On the basis of legends, myths and narratives, it is said
that Bhutan was already under the influence of Buddhism from India as early as the second century A.D. Hence, the doctrines of Lord Buddha reached the soil of Bhutan long before they reached Tibet. The growth of Buddhism in Bhutan was further advanced by the arrival of an Indian saint Guru Rimpoche in the eight century A.D.
根據傳說、神話和故事, 不丹早於公元二世紀時已從印度傳入佛教, 因此, 早在佛教傳入西藏之前, 佛陀的教法就來到不丹的國土了。印度的聖者蓮花生大士於公元八世紀來到不丹, 使不丹的佛教有進一步的發展。
Guru Rimpoche introduced in Bhutan the tantric Buddhism. He visited Bhutan four times – first from India and second, third and fourth from Tibet. He visited all parts of Bhutan and blessed and concealed various materials and symbolic scripts in many places of Bhutan.
蓮花生大士將密乘佛法傳到不丹, 他曾四次來到不丹傳法 ~
第一次從印度前來, 其後三次都是從西藏前來。蓮師在不丹各地雲遊, 給予加持, 並在境內多個地點埋下各種伏藏。
The source of Drukpa Kargyud Lineage
Drukpa Kargyud lineage was first founded in western Tibet by Tsangpa Gyere Yeshe Dorjee who was the student of Ling Repa, a great master of Tantric Buddhism practices of the Mahamudra. Tsangpa Gyere was born in 1161. The mahamudra teachings were taught by Buddha Sakyamuni manifesting in the form of Vajradhara. The lineage of Mahamudra teachings in India were passed from Tilopa to Naropa and was brought to Tibet by Marpa, the great translator. He, then, gave this teaching to Milarepa, the famous for having achieved Enlightenment in one life time through his Guru-devotion and intensive practices. From Milarepa, it is passed to Gampopa, author of "The Jewel Ornament of Liberation", and from him to several of his disciples, including Phagmodrupa Dorji Gyalpo. From Phagmodrupa, it is passed to Lingrepa Pema Dorji, who, in return, passed to Tsangpa Gyarey Yeshi Dorji and then through successive Gurus until the present day.
竹巴噶舉傳承源於西藏的西部
, 由藏巴嘉日依昔多傑創立。他是密乘佛教大手印的大成就者寧千日巴的弟子
, 生於
1161年。釋迦牟尼佛示現為金剛總持
, 傳授大手印的教法。大手印的傳承在印度由帝洛巴傳給那洛巴
, 再由大譯師馬爾巴將之傳到西藏。馬爾巴將教法傳給密勒日巴尊者
, 尊者因上師的虔敬與極艱苦的修持
, 於一生中證得開悟而備受尊崇。教法從密勒日巴傳至岡波巴
, 也就是《解脫莊嚴寶論》的作者。岡波巴將教法傳給多位弟子
, 其中包括帕莫竹巴多傑嘉波
, 再由帕莫竹巴傳至傳給寧千日巴白瑪多傑
, 然後他將教法傳至藏巴嘉日依昔多傑。教法其後傳給歷代多位上師
, 直到今天。
The Drukpa Kargyud lineage starts with the primordial Buddha Vajradhara who transmitted the teachings to Tantric yogi Tilopa. He taught and transmitted the teachings to his chief disciple Naropa who was a Kashmir scholar. Later, when it brought to Tibet by the great translator Marpa, the disciple of Naropa it was in 11th century. Marpa was succeeded by Milarepa, who was among Marpa's four great disciples known as 'the Four Great Pillars'. He travelled extensively all over Tibet and became an important figure for perpetuating Dharma. Gampopa, the doctor from Dagpo, was the next holder of the Kagyud lineage. He systematized the Kagyud teachings by combining the teachings of Atisa and Milarepa's Mahamudra teachings, in a unique manner, so that the two streams united. Gampopa spread his teachings to a large number of disciples, among whom the four great disciples founded the four major sub schools namely, the Phagdru, the Karma, the Tshelpa and Babrom. Thus, he became the initiative Guru of the four different sub-schools of Kagyud and also the eight minor sub-schools which came into being subsequently. These four major and eight minor sub-schools, acting like brothers in one family, greatly furthered the spread of the doctrines.
竹巴噶舉傳承始於本初佛金剛總持, 他將教法傳授給密乘瑜伽士帝洛巴。帝洛巴將教法傳給首座弟子, 來自克什米爾的學者那洛巴。那洛巴的弟子大譯師馬爾巴其後將教法傳入西藏,當時是十十世紀。馬爾巴的教法, 由號稱「四棟樑」的四位首座弟子之一密勒日巴繼承, 他在西藏到處雲遊, 成為弘揚佛法的重要人物。岡波巴是來自達波的醫生, 也是噶舉傳承的下一位持有者。他以獨特的方式, 將噶舉的教法整理,以阿底峽尊者的教法結合密勒日巴的大手印教法, 將兩者融會貫通, 並使之更有系統。岡波巴將教法傳給許多弟子, 其中包括四位偉大的弟子, 他們後來成了噶舉「四大八小」支派中四大派的祖師, 也就是帕竹噶舉、噶瑪噶舉、采巴噶舉與巴絨噶舉。因此岡波巴成了「四大」與後來「八小」的傳承祖師, 這四大與八小支派有如手足兄弟, 將佛法廣為弘傳。
After Gampopa's death, the lineage continued through his heart-son Phamodrupa Dorji Gyalpo,who, after completing both theory and realization aspects, founded a monastery at a place called Phamodru. Hence, the tradition of his teachings came to be known as Phagdru Kagyud. Phagmodrupa's successor was Lingrepa Pema Dorji, the most enlightened and senior disciple who founded Lingrey Kagyud. He founded a monastery at Naphu and attracted a vast assembly of disciples who accomplished both scholarly achievements and high levels of realization. Among all of his disciples, Tsangpa Gyarey Yeshi Dorji became the chief. Thus, Lingrepa became the Root-Guru of Drukpa founder Tsangpak Gyarey and the first patriarch of the Drukpa Kagyud school. As Tsangpa Gyarey was the founder of Drukpa kagyud lineage, it seems very important to describe briefly the life history of him.
岡波巴圓寂後, 傳承由他的心子帕莫竹巴多傑嘉波延續下去。完成了各種經論與修證後, 他在帕莫竹興建了一所寺院, 因此他的教法與傳承被稱為帕竹噶舉。帕莫竹巴的繼承人是寧千日巴多傑，他是最資深也具有最高證悟的弟子，創立了Lingrey Kagyud（即Drukpa）。他在Naphu建立了一所寺院，吸引了大量的弟子，這些弟子都是飽學之士，並且具有很高的證量，其中又以藏巴嘉日依昔多傑最為傑出。寧千日巴因此成了竹巴傳承的創始人藏巴嘉日的根本上師，同時也被尊為竹巴噶舉傳承的祖師。由於藏巴嘉日是竹巴噶舉傳承的創始人，因此有必要對他的生平作簡單的介紹。
His mother once had a dream in which she saw the sun rising from the body of her and meeting with highly realized beings from the moment he was conceived. She experienced many contemplative states unknown to her before. The environment was filled with peace, prosperity and happiness. After completing the normal period of time, he was born to father Gyazur So Tshape and mother Marzu Daryid, in the year of Iron-Female-Serpent (1161) at a place called Khule Sarel, in the upper Myang at the foot of Haogang. He was the last son born to the family.
他的母親曾夢見太陽從她的身體昇起，在受胎時見到證悟的佛菩薩，還經驗到好些從未經歷過的禪定狀態，周遭的環境都充滿祥和、豐盛與喜樂的氣氛。他如一般人一樣足月出生，生於藏曆陰鐵蛇（
1161）年，父親名嘉索蘇雪佩，母親名瑪雪達依，出生的地點名為
古列沙里，在浩岡山腳下的上楊地方。他是家族中排行最小的兒子。
Thus, all the lineage Gurus and Root-Gurus of Drukpa Kagyud tradition are adorned with all the good qualities and the emanation of the Buddhas. The life stories of these Gurus are not just history but an example which inspires one to follow the spiritual path trodden by them. From the above, we have come to know how the instructions were perpetuated and transmitted from one lineage member to the next, from guru to disciple, in an unbroken succession, maintaining the continuity of blessings and experiences.
竹巴噶舉傳承諸上師與根本上師皆具足了諸佛的功德的化現，他們的生平不單是歷史，同時也啟發其他人，踏上他們曾走過的靈性之道。如上所述，我們明白了教法如何在世間弘傳並且世代相傳，從上師到弟子，毫無間斷，將傳承的加持與教法不斷流傳。
Tsangpa Gyarey, the Drukpa founder
Even as a child, Tsangpa Gyarey was gentle and compassionate in temperament, without any trace of anger. He was very intelligent and was able to grasp easily whatever was taught to him. At the age of eleven he became a novice and thereafter he began his Buddhist studies of the exposition of the Abidharma, yoga tantra,
Zhijed (the cycle of teaching initiated in Tibet by Indian Mahasiddha Phadampa Sangay, the teacher of Machig Labdron) and other texts. He studied Bodhicaryavatara, Kadam teachings, the cycle of the great Perfection, the five collections of Madhyamika Reasoning and the Cycle of Avalokitesvara. Before he was just at the age of twenty two, he completed his studies of the exposition of the doctrine of the Great Perfection, Logic and the Secret Doctrine of the Mahakarunika. He was installed as a great scholar of both sutras and tantras.
孩提時期的藏巴嘉日，已是個脾氣溫和，充滿慈悲，從不生氣的人。他十分聰明，無論學甚麼都很快就學懂。十一歲時，出家成為沙彌，開始學習佛教經論如《俱舍論》、瑜伽密續與瑪姬立準的上師，師度大成就者帕當巴桑紀流傳下來的教法，與及其他的經論。他曾學習《入菩薩行論》、噶當派的教法、大圓滿教法、中觀的五種主要論著與觀世音菩薩的教法。二十二歲以前，他就學成了大圓滿教法、因明及Mahakarunika的秘密教法，成為經乘與密乘皆有成就的大學者。
Once, while he was going around for alms, he heard from one of his devotees that Drubthob Chenpo called Lingrepa was residing at Ralung. He then proceeded to Ralung, met the Lingrepa and held a long conversation with him. Having made pilgrimages to Lhasa and Samye, he proceeded to Naphu where the Lingrepa was residing. At Naphu, he received precepts from Lingrepa and developed profound faith in him. First, he was given the teachings of the Heat Yoga and after seven days he was able to wear the single cotton robe. Soon later he took to the Mahamudra meditation practice. He even worked harder day and night dissolving his mind in the meditative mahamudra state. His Guru was pleased with his hard work and further advised him to continue with the same. Once, Tsangpa Gyarey held a religious debate with Geshe Langdor and latter was not able to defeat him and thus he obtained the name of a wise man. Later, he went to Naphu to spend more years and he practised meditation and acquired the faculty of merging the 'outer' air and 'inner' breath, and could pass through a wall without any hindrance. He was victorious in the battle with defiling influences.
一次，他出外化緣時，他聽到一位追隨者說，林惹巴正住在惹龍。於是他前往惹龍，見到林惹巴並且與他作了一次詳談。接著他前往拉薩與桑耶寺朝聖，然後前往林惹巴居住的納蒲。他在納蒲接受林惹巴為他授戒，並且對林惹巴生起極大的信心。他首先接受了拙火瑜伽的教法，七天之後就能夠只穿一件單薄的棉袍。接著他開始修持大受印禪定，精進不懈，日夜皆將心識消溶於大手印禪定的境界中。他的上師見他如此精進，十分高興，給了他更多的教授。藏巴嘉日曾與格西蘭多進行宗教辯論，並將他辯倒，因此贏得智者的稱號。其後，他前往納蒲，在那裡定居多年，修持禪定，達致將「外」氣與「內」呼吸相溶合的能力，能夠毫無障礙地穿牆而過。他是戰勝煩惱污染的勝利者。
While he was meditating at a place called Chagphurchen he subdued hurdles-gods and demons who attacked him along with all evil forces and a clear-cut understanding was born in him. Thus, having spent three years at a place meditating he discovered the 'Ronyom' (the Equal Taste), the text of sacred meditative instruction concealed by Rechungpa, the disciple of Milarepa. Tsangpa Gyarey became a wandering ascetic, travelling even at the cost of his own life for the welfare of sentient beings. During his three-month meditation at Tsari Dongpokhar under the tree, he revealed the most esoteric pitch-instruction called 'Tendrel Rabdun' (the Seven Auspicious Teachings). Faith and devotion of people grew in him, for he had attained the greatest spiritual power and insight. His fame for high learning spread; small children could recognize him wherever he went. From the Lama Zhang, he requested a method of producing commiseration and later he was bestowed on him the initiation of a system producing sudden commiseration (Nyingje lo dog ma). At the age of thirty-three, he took up the final monastic ordination and received the religious name of Yeshi Dorji.
當他在一個名為恰坡千的地方禪修時，降伏了一群以邪惡力量攻擊他的邪靈，由此心中生出清晰的了解。因此，他在一個地方進行了三年禪定後，發現了密勒日巴的弟子惹瓊巴藏起來的禪定教法《等味》。藏巴嘉日成了到處雲遊的苦行者，為了利益眾生，甚至不顧自己生命的安危。在札里塘博卡一棵樹下禪修三個月期間，他開示了最秘密的教法心要，藏文名為「丹拉立頓」，意即「七種吉祥教法」。由於證得無上的靈性力量與理解，眾人對他生起了信心與虔敬。他因博學而聞名，足跡所到之處，即使小孩子也能將他認出。他向喇嘛章請求傳授生起慈悲心的教法，後者為他灌頂，並向他傳授了一種藏文名為「寧傑洛東瑪」的教法，能頓時生起慈悲心。三十三歲時，他接受了具足出家戒，並得法名依昔多傑。
Tsangpa Gyarey was forty five years old when he was residing at Phaonkar in Ue region in Tibet. From this place, he could see the whole valley enveloped in a rainbow magnificently adorned with rays of light and the designs of Eight Auspicious Signs. This prompted him to assume that the place would be suitable for building a monastery. When he and his entourage proceeded to Namgyiphu to choose a suitable site, they saw nine dragons thundering in the sky while flowers miraculously rained down. At this, Tsangpa Gyarey commented that his teachings would be disseminated as far as the voice of the dragons reached. He took this as an auspicious omen and began building a monastery. When it was completed, Tsangpa Gyarey consecrated and gave the name 'Druk Sewa Jangchubling' (The Awakening place of the realized Dragons). Thenceforth, his monastery and followers (lineage) came to be known as the 'Druk' and 'Drukpa'.
藏巴嘉日在衛藏的帕安卡居住時，年四十五歲。他從此地俯瞰整個山谷，可見到山谷被彩虹圍繞，並有莊嚴的八吉祥的象徵於其中。看到這種景象，他立即想到這是個適合與建寺院的地點。當他與隨行的人前往南紀蒲選擇適當的地點時，他們見到九條龍在天上如雷般咆哮，天上且降下奇妙的花雨。這時藏巴嘉日宣說，他的教法將會弘傳，遠達龍的哮聲所到之處。他視此為吉祥之徵兆，並開始興建一所寺院。寺院建成後，藏巴嘉日為它灑淨開光，並將之名命為「竹些哇蔣祝林」，意即「證悟之龍覺醒之地」。此後，他的寺院與傳承就被稱為「竹」與「竹巴」。
Tsangpa Gyarey gathered disciples through the four great activities, and ripened their minds, and developed their precious qualities until they became like the full moon. In order to cultivate their prosperity, happiness and glorious insight, he emphasized meditation practice and retreat, and made them practise three things: first, to free their minds from worldly matters; secondly, to meditate on the sacrifice of their lives; and thirdly, to pay homage to one's guru. Tsangpa Gyarey himself, due to his spiritual attainment, became known as 'Druk Thamched Khyenpa' (the Omniscient Dragon), or the ' Drukchen' (the Great Dragon). And later all his incarnations were known as 'Gyalwang Drukpa' (the Dragon of Victorious Power).
藏巴嘉日藉著四種偉大的事業來攝受弟子，並成熟他們的心性，培養他們各種勝妙的功德，直至他們有如滿月一般。為了培養弟子的成就、快樂與非凡的洞察力，他十分重視修持禪定與閉關，並要他們修持三件事：第一，他們的心要拋棄世俗的事物；第二，思維將自己的生命犧牲；第三，禮敬上師。由於靈性上的證悟，藏巴嘉日被尊為「竹譚切虔巴」，即是「遍知的龍」，或是「竹千」，即是「偉大的龍」。其後他的轉世皆被尊為「嘉旺竹巴」，即是「尊勝的龍」。
Before passing away, Tsangpa Gyarey told his last will to his nephew Darma Sengay and promised to return to this world and continue serving the teaching and beings. The fourth Gyalwang Drukpa was Kuenkhyen Pema Karpo who was born in Kongpo region in Tibet as reincarnation of Tsangpa Gyarey. He was the most renowned and erudite of all the Gyalwang Drukpas. He was ordained at the age of seven and studied under the supervision and direction of peerless spiritual luminaries of the time and his wisdom blossomed immeasurably. He became a supreme authority of every school of Tibetan Buddhism, and was a gifted writer and polygraph. He wrote many philosophical expositions and meditation instructions of the Kagyud school, precisely that of the Drukpa school, numbering about twenty-four volumes which today form the archetypal Bhutanese and Tibetan Buddhism. And more significantly, his Hundred Thousand Precept volume became the religious encyclopedia of the Drukpa School.
藏巴嘉日圓寂之前，將最後的遺願告訴姪兒達瑪桑傑，並應允將再次轉世，利益教法與眾生。第四世嘉旺竹巴法王名昆虔貝瑪嘎波，在藏地的岡波地區出生，是藏巴嘉日的轉世。他是所有的嘉旺竹巴法王的轉世中，最廣為人知也最博學的一位。他七歲時受戒出家，在當時最殊勝的靈性導師的指導下學習，智慧大開。他成了藏傳佛教各門派的無上權威，也是一位有天分的作家，著作等身。他為噶舉派下了許多哲學論述及禪修指引，特別是屬於竹巴噶舉傳承的，達二十四卷之多，成為今日不丹與西藏佛教的重要典籍。其最重要的著作為《戒律十萬頌》，可說是竹巴傳承的宗教百科全書。
He was the spiritual light of the Drukpa school, held in high esteem within and outside Tibet, irrespective of schools. He was widely known as 'Kuenkhyen' meaning 'All Knowing' or Omniscient.
他是竹巴傳承的靈性之光，無論在西藏內外，不分門派傳承，皆備受尊崇。他被大眾尊為「昆虔」，意即「遍知者」。
Two years after the death of the fourth Gyalwang Drukpa, Shabdrung Ngawang Namgyal was born and was recognized as the true incarnation of the fourth Gyalwang Drukpa in 1594. He succeeded his grand-father Mipham Choegyel, as the eighteenth prince-abbot of Ralung monastery at the age of thirteen. Another reincarnation of Gyalwang Drukpa was claimed backed by his family and supporters and was named as Pagsam Wangpo. He was enthroned as the fifth Gyalwang Drukpa after Shabdrung Rimpoche left Ralung for Bhutan as Shabdrung Rimpoche was prophesied by a Buddha and Guru Rimpoche. In the first chapter of the sutra of
Goenpo Ngoedrub Jungwa, the Buddha stated, 'There will appear Vajra Acharya equal to Vajrasattva, who would be the Conqueror of demons of samsara'. Similarly, Guru Rimpoche also stated, "There will appear a man called Dujom Dorji, the lord of Mystical teachings".
第四世嘉旺竹巴法王圓寂後兩年，薩仲納旺南嘉於1594年出生，被認證第第四世嘉旺竹巴法王的真實轉世。十三歲時，繼承祖父米滂索甲，成為惹龍寺第十八任住持。嘉旺竹巴法王的另一位轉世名帕桑旺波，由他的家人與支持者帶回，昇座成為第五世嘉旺竹巴法王。按照佛陀與蓮師的授記，薩仲仁波切則離開惹龍，前往不丹。在Goenpo Ngoedrub Jungwa的第一章內，佛陀授記：「將出現一位等同金剛薩埵的金剛阿闍黎，是輪迴惡魔的降伏者。」同樣，蓮師亦曾授記：「將有一人名頓珠多傑降生，是秘密教法之主。」
Shabdrung Rimpoche's mother had a dream in which the nine-pointed golden Vajra entered her body when he was conceived in her womb. From that moment onwards she experienced many blissful states, unknown to her before. He was protected day and night by Mahakala Yeshi Goenpo and Mahakali Pelden Lhamo both after birth and while in womb. Immediately after birth, he was said to have uttered sacred mantras, signifying an extraordinary baby. Even at the age of eight, he could recite the tantric text of Dakini Vajrapanjara by heart and could give its explanation to a large gathering of monks, who were overwhelmed with surprise. From his tutor Khedrub Lhawang Lodroe, he studied astrology, art of painting, sculpting, sutras and tantras. From his teacher Pekar Wangpo and Sakya Dagchen Sonam Wangpo, he studied logic, medicine and many quintessential instructions on tantra practices. To integrate whatever he studied, within his mind, he would remain for days and nights together meditating in the space of bliss, clarity and non-conceptualization, even refusing to partake of food. By the time he attained nineteen years of age, his studies covered all branches of learning and he became the most skilled and acknowledged scholar-saint, showing many signs of spiritual accomplishment.
受胎的時候，薩仲仁波切的母親夢見一枝九杵的金色金剛杵進入她的身體裡。由那時開始，她經驗到許多以前從未經驗過的大樂境界。他在胎裡及出生後，不分晝夜，皆受到瑪哈嘎拉耶喜貢波與瑪哈嘎里遍丹拉嫫的護佑。據說他在出生後立即能夠唸誦神聖的真言，顯示他是個非凡的嬰兒。八歲時就能背誦空行母金剛班札拉的密續經典，並向一大群僧眾解說其意義，使在場的人大為驚訝。他跟隨導師加竹拉旺洛杜學習星相、繪畫、雕塑、經典與密續，又從兩位老師帕加旺波與薩迦德千索南旺波學習因明、醫學與密乘修行的各種精要教法。為了將所學的一切融會貫通，他不分晝夜地禪修，將心安住於大樂、清明與無執的空性境界，甚至拒絕進食。到了十九歲時，他已圓滿了一切的學習，成為博學多聞的學者與聖者，顯示出許多靈性成就的徵兆。
At the age of twenty three, Shabdrung Rimpoche accepted the invitation of Obtsho Lama of Bhutan, one of the peerless disciples of Tsangpa Gyarey, came to Bhutan in 1616.
二十三歲時，薩仲仁波切應藏巴嘉日的首座弟子，不丹的昂措喇嘛邀請，於1616年前往不丹。
Like other schools of the Kagyud tradition, the Drukpa lineage also takes up the Six Yogas or Doctrines of Naropa and the Mahamudra or the Great Seal teachings of Mahasiddha Maitripa as the main meditative course. Mahamudra teachings is a direct path to insight into the luminous nature of the mind- a total naturalness of mind comprised of clarity and relaxed equilibrium. Supplementing the above teachings, the Drukpa school has the unique and distinct meditative teachings renowned as the 'Six Equal-Taste', the six teachings on experiencing the single taste of all phenomena. These teachings are considered as the most sacred teachings which were initially taught by Naropa to Tibu, the son of Pandita Gayadhara and then to Rechungpa, the disciple of Milarepa. Rechungpa brought it from India to Tibet and concealed as a treasure for the benefit of future generations. Tsangpa Gyarey after meditating for three years revealed this treasure of esoteric teachings.
一如噶舉傳承的其他支派，竹巴傳承同樣以修持那洛六瑜伽與大成就者彌勒巴的大手印教法為主。大手印教法是直指心性光明本質的靈性之道，指出心性的本質自然，既清明亦舒坦自在。竹巴傳承為配合上述的教法，還會傳授獨特的禪修教法，稱為「六等味」，也就是體驗一切現象皆為一味的六種教法。這些被視為最殊勝的教法，最初由那洛巴傳給班智達嘎耶哈拉的兒子提布，再傳至密勒日巴的弟子惹瓊巴。惹瓊巴將教法從印度帶回西藏，封存成伏藏，以利益未來世的眾生。藏巴嘉日在三年禪修之後，發掘出這些秘密的教法。
The other Drukpa meditative teaching is called 'the Seven Auspicious Teachings'. This is also an esoteric pith-instruction which was revealed to Tsangpa Gyarey by seven Buddhas appearing before him in real forms, after his three-month strict meditation under the tree at Tsari. These teachings have been passed from Gurus to disciples till today. Before embarking upon the practice of any of the above mentioned teachings, one must be trained first with the 'Preliminary Practices' which provides the context for one's spiritual path as well as the conducive circumstances for one's success in travelling the path towards enlightenment. Preliminary practice means basic meditation with the view on the transiency of life, on the suffering of Samsara, on the difficulty of obtaining a favourable birth of human life, on resolute renunciation of this life, on kindness and compassion towards all sentient beings and the infinite Bodhi-mind – that great view and vow to bring all sentient beings to the state of Buddhahood. Only through these practices can the foundation of Dharma be built.
竹巴傳承的另一種禪修教法稱為「七種吉祥教法」。當藏巴嘉日在札里的一棵樹下進行三個月格的禪修時，有七位佛在他面前示現，向他開示這些精要的教法。這些教法由上師傳給弟子，直到今天。如要修持上述任何一種教法，首先必須修持各種前行，以便為靈性之道提供一個適切的背景與有利的環境，使人在通向證悟之道上能夠得圓滿與成功。各種前行的修持包括了思維生命的短暫，輪迴的痛苦，瑕滿人身不易得，決心出離世俗，對一切眾生生起慈悲仁愛之心與無盡的菩提心等，即是發弘願要將一切眾生引領至證悟的佛境。唯有藉著這些修持，佛法的基礎才得以建立。
The Drukpa Kargyud Lineage in Bhutan
Bhutan was visited first by Guru Rimpoche and later many Kagyud teachers as well from Tibet. The first Kagyud who visited Bhutan was Ngoton Choeku Dorji (1036-1102), one of the disciples of Marpa. He built a temple called Langmalung in Bumthang, Bhutan, which is standing till today. Marpa's another chief disciple, Milarepa, also visited Bhutan and meditated three month long at Taksang monastery, one of the most sacred place in Bhutan which is first visited by Guru Rimpoche, located in the paro Valley. We have learned that Tsangpa Gyarey, the founder of Drukpa Kagyud lineage, had himself dispatched his disciples to various Himalayan regions to disseminate the Drukpa teachings. It is said that later two Drukpa teachers visited Bhutan sent by Tsangpa Gyarey and built a temple in the north of Bhutan. It was one of these two teacher's descendant called Lama Obtshopa who first invited Shabdrung Rimpoche to Bhutan.
蓮花生大士首先來到不丹，其後多位西藏的噶舉上師也到不丹來弘法。第一位來到不丹的噶舉上師是俄頓卓古多傑（1036－1102），是馬爾巴的一位弟子。他在不丹的布塘興建了一所寺廟，名為朗瑪龍，一直存在至今天。馬爾巴的另一位主要弟子密勒日巴，也曾前來不丹，在虎穴寺禪修三個月。虎穴寺位於帕洛山谷，蓮師曾經來訪，是不丹其中一個重要的聖地。我們知道竹巴噶舉傳承的祖師藏巴嘉日，曾派遣他的弟子前往喜瑪拉雅地區多處，弘揚竹巴傳承的教法。據說其後由藏巴嘉日派遣前往不丹的兩位竹巴上師，在不丹北部興建了一所寺廟。這兩位上師其中一位的後人，名叫昂措巴喇嘛，也就是後來迎請薩仲仁波切前往不丹的人。
Although numerous scholar-sages of different traditions of Tibetan Buddhism appeared in Bhutan, no one had ever established a monk community or Sangha until Shabdrung Ngawang Namgyal came to Bhutan. He was the first personality to institute the monk community in Bhutan, which continues to be the main religious body in the country even to this day. He established ever first Sangha community at Chari monastery above valley of Thimphu in 1621-1622 with thirty monks. Regular teachings were imparted to the monks mainly by Shabdrung Rimpoche himself, besides his tutor Lhawang Lodroe, thereby setting in motion, for the first time, the wheel of teachings of the Drukpa Kagyud in Bhutan. He appointed abbot of the monastery, Precentor, Prefect and Treasurer. The monks were abided by the religious curriculum of the Chari monastery and the strict code of conduct was established. Although Tibetan Buddhism was originated from Mahayana Buddhism, Bhutanese Buddhism differs from Tibetan Buddhism significantly in its rituals, liturgy and monastic organization by the invention of Shabdrung Rimpoche.
雖然有許多藏傳佛不同傳承的學者與聖者曾前來不丹，但都沒有建立出家的僧團，直到薩仲納旺南嘉來到不丹為止。他是第一個在不丹建立僧團制度的人，僧團從此成為國內的主要宗教團體，直至今天。他在1621－1622年在位廷布的山谷上面的察里寺建立首個出家僧團，有三十位僧人。薩仲仁波切親自教導這些僧人，此外有他的導師拉旺羅杜也參與教授，定期向僧人開示，竹巴噶舉的教法，從此在不丹弘傳。他又委任寺院的住持、戒律師、主管行政與財政的人。僧人都按照察里寺的宗教課程學習，並建立起嚴謹的戒律。雖然藏傳佛教源於大乘佛教，不丹的佛教與藏傳佛教的分別，主要在於一切的儀式、典章與寺院組織，皆由薩仲仁波切訂立。
With the passing of time, the number of monks increased and reached more than hundred by 1627. On completion of the Punakha Dzong in 1637, the monk community was transferred there from Chari monastery. Therefore, Punakha Dzong became the winter residence for monks and the summer residence was built in Thimphu four years later in 1641. After the monastic institution became fully operational with its proper monastic building, a set of curriculum and rules and regulations, Shabdrung Rimpoche decided to enter into meditation of a three year retreat in 1623 in a cave just above the main Chari monastery. He practised meditation day and night, without idling away even a moment, and have fully actualized the direct realization of Mahamudra, and his mind became inseparable from the Vajradhara state.
隨著時間過去，僧眾的數目不斷增加，到了1627年時，已超過一百位。1637年，普那卡寺落成，僧團從察理寺遷移至此，從此成為僧人冬季的居所。至於夏季的居所，則於四年後的1641年在廷布建成。當僧團有了適當的寺院，一套完整的課程與規矩及戒律，能夠全面運作後，薩仲仁波切決定於1623年在察理寺內一個山洞中進行三年的閉關禪修。他不晝夜，一刻也不懈怠的禪修，直至圓滿證得大手印，他的心與金剛總持無二無別。
A grand ceremony was performed marking the end of his three year retreat at Chari monastery and many followers from within Bhutan, as well as outside, with numerous offerings, flocked to receive blessings from him. Even after his three year retreat was over, a thought came to his mind again that he should continue to lead a secluded life of meditation. He had a vision of his late father Tenpai Nyima and instructed him to take up temporal responsibilities in order to benefit the people of Bhutan in particular, and sentient beings in general. Even the protective deities, Yeshi Goenpo (Mahakala) and Pelden Lhamo (Mahakali) are said to have appeared in his vision and reminded him of the same prophecy. He consulted his tutor Lhawang Lodroe concerning these matters and he instructed Shabdrung Rimpoche to do meditation practice of tutelary deity Vajrabhairava. He meditated at the same cave and fully accomplished it.
他在察理寺完成三年閉關後，舉行了盛大的慶祝儀式，不丹境內外許多的追隨者，帶著大量的供養，成群結隊的前來接受他的祝福加持。三年閉關結束後，他心中再次出現隱居的念頭，希望繼續以餘生進行禪修。他已逝世的父親滇佩宜瑪在異象中，指示他應為了利益一切眾生，尤其是不丹子民的緣故，承擔世俗的責任。據說就連護法神耶喜貢波（瑪哈嘎拉）與吉祥天女（瑪哈嘎里）也向他示現，提醒他不要忘記這個授記。他與導師拉旺洛杜商議，拉旺洛杜指示薩仲仁波切修持護法本尊大威德金剛。於是他在同一個山洞中禪修，並且得到圓滿的成就。
Thereafter, according to the prophecies, Shabdrung Rimpoche began to carry out the work of unifying the Bhutan, both spiritually and secularly. As requested by his tutor and his followers, Shabdrung Rimpoche conducted empowerment, oral transmission and initiation of the Drukpa Kagyud tradition to large number of followers from all over Bhutan. Many came forward and got themselves enrolled in the monkhood increasing the number of monks. The history of Bhutan reached a turning point with arrival of Shabdrung Rimpoche and after his arrival in Bhutan, he started the process of unification of the country. He brought peace, security and stability to the Bhutan. He, being as a religious personality, have been dedicated to the cause of spreading the teachings of Buddha and Drukpa in particular. Realizing the need for a distinct cultural identity for Bhutan, the Shabdrung Rimpoche also developed distinct Bhutanese characteristics in the Drukpa religious ceremonies and rituals which could be said a bigger difference than those Tibetan monks practice in Tibet.
其後，按照授記，薩仲仁波切開始在靈性與世俗事務上進行統一不丹的大業。薩仲仁波切隨順他的導師與追隨者的請求，為不丹全國大量的追隨者舉行竹巴噶舉傳承的灌頂與口傳。很多人前來求請出家，使僧人的數目大增。薩仲仁波切來到不丹後，展開統一不丹的大業，改寫了不丹的歷史，為當地帶來和平、安全與穩定。他也是一位宗教人物，一生力弘揚佛法，尤其是竹巴傳承的教法。了解到不丹需要有自己的文化身份認同，薩仲仁波切制訂了一套具有不單特色的宗教典章儀式，與西藏僧人的傳統有很大的分別。
The final result of Shabdrung Rimpoche's dynamic leadership was that the people established in the righteous path of Buddhist teaching and the entire country was transformed into the land of Buddhism. He made Bhutan a sovereign country known as 'Drukyul' (land of the Dragon), with a rich religious and cultural heritage and a unique national identity. The aphorism 'Pelden Drukpa Chogley Namgyal' (the Glorious Drukpa, Victorious in all directions), became famous and familiar all over Bhutan.
薩仲仁波切是個影響深遠的領袖，他帶領不丹全國踏上正直的佛法之道，使不丹人全都信奉佛教。他使不丹成為一個主權國家，稱為「竹如」，意即「龍的國土」，有豐富的宗教與文化傳統和獨特的國家身份認同。「吉祥竹巴，勝利遍十方」是不丹著名的格言，無人不曉。
At present, the central monk body within Bhutan is the Drukpa tradition and discipline, a major sect of Vajrayana Buddhism and is headed by the Je Khenpo (Chief Lord of Bhutan) who is chosen from among the most learned lamas. Just as the Himalayan Mountains dominate Bhutan, so is Drukpa Kagyud lies at the heart of this kingdom. Bhutan is the only country in the world where Mahayana Buddhism is the official religion and Drukyul is therefore hailed as the stronghold of Mahayana Buddhism.
現時不丹的僧團遵循的是竹巴傳承的教法與戒律，是金剛乘佛教一個主要的支派，以傑堪布（不丹宗教領袖）為首。傑堪布由一群最博學的喇嘛中選出。有如喜瑪拉雅群山環繞不丹，竹巴噶舉的教法也深藏於這國度的內心。不丹是世上唯一以大乘佛教作為國教的國家，而「竹如」也被尊為大乘佛教的重鎮。
翻譯
(佛教法光中心佛學榮譽顧問，
不丹竹巴噶舉法光會副會長)
![guru%20rinpoche[1]](../images/ZUctwhNAwQYNdEV7iwCORw.jpg)
![法身金刚持[1]](../images/shB8gygI1AMCYC3lAdHzrQ.jpg)
