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【蔣貢拿旺累巴尊者傳─往生彌陀淨土的藏密大成就者】
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【蔣貢拿旺累巴尊者傳─往生彌陀淨土的藏密大成就者】

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【蔣貢拿旺累巴尊者傳─往生彌陀淨土的藏密大成就者】
 
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蔣貢拿旺累巴仁波切係於一八六四年生於多康噶圖一地,係第一世蔣揚欽哲(一八二○至一八九二年),第一世蔣貢康慈(一八一八至一八九九年),和蔣揚仁欽多傑等諸位大師的心子,其學養與修持證驗之豐富不但聞名於西藏且馳名於整個中亞。
 
累巴仁波切幼時即能痛念無常而發心修行,當他修習菩提心時,他的親弟弟不幸被人殺死,累巴仁波切非但並未生起怨懟、報復之心,反而深深地悲憫凶手的無明業障,顯示出仁波切菩提心之真切與清淨。
 
累巴仁波切在九歲時,於薩迦哦支派所屬寺院的堪布座下出家、受沙彌戒,並接受喜金剛灌頂。又依當地一位名為拿旺西竹嘉措的大師,開始其初止之修學,在讀、寫、文法上均奠下良好基礎,並接受了許多灌頂;由於累巴仁波切的好學不倦,因此對各種顯密經典均能如實通達。大約二十五歲時,他又依止了一位前藏的大師蔣伯天津修學,蔣伯天津以身為大護法瑪哈嘎拉之化身而聞名,曾在古吉寺完成了一億遍瑪哈噶拉七字咒之念誦;累巴仁波切由這位大師處,得到了瑪哈嘎拉外、內、密之全部教法。
 
然後累巴仁波切離開了他位在前藏的家鄉,來到後藏的哦大寺,依止拿旺洛竹寧波大師,得到許多深奧之教法,並且領受了具足戒。這位大師是當今薩迦茶支派領──秋吉崔津仁波切的先祖。累巴仁波切從他領受具足戒起,直到七十二歲圓寂為止,一生茹素、不食酒肉,即使是在密秘薈供修法時亦然,他僅將酒、肉觸及其舌而已;平日並以最簡樸的方式取其生活所需,同時他也過午不食,夜不倒單,持戒十分精嚴。當然他是一位真正的比丘,因此他僅著三衣,身無長物,一切均依律儀而行,具有最完美的道德行為。正如印度的世親菩薩所說:「一個人若先具足了堅固完美的道德律儀基礎,則種種功德自然就會生起,一切修學及證悟皆奠基於此。」
 
當累巴仁波切二十七歲時,他來到前藏的佛教中心──德格,與第一世蔣揚欽哲旺波,以及第一世蔣貢康慈兩位大師相見。他當時很窮,將自己的全部家財背負在肩上,步行到德格去,路途十分遙遠而艱辛。他在德格停留了數年,很想得到欽哲仁波切的教誨;但是他實在太窮了,無法供養上師,因而感到自己的處境十分困難。
 
有一次累巴仁波切很想參加欽哲仁波切舉行的一系列深奧灌頂和教學法會。當時,參加法會的人有數百位,其中包括了出家男眾、在家二眾和各行各業的人,對於受法的人並沒有資格限制。而累巴仁波切非常謙虛的坐在最後一排,心中非常渴望得到這些灌頂和教法。突然,坐在大寺法座上的欽哲仁波切望著累巴仁波切說:「把這個來自噶的骯髒和尚丟出去!」所以他就被拋到寺外去了。起初他想:「這是怎麼回事?為什麼會在我身上發生呢?」但是他對欽哲仁波切的信心從未動搖過。於是下一回傳法時,累巴仁波切與先前一樣,他又來參加,非常謙虛地坐在最後面,希望能得到教法,此時欽哲仁波切又指著他說:「把這個襤褸的和尚丟出去!」在眾目睽睽之下這種的事,一共發生了五次之多。
 
如果是我們去見一位上師,而上師對我們的態度,未如我們的期望,或只是不停地責罵,可能我們的信心一下子就全部喪失。然而累巴仁波切在這種情況之下,被拋出去多次,而他對上師的信心仍絲毫未曾動搖過,也從不對上師的行為感到嫌惡。相反地,他卻認為欽哲仁波切確是文殊師利菩薩;而他自己真是個無知且罪業深重的眾生,上師的做法是為了能淨化他過去所造的果報和罪業。
 
累巴仁波切就是如此不間斷地提醒自己生起信心:上師就是覺者的清淨見和清淨觀。不過,累巴仁波切仍多次地在眾人面前受辱,然後被拋出去,最後他感到實在非常的沮喪和煩惱,因他為了求法而從遠方來,受了很多委屈,卻無法得到上師的教法。然而,他仍視上師──欽哲仁波切與佛陀無二無別。
 
這時有一部欽哲仁波切的傳記正印行中,其中講到欽哲仁波切,過去世如何是中國五台山的具瑪拉密渣大師,而未來將如何化身為身、口、意、功德、事業五位上師。於是對欽哲仁波切生起極大的信心,而且累巴仁波切發願:如果他能得到欽哲仁波切的教法,他必定精進修持,直至開悟、證果,立誓要成為薩迦派的大師之一。可是目前他實在很難親近欽哲仁波切,也很難得到想學的教法,即使如此,累巴仁波切仍從未對欽哲仁波切喪失信心。
 
累巴仁波切在德格渴望得到欽哲仁波切的教法,但因自己實在太貧困、毫無資產,以致無法供養上師。然而他確實是一位非常優秀的比丘,律己甚嚴,他僅僅有的就是肩上的那條破舊的袈裟。累巴仁波切在行為上從不犯戒,不沾酒肉,與他生活一起的出家人,經過一段時間共處後,都留下深刻的記憶,於是給他取了一個外號叫「襤褸者」。
 
終於,有一位出家人與累巴仁波切是很好的朋友,他很喜歡累巴仁波切,而且與欽哲仁波切很親近,可以見到欽哲仁波切,所以累巴仁波切將自己對欽哲仁波切的感受告訴了他,以及極想親近得到他的教法,並說明自己目前困難的處境等。於是這位出家人便代替累巴仁波切向欽哲仁波切說:「有一位比丘非常優秀,自律甚嚴,很想得到您的教法,但是卻無法見到您!」欽哲仁波切說:「他是誰啊?」這位出家人說:「他就是那位襤褸的比丘。」
 
於是他把自己所見有關累巴仁波切的各種良好品性都告知欽哲仁波切,以此因緣,累巴仁波切終得親近且受教於欽哲仁波切,也跟隨寺院中的其他上師學法,他和欽哲仁波切的秘書──徹仁札西學習文法和文學,與寺廟堛漕銗L大師學中觀哲學、菩薩道,這些大師都回報欽哲仁波切說:「累巴仁波切學習過程的表現是非常的優秀,且極具有智慧!」於是欽哲仁波切,終於傳授了累巴仁波切深廣奧秘殊勝的教法。譬如:薩迦巴的金剛瑜珈母、薩迦班智達與文殊師利菩薩合一的修法,各種律儀誓願、菩薩戒、還有許多密乘的殊勝灌頂和教法。
 
此外,累巴仁波切在德格還拜噶瑪噶舉派第一世蔣貢仁波切為師,學到了九十五種的灌頂和教法。他還追隨約三十位大師學習,最重要的是薩迦哦寺的住持──洛竹寧波;從這一位大師得到「道果」教法。在這三十位大師中,累巴仁波切對欽哲仁波切和蔣貢仁波切最深具信心,他經常對這兩位上師不斷祈請,在完成了德格數年的求法和修學後,累巴仁波切回到自己的家鄉──噶。
 
在家鄉住了一段日子後,不久,累巴仁波切的父親過世了,接著他又接到上師們相繼圓寂和許多朋友也過逝的消息。這些事使他非常悲傷,並對輪迴生起了極大的出離心。
 
三十七歲那年,為了進行嚴格的閉關修行,累巴仁波切在山中找到一個非常隱蔽的洞窟,並且用岩石將洞石封住,僅留了個小洞做為食物和送水的窗口,將自身封閉於此石窟中達十五年之久,在這十五年中,累巴仁波切嚴持戒律,精進不懈地修持著。
 
閉關開始時,累巴仁波切有一本觀音修法的精簡教本──名為《摩尼卡布》,此書在西藏甚為通行,當時閱讀後,知道了觀世音菩薩深奧教法的所有殊勝功德,令他感動得熱淚奪眶,身毛皆豎,於是便將法本頂在自己的頭上以表尊重,然後說道:「我必須終身修行觀音法,念誦六字大明咒,這樣此生必定能夠證悟。」接著他又想,在西藏確實有很多人修持觀音法因念誦六字大明咒而得成就,然而在薩迦派裡,少有人專門修持「道果」,因「道果」是非常困難、深奧的,很少人能夠徹悟,於是他決定選擇以「道果」做為他的修行之路,並將「道果」的傳承復興發揚起來。但這是一條非常困難且深奧的證悟之道,因此他覺得必須向薩迦班智達祈禱,以獲得傳承的全部加持。為達到目的,累巴仁波切將薩迦班智達作為一切皈依對象的總集化現,而虔誠地祈禱著。
 
累巴仁波切有一幅薩迦班智達的唐卡,這幅唐卡是按照薩迦班智達──文殊師利菩薩合修法所繪製的,其身相是橘色、頭戴班智達帽,手持大般若經和智慧劍,周圍環繞著許多供養天女,以及他的大施主──當時的蒙古皇帝。累巴仁波切把這幅唐卡掛在牆上,代表所有皈依境,然後持誦修持許多種不同的皈依文,包括皈依上師、佛、法、僧的四皈依文,六皈依文以及皈依佛、法、僧三寶的三皈依文。
 
總的說來,累巴仁波切一共做了兩百四十萬次的皈依祈禱。此外,他又特別向薩迦班智達祈禱,其祈禱文是薩迦班智達親自寫的,也就是《因明論理寶藏》一書中的第一偈,他每持誦此祈禱文一次便禮拜一次,最後圓滿了四百一十萬次,對薩迦班智達的禮拜和祈禱唸誦。累巴仁波切還修持金剛薩埵、百字明一百八十萬次,又很謹慎地修了一百萬次的七支曼達供養。
 
累巴仁波切又體悟到,欲將自心完全地轉向佛法、對佛法生起堅固的信心並深得其感受,必須先體悟無常的真理。因此,他專心觀修無常,為期長達十二個月之久,因為體悟無常是非常的重要。另外,他也完成了許多其他的供養和修行,包括修了七十萬次的水供,並向薩迦班智達做了一百五十萬個酥油燈供養。累巴仁波切的修行非常注重對薩迦班智達的祈禱、供養和觀修,為完成這些供養,需要大量的酥油,在這十五年中,他卻從未吃過一滴酥油,因為酥油全部都用於點燈供養薩迦班智達了,如此虔誠地苦修之下,累巴仁波切終能完成一百五十萬個酥油燈供養。
 
其間,當累巴仁波切完成了相當多的酥油燈供養時,他還想要更多的酥油,以用來修更多的供養。此時護持他閉關的是他的母親,由山下將他的生活所需帶上來,所以酥油也是由她帶來的,於是他向母親要求更多的酥油,他母親聽了很生氣的說:「你應該知道我們很窮困,要拿到酥油,並帶至山上是很困難的,而你卻坐在裡面吃酥油。」累巴仁波切回答說:「媽,我未曾吃過這些酥油,連嚐都沒嚐過,所有的酥油都用來供養薩迦班智達了,您看看我就會清楚明瞭了。」於是他靠近洞口光亮處,他的母親看到兒子非常瘦削的臉,就知道他確實沒有吃過酥油,她也了解到他是非常精進的在修行,於是她傷心的哭了起來,並勸他不要對自己如此刻苦。
 
在閉關的十五年中,累巴仁波切如此刻苦精進、努力的修行,他的主要修法是喜金剛,也就是「道果」的法要;仁波切圓滿了「道果」中,「三現觀」、「三密續」的顯密道次第修習各三遍,以及喜金剛心咒兩千萬遍的持誦。此外,他也完成了護法瑪哈噶拉及六字大明咒各一億遍的持誦。
 
其實累巴仁波切就是薩迦班智達(文殊師利菩薩)、與大悲觀世音菩薩的化身,早已是登地以上的大菩薩,上述的修持完全是為了利益眾生而示現。
 
累巴仁波切在關中有著極豐富的內證經驗,他曾多次親見薩迦班智達。在薩迦班智達的現前指點下,解除了累巴仁波切在教法意義及修證上的一切困惑,引導他圓滿了「道果」的研習與修持,令他在此稀有的一生中,臻於大手印的最高境界。累巴仁波切不僅曾親見薩迦班智達、薩迦三祖──傑森達巴嘉晨、以及印度八十四大成就者──維魯巴等傳承祖師。此外,更由於仁波切對喜金剛的精進修持,而令喜金剛壇城在他身上如實現起;在諸多親見的本尊當中,瑪哈噶拉大護法特別如父母看顧愛子般地每日現前與護持。
 
由於對上師堅定不移的信心及精進不懈,累巴仁波切圓滿成就了十地菩薩的功德與證量;在他閉關修持大禮拜的石板上留下了手印及腳印痕跡,而每日傾倒供水之處,則自然現出法輪、海螺、天女散花等八吉祥的瑞相,令眾人見而生信。
 
完成這十五年的閉關後,累巴仁波切的聲名傳遍了西藏的三個地區,尤其是他曾親見薩迦班智達智慧身一事,更是傳為美談。累巴仁波切的周圍不時聚集了許多偉大的弟子,各地的寺院及大仁波切都紛紛請求他前去傳法;在他大轉法輪廣傳顯密法要的佛行事業中,光是「道果」的「落些」不共大法就曾傳授達九次之多,每次都有至少五百至一千位的弟子受法,於是他成為西藏聞名的大成就者。
 
每當累巴仁波切被迎請到一所寺院,眾人皆要求也給予「薩迦班智達──文殊師利菩薩」的加持,有一回他向德松仁波切說:「為什麼我每次到一所寺院,總是有群眾大喊『薩迦班智達──文殊師利』呢?」德松仁波切說:「因為大家都知道您對薩迦班智達所深具有的正觀,因此他們很希望能得到您的加持。」
 
累巴仁波切還具有記得一些自己過去生平事蹟的宿命智,譬如也曾在薩迦三祖傑森達巴嘉晨的時代為其弟子,達巴嘉晨有八位心子,其名字都冠有達巴這個字,累巴仁波切說:「他自己當時的名字叫做薩迦達克,是達巴嘉晨的主要弟子之一。」過去生中,他還是具有「惹姜巴」學位的貢噶依希,是該地寺院的創建者;又在此生的前一世,他名叫拿旺萊竹,住在哦寺。累巴仁波切一生中,也以其指認出了包括第三世德松仁波切在內的許多轉世祖古,並給予無謬誤的灌頂、教授。
 
經過這次閉關,以及累巴仁波切在西藏各處的種種教學之後;因其證悟,他的名聲便傳遍了全西藏。累巴仁波切與他所屬的寺院得到許多的供養、他利用這些供養來重建自己的寺院──塔蘭寺。累巴仁波切首先在該寺中重建了一些非常莊嚴的大殿,內有三尊法相莊嚴的巨大佛像,中間是一尊釋迦牟尼佛金像,有數層樓之高,極為宏偉、壯觀,仁波切說:「凡是到過普魯瓦拉的人,都知中央的那座最高的佛像。約有三層樓高,而這一尊釋迦牟尼佛像比那座還要高大得許多;右邊是薩迦班智達的塑像;左邊是哦千•貢噶•寧波的塑像,均約兩層樓高。」由於累巴仁波切和德松仁波切的轉世再來人,及大班智達阿將仁波切在西藏噶區的弘法盛況;加上累巴仁波切的佛法事業遍佈西藏甚為廣大,因此而被譽為「第二阿底峽」。
 
累巴仁波切曾經對德松仁波切說:「以前,我曾經想過,來世再繼續在西藏轉生,弘揚薩迦派的教法,並發揚光大之,然而,因未來的薩迦、哦巴將僅存其名,這使我非常的痛心,因此我決定不再轉世了,而選擇往生極樂世界。」當時聽到這消息的人,無法了解他的意思,因為當時薩迦和哦巴的寺院均非常宏偉,且各自住了上千的僧侶,怎麼會一下子僅存其名呢!認為仁波切一定是說在這兩地的傳承未來不能被保存得很好,譬如:住持不能勝任或戒律無法精嚴等等,而事實上,這正是累巴仁波切超凡洞察力的表現。因為這些寺院在中共入侵之後,幾乎被破壞殆盡──哦巴支派的寺院全部被摧毀;而薩迦大寺所僅存的是那座大殿。由此可見,累巴仁波切早已預見了多年以後西藏將發生的大變化。
 
累巴仁波切又說,他將往生阿彌陀佛的極樂世界,而往生極樂不能沒有善因的。他又說:想往生極樂應具有四種淨因,
第一、已發菩提心,就是已經發起為利益眾生而志願成佛的心。
第二、廣大地累積智慧和功德兩種資糧。
第三、常清楚而明顯的在心中觀想:阿彌陀佛的慈容和極樂世界的種種莊嚴景象。
第四、不斷地發願並祈禱,自己在臨終之剎那能夠即刻往生極樂淨土,並能立刻花開見佛,見到阿彌陀佛的慈容。
 
如果這四淨因皆具足,往生極樂世界則是必然的,這就是佛法的教示。累巴仁波切說,這四種淨因,他已完全具足,故必可往生極樂世界。
 
西元一九四一年初,拿旺累巴仁波切為眾生而示疾;當蔣揚欽哲仁波切的宗薩寺派人前來邀請他於下一年前往傳法時,他回答說:「我明年已不在此世界。」當弟子們請求他長久住世時,他說:「在許多空行、護法的一再迎請下,我將要到一個有很多上師、佛菩薩所住的地方──德哇千(彌陀淨土),以便未來利益更多眾生,廣弘佛法;因為在極樂世樂有許多薩迦派的大師,包括薩千頁噶寧波(薩迦初祖)本人,索南茶摩(薩迦二祖)、達巴嘉晨(薩迦三祖);以及噶居派的大師噶瑪恰美、哦千、哥蘭巴等人;如果極樂世界也有「道果」這個教法的話,我將向這些大師請教、學習,以消除心中殘存的疑惑。」
 
累巴仁波切往生的時刻漸漸接近了,他在一幅畫有阿彌陀佛和極樂世界的唐卡前,供養種種稀有供品,並在金銀供杯中盛滿牛奶,投入殊勝的舍利子,以及由薩迦派、哦支派、茶支派的創始者──薩迦貢噶寧波所傳下的珍貴甘露丸於其中。
 
就在同年的藏曆三月二十九日上午,累巴仁波切在淨身,著三法衣後,對周圍的人說:「今天就是我要往生的日子,我將在臨終時即刻往生極樂世界。」然後他便面西而坐,將那幅自製的莊嚴唐卡掛在牆上。在當天中午,累巴仁波切同弟子們說:「我現在要吃飯。」他將盛有舍利子以及非常具有加持力的三顆甘露丸的牛奶喝下。接著,他將另一位亦已現出家相的弟弟召喚前來,告訴他說:「由於在我十五年的閉關中,你每日為我護關、照料飲食。並在關房外,極具信心且無間斷地對我行大禮拜;以此功德,只要你誓願從今起絕不造作五逆重罪,臨終時我必定前來接引你同往西方淨土,這是我們之間的三昧耶戒!」
 
然後累巴仁波切對周圍的待者和親戚們說:「我現在就要往生了,我的時刻到了;你們以後千萬不要造惡,務必努力修善。」仁波切的親友弟子們聞此便開始哭泣,悲傷之餘,不斷勸請他繼續住世,勿捨眾生;奈何眾生福報已盡,累巴仁波切說:「你們不用哭泣,也不必悲傷,因為我是不經中陰身,而直接上生、前去阿彌陀佛的極樂淨土。對於一個罪人而言,他將下墮於無止盡的輪迴堙F但是對一個累積功德和已覺悟的人而言,他將上生善趣,而我將往生極樂是不用懷疑的。」
 
於是累巴仁波切除留下現在居於法國的薩迦哦支派──遍德仁波切,以及現任尼泊爾塔蘭寺堪布──蔣揚西祿兩人之常常分別在旁服侍外,要求其他人全部離開室內。眾人退出後,累巴仁波切便整理衣容,開始坐著持誦觀世菩薩六字大明咒,左手持念珠、眼視西方(通常他每天唸誦五千遍以上的六字大明咒);當他唸誦至大約半串念珠,也就是約五十至六十次六字大明咒時,累巴仁波切突然停止念誦,自修破瓦法而去。此時,天空出現彩虹等各種瑞相,顯示累巴仁波切確已往生極樂淨土。
 
累巴仁波切往生前,右手結布施印,左手持念珠於心前,往生後身體保持靜坐姿勢七日不倒,七日後,紅白菩提從其鼻孔中流出,顯示其證悟大手印境界的高度精神成就。
 
累巴仁波切的遺體火化後,頭骨上現出六字大明咒梵字,心中現有觀世音菩薩身相,全身多處遺骨現出本尊,菩薩身形,並有舍利子極多。在場弟子均親見荼毗塔上空天雨曼陀羅花、天空乍現彩虹,並有龍王哀鳴之異聲,令人至心感動。
 
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【內文附註】
 
在第一世欽哲仁波切圓寂後,化身為五位上師,其中他的事業化身為──宗薩仁波切,蔣揚確吉羅卓,當第二世的宗薩欽哲仁波切聽到有關累巴仁波切高深證悟的故事後,便邀請累巴仁波切到宗薩寺來,傳授他「道果」以及其他薩迦派的密乘諸教法,其他欽哲仁波切的化身,例如:身化身、語化身等,也從累巴仁波切得到許多珍貴的教法。
 
此外,薩迦家族的昆氏傳承大師──拿旺突塔,是欽哲仁波切的意化身,便曾兩次邀請累巴仁波切到薩迦Wangchuh教他「道果」,但是累巴仁波切在答應其邀請前便圓寂了。
 
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【圖文出處】
 
密乘心要(四)《佛所行處─道果心印加持海》黃英傑 編著
 
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[此帖子已經被作者於2011/11/30 下午 01:51:44編輯過]
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Gaton Ngawang Lekpa Rinpoche Biography (1864 - 1941)

Based on oral teachings of Dezhung Rinpoche and notes from the biography of Lekpa Rinpoche by sDe-gzhung A-'jam sprul-sku Kun-dga' -bstan-pa'i-rgyal-msthan.

Ngawang Lekpa Rinpoche was born in Kham Provence, Tibet, in the Wood Mouse year of 1864, the son of Kunga Trakpa and Lhamo Dronma. While in the womb his mother dreamt that her body was a monastery. Again, Lhamo Dronma had a vision of seeing the protector Citipati dancing by the cave of Ngawang Shedrup Gyatso who in turn told her that Lekpa Rinpoche was the incarnation of Ngor Ewam Ponlop. Lama Ngawang Shedrup, well versed in the practices of Vajrayogini, taught Lekpa Rinpoche to read. Citipati appeared because it is a great protector for Lekpa Rinpoche. During this period of his life although living near a Drikung monastery Rinpoche was always running away from home trying to reach Tharlam monastery some distance away. At age seven, from the Ngor Khenchen Dorje Chang Kunga Tenpa'i Lodro, he received upasaka vows, the Cause and Path Hevajra initiations and White Sarasvati. For the upasaka vows Rinpoche was given the name Tsultrim Gyaltsen. At this time Ngor Khenchen stated that Tsultrim Gyaltsen's previous life was that of a tulku of Tharlam monastery. His prior recognition as a Ngor Ewam Tulku is secondary. This Holy Lama passed away soon after.

At the age of nine Rinpoche completed the retreats of White Tara and Bhutadamara Vajrapani. In front of Ngawang Shedrup, at the age of ten, he completely received the initiation and intsructions of Naro Khachodma. From the ages of twelve to sixteen he was looked after by Oumsey Lodro Zangpo and it was a very difficult period of time for him. At the age of sixteen in front of the Khenpo Thutop Wangchug Jamyang Tenzin Thinley he received the entire Four Lineages of Mahakala in the two armed form, outer, inner and secret. After completing a three month retreat accomplishing one-hundred-million of the short mantra and six-million-four-hundred-thousand of the long, Rinpoche actually saw Mahakala. During the retreat the offering torma grew thick black hair like those of a yak, and in the sun they reflected many different colours like a rainbow. In the Caturmukha Mahakala history text the growing of black hair from the torma is a sign of attaining the siddhis. This is also found in the biographies of many great lamas. The Four Lineages of Mahakala are from [1] Vajrasana, [2] Gayadhara, [3] Mal Lotsawa, and [4] Kashmiri Pandita Shakyashri. From Khenpo Thutop Wangchug he also received the very extensive initiation and instructions of Naro Kachodma, the scriptuarl reading for the Collected Works of Morchen, Yogini, and the initiation of Citipati, etc.

At the age of eighteen, after seeing animals being slaughtered, he became vegetarian accompanied by a life long fondness for rock candy. Travelling to Ngor Ewam Choden Monastery, he stayed for two years, receiving from Khangsar Khenpo Chetsun Ngawang Lodro Nyingpo the three preliminary entrance initiations of Bhutadamara, Ushnishavijaya and Parnashavari, afterwards he received the Lamdre Tsogshe, the Pod Ser, Pod Mar, Thartse Panchen Cho Chod scriptural readings, and the initiation and instructions for Shri Caturmukha. As is the custom at Ngor Ewam, during this Lamdre, Rinpoche's recieved Bhikshu ordination and was given the name Ngawang Lekpa.

After Ngor, Ngawang Lekpa Rinpoche travelled to Sakya where he received vinaya instruction from Rabjam Sherab Chophel, and the "Three Vows" of Sakya Pandita in front of the abbot of Lhakang Chenmo Champa Cho Tashi. He received blessings from Sakya Trizin Kunga Tashi. During the summer he received the Vajramala teaching together with the scriptural reading.

Again, back at Ngor, in front of the great Kunu Lama of Ngor, Chogtrul Jamyang Sherab Gyatso, he received Lamdre in extensive detail; the "Three Visions," and "Three Tantras" of Ngorchen Konchog Lhundrup and "The Moon's Rays" of Ngorchen Kunga Zangpo, and "The Sun's Rays" of Tsarchen Losal Gyatso, the Royal Accomplishment Lineage of Hevajra together with the instructions on Generation and Completion Stages, along with many other teachings; the Eight Deity Mahakala of the Ngor Tradition; the scriptural reading of the Bodhicaryavatara. Lekpa Rinpoche was extremely popular at Ngor and when time to return to Kham the Dharmapalas caused him a knee injury so that he might not go back, also a family dzo was killed.

First visiting the Jowo in Lhasa, Rinpoche returned home to Tharlam monastery in Kham (when Rinpoche travels long distances he doesn't wear his robes) and entered into an eight month Hevajra retreat. Afterwards, at the age of twenty-one, went to meet Jamyang Khyentse Wangpo. On his way he visited the Drolma Lhakang (the temple of the Tibetan Kings daughters). There, he made extensive offerings of butter lamps, spending all his money, he prayed for her help in his studies and for reaching enlightenment. Lekpa Rinpoche was unable to arrange a meeting with Khyentse Rinpoche but attended five initiations given by him and was promptly thrown out of all five. Subsequently he received many teachings from the Dzongsar Khenpo Yontan Dondrup; from Minyak Khenpo Norbu Tenzin he received madhyamika; from Tsering Tashi, the secretary to Khyentse Rinpoche, he received teachings on grammar, and poetry etc. These Three Khenpos told Khyentse Rinpoche about Ngawang Lekpa and after that when Jamgon Kongtrul arrived to request many teachings Lekpa Rinpoche was permitted to attend. Khyentse Rinpoche remained in retreat in his home from the age of forty until the age of seventy-three.

For the purpose of giving Lamdre Ngor Khenpo Rinchen Dorje visited Gigu Monastery with 173 monks. Lekpa Rinpoche taught the 'Mangtri' and received Lamdre again. At Tharlam monastery Rinpoche entered into an Avalokiteshvara 'Yung Nas' retreat for two hundred consecutive days without break. For a few years, due to the demands of many requests for 'shapten' and teachings, retreat was impossible. During this time his father along with many root lamas passed away. After this he wished to do the retreat of Sakya Pandita Kunga Gyaltsen Guruyoga and went to Khyentse Rinpoche and obtained instructions. Lekpa Rinpoche had a dream of Lama Nyika Dorje Chang sitting in the middle of a mandala wearing black robes, surrounded by ten more gurus in black robes. Hearing of this, Nyika Dorje Chang, in reality, to protect from obstacles during the retreat immediately gave Rinpoche the initiation of Panjarnatha Mahakala. Rinpoche also had a large painting of Sakya Pandita made.

Entering into a retreat which lasted from the age of thirty-seven to fifty-five years old, Lekpa Rinoche's door was sealed up with only a hole for food to enter through. Sitting in his meditation box he promised to never lay down. For twelve months he meditated on impermanence. For Refuge he performed every prayer, long medium and short, several times for a total of twenty-four sets of one-hundred-thousand; for prostrations, the source of homage being Sakya Pandita, accompanied by Sakya Pandita's four-line prayer, he accomplished forty-one sets of one-hundred-thousand.

"With wide eyes perceiving all things,
And compassionately achieving the good of all beings;
Having power performing acts beyond thought.
Guru Manjunatha, to your feet I bow my head."

For Vajrasattva, he completed eighteen sets of one-hundred-thousand and cured 'retreat' digestive problems in the process. For the Guruyoga, again with Sakya Pandita as the source of veneration he accomplished twenty-five sets of one-hundred-thousand guruyoga prayers; for the mandala offering - ten sets of one-hundred-thousand 'Thirty-Seven Heaped Prayer.' For Mahakala - one hundred sets of one-hundred-thousand of the short mantra and twenty-two sets of one-hundred-thousand of the long mantra. For Green Tara - one-hundred sets of one-hundred-thousand. For Avalokiteshvara - one-hundred-million; butter lamp offerings - one-hundred-thousand; water offerings - seven-hundred-thousand. During retreat he never cut his hair.

During retreat there were many auspicious dreams and signs. From Lama Nyika he dreamt he was given a golden statue of Manjushri, symbolizing his understanding of Lamdre and all the teachings of Sakya, and given Chinese ink so as to write many commentaries. From Ngawang Shedrup Gyatso he was given the head bead from a mala and an eye symbolizing that he was the foremost student. One day, taking seven Manjushri pills, he dreamt he was given a lotus made of 'tsampa' yellow in colour written all over with the Manjushri mantra; after eating this his entire body became written with and filled with the mantra. Another time, doing prostrations to Sakya Pandita, from the mouth on the painting light came out to fill the entire room. After this he prayed very hard and saw the fingers of the painting move. Later he could see not only the fingers move but also the painting smile, enough that he could see Sakya Pandita's teeth. This happened a total of three times. One night, Lekpa Rinpoche dreamt of Lama Namza Ritrupa. This great
lama was said to be Virupa himself and had recited the long mantra of Hevajra a total of sixty-five sets of one-hundred-thousand four times. In the dream, Rinpoche went to his house and was met at the door. Ritrupa invited him in and placed him on a high throne and all kinds of offerings were made to him. In waking life, after this dream, Lekpa Rinpoche always had whatever he needed. This dream occured during the mandala offerings. He also dreamt of making offerings to a certain Virupa mural at Ngor Ewam; the Virupa became real and said to him, "my Dharma will not stay long in Tibet." He also had many dreams of the Five Superior Masters and of Jamyang Khyentse Wangpo. Also, Lekpa Rinpoche was able to clearly visualize all 157 deities of the Hevajra internal body mandala, and all teachers will say that virtually nobody can do it perfectly clearly.

After fifteen years the retreat was concluded. At this time Dezhung Rinpoche was ten years old. Lekpa Rinpoche gave the Drup Thab Kuntus and a year later the Lamdre Lobshe. After that he travelled to Dezhung Monastery, gave Lamdre and spent several years. He later returned to Tharlam very wealthy. He set about spending all the money he had recieved as offerings on the re-construction Tharlam Monastery. He constructed a three story high gold Buddha flanked on the right by Sakya Pandita and on the left by Ngorchen Kunga Zangpo, both of gold and two stories high. He gave Lamdre Lopshe nine times in all, four of them at Deshung Monastery twenty days travel away. Jamyang Khyentse Chokyi Lodro received and held the Lamdre lineage of Lekpa Rinpoche along with many other great Lamas such as Dezhung Ajam, Dezhung Lungrig Nyima and H.E. Phende Shabdrung Rinpoche. Lekpa Rinpoche gave the initiation and complete teachings of Naro Kachodma twenty-two times. The initiation and complete teachings of Mahakala 'Drag Dzong' ten times. The initiations and complete teachings of the Five mandalas of Mahakala three times. The Nine Deity Vajrabhairava of the Rwa Tradition and the 'Rwa Tse Sems' teachings eight times. The Thirteen Deity Bhairava from the Tsar tradition three times. The White Tara Cintacakra eight times and the 'Drup Thab Kuntus' once. Understand that these teachings were given in their most detailed on these auspicious occasions. Lekpa Rinpoche taught the entire breadth of Sutra and Tantra. Of his students five thousand made the promise to recite one-hundred-million 'mani' mantras in their lives. To these he gave each a special 'mani' pill. Up until the day of Dezhung Rinpoche's passing, he also having promised, continued to recite five- thousand 'manis' a day. The five greatest historical Lamas that Lekpa Rinpoche took inspiration from were Sakya Pandita, Ngorchen Kunga Zangpo, Rabjam Kunga Yeshe, Gyalse Thogmed and Milarepa. His favourite sutra text was the Bodhicaryavatara.

In regards to his passing, Lekpa Rinpoche expressed the wish to be reborn as a lama of either of the four Ngor Ladrangs and continue to help Sa-Ngor, but further stated that Sa-Ngor lamas would not stay long in Tibet, so he will go to Sukhavati instead. To go to Sukhavati, four things are required; to meditate on that place; to have a bodhisattva mind; to give everything away and to actually pray to go there. Lekpa Rinpoche had many special pills from Khyentse Rinpoche, Kongtrul, etc and of Guru Rinpoche, Manjushri etc. He mixed all of these into one bowl and prayed to be reborn in the Buddha Realm of Sukhavati and pass away quickly. He gave the appearance of becoming very sick and moved to Dezhung Rinpoche's room just outside of the monastery. Dezhung Rinpoche was away at this time. Lekpa Rinpoche called for his brother and divided up the pills between himself, his brother, the two abbots of the monastery and whoever else was there. Many others sat outside. A painting of the Buddha Amitabha was placed in front of him. With his left hand in meditative equipoise and the right in the mudra of generosity he recited one round of 'manis' on the mala then recited 'Hik' and passed away at the age of 78. The body was kept for three days, as is Buddhist custom, and then burnt. Fire rituals of many different deities were performed and a stupa was made for his ashes. His remaining possessions were offered to the monks of many different monasteries. Many of his personal religious articles were left to Dezhung Rinpoche Lungrig Nyima who had lived at Lekpa Rinpoche's side from the age of ten.



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