Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分配 搜索选项 上一页 仁波切光明自解脱之传记 下一页 仁波切光明自解脱之传记 仁波切光明自解脱之传记如是安住。如是奇妙殊胜庄严，于普贤大圆满之境，刹那亦不散乱，如莲花盛开之至尊上师，大自在自解脱者。我向其请教光明金刚藏之真实义，如实无谬，以闻思修，身语意三门，尽力承侍。我之故乡乃名玉茹仲贝之地，父亲名为贝玛衮达，母亲名为色嫫，我乃彼之子。自幼即具足信心，出离心及强烈厌离心，此乃殊胜之特质。九岁之时，于阿尼处居住，见一苦行者，身披狗皮，腰间缠绕。彼云：我非疯癫，亦非愚昧，乃向上师祈请者。仅见此景，我即生起出离心，恳求彼带我同行。数月间，我随其左右，听闻大悲观音贝嫫法类，持诵六字真言。于觉受或梦境中，似得加持，对众生生起无量慈悲。于寺院中，我于喇嘛索南坚赞处受居士戒及圆满戒。并请受金刚手忿怒尊，卓桑，胜乐金刚俱生等法，稍作修持，即现证验之相。二十五岁时，我前往祖普，于堪布祖普巴及阿阇黎释迦敦珠处受比丘圆满戒。并于阿阇黎释迦敦珠处学习律藏根本。于至尊上师释迦谢饶处，请受俱生和合，帝洛巴之四印法，拙火七日法，米拉之拙火引导，里却三法，胜乐金刚十三尊，上师修法，盲者开眼等灌顶。因无财物供养，故于七月间，以修行作供养。
English
Table of Contents Distribution Search Options previous Biography of Rinpoche Odsel Rangdrol next Biography of Rinpoche Odsel Rangdrol Biography of Rinpoche Odsel Rangdrol thus abides. Thus wonderfully adorned, in the state of Samantabhadra's Great Perfection, without a moment's distraction, like a lotus in full bloom, the supreme master, the Great Spontaneous Self-Liberator. I requested from him the true meaning of the Clear Light Vajra Essence, truthfully and without error, through hearing, thinking, and meditating, and served him to the best of my ability with body, speech, and mind. My homeland is a place called Yuru Zhungbe, my father was named Pelgon Dar, and my mother was named Semo, and I was their son. From a young age, I possessed faith, renunciation, and strong aversion, which were extraordinary qualities. When I was nine years old, while living at Ani's place, I saw an ascetic, wearing a dog skin and wrapped around his waist. He said: I am not crazy, nor am I foolish, but I am one who prays to the Guru. Just seeing this scene, I developed renunciation and begged him to take me with him. For several months, I followed him, listening to the teachings of Great Compassionate Avalokiteshvara Pelmo, and reciting the six-syllable mantra. In my experiences or dreams, it seemed that I received blessings, and immeasurable love and compassion arose for beings. At the monastery, I received the lay vows and full ordination from Lama Sonam Gyaltsen. I also received the empowerments of Vajrapani Wrathful, Drosang, and Hevajra Sahaja, and after practicing them a little, signs of accomplishment appeared. At the age of twenty-five, I went to Zulphu and received the full Bhikshu ordination from Khenchen Zulphupa and Acharya Shakya Dondrup. I also studied the Vinaya Root Text from Acharya Shakya Dondrup. From the supreme master Shakya Sherab, I received the Sahaja Union, the Four Symbolic Dharmas of Tilopa, the Tummo Seven-Day Practice, Mila's Tummo Instructions, the Three Cycles of Mountain Dharma, the Thirteen Deities of Hevajra, the Guru Sadhana, and the Blind Opener Empowerment. Because I had no wealth to offer, I made offerings through practice for seven months.
Chinese
献上后进行禅修，现见心离戏论的自性，上师非常高兴地说：“看来你将来会对众生有所利益。”非常喜悦。那时依靠粗粮和精华食物维持生活，衣服也只依靠一张狗皮和一件披风，以修行作为核心。前往拉萨侍奉上师，请求喝水，一个夏天都喝水，上师说：“你很有毅力。”非常慈悲地关怀他，生起了非凡的信心，心想上师是化身，于是祈祷： 唉唉！怙主化身尊， 我等六道诸有情， 无始无终之时中， 迷乱如水车般转， 难忍痛苦装饰身， 无有解脱长久受煎熬， 祈请以慈悲之铁钩牵引！ 在曲桑，向上师扎巴协聂巴请教了从荣钦上师处传承下来的大圆满尼古玛六法，护法六臂，空行母法类等。生起了不贪执今生的想法。在辛波日，向老师扎巴喜饶学习了般若、二观察、破除一切明咒的修法、萨迦派的独勇金刚、护法森纳等。学习了昆瑞、利他能见等法，以身语意三门无离的虔诚供养。在杰增巴堪布索协处，获得了释迦牟尼佛的六支瑜伽的传承，以及十七度母的灌顶和仪轨，药师佛的仪轨，降伏独勇金刚，斯美策等法，上师非常慈悲地摄受了他。从堪布阿格瓦处，获得了噶当派的道次第、修心法类的灌顶，以及息解派的玛索等三法，以及护法阿果拉的随许。前往洛扎东，在曲杰果仓巴的转世喇嘛纳隆巴处，请教了果仓巴的俱生和合、八大教授、缘起心要等法，并进行了七个月的精进修持，生活也只有一碗稀粥，一心祈祷，生起了要舍弃今生之念的强烈决心。
English
Having offered and meditated, he saw the nature of mind free from elaboration. The Lama was very pleased and said, "It seems that you will benefit sentient beings in the future." He was very delighted. At that time, he relied on coarse grains and essential foods for sustenance, and for clothing, he relied on only one dog skin and a cloak, making practice the essence. He went to Lhasa to attend to the venerable Lama, and upon requesting water and drinking it for a whole summer, the Lama said, "You have great perseverance," and held him with great compassion. He developed uncommon faith, thinking the Lama was an emanation, and prayed: Alas, alas! Protector, emanation body, We and all sentient beings of the six realms, In beginningless and endless time, Deluded, like a waterwheel turning, Adorned with unbearable suffering, Tormented for a long time without liberation, Please draw us with the hook of compassion! At Chuzang, he requested from the venerable Lama Drakpa Sherab the Great Perfection Nigu Six Dharmas transmitted from Lama Zhungsa, the Six-Armed Protector, and the cycles of Dakini practices. He developed the aspiration to not be dominated by this life. At Sinpo Ri, he studied Prajnaparamita, the Two Analyses, the Sholpo system of Destroying All, the Solitary Hero of the Sakyas, and the Black Lion Protector from Teacher Drakpa Sherab. He learned Kunrig, Benefiting Others, and the Three Visions, offering pure devotion through the inseparable body, speech, and mind. In the presence of Khenpo Sonam Sher of Jedingpa, he received the transmission of the Six Yogas according to the system of Shakyamuni, as well as the empowerment and rituals of the Seventeen Taras, the Medicine Buddha Sutra ritual, Subduing the Solitary Hero, and Sme Tsek, and the Lama held him with great compassion. From Khenpo Adrawa, he received the Kadampa Lamrim, the empowerments of Mind Training, the Zhiwa and Ma teachings, and the three Kams, as well as the subsequent permission of Protector Aghora. He went to Lhodrak Shar, and in the presence of Lama Nalungpa, the reincarnation of Chöje Götsangpa, he requested the Coemergent Union of Götsangpa, the Eight Great Instructions, and the Essence of Dependent Arising, and practiced single-pointedly for seven months. With only a bowl of thin porridge for sustenance, he prayed with all his heart, and a strong determination arose to abandon the aspirations of this life.
Chinese
去了哦扎卡曲朝圣，在一些喇嘛那里稍微求了些佛法。在拉姆内，一位名叫喇嘛拉姆卡瓦、年过八十的喇嘛那里，住了五个月，求了息解法和许多其他有益之法。生活也总是依靠一个“吾”的丸药，不返回家乡，只在这位喇嘛那里努力修行。心中生起对今生愿望毫无意义的想法，并且觉得这共同聚集的幻身不知何时就会消失，也生起了背离亲友爱恋的愿望，去了卓沃隆朝圣，拜见了玛尔巴的法座喇嘛贡却坚赞，求了那若六法，在米拉山洞闭关了大约五个月，生起了六法的少许证相，喇嘛很高兴，说要把新建的寺庙和地基都给你，一定要做住持。我说像我这样的流浪乞丐不能做高僧的法座，请不要责怪。喇嘛说你对修行有兴趣，这没有什么困难的，虽然不应该违背您的旨意，但为了报答您的恩情，我会尽力修行的。住在米拉山洞的时候，遇到了一位来朝圣的苦行者，我手头有两份匝日山的路标，观看那些路标的时候，发现匝日山的伟大功德和赞颂非常丰富，瞬间改变了主意，生起了放弃今生无论如何也要去匝日山的强烈愿望。而且，匝日山的入口必须从拉萨开启，必须在十一面观音像前祈祷，于是去了拉萨，向管家请求，祈祷了几天，梦见一个像水晶般白皙的人，说这是甘露丸，并给予了我，感觉身语意都很快乐。醒来后，在无分别的乐明无念的体验中，持续了两天。那时，转绕和祈祷了几天，拉堆多吉林巴要去匝日山，师徒三
English
I went on a pilgrimage to Obrak Kharchu, and received some Dharma teachings from some lamas. In Lhamo Nang, I stayed for five months with a lama named Lama Lhamo Kharwa, who was over eighty years old, and requested the Shi Je cycle and many other beneficial teachings. My life also always depended on one 'Ngu' pill, and without returning to my homeland, I only devoted myself to practice at this lama's place. The thought arose in my mind that the desires of this life were meaningless, and I felt that this illusory body, gathered together, could disappear at any time, and I also developed the desire to turn my back on the love of relatives and friends. I went on a pilgrimage to Drowo Lung, and met Marpa's throne holder, Lama Konchok Gyaltsen. I requested the Six Dharmas of Naropa, and meditated in Mila's cave for about five months. Some signs of the Six Dharmas arose, and the lama was very pleased and said that he would give me the newly built monastery and its foundation, and insisted that I should become the abbot. I said that a wandering beggar like me could not take the seat of a high lama, and asked him not to blame me. The lama said that you seem to be interested in spiritual practice, and there is no difficulty in this. Although I should not disobey your orders, I will do my best to practice in order to repay your kindness. While staying in Mila's cave, I met a wandering ascetic who had come on a pilgrimage. I had two copies of the Tsari guide in my hand, and when I looked at them, I found that the great qualities and praises of Tsari were very rich. In an instant, my mind changed, and I developed a strong desire to abandon this life and go to Tsari no matter what. Moreover, the entrance to Tsari must be opened from Lhasa, and one must pray before the Eleven-Faced Avalokiteśvara. So I went to Lhasa, asked the steward, and prayed for a few days. In a dream, I saw a white person like crystal, who said that it was an amrita pill, and gave it to me. I felt that my body, speech, and mind were all happy. When I woke up, I experienced a state of non-conceptual bliss and clarity, free from thought, for two days. At that time, after circumambulating and praying for a few days, Latö Dorje Lingpa was going to Tsari, with three disciples.
Chinese
和十个眷属一起走的时候，到达了旧的擦日。住在一位名叫德耶贡西波建立的名为“扎赤努”的地方。绕着玉湖行走，虽然身体疲惫无力，但听说做玛尔坚能消除业障，所以做了玛尔坚。因为条件不好，身语非常疲惫，但也忍耐着。由于虔诚和清净的显现，使道友们感到满意。认为所见到的模糊不清的事物，都是自心清净的缘起。向热贡巴的一位乌泽桑波求得了尼古六法，以及上师贡波耶美、具加持力的那若巴六饰等具相颅骨，向阿波多杰增借用，完整地求得了口诀并加以修持。修拙火定时，勉强能穿透布衣。幻身了悟无实。梦境脱离了意念。中阴的净土得以显现。迁识脱离了迁识者和所依。心想是否已断除了六道轮回的生门。从内心深处生起了定解。那时发了三年的誓言。从住在小山谷中的一些上师那里求得了法缘。住了三年的时候，在名为“拉巴嘎果”的地方，一位名叫多杰坚的施主女供养了一匹劣马。依靠这匹马，将手中所有的朵玛和法器让一位道友卖掉。为八百位擦日修行者做了会供轮，断除了贪恋的束缚。使财物变得有意义。在一些小山谷中饮水修行，出现了很大的障碍，没有水和食物。身体的精力和体力都下降了。视力也变得模糊，在上下眼睑中插入了茅草杆来撑开。说话的舌头也变得僵硬。身体衰弱，肋骨和肠子疼痛。那时虽然变得像死人一样，但还是无悔地躺着。过了七天，消除了障碍，饮用水变得像牛奶一样。听到水声时，感觉获得了滋养。身体也变得像木棉一样轻盈。名字也被称为喇嘛曲巴。从那以后，为道友们传授了饮水的口诀，以及斯瓦吉的幻轮等等。
English
When I went with ten attendants, I arrived at the old Tsari. I stayed in a place called Dzachuk Nub, which was built by Deyer Gom Shipo. I walked around the Turquoise Lake, and although my body was tired and weak, I did Marchen because it is said that doing Marchen has the power to remove obscurations. Because the conditions were not good, my body and speech were very tired, but I endured it. Because of the devotion and pure appearance, I pleased my Dharma friends. I thought that the vague and unclear things I saw were only the interdependent arising of my own pure mind. I asked Re Gongpa's Umdze Zangpo for the Six Dharmas of Niguma, as well as the blessed Lama Gonpo Yer Me, the Six Ornaments of Naropa, and the complete skull with signs, and borrowed them from Apo Dorje Dzin. I completely asked for the instructions and practiced them. When I meditated on Tummo, I could barely penetrate the cloth. I understood that the illusory body is unreal. Dreams are separated from the mind of desire. The pure land of Bardo becomes manifest. Transference is separated from the transferrer and the support. I wonder if I have cut off the gate of birth of the six realms. Definite knowledge arises from the depths of my heart. At that time, I made a vow for three years. I asked for Dharma connections from some Lamas who lived in the small valley. When I stayed for three years, in a place called Labar Kako, a faithful female patron named Dorje Gyen offered a wild mare. Relying on this mare, I had a Dharma friend sell all the tormas and implements I had in my hand. I performed a tsok khorlo for eight hundred Tsari practitioners, and cut off the bonds of attachment. I made the material things meaningful. I drank water and practiced in some small valleys, and a great obstacle arose, and there was no water or food. The strength and energy of my body decreased. My eyesight also became blurred, and I inserted straw sticks into my upper and lower eyelids to open them. My tongue also became stiff. My body was weak, and my ribs and intestines ached. At that time, although I became like a dead person, I lay down without regret. After seven days, the obstacles were cleared, and the drinking water became like milk. When I heard the sound of water, I felt that I had obtained nourishment. My body also became as light as cotton. My name was also known as Lama Chupa. From then on, I gave the oral transmission of drinking water to my Dharma friends, as well as the Swaji's illusory wheel, and so on.