噶陀仁珍千寶仁波切開示夏扎法王的上師希娜堪卓大師簡介

噶陀仁珍千寶仁波切開示夏扎法王的上師色拉堪卓大師簡介

　　取藏大師希娜堪卓（或譯音色拉，取自地方名。堪卓意為空行母），為尼泊爾現世成就者 夏札仁波切的上師，父親為駐錫西藏的漢使，母親為藏人。十四歲時，離開家鄉到果洛地區，因身無分文而成雇工，為人放牧牛羊。某日放羊時，親見印度八十四成就者的祖古熱巴大師，教他一些密乘七供屬圓滿次第的法門，精進練習後，修行增長。後來噶日迭頓伏藏大師敦珠旺秋臨圓寂前，前往拜見，圓寂後數日，示現於她面前並給予灌頂後開悟，從此知道所有的儀軌、壇城及朵瑪的製作，通達大小五明、顯密經典。十幾歲時，康區具盛名、博學的安尊珠巴（為隆欽傳承）見到希娜堪卓所寫的伏藏法本後，說：「一個女孩子寫出這樣的法本是不可思議的，我一定要請她為我的上師。」便派人尋找並請她到那裡為安尊珠巴的上師，堪卓傳予他大圓滿法；巨木旁大師（為寧瑪巴非常有學問的上師之一，寫有三十二本書，目前寧瑪巴所有學院的課程都是由他整理。）也非常讚誦她，從此有名於康區。

　　希娜堪卓寫有六本書，這裏全部都有，我以前曾向上師 夏札仁波切請傳過她的秘密傳記，內容多為四灌頂和大圓滿的教授，因為密傳，所以不公開。

　　噶陀仁珍千寶仁波切講瘋子成就者故事：希那堪卓的弟子——因瑞仁波切，他住在我家隔壁的村落（阿萬倉寧瑪寺）。文革期間他不怕被人指責，議論，只要有人要求，他都不避諱的念經傳法，所以常常挨打，被很多人批鬥，淩辱，後來有不少人都勸他裝病，不然這樣天天打下去早晚有一天被打死。他原本只是一位經懺師，但每次被打的時候，他都很放鬆，好像入定了樣，不管怎麼打都沒有反應，當時很多人都以爲他被打死了，可結束之後，他又好像出定一樣慢慢恢復過來，而且還説很快樂，很舒服，很多人都不相信，以爲他是裝的，或是説他瘋了，但他說自己沒瘋，是真正感到快樂…。希望大家都有機會變成這樣的境界，我也希望自己以後能達到這種境界！

伏藏師：色拉康卓爹威多傑(1899-1952)

　　

　　色拉康卓 — 二十世紀偉大的伏藏師色拉康卓爹威多傑(1899-1952)

　　

　　色拉康卓的自傳正被譯為英語。同時，我們可以通過與她有很深緣分的的尊者桑格卡仁波切 ― 高陳活佛的故事窺見一斑。

　　

　　100多個大伏藏師中只有三位智慧空行：

　　

　　1、仁千特如的啤瑪貢嘎布姆空行母

　　

　　2、覺牧蒙莫空行母

　　

　　3、色拉康卓

　　

　　色拉康卓在當代開啟了所有女伏藏師所取出的伏藏中最為著名、傳播最廣的伏藏集。 色拉康卓是卡拉多傑楚的一個化身。在蓮師和空行母依喜措嘉的時代，有32個自然解脫的空行母，卡拉多傑楚就是其中的一個。她拜見蓮師和空行母依喜措嘉時，蓮師把自己的水晶念珠放到她頭上，水晶念珠竟然融入她體內。像度母一樣，她發願常轉世為女身利益眾生。

　　

　　當巴桑傑林巴在一個預言中表示，金剛亥母將在欲界利益眾生。貝瑪‧來德瑞車也有關於卡拉將降臨世間的語言和指示。類似的預言有很多…

　　

　　色拉康卓的家庭來自中國，她生於拉薩的一個著名寺院附近。八歲時，度母在她眼前現身，她有純淨的關於薩惹哈、依喜措嘉等的內證體驗。等到安排婚嫁之時，她逃了出來，從一個明淨的窗臺上跳下，落在一塊石頭上，在石頭上留下的足印至今可見。

　　

　　她身無分文，獨自一人離開了拉薩。在夜宿森林、無有飲食的情況下向北走了四五天，最後虛脫倒下，幾近死亡，於是她祈禱蓮師救助。很快，一個騎馬的人出現了，躬身將一大壇酸乳酪獻給了她（這是果洛迎接客人的一種方式，至今果洛還有這種酸乳酪罎子）。那是護法馬扎克‧皮木扎的一個化身。

　　

　　色拉康卓到了有一個很大的瑪尼石的地方，幾乎要餓倒了，並且缺少衣服，她繞轉著瑪尼石。一個喇嘛看到了她，請她進去，給她做大禮拜。喇嘛說他接到了很多預言和徵兆預示著她的到來。並很快地把她請到一個很高的法座上向她求法。這樣，她在離家一個月後傳出了教授，將心意伏藏傳給了第一個弟子。弟子供養了鞋子、衣服、糌粑，並跟隨她到果洛傳法。

　　

　　由於方言上的差別、性別等一些因素，使她在果洛較為困難。她找了一個照看犛牛的工作，感覺有些情緒低落和失望（據一些資料顯示：她的自傳中說明當時失望的主要原因是沒找到具格的同修）。

　　

　　她期望遇到一位特別的瑜伽士上師，瑜伽士的妻子和侍者阻擋了她。如是三年後，那位瑜伽士請求見她。他們相見後，雙方開取伏藏的障礙最終得以清除。瑜伽士預言她的伏藏要出現了，果然，各種內證境界顯現了。有時會出現語言、符號問題。那段時間她與瑜伽士相互幫助，開啟了相關伏藏。

　　

　　助伴在修行中的作用主要有兩個：首先，通過特定的訓練，在熟練掌握後能得到俱生的覺悟狀態，有助於升起和維持樂空雙運的偉大智慧。再者，覺悟的成就者非常有必要在同助伴的特定修習中，產生非凡的境界與加持，用來完成向有福緣的具格弟子傳授指示極深境界的重要使命。按照傳統的慣例，助伴是非常重要的方便手段。

　　

　　由於埋伏藏時的特別約定，一個伏藏師為開取和理解伏藏中的某些重要字句，有時需要不同的助伴來支持。由於如果合適的人沒有成為伏藏師的助伴，或者助伴當時沒有在場，那麼她的飾品或一件衣物也可代替。由於某些互補的因緣，代替品就成了開啟伏藏的助緣，而且有助於翻譯符號文字原稿和利於教法的傳播弘揚。

　　

　　這個瑜伽士指出，她是色拉楊珠的轉世 ― 尊美峨些（貝瑪督丟桑格卡林巴）的空行母。尊美峨些是偉大的著名伏藏師敦珠林巴的兒子，他本人也是一位大岩取者。作為色拉楊珠後世的空行母，她被稱為色拉康卓。很多人開始向他們兩個求法，他們的傳承流傳開了。她非常博學並且有著不可思議的成就，她可以同本尊集會，就像我們同好友在一起一樣。她有個秘密傳記講述這些。

　　

　　當有人問一些教法的問題時，她常說：我不知道。然後說：不過我從這位空行母那裏聽說過一次…

　　

　　一次，她到類烏齊傳授大圓 滿立斷 教授《淨治明相》。那裏有三個大寺院，兩個寺院對她很好，一個對她不信任，因為她是女身而且不是出家人。他們諷刺說：多麼奇怪的上師啊，那樣美麗還穿著奇特的衣服。

　　

　　她想在那個寺院見到某個特別的喇嘛。他們說：你不能見他。”因為他已經隱退了。她說：那把他的衣帶給我吧。但是他們不同意。後來她圓寂並成就虹身。她指示說她的房門必須關閉7天。但四五天后，大家通過牆上的厚木板可以看到房間充滿了彩虹。村民開始偷看，見她的衣服間有彩虹圍繞盤旋，還看到用光組成的咒字：哈、日、尼、薩，有人嚇得要命。弟子們想提前進去得到舍利，到了第5天，只能看見彩虹和像火一樣的微光，他們把手伸到光中，想在她沒有完全虹化前留下一些舍利，只有上唇根大小的舍利留了下來。

　　

　　那個反對她的寺院僧眾感到很害怕。他們來到舍利前深心懺悔犯下的過錯。

　　

　　恰扎仁波切作為法脈的持有者，要求那些出家人廣傳此法脈以補償過失。因此，類烏齊的每個人都成了她的傳承弟子。

　　

　　她是空行母中唯一的通達所有教法的佛法精通者、實踐者、成就者。被稱為智慧空行母德欽爹威多傑。她轉世為恰紮仁波切的一個女兒，名為莎華斯華啼。（另一個化身轉世於四川，現為若爾蓋縣凍列鄉達麼尼姑寺主持，法號拉江旺姆 ― 譯者註）

　　

　　作為很多伏藏傳承的持有者。她的伏藏集取於28歲時，以她的伏藏法號蘇卡多傑（大樂金剛）命名，稱為實相自顯空行秘密伏藏。

　　

　　

　　

　　原文附後：

　　

　　Sera Khandro, Twentieth Century Major Terton

　　Sera Khandro Deway Dorje (1899-1952)

　　

　　Sera Khandro’s autobiography is in the process of being translated into English. In the mean time, we can get a little taste through the stories of Tulku Sangngak Rinpoche—the Gochen Tulku—who is related to her.

　　

　　Out of 100 great tertons, three were women

　　1. Khandro Pema Kunga Bum in Rinchen Terzo

　　2. Jomo Menmo

　　3. Sera Khandro

　　

　　In the present day Sera Khandro discovered the most famous and widespread terma cycle of all the female tertons.

　　

　　Sera Khandro was an incarnation of Chaka Dorje Tso. There were 32 innately liberated dakinis at the time of Guru Rinpoche and Yeshe Tsogyal. Chaka Dorje Tso was one such dakini. She approached Guru Rinpoche and Yeshe Tsogyal, and Guru Rinpoche placed his crystal mala onto her head and it dissolved into her head. Like Tara , she took a vow to always be reborn as a woman.

　　

　　Sangyey Lingpa predicted a manifestation of Vajravarahi who would benefit beings in the desire realm. Pema Ledretsal also predicted and emanation of Chaka would come, as did many others.

　　

　　Sera Khandro was born in Lhasa near a famous temple. Her family was from China . Tara appeared to her when she was 8 years old. She had pure vision experiences of Saraha and Yeshe Tsogyal, among others. When it came time for her arranged marriage she escaped out of a clear story window and jumped, falling on to a stone surface, where the indentation can still be seen.

　　

　　She left Lhasa alone, bringing nothing with her. She walked 4-5 days distance north without food, sleeping in the forest. She prayed to Guru Rinpoche for help, but eventually collapsed and nearly died. Then, a horseman appeared with a big container of yogurt, and offered it to her with a bow. (This is the Golok style of greeting travellers. They still have these kind of yogurt containers in Golok.) This was an emanation of protector Majak Pumra.

　　

　　Sera Khandro arrived at a place where there was a large Mani stone--completely starved and with no clothing. She circumambulated the mani stone. A lama saw her and invited her in, offering her prostrations. He said he had received many prophesies and predictions of her arrival. Immediately, he put her on a high throne and requested teachings of the Dharma. And thus--one month after she left home--she gave teachings. In this way she imparted her visionary terma to her first student. He provided shoes, clothes, tsampa to her, allowing her to travel on to Golok.

　　

　　The difference in dialect, her gender, etc... made things difficult in Golok. She got a job taking care of yaks, feeling depressed and defeated. (I have heard through the grapevine that her autobiography explains that her depression centered around not being able to find a qualified consort.)

　　

　　She wanted to meet a certain ngakpa lama, and his wife and attendant prevented her. This went on for three years. Finally, the lama sent for her. Then both of their obstacles for ter revelation were cleared away on finally meeting each other. He predicted her treasures should appear now. All kinds of visions occurred. Sometime there were problems with the terma, signs. At these times this lama could help her out, and she could help him.

　　

　　The support of the consort has two purposes. First, through tantric training it helps to produce and maintain the wisdom of the union of great bliss and emptiness, by which the adept attained the ultimate state. Second, a realized person who has the requisite powerful aspirations takes birth as the consort of a terton in order to fulfill the mission of discovering the profound esoteric teachings for fortunate followers. For the terma tradition, a consort is a very important instrument.

　　

　　Sometimes the support of different consorts is required for the discovery of several major scriptures by the same person, because of their specific aspirations for discoveries at the time of concealment. If the right person could not become the terton’s consort, or be present, sometimes the gift of an ornament or an item of clothing of the person can be a substituted. Because of interdependent causation, the substituted object becomes the support of the discovery, decoding the symbolic script, and allowing for the propagation of the teachings.

　　

　　This lama predicted she was the destined khandro of Sera Yangtrul (Pema Dudul Sangngak Lingpa, Drimey Ozer), son of the great terton Dudjom Lingpa, who was himself a renowned terton. She is called Sera Khandro, because she was the consort of Lama Sera Yangtrul. Many people came to study with them both, and their lineage spread.

　　

　　She was very learned and had indescribable accomplishment. She would hangout with with yidams like we are hanging out with our buddies. She has a secret biography that describes this.

　　

　　When someone would ask her a Dharma question she would often say "I don't know", pause, then say "but I heard from this dakini once..."

　　

　　One time she went to Riwoche to teach the Dzogchen Nang Jang. There are three big monasteries there. Two of the monasteries treated her well. One treated her badly, because she was a woman and not a nun. They would say sarcastically "What and amazing lama, so beautiful, and with all those fancy clothes."

　　

　　She wanted to meet a certain lama in that monastery. They told her "you cannot see him," that he was in retreat,

　　

　　She said "O.K., just bring me his belt." But they did not.

　　

　　Later she died and attained rainbow body. She left instructions that her door should be kept closed for 7 days. But, after 4-5 days they could see through the planks of the walls that the house was filled with rainbows. Folks started peeking. They could see that there were rainbows swirling and hovering in her clothing. Some people were scared. There were letters made out of light that spelled HA RI NI SA. The students wanted to break in early to get relics. At day 5 they could see only rainbows and fire shimmering at first, They thrust their hands onto the light to try to get remains before she completely dissolved. Only remains the size of a torma were left.

　　

　　The monastery that had opposed her felt really bad. The monks came out and confessed their mistake to her remains, realizing the mistake they had made.

　　

　　Chatral Rinpoche holds her lineage--these monks requested the transmission and sponsored him to make up for their mistake. Therefore, everyone in Riwoche therefore became her disciple.

　　

　　She was unique among the khandros in that she mastered all aspects of Dharma--scholar, practitioner and siddha. She was called dakini Dechen Dewe Dorje. She was reborn at one of Chatral Rinpoche’s daughters, Saraswati.

　　

　　She was the repository of a number of gTer lineages. Her treasure cycle called Dakini's Secret Treasury of the Nature of Reality was discovered by her under her terton name, Souka Vajra (Blissful Vajra), when she was 28.