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Riitta
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« Vastaus #129 : 22.06.2008 16:09:10 » |
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THE SEARCH FOR THE NEW REINCARNATION
It's to my father Tandrin Dorje and my mother Sonam Lhamo, in the Agni family of Gava that at daybreak, on the 27th day of the 12th month of the Water Bird year, of the 16th cycle, (beginning 1934) a son was born, whose birth was preceded and accompanied by numerous auspicious signs. The water that was kept in the kitchen became the color of milk. The sun shone forth, while lotus-shaped snowflakes with eight and four petals fell hard to the ground. Seeing this, the great scholar, sage and yogi, Jamguen Ngawang Lepa who, not far from there, lived in his monastery of Tharlam, and was a matchless holder of the Sakyapa doctrine, spoke to his servant: "Today, the boy that is born in the family of Agni is certainly a great reincarnation (Tulku). It is an exceptional time and in this family, for a long time, great holy beings have been born without interruption. In this noble family of Agni of the great Tampa, will be born great Tulkus for a long time". Thus he spoke to his servant Kunga Chosdar, and all the numerous disciples present could hear and spread his words.
This family already had three sons and a daughter. The eldest of the sons, whose true name was Jamyang Thubten Zangpo, had already been recognized as a great reincarnation, that of the great Lama of the monastery of Jyekundo and was thus known under his title of Enepo Chiap Gen Rinpoche, who was directing this monastery of Jyekundo, which was called Chie Gu Ten Droup Ling, that famous monastery, the source of all the teachings of the Sutras and Tantras, the holder of the tradition of Sakya, Ngor and Tsar, which possessed a college of teaching and a college of practice that was renowned for the purity of the monastic rules, and permanent housed more than a thousand monks.
A month after my birth, my parents brought me close to the great master Jamguen Ngawang Lepa who gave me the White Tara initiation, and the name Jamyang Kunga Tenpa Rap Djiai (which means:"Jampeyang, loved by all, who furthers the Doctrine") and gave these guidances to my parents, telling them to watch particularly "that this child always be kept clean, because he will become, according to his hopes, a holder of the doctrine of the Sakyapas". It's thus that the Lama Ngawang Lepa became my first root Lama, almost from the time of my birth.
Later, when I was about one year old, I received refuge from that same Lama, who offered a lock of my hair to Buddha: on this occasion, Jamguen Ngawang Lepa made renewed prayers and good wishes for my future destiny. When I was two years old, I was recognized as the reincarnation of Ngor Phende Khen Chen Jamyang Kunzang Thubten Chos Chi Jyaltsen, thanks to the prophecies of two Lamas who were the heads of the two Palaces of Sakya, the holder of the throne during this period, Ngawang Thutop Wangchuk of the Palace of Phuntsok, and Chiap Gen Rinpoche Kunga Rinchen of the Palace of Dolma. Actually, after the death of Ngor Phende Khen Chen, the other Lama of the house of Phende who was called Ngawang Khedroup Jyamtso, and who was the cousin of the deceased lama, as well as his treasurer, the search to find the new incarnation had begun. While making offerings to all the monasteries of Tibet, he had asked that the Lamas and monks of the monasteries of the three Sakyapas’ branches engage in reciting prayers, rituals and carrying out all virtuous works such as remodelling temples, building statues, etc., in the hope that a reincarnation of the deceased Lama, as well as his recognition, would occur quickly. He also requested of the two lamas of Sakya, to carry out their examinations; so the latter went to the two most famous temples of Sakya that are dedicated to the Protectors: that of Gorum Ngen Khang, dedicated to Ngenpo Kur, and that of Menbar Ngen Khang of Kaoutrazong, dedicated to Ngenpo Shaljipa, where these two protectors that are possessed of powerful blessings, actually reside. The two Lamas there carried out the extensive rituals and obtained then certainty due to clairvoyance that the new reincarnation had already happened. They then gave a description in writing, of the place and of the family where the new reincarnation was born, which was so precise and detailed that all were filled with faith and certainty. Following the customary prayers of introduction and of conclusion, this writing said in substance: "In Greater Tibet (the name for Khams), near a white stupa of Gava, like a jewel of the same name, in the country of the river Ndrou chu which bears gold, above the monastery of Tharpa Ling, at the spot where the two rivers join, in the family of Agni, who holds the lineage of the Ancients (Nyingma) of the Great Secret, of which the father is Dorje and the mother is Lhamo, in this house whose fence’s door faces east, and whose eastern door faces south, on the 27th day of the 12th month of the Water Bird year, was born a son who is the excellent reincarnation of the great Abbot of Ngor, Phende Jamyang Kunzang Thubten Chos Chi Jialtsen, the heir and continuator of the great Ngor Chen Dorje Chang Kunga Zangpo whose coming for the benefit of all beings was announced by the Buddha. As the length and the continuation of the precious doctrine of the Buddhas, source of all kindness and happiness, depend on the birth of such great holy beings, who are the lineage holders, all beings of Tibet in general and particularly those of Sakya, Ngor and Tsar should rejoice in this birth."
Having shared these revelations at the monastery of Ngor Ewam Chos Den, all knew that the reincarnation was born in Kham and the Lama of the house of Phende, Ngawang Khedroup Jyamtso with Tandrin Gen Po, cousin of the deceased Lama, as well as a group of 15 people, prepared to leave for Khams. When reaching the monastery of Chie Gu Ten Drup Ling, they made the good news known to all.
Some time later, the same group went to the house of the Agni family, and revealed to the parents the high rank of their son, who was then about two years old, and they shared with them the letter of recognition drawn up by the two great Lamas of Sakya, and which gave to the young Tulku, the name of Jamyang Kunga Tenpa Tar Jiai; this amazed everyone because, even as close as to one word, this name was identical to that which was given to him earlier by the great Ngawang Lepa. As the parents feared being separated from their very young son, it was decided that they would keep him near them until the age of seven and up until that time, he will go to study near his paternal uncle Ngawang Rinchen, who was the head-teacher of the monastery of Tharlam, right near the house of Agni, and who also followed the teachings of Lama Ngawang Lepa. After that, I was offered scarves, protection strings and traditional yellow silk clothes and the Lama gave me the Dorje Namjom Mewatse purifications as well as the initiations of Long Life, of White Tara and of Tsepame and Tandrin together.
MY ENTRY INTO THE DHARMA
Sometime afterwards, at the age of four, on the occasion of the great festival of the birthday, enlightenment and Nirvana of the Buddha, I was carried to Lama Ngawang Lepa, who for the first time, made me repeat the 30 letters of the Tibetan alphabet thrice, and gave me precious Jampeyang and Yangchenma-pills, the wisdom-deities, as well as a red protection string. Then, the Lama asked me to open my mouth, and he blew in his breath, as a sign of blessing.
MY LAMAS AND MY STUDIES
From this moment on, I went every day to my uncle, so as to first learn to read and write. From my preceptor, I received the oral transmission (lung) of the Precious Kanjur (collection of the Words of the Buddha) and began to learn, by heart, the very many practice-texts which are customary to the Sakyapa school: Saddhanas, prayers to the Lamas, mandala-rituals, Tantras, etc.. A little later, during three months, from Lama Ngawang Lepa, I received the Lamdre Loshe (the Path and its Fruits) teaching, of the fundamental Sakyapas’ teaching, at the Tharlam monastery, in the company of many monks. Even though, at about six years old, I was the youngest of all, I was placed at the head of the row, and it was upon me that the Lama bestowed all his attention and care, so as to teach me the right way to use the ritual-objects during the initiation, the mudras, etc.. This Lama, Jamguene Ngawang Lepa, possessed such powers and blessings that all, once they had received his teaching, saw their understanding and wisdom increase.
Lama Ngawang Lepa had spent 18 years in a vow of total silence, in a Gepadorje (skt. Hevajra) and the Lamdre-retreat, and he obtained to frequently meet, at will, the body of transcendental wisdom and his supreme deity, undifferentiated with the Lama, as well as It’s words and predictions, as can be seen by consulting his biography written by his disciple, Tulku Anjom. From this excellent Lama I received a very great number of teachings, including the two Lamdres, the explanation of the Liberation of the Four Attachments, the Kyedorje cause and path-initiations, the Birwapa-protections, the deep paths, the Naro Khatche initiations-blessings with the extensive "Paldom Trupa" commentary, the great seven Mandalas-initiations of the Ngorpa tradition, the Tsar tradition’s initiation of Jig-je and his eight "Rolang"-ensemble, as well as the commentaries of Jig-je, the initiation of Kur Ngen alone and that of Kur Ngen with eight divinities, the corresponding commentaries, the Shaljipa-initiation, those of Tutreu Dakpo, of Mazorma, Tandrin, Chanadorje, Chung Thra, Sengdongma, Junpo Ndulje, Green Dolma, White Dolma as well as the commentary, of Chenrezi of the king-tradition, of Tsepame and Tandrin together, of Loma Chenma, Kunrig Nampar Nanze of the Yogatantras, of Tsepame with nine deities, Min Thrupa, of the Medicine Buddha, of Jampeyang and Sakya Pandita together, of Orange Jampeyang, of Jampal Arapatsa, Dorje Namjom, of Ngen Kar, etc.:
I received all of these teachings in the full manner, complete with the initiations, "Lung" and essential teachings, as well as many others that would take too long to describe here. From the time of the teaching of the Lamdre, after each period, along with my uncle and tutor, I would daily practice the exercises and yoga-practices, while continuing my studies of the texts at the same time. It’s thus that, at the age of seven, I knew, by heart, the rituals of the Mandalas of Kye Dorje, Tsepame with nine divinities, of Kunrig Nampar Nanze, Jampal Tsen djiai, Dorje Min Thrupa, etc...
It was at that age that, as had been agreed to several years earlier, I was enthroned at Zuphu Ladrang which was a part of the house of Phende, not far from my family's house. On the thirteenth day of the first month of the rabbit-year, Phende Khen Rinpoche, Ngawang Khedrup Jiamtso, together with Tandrin Ngenpo and some 20 horse-riders, arrived at my family's house to invite me. The next day, as replacement for the body of the young Lama that they were going to take, they offered to the monastery of Tharlam, (that, according to custom, those that were born in the region depended upon) a golden statue of the Buddha, a little taller than himself, as a support of the speech, the precious Kanjur collection, and as a support of the mind, a Chorten (Stupa), as well as various other objects. Finally, the enthronement was held on the 15th of the first Tibetan month, on the anniversary-day of the Miracles shown at Nyen Ye by our master the Buddha, so as to tame the six heretical masters.
The day began by a travel of several hours, on horse-back, from the monastery of Tharlam to Zuphu Ladrang. Escorted by a retinue of 300 monks and lay people of the monastery of Tharlam, I set out between the lines of monks and lay people holding various objects of offering and accompanied by the music of the trumpets, the wind-instruments and drums, in the incense-scent and the perfume-essences of pine, sandal wood, etc., that were being burnt all along the way. As soon as I had left the monastery, a following of several thousand people, including the emissaries from each of the 21 Sakyapa monasteries from the region, and the lay people from the areas that had been passing through, and those from Zuphu, came to meet me, so as to accompany me to Zuphu Ladrang, each of them carrying various objects for offering, scarves, incense, and walking to the music of the trumpets, wind instruments and drums, etc.. Arriving at Zuphu Ladrang, starting from the next day, I was taken to the temple where I sat on the high throne that was attributed to me. And a long ceremony began, during which diverse prayers and commentaries as well as the mandala of the universe were offered to me, and I in turn, had to recite, alone, a very long commentary on the dedication of virtue, for at least a full hour,.
Then, the representatives of the 21 Sakyapa monasteries of Gava, as well as the leaders of the region, the disciples of the previous deceased Lama and numerous donors, who were all present,, as a sign of good omen, offered to me innumerable offerings such as of supports of the body, speech and mind, or of gold, or silver or of pieces of silk and brocade, of horses, of mules and yaks, etc... After the rituals to the Protectors, each night, for three days, dances and chants by the people of Zuphu were held as offerings. My parents stayed by my side at Zuphu Ladrang for a month, and then they left for home, leaving me with my teacher and uncle.
From this time on, I had to follow a program of intensive studies. Waking early in the morning with my tutor, I had to carry out a long period of recitations and meditation of the daily practises. Then, my personal servant would bring us tea and the morning meal which was followed by a short period of recitation and meditation of other practices. Then, I would study the rituals of the mandalas and initiations and other Tantric rituals, as well as the explanations and commentaries of the philosophical treatises. Then, we would both take the noon meal which was followed by a short time of recitation and of relaxation which I would spend with my parents whenever one of them came to visit me for several days each month at Zuphu Ladrang. My parents never failed to encourage me in my studies, showing me that this was indeed the best way to thank them for their kindness as parents and that I should study very much so as to be able, as my role as Lama required, to give good teachings to all those, scholars or ordinary beings, who would come and request them. Returning to my tutor, I would then have to recite and explain in front of him that which I had learned in the morning. After this daily examination came lessons of writing in the three or four Tibetan scripts. Furthermore, I learned mandala-rituals and philosophical treatises by heart. Then, after a medium-length session of reciting and meditating of Saddhanas, I would carry out the Tormas offerings and the long Protectors-ritual. Then, we would have the evening meal, followed by a long period of meditation and dedication and concluding-prayers. Finally came the time for going to sleep, as meanwhile, trumpets' and oboes' music was played by the monks outside, on the roof of the temple.
(to be continued shortly.)
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