了，不過，你們西方人比較常洗澡，所以沒蝨子，但是在西藏人們不洗澡，所以蝨子挺多的。

堪布 竹清嘉措仁波切仁波切生平故事（二）

資料來源：http://ktgr.dscloud.me/moodle/course/index.php?categoryid=29
This unedited transcript kindly provided by Aaron Chrietzberg
尚未編輯的英文逐字稿提供自Aaron Chrietzberg

Namthar Seattle 1997

Translator: Ari Goldfield

西雅圖 1997

翻譯: Ari Goldfield

So Rinpoche made a promise, or resolve, to recite a million Manis. It took him about five years, and about the time he was thirteen he finished. He had one mala. Every day he said just a few a day, but he made it all the way to a million. 

因此仁波切做了個決定，要持嘛呢咒一百萬遍。那花了他大約五年時間，結束時他十三歲。他有個念珠，每天他都只唸一些些，但是他就這樣持續地唸了一百萬遍。

One day Rinpoche got really sick, he had some kind of sickness in his throat.It was evidently pretty bad because he thought he was going to die. And so he got very scared and he thought, “The only thing that can help me when I die is to recite the mani, but I haven’t finished!” So he was reciting manis, and he was very scared. So that’s why Rinpoche says if you are sick, or at the time of death, you think of the dharma, then it’s very helpful. So Rinpoche says that he thinks that if you are dying, and you are about to die, then it’s good to recite the mani because the mani will be your friend in the Bardo, and when you have to be born in the next life.

有天仁波切感覺生病了，喉嚨感覺很不舒服，顯然病得很嚴重，因為當時仁波切覺得他就要死了。所以他很害怕，而且想「在我死時唯一能幫助我的就是唸誦嘛呢咒，但是我還沒唸完呢！」所以他持續持咒，而且非常害怕。仁波切說，當你生病或將死之時，憶持佛法會有幫助。他認為當人在死亡，或將死之時，持誦嘛呢咒是很好的，因為嘛呢咒會是你在中陰身，要投生到來世時的好朋友。

So also in Rinpoche‘s home country they say that there are many demons and zombies roaming around at nighttime. They can really hurt you if they catch you. So what protects you from them is Arya Tara. So then Rinpoche began to recite the mantra of Arya Tara a lot. So in Tibet, unlike in America and Europe, we don’t tell little kids that there are lots of demons, and ghouls, and zombies, running around outside and that they’ll catch you if you are not careful. But in Tibet they tell the little kids that. So the little kids have a very powerful fear of demons that continues all the way until they are grown up; they believe in these things.

在仁波切的家鄉，人們說有許多魔鬼和僵屍會在夜裏徘徊，如果被他們捉住，是真的會傷人的，而真正保護人免於鬼魔傷害的就是聖度母。所以仁波切開始持誦許多度母咒。在美國或歐洲的人們，不說外頭有魔鬼、食屍鬼、僵屍的故事給小小孩聽，告訴小小孩如果你不小心就會被鬼魔捉到，但在西藏，人們會告訴小小孩這些。所以小小孩有對鬼魔強大的恐懼，直到他們長大，他們都持續相信這些。

And so Rinpoche says the positive result of that is that they develop great faith in the deities, like Tara, who will be the protectors from that. So Rinpoche makes up a verse about this: “based on having fear of the demons, you have faith in the deities, and then you defeat all the demons, and so that’s why this is a very good connection!” So when Rinpoche had a nightmare at one time, he had a dream of a very beautiful woman coming to help him and save him. It didn’t look like exactly what Tara looks like; but it was a beautiful woman.

所以仁波切說，這樣正面的結果，發展了人們對於保護他們遠離恐懼的本尊，如度母，強大的信心。關於這個，仁波切造了個偈頌，「源於鬼魔之恐懼，昇起本尊之信心，擊退諸眾魔鬼故，善妙緣起因此生！」仁波切有次做了惡夢，甚至夢到一位非常美麗的女性來幫助他和保護他，雖然她看來不是那麼像度母，但真的是一位很美麗的女性。

Rinpoche says this shows the power of faith – even if you don’t know the reason, and it’s just kind of a faith in things. Then that can be of great benefit. (18:00) So Rinpoche didn’t know anything about Tara at this time, he didn’t know why she had the power to protect people from fear, but he believed that she did. And so this helped him a lot. This shows the power of even ignorant faith. Even faith where you don’t know the reason, it can be very powerful and very helpful. Tara is renowned as the protectress from all different kinds of dangers and fears. Like the fear of being burned in a fire, or the fear of being chased and killed by an elephant, or eaten by a tiger, if you have faith in Tara she’ll protect you from all these. So this faith without knowing the reason, but that’s ok, because if you believe in her then she’ll protect you, so this kind of faith is something that is very powerful.

仁波切說，那顯示了信心的力量--你不知道原因，對某些事情就是有信心。仁波切說當時他並不了解關於度母的任何事，他不知道為何度母有力量保護人們遠離恐懼，但他就是相信度母，這樣的信心很有幫助。這顯示甚至盲信都很有力量。雖然你不了解信心從何而來，仍會帶來力量，非常有幫助。度母做為護眾免於危險與恐懼是很有名的，例如護眾免於火燒的恐懼，或被大象追逐殺害的恐懼，或被老虎掠食的恐懼……假如你對度母有信心，度母會保護你遠離這些恐懼。所以沒有來由的相信，也很好，因為僅僅相信度母能保護你，這樣的信心，就很有力量。

So one time Rinpoche was on Pilgrimage, he was about seventeen years old, and he was around the monastery Samye in Tibet. In between Samye and Tsetang there is a big river. And Rinpoche fell in the river and he didn’t know how to swim. He just started to paddleand praying to Tara to please help him. He wasn’t reciting the mantra, but because he was praying like this - he didn’t swallow any water. And so he didn’t drown. He didn’t know how to swim, but he didn’t swallow any water because he was constantly saying this mantra and he just paddled and he made it to the other side of the river. That made him really, really believe in Tara. So then even if you fall in a river if you are about to drown, if you have faith in Tara, then this experience is something that is a friend of your practice because it develops your faith in the deities.

大約十七歲時，仁波切去西藏桑耶寺附近朝聖，在桑耶和澤當之間有條大河，仁波切落入河中，而當時他不知道怎麼游泳。他只是開始划水並祈請度母來幫助他。他沒有持咒，但是因為他的祈請，竟然也沒有嚥下任何水，也沒有溺水。他不知道如何游泳，但是他並沒有嚥下任何水，因為他持續的說咒語(?)，他只是划水，竟然就到了對岸。這讓他真的，真的相信度母。所以假如你對度母有信心，甚至你掉入水中、溺水了，這經驗仍會成為你修行的友伴，因為它會幫助你對本尊昇起信心。

堪布 竹清嘉措仁波切仁波切生平故事（一）

資料來源：http://ktgr.dscloud.me/moodle/course/index.php?categoryid=29
This unedited transcript kindly provided by Aaron Chrietzberg
尚未編輯的英文逐字稿提供自Aaron Chrietzberg

Namthar Seattle 1997

Translator: Ari Goldfield

西雅圖 1997

翻譯: Ari Goldfield

Rinpoche: So now what questions do you have?!

Question: If Khenpo could tell us something of when you were a young man in Tibetan and some the teachers he studied with and some stories of things you did at that time? If you could share that with us?

仁波切：現在你們有什麼問題嗎?

提問： 仁波切能告訴我們你年輕時在西藏，與上師們的故事嗎?

Rinpoche: The first lama Rinpoche met was named Jamyang Chokyi Gyaltsen, and he was the one who cut Rinpoche’s hair! (Laughter). At this time, when Rinpoche’s hair was cut he had the thought that he wanted to be a dharma practitioner, that he wanted to practice the dharma. But Rinpoche didn’t know that at the time. Later his mother told him “you had your hair cut by Jamyang Chokyi Gyaltsen who is a very, very important Kagyu Lama”. At that time Rinpoche was about that ______ size. (small).

翻譯：仁波切第一次遇到的上師叫蔣揚秋英嘉晨Jamyang Chokyi Gyaltsen，而他是其中一個剪仁波切頭髮的人(笑)。當仁波切被剪頭髮的時候，已經有個想法要成為修行人，修行佛法。

但是仁波切當時對修行了解的不多，後來仁波切的母親告訴他，「幫剪你頭髮的喇嘛是一個非常非常要的噶舉上師。」那時候仁波切還很小。

So he didn’t know anything about Jamyang Chokyi Gyaltsen, who he was; was who his father or mother was - or anything like that. Rinpoche has no picture of him – so he has no idea of what he really looks like – because he was too young to remember!

所以他不知道任何關於蔣揚秋英嘉晨Jamyang Chokyi Gyaltsen的事情，例如他是誰，他的父母是誰之類的。仁波切也沒有他的照片，所以並不記得那上師的樣子，因為當時仁波切太小了。

So Milarepa sang a song about different kinds of meaningful connections, and one of them is when the illusory body that is born and sustained by a father and mother meets with the lama’s instructions then that is the meaningful connection of practicing the dharma. But what gives that connection it’s meaning is great diligence in the heart. And so Rinpoche didn’t get any instructions at this time because he was a little baby. But he did get his hair cut, so that started a good connection for him! Rinpoche’s mother had a lot of faith in the dharma. Every morning she did five-hundred prostrations, and every evening she did five-hundred prostrations. So she did a thousand prostrations a day. So Rinpoche says he thinks that helped him a lot to see his mother, because he saw his mother had so much faith.

密勒日巴有一首緣起心要歌，裏面的偈子講到「父母所生幻身，會遇上師妙口訣，修持正法緣起也，緣起心要為精進」。不過，仁波切在當時沒有得到任何口訣，因為他只是個小寶寶。但他的確被剪了頭髮，因此和正法就有了善妙緣起！仁波切的母親對佛法很有虔敬心心。每天早上她都會做五百個大禮拜，而晚上她也會再做五百個大禮拜。所以她每天總共做一千個大禮拜。仁波切說他看到母親那樣對佛法有虔敬心幫助他很多。

So Rinpoche knew his grandmother, but beyond that he didn’t know anybody older than that. He didn’t know his great grandmother; he doesn’t know their names, or where they came from or anything. So when Rinpoche was about eight or nine years old, he heard some teachings from an old lama, named Ngawang Chokyi Ozer. He was about 80 years old. He had a very nice white mustache. He talked about impermanence; he talked about how all phenomena are impermanent. Rinpoche heard that and remembers that teaching from when he was about eight years old. So Rinpoche’s mother liked to go and listen to the Dharma teachings, and so Rinpoche went along with her because he wanted to go listen too. And he says the lama talked about a lot of things Rinpoche didn’t understand, but he understood about impermanence, that he could understand – the other stuff he didn’t understand.

仁波切認識自己的祖母，但再更上頭的祖先他就不認識了。他不認識自己的曾祖母，不知道祖先的名字或他們從哪裏來。當時仁波切大約八或九歲，他從一個老喇嘛Ngawang Chokyi Ozer那裏聽到一些教導，喇嘛大約八十歲了。他有著漂亮的白鬍子，講著關於無常的主題，他說所有的現象都是無常的。仁波切從八歲時聽到這個教導，就一直憶持著無常。仁波切的母親喜歡聽佛法開示，所以仁波切常與母親一起去，而他自己本身也喜歡聽佛法。這位喇嘛說了很多仁波切不懂的事情，但是仁波切聽得懂關於無常的法教。

So Rinpoche says he remembers one story that the lama told about one very powerful man of Rinpoche’s home country, whose name was “Jungden”. Jungden was evidently a really, really tough guy. He defeated anybody who tried to stand up to him. All of his friends had to cower before him. And he was incredibly wealthy and he could smash rocks with his bare hands. And he had incredible power, but when he died, there wasn’t a thing he could do about it. He just died, and that was it – he couldn’t do anything about it. So Rinpoche says he remembers that being a good example of impermanence. 

At that point Rinpoche says he felt a great sense of sadness. Because he thought “Oh wow everything is impermanent, that means I am impermanent, and I am going to die!” He said he wanted to go to the charnel grounds and look at all of the human bones. So Rinpoche says, in Tibetan charnel grounds it’s very easy to remember impermanence because there’s all these bodies strewnall over the place. And they are all in various states of decay. Some of them have bleeding, and the guts are hanging out, and the hair is still there and everything, and the other ones are just bones. It’s all kind of disgusting. It’s very easy to go there and understand impermanence. It’s not like Western cemeteries that have lots of flowers and nice grass So then Rinpoche thought about in Chenrezig - that’s helpful” so Rinpoche started reciting mantras.

仁波切記得這位喇嘛曾提過，在仁波切家鄉有一個很有力量的人，叫蔣登Jungden。蔣登是一位很難搞的傢伙。他擊倒任何一個想站在他面前的人。他所有的朋友在他面前都不得不退讓。他擁有不可思議的財富，而且赤手就能粉碎岩石，有著不可思議的力量，但當他死時，他什麼也沒辦法做，就是死了，就是這樣，他沒辦法做任何事。所以仁波切說他記得這個無常的好例子。

在那時候，仁波切說他感覺很悲傷，因為他想，「喔喔，每件事是無常的，那意謂著我是無常的，而我將死亡。」因此他想去天葬場去看人的屍骨。在西藏的天葬場是很容易憶持無常的，因為屍體遍佈在每個地方，這些屍體有各種腐爛的狀態，有些流血，內臟都流了出來，頭髮還在，而其他很多都只是骨頭。有很多令人覺得噁心的樣貌，去那邊觀修無常是非常容易的，不像西方的墓地有很多美好的花和草。所以當時，仁波切想到觀世音菩薩，而那果然有幫助，仁波切就開始持咒。