上師簡介

［直貢噶舉簡史］

直貢傳承圖

藏傳佛教共有四大傳承，即寧瑪（紅教）、噶舉（白教）、薩迦（花教）、格魯（黃教）四大傳承，直貢噶舉即是白教之傳承。「噶舉」是藏音，中文即是「口傳」之意，是以領受口訣教授而為傳承的緣故。

直貢噶舉在教法與修行上有一獨特傳統，係由代代上師相傳而無間斷，無數的尊者及男女瑜珈修行者皆經悟道與修行而得到成就。從最早的法身佛金剛總持，傳至帝洛巴尊者（西元988~1069年），再傳至那洛巴尊者（西元1016~1100年），那洛巴尊者一為國際聞名那瀾陀四北門住持的班智達。後經西藏馬爾巴羅札瓦（羅札瓦是大譯師之意）數度前往印度求法於那洛巴、梅紀巴等諸大成就者尊前，師事那洛巴祖師前後約十餘年之久，而盡得其法，並由那洛巴指定其為佛法的攝政者及法系嫡傳法子之意。馬爾巴祖師返回西藏後，傳法給密勒日巴（西元1052~1135年），他被尊為西藏無上成就大聖尊，他的傳記及十萬歌頌是西藏文學及精神思想之精華。

密勒日巴有兩大弟子，如月之惹瓊巴、如日之岡波巴（西元1079~1154年）。岡波巴大師是一位優秀的醫師，早期是「噶當巴」派的比丘，後來修習了阿底峽尊者的「道次第」，再從密勒日巴尊者修習噶舉派的拙火、大手印，教法合一，著成「解脫莊嚴保鬘論」，教化第子無數，從岡波巴所傳下之噶舉通稱為「達波噶舉」。

繼岡波巴祖師之後，達波噶舉的「四大」傳承之淵源分別由其弟子所創立，帕摩竹巴即為其一。 

帕摩竹巴是賢劫初佛拘留孫佛的無二化身。在釋迦牟尼佛某次的教導『三昧王經』的法會中，世尊曾提到未來的五濁惡世中，弘揚此經最得力。當場世尊問在座眾多弟子：「誰願意接受此責任？」結果當時月光童子舉手允諾：「在未來不論身毀命亡，我誓將弘傳此經。」但是，月光童子亦請求在場的諸大菩薩於未來世幫他護持正法，同時亦請求佛陀慈悲護持，佛陀答應月光童子此一請求。後來月光童子化為岡波巴，而世尊所應允之慈悲護持，即是拘留孫佛的無二化身--帕摩竹巴。 

當岡波巴尊者去世前，弟子們問到上師圓寂後，應依止何人？岡波巴指著帕摩竹巴說：「我死後，你們應依止帕摩竹巴，他的證悟和我沒有絲毫的差別。」

帕摩竹巴的弟子是不可勝數的，他主持帕竹寺院一共十三年，培育了不少有成就的弟子，就如直貢噶舉的創始人吉天頌恭（西元1143～1217）所言：「吉祥帕竹寺，百之泉水源。」帕摩竹巴的弟子中有五百人有金幢蓋頂（具德法師方可豎幢幡），在此五百人中，其中八人是最甚者，也就是著名的「聖八傳承」。

 直貢噶舉：由覺巴吉天頌恭所創

 竹巴噶舉：由林熱白瑪多傑所創

 達龍噶舉：由達龍塘巴欽布所創

 超蒲噶舉：由仁布齊杰剎即滾舟熱巴兄弟所創

 亞桑噶舉：由格丹耶謝僧格所創

 葉巴噶舉：由巴普巴所創

 瑪倉噶舉：由竹透娘熱巴喔所創

 秀色噶舉：由棍登藏巴熱赤巴所創

人稱緣起究竟直貢巴，誠敬究竟達龍巴，智慧究竟巴普巴，證悟究竟那普巴（即白瑪多傑）。帕摩竹巴於六十一歲圓寂時重地子隨侍在側，親見由上師帕摩竹巴心中射出一道光，光中含有如同黃金般的金剛杵射入覺巴吉天頌恭的心中-即直貢噶舉的初祖。直貢噶舉創立迄今已有八百五十年，一共有三十七位法王構成直貢噶舉的傳承。

［覺巴吉天頌恭 簡傳］

吉天頌恭

榮耀的帕摩竹巴雖有五百弟子是堪持白傘的高僧，但是他自己曾一再地說過，他的法位繼承人將是一位已經證得十地菩薩果位的優婆塞。這裡就是有關帕摩竹巴法子--無匹敵的偉大至尊直貢巴--三界怙主吉天頌恭

的故事。 

在無量劫以前，吉天頌恭曾生為轉輪聖王名叫幅輪(Chakravar、tin、Tsibkyi Mukhyu)，他是千位王子之父。然而後來他卻捨棄了王位，臻登解脫之果，佛號龍種度母如來(Lurik DrOnma)。雖然他已成佛，但後來仍以菩薩身示現，名為普賢自在王菩薩(KUNsang Wangkur GYALPO)：迦葉佛(Kashyapa)時，他再度示現為名為噶永Gakyong的陶匠.在釋迦牟尼佛時，他示現為與佛陀自身無二的無垢維摩詰(LicchaVi)尊者。此後，又轉生為阿闍黎龍樹。藉由這多次的自在轉生，他利益了佛陀的教法及無數的眾生。此後，為使佛陀教法的精義得以盛揚，他又轉生到西藏的一個貴族家庭中，父親是瑜咖士名為金剛(Naljorpa Dorje)，是專修閻魔敵、也就是大威德金剛的偉大行者：母親名為拉系薩珠瑪(Rakyisa、Tsunma).吉天頌恭誕生時伴有無數的神奇瑞兆。從小他就跟著父親修學閻魔敵法門，四歲時便能熟習讀寫，並從其叔父達摩方丈(Abbot Darma)、偉大的瑞連貢千(Radreng Gomchen)，可敬的寇瓦隆傑(Khorwa Lungkhyer)等老師，學習各種顯經密續。這個時候，他被稱為尊巴恰(Tsunpa Kyab)，後來又被叫做多傑巴爾(DorjePal，金剛寶)。

吉天頌恭的降生是在許多顯經、密續與巖藏法中所授記的。例如:在<<圓生智經>> (Yeshe Yongsu GyePa Sutra)中就提到：[北方雪域將會出現一位叫做寶吉祥(RatnaShri，拉那師利)的人，他將會對佛陀的教法做出極大利益，並且聲名遠播三界。] 在<<心意伏藏經>> (Gongdu Sutra)中曾指出： (在一處叫做 [直] (Dri)的佛法之源地，名為寶吉祥者將會出現於豬年，他將感召聚集千千萬萬的比丘僧眾。此後，他將前去不 動佛(Ngonga)淨土，佛號無垢白淨善逝，並有廣大之眷屬。) 在<<國王遺教>>(Gyalpo Kaithang)中說：自榮耀的桑耶到最北方，有一處稱為直貢的地方，那是佛法的根源，藏王赤松德贊將會在豬年轉生為寶吉祥善逝，他將會聚集數以萬計的菩薩眾，未來前去不動佛土，佛號無垢白淨善逝。在彼佛土成為完全圓滿之聖王。 

如此可知諸佛對於吉天頌恭的授記是極為清楚的。 

當吉天頌恭年幼時，他的父親就過世了，家道因而中衰，所以他就以為人唸經來負起家計。有一吹，有人 供養了他一頭羊，當他要牽走時，羊卻企圖掙脫，吉天頌恭於是腳踏一石想要把它拉回來，但羊和他對拖了一陣子，結果吉天頌恭竟把腳印留在那塊石頭上。八歲時，吉天頌恭親見本尊閻魔敵。另有一次，當他在志隆莫切(Tsib Lungmoclhe)一地禪修時，他洞見了一切輪迴與涅槃諸法皆是鏡中影般地如幻顯現。當他還在西康家鄉時，就以瑜咖士之名而著稱。吉天頌恭了悟大手印的境界，並曾在夢中造訪無貪蓮花佛(Arakta Padmai) 淨土.如前所,他從偉大的瑞連貢千學到了整個噶當派傳統,從洛巴多傑寧波斯(Lhopa Dorje Nyingpo)領受了密集金剛等教.隨後，帕摩竹巴為吉天頌恭授予兩支菩薩戒，並賜戒名為(寶吉祥)。他並如瓶水交灌、毫無遺漏地傳給吉天頌恭一切的顯密教法。後來，帕摩竹巴也稱他為(傑吉天頌恭)或(覺巴仁波切)，前者意為三界怙主，後者則是珍貴怙主的意思。

吉天頌恭追隨上師帕摩竹巴兩年六個月。在這段期間裡，他領受了上師的所有教法，並被指定為帕摩竹巴的繼承法子。帕摩竹巴涅槃時，有一隻五股黃金金剛杵從其心中化現而出，融入了吉天頌恭的心中，在場的很多弟子都看到了這個瑞相。吉天頌恭隨後給予其一切加持以利益該寺院，並協助興建了上師的舍利塔以紀念之。在帕摩竹巴圓寂後，吉天頌恭還追隨了其他許多上師學法。由岡波巴的姪兒，同時也是達拉岡波寺的繼任住持塔波貢楚(Dakpo Gomtsul)處，領受了大手印四瑜珈的教法。由於吉天頌恭懇切地渴望專修他過去所領受的教法，同時也得到一位施主承諾供應三年閉關之所需，所以他就退隱到耶瓊(Echung)洞窟閉關禪修。在那三年裡，吉天頌恭對於外、內、密諸緣起獲得大略的了悟。然後他了解到智慧氣未能進入中脈是在輪迥中徘徊遊盪的主因，所以他便專心於氣　脈的修持，得以面對面地親見諸佛菩薩，並且得到自心清淨天、人、修羅、地獄、惡鬼、畜牲等六道的淨觀。隨後吉天頌恭前往帕摩竹以及其他地方朝聖.

吉天頌恭在耶瓊洞窟禪修達七年之久。病癒後不久，他親見了度母七尊。由於他已完全了解緣起，並了悟戒律與大手印不二，所以他就出家受了比丘戒。並從此不再吃肉。因為過去帕摩竹巴就已經命他為其傳人，所以上師寺院的首要僧眾就迎請吉天頌恭回寺。

吉天頌恭有許多重要的弟子,包括兩位兼那(Chenga,意為近侍)、大堪布固拉瓦(Gurawa)、蔣貢康楚仁波切的前身--紐嘉華拉囊巴(Nyo Gyalwa Lhanangpa)、噶秋丁(Gar Choding)、巴千秋也(Palchen Choye)、竹托娘色(DrubtobNyakse)、兩位名字中都有扎張(Tsang-tsang)的弟子等。

以持戒聞名的弟子有塔瑪敦津(Thakma Duldzin)，達波敦津(DakPo Dulclzin)等人：並有噶當派格西久多傑寧波(Kyo Dorje Nyingpo)等人為弟子：譯師弟子有努(Nup)、帕巴(Phakpa)等人：密續藏(tantrikas)的領導者有這(Tre)、呢(Ngok)等人：瑜珈士之導師有杜記(Dudsi)、貝波(BelPo)等人。吉天頌恭傳法時，常有天現虹彩、天神自空雨花的瑞相。青海主要地神瑪千彭拉(Machen Pomra)等護法都前來聆聽其教法。西藏、印度、中國諸國王對他均極為虔信。此時，吉天頌恭有弟子五萬五千五百二十五人。為令此等如海徒眾悉能飽足，龍王瑪措(Matro)與一切財神都成為寺院的施主。 

靠近直貢替的地方有一塊叫做「獅肩」的大岩石。吉天頃恭視其為勝樂金剛壇城。他在那兒建有一寺，以傳法度眾，並用特殊的方法建了一座多門吉祥塔。此外，他也修復了桑耶寺。吉天頌恭主修的本尊是勝樂金剛五尊，他有時候會示現此相以調伏頑劣的眾生。在新疆與西夏(Minyak)發生戰爭時，他曾以神通力保護了當地的人民。

吉天頌恭的從學弟子增加到了七萬人之眾，其中許多最傑出的弟子都在一生之中成就佛果，較差很器的也都證得不同的菩薩地，其他的弟子至少也都能夠了悟自心本性。在一個有關吉天頌恭的授記中說：「將有十萬化身聖眾雲聚。在這裡「化身」意指持戒圓滿的僧侶，而「聖眾」則是說他們都將是菩薩。在其他的生平傳記中說：「吉天頌恭可在剎那間往詣一切淨土，親見如阿彌陀佛與不動佛等諸佛已，並聆聽其法教。吉天頃恭自已曾說凡曾聽聞其名字，並造訪過止貢的拉耶(Layel)一地者，必定不墮下三道。而凡是向他祈請者，不論遠近必得其加持，他們的禪定也將更為堅固。他還說過住在止貢地區諸山的一切有情眾生，即使是小螞蟻也能不再墮入惡道.

第一世噶瑪巴杜松虔巴是岡波巴的主要弟子之一，噶瑪噶舉派的創始人。他曾在造訪達拉岡波後來到直貢，在邦塘(Bam Thang)一地受到吉天頌恭與弟子們的熱烈歡迎。那時，杜松虔巴看到吉天頌恭如同佛陀一般，他的兩位上首弟子則是舍利佛與目犍連尊者，其他的人就像是眾阿羅漢一樣地圍繞著。當他們回到黃金主殿(Serkhang)時，噶瑪巴再次見到吉天頌恭宛如佛陀，兩位近侍弟子像是彌勒與文殊菩薩，為諸菩薩眾所環繞。因此，杜松虔巴生起了極大的虔信，而從吉天頌恭領受了許多教法。此外，他還看見整個直貢地方就是勝樂金剛的壇城。

在吉天頌恭圓寂前，他曾預言直貢傳承將會有一段中衰時期，然後拿了一根他用過的牙籤，把它種在地上，說：「當這根牙籤長到相當高度時，我會親自回來。」這就是對第十六任法王——嘉華貢噶仁欽的授記。為令於佛法之怠惰行者生起勤奮，吉天頌恭在火牛年，以七十五歲高齡進入涅槃。他的身體在超度月(Vaishaka)的十三日荼毗。此時天人紛紛獻上如雲供養，天雨曼陀羅花盈滿至膝。他的頭骨不為火所觸，腦中化現出比擅巧畫師所繪更加清晰的勝樂六十二尊壇城：他的心臟亦不為火焚，被發現轉為金黃色。這再再地顯示他是佛的應化。此外，尚有舍利子無數。

吉天頌恭圓寂後，雖然千噶謝拉迥涅早已辭去法位，但大部份的喪葬法會都由他主持。他到獅肩(Senge Phungpa)山洞去觀看勝樂金剛壇城時，竟然看到吉天頌恭也在那裡，所以就想應該在該地建塔紀念上師。後來吉天頌恭再度出現在那座山的三摩地山洞，於淨觀中告訴謝拉迥涅：「兒啊!做你想做的，但亦隨我之願。」然後就消失了。於是謝拉迥涅便依自已的願望，建了一座有許多門的舍利塔，名為「降三界聖者」，並在塔中安放了吉天頌恭之心及許多舍利子。為隨順上師之願，他用寶石粉、番紅花與多種香末，和泥而建了一座名為「世界莊嚴身要」的聖塔。在此塔中，安置了吉天頌恭的頭蓋骨與腦、其他許多舍利子，以及由阿底峽尊者親自帶到西藏的戒律經典，與般若十萬頌。

吉天頌恭現住於東方不動佛淨土，佛號無垢白淨善逝，為無量具信弟子所圍繞。凡此方世界眾生臨命終時，若能對吉天頌恭具足大信心，剎那間即可往生彼國，蒙吉天頌恭為其摩頂加持，歡迎他們的到來。 

［噶千仁波切 簡傳］

噶千仁波切

噶千仁波切乃直貢噶舉傳承中極重要之仁波切，其傳承於直貢噶舉中溯自初祖覺巴吉天頌恭之弟子噶當巴、秋丁巴。噶當巴、秋丁巴生於西元1180年，乃龍樹弟子提婆菩薩之化身，出生時即能扶杖而誦六字大明咒，其母驚異而懼與人言其事。 

年輕峙，聞覺惹家族成就者覺巴吉天頌恭之功德，遂往直貢，途中遇洪水而溺，情急大呼，「覺惹 ! 費惹 ! 」遂浮於岸邊得救，後見覺巴吉天頌恭，覺巴吉天頌恭言：（我子，汝遇溺時是否呼我？）噶當巴言：是。遂留於上師身旁精進修持，不數年得究竟成就，成為覺巴吉天頌恭座下噶、紐、秋三大成就者之一，顯現神通無數，度化無量眾生。同時，十九世紀時，當直貢噶舉兩位法王圴不在世時，噶千仁強久旺波曾任直貢法座之代理。 

今世之噶千仁波切，生於1936年青海省囊謙縣。自幼昇座後，即隨直貢噶舉之鍾楚仁波切、甘瓊仁波切、圖登寧波仁波切等遍習直噶舉傳承之一切教法。 

中共入藏後，與多位仁波切同被關入勞改營中，將近二十年。於此期間，遇本世紀寧瑪派大圓滿著名成就者噶陀寺堪布阿嘎之親傳心子堪布蒙色仁波切，隨其於閒暇時修習大圓滿教法，得究竟證悟成就。 

近年來，噶千仁波切一身挑起復興東藏地區所有直貢噶舉寺院之責任，不畏辛勞重建寺院，並殷勤給予傳承教法，其身心教化竟連當地中共幹部亦深受感動，實為菩薩行者之化身也。其修行成就，直貢噶舉澈贊法王亦推其為當今直貢噶舉之大成就者，亦為直貢法王的大手印依止上師。 

他的法教簡單扼要、直指人心。

他的大平等心，令所有接觸過的眾生，皆能感受到他那寬廣無私的愛，進而法喜充滿。 

雖然已入涅大成就者竹旺仁波切生前曾透露──噶千仁波切己臻大手印一味瑜珈以上之成就。但噶千仁波切仍謙稱：「我所知的一切都不超過《佛子行三十七頌》，從我十三歲第一次研讀迄今，此書給予我何以快樂、何以痛苦、如何解脫輪迴等的一切解答。因此我鼓勵大家每天至少要閱讀一次。」 

他告訴弟子："將來我捨報後，弟子勿傷悲，三十七佛子行就是我，代表我身語意，這中間沒有任何差別，若你行此，即知我與你長相左右不曾遠離"。因此，噶千仁波切不僅於直貢噶舉傳承中地位崇高，此生亦是真正具足實修證悟之行者。

［噶千仁波切 本生故事］

噶千仁波切

依怙主  噶千仁波切應化事蹟及噶爾寺歷史淵源

無量劫之前，這個世間出現了一位名為澤格慕具 (Tsib-Kyi Mu-Khyü) 的轉輪聖王，他將國土中的所有眾生都安置於十善業的道路上。他有一千位優秀的王子。國王最後出家證道，名為龍系燈如來。龍系燈如來大轉法輪，令無數有形與無形眾生的心續成熟並獲得解脫。他的一千個兒子後來也相繼出家並生起菩提心，唯有最小的王子仍然貪戀於皇室生活而未出家。龍系燈如來一一授記王子們將來成佛時的佛號，出生的家庭，名諱，以及將度化何處的眾生。為了讓最小的王子走上成佛的道路，龍系燈如來化現出兩名僧人前去小王子的住處。兩位僧人口中唱誦著美妙的出離歌曲，一邊來到小王子沉溺於聲色的地方。由於龍系燈如來的大悲心，皇宮中所有的物品和皇宮外的樹木全部迴響著法音。小王子的心轉變了，開始對輪迴產生厭離的心情。之後，他準備了有各種珠寶裝飾的黃金寶傘，供養給他的父親以及每一位兄長。龍系燈如來於是授記他的一千位王子將於未來劫中成為賢劫千佛。小王子將成為這一劫中的最後一佛－無量願佛，而他的佛行事業將超越在他之前出世的所有佛。

怙主吉天頌恭說：「當時我是龍系燈如來，而你，噶爾秋丁巴，你是那貪戀皇家生活的小兒子。」由於龍系燈如來和小兒子過去世的願力，他們父子再次一同應化於印度成為大阿闍黎龍樹菩薩與其弟子聖天菩薩，然後又再次在西藏應化成為怙主吉天頌恭及其心子噶爾秋丁巴。此外，噶千仁波切在藏王松贊干布時也應化為大臣噶爾東贊 (中國歷史上的「祿東贊」)，第二佛蓮師入藏時應化為蓮師弟子秋卓律蔣琛 (Chogro Lui Gyaltsen) ，以及應化為密勒日巴弟子惹瓊多傑札巴。噶千仁波切也有許多化身出現在淨土中，例如烏帝亞那、獅島、香巴拉等，為利益眾生而行佛行事業。

噶爾秋丁巴的前世曾經是藏王松贊干布的大臣噶爾東贊 (中國歷史上的「祿東贊」)，將中國唐太宗的女兒文成公主迎娶入藏。公主與大臣一起從漢地帶回一個很特殊的轉經輪。噶爾東贊留下了轉經輪，並且他預見未來而將轉經輪藏匿在夏俞塔果一地，並祈願未來世由他自己再將轉經輪取出。後來，噶爾秋丁巴取出了這個轉經輪並安立在金剛岩下普穆普隆的一個寺院中。由於有文成公主轉經輪住錫的關係，普隆寺在此應運而生。他在此地轉世八次，利益了此地區無量的有情眾生。第八世轉世－噶爾滇津彭措－即是他在噶爾寺的第一世轉世，囊千王噶瑪饒滇之子。阿企卻吉卓瑪 (阿企護法) 知道噶爾滇津彭措與文成公主轉經輪將為眾生帶來廣大利益，祂向這位聖者大師授記：「將這珍貴的轉經輪藏到北方形如獅躍空中的白岩之處。」於是，噶爾滇津彭措帶著轉經輪從普穆跋山涉水來到囊千。他看見囊千的獅堡地形與阿企的授記吻合，並看見當地具備了許多吉兆，就在那裡安住下來。噶爾寺－空中的獅堡－就這樣誕生了。

根據伏藏師惹納林巴所取出的大幻化網密續，蓮師在其中授記，噶爾滇津彭措是千手千眼觀世音菩薩的化身之一。除此之外，續中也說到，如果大幻化網以及該伏藏中的聖物能夠到達噶爾滇津彭措的手中，未來世他將在這個世間利益廣大的有情眾生。由於伏藏中確切的授記，惹納林巴的兒子策汪札巴於是蒐集了伏藏聖物，從中藏出發前往康區尋找噶爾滇津彭措。當兩人見面時，策汪札巴將聖物親手交給噶爾滇津彭措。噶爾滇津彭措喜出望外地說：「蓮師的授記似乎符合了我的名字，我這老漢。」他吃了一小口伏藏加持物之後，雙腳開始從地面飄起。從此之後，空中獅堡噶爾寺就定期修持大幻化網大成就法會，文成公主轉經輪也在該地恆常轉動著。這時候，他能夠行廣大利生事業的徵兆開始出現了。廣大的僧團於此處聚集，噶爾滇津彭措也獲囊千王指派成為他的主要上師。自此以後，每一世的噶千仁波切都是囊千王的主要上師。

第二世噶爾滇津札巴是由直貢法王卻吉札巴認證為上一世噶爾的轉世。噶爾滇津札巴從第二十四任直貢法王傑聽列桑波領受及修持索有直貢甚深的教法。當上寺聚集的僧眾已經太多時，噶爾滇津札巴根據瑪哈嘎啦護法的意旨建立了下寺江秋林，寺務繁榮興盛。

第三世噶爾卻吉尼瑪成為直貢噶舉第二十五任法王－第二世怙主瓊贊敦珠卻嘉－的心子。他靠著修持勝樂輪金剛而達到極高的證量。他展現了許多成就的徵兆，例如在空中飛翔，將法袍掛在太陽光線上，在岩石上留下手印和腳印等等。雖然他終身閉關，弟子眾卻人數眾多。第二十七任直貢法王怙主卻吉尼瑪向他求取了勝義傳承的口訣教授，從此之後，他成為法王家族的最上怙主，而他對於直貢噶舉教法的有廣大卓著的貢獻。他的心子包括了直貢法王卻吉尼瑪和資深的喇嘛－敏覺和南卓－且還有許多傑出的弟子。

第四世噶爾丁津江秋汪波領授，研讀，修持，以及精通許多深奧的教法，例如直貢教派的大手印五支以及那洛八六瑜珈，並從第四世怙主瓊贊仁波切 (即第二十九任直貢法王) 滇津卻吉蔣琛領受廣深大圓滿及文殊閻王敵密續教法。之後，他向第五世怙主瓊贊仁波切 (即第三十任直貢法王) 卻尼諾布獻上許多甚深的直貢教法。他的佛行事業之廣大可見一般。

第五世噶千滇貝則堅又名滇貝蔣琛，在帝拉達珠座下出家，領授，研讀，修持直貢教派的許多灌頂與教法，特別是在第三十一任直貢法王怙主圖傑尼瑪座下領受與修持廣深大圓滿法教。他是地位崇高的大比丘，持守三重戒律。當大伏藏師洛奔珠努登多傑向其求取菩薩戒以及幾乎所有直貢噶舉灌頂與法教之後，噶千滇貝則堅即成為教派之主。

第六世噶千貝梅嘉琛是由第三十一任直貢法王怙主圖傑尼瑪認證為噶爾的轉世。但是不久之後即辭世。

第七世噶千聽列永嘉由第三十二任法王怙主卻吉羅卓認證。他從大伏藏師洛奔珠努登多傑領受大部分直貢教派的灌頂與教授以及數部伏藏教法的灌頂與口傳。此外，從噶爾阿津處領受大手印五支道和那洛八六瑜珈。他修持並精通這些教法，達到證悟的境界，並娶噶桑卻尊為佛母。他的大弟子是成就者奇美多傑，而來自各地的許多其他弟子也都證得成就，例如帕美千珠昆桑卓都，惹卓伏藏師札西南嘉，以及竹旺格瓊。由於他又娶了第二位佛母，因此不便再住在寺院中，必須遷離。但兩年後寺方又請求他搬回寺院中常住。

第八世噶千恭秋涅敦滇貝尼瑪出生於1937年，六歲時受囊千王的命令，由直貢法王怙主希威羅卓認證為噶爾聽列永嘉的轉世。十三歲時進入洛倫噶寺學習十一年，從洛奔珠滇津卓都和殊勝的化身圖滇寧波領受新舊派密續的許多灌頂和口傳，特別是根據兩位上師各自的傳承：八大赫魯迦、證量集、普巴金剛的灌頂和口傳，以及德千寧波。從竹旺格瓊上師處領受大額手印五支道以及那洛巴六瑜珈的教法。此外，他從成就者奇美多傑以及資深喇嘛滇傑領受直貢教派的許多灌頂和教法。雖然仁波切進入了傳統三年閉關，但由於西藏的政局混亂，使得他突然被迫中斷閉關。他被迫加入戰爭，最後被捕入獄。在被監禁二十年的期間，他被勞改，蒙受極大的苦難。但是他始終保持清淨的心，利他的願望從未動搖過。所有的獄友都非常喜愛他，最後他並成為受人敬重的獄中模範。在勞改期間，他從寧瑪派大師堪布孟色秘密領受了大圓滿教法。他以大決心精進勇猛地修持，成為堪布孟色傳授勝義傳承的心子。

1980年出獄，在前往貝瑪貴探望母親的途中，他收集了在中藏已經全數被摧毀的證悟身語意表徵的聖物。之後，他返回寺院，與敏覺仁波切攜手開始從頭重新建設與復興噶爾寺。他日以繼夜滿足遠方各地前來求助的虔誠藏民的願望與需求。他完全捨棄自己的目地，將自己完全奉獻於圓滿他人的願望。他以大菩薩而聞名，名聲如風一般遠播。甚至連青海省政府都頒發給他榮耀的頭銜「恆時發願利益人民者」。

此外，他以許多不同的方法來緩解藏民生活上的辛勞。由於心意中無時無刻都充滿著圓滿菩提心的智慧，他甚至為野生動物賜予無畏施的皈依。由於不平凡的成就，他接受了許多其他的殊榮。他不僅肩負起照顧噶爾寺的責任，也協助重建康區所有的直貢寺院，以直接、間接的方式提供佛法與物資，以廣大的方式協助他們。除此之外，敏覺仁波切也慈悲地開始在各個寺院傳授格虛和格隆初家戒。

當仁波切到直貢替拜見竹旺巴瓊仁波切時，巴瓊仁波切以極大的歡喜心將雙手放在 噶千仁波切的頭頂，並說：「我現在將勝義傳承傳給你，你務必要承事直貢法脈的教法。」仁波切將噶爾寺從只是幾塊基石重建成為一座比過去更大的寺院。他同時也復興了已經勢微的大法會，使僧眾的修持再度興盛。

1997年，仁波切由藏地前往印度，向直貢怙主澈贊仁波切供養數個灌頂和教法。此外，仁波切也在兩次大法會中，在直貢噶舉主要法座所在地強久林，向數以百計的直貢弟子群眾傳授各種不同直貢法脈的灌頂和教授。

此外，仁波切足跡遍佈全球，根據各地許多虔誠弟子們的需求轉動法輪。目前為止，仁波切已經到過三十三個國家弘法。這裡所提的只是他佛行事業的一小部分。仁波切在全球各地設立了二十多個佛法中心。而在西藏康區，仁波切仍然給予直貢寺院很大的支持。他重建了噶爾寺的上寺和下寺以及尼師院，建立了穩固而圓滿的基礎，此外，也建了閉關中心，一所佛學院，以及診所。此外，他在噶爾寺周邊地區建設了五間學校。這只是簡單的介紹，若要詳述將永無止盡。

(本篇文章由 噶千仁波切近侍弟子圖登尼瑪，又名噶貝喇嘛所撰。

2012 年伊那比樂小姐由藏文譯入英文，法壽由英文譯入中文)

The successive line of Kyabje Garchen Rinpoche's manifestations and a brief historical account of Gar Monastery

The successive line of Kyabje Garchen Rinpoche's manifestations and a brief historical account of Gar Monastery

Limitless eons in the past, in this world there appeared a powerful Chakravartin king called Tsib-Kyi Mu-Khyü, who established the sentient beings in his realm on the path of the ten virtues. He was the father of a thousand fine princes. Finally, the king became a monk, attained enlightenment, and became the Tathāgata Light of the Nāgas. This Buddha turned the Wheel of Dharma extensively and ripened and liberated countless sentient beings with and without form. His thousand sons all became monks and gave rise to bodhichitta, except for the youngest, who was attached to royal life. Their father made a prophecy foretelling the enlightenment of his sons and which buddha they would become, each one's family, name, and realm to tame beings. With the intention of establishing his youngest son on the path of enlightenment, the Tathāgata emanated two monks and sent them off to him. Chanting sweet songs that taught renunciation, the monks came to the place where the prince was indulging himself in sensual pleasures. By the power of the Buddha's compassion, everything in the palace and the trees outside began to echo the sound of Dharma. The prince's mind changed and he gave rise to disenchantment with saṃsāra. Then he prepared golden parasols bedecked with jewels and offered one to his father, the Buddha, and one to each of his brothers. He gave rise to bodhichitta and became a monk. The Tathāgata Light of the Nāgas made a prophecy that in a future aeon his thousand sons would become the thousand buddhas of a fortunate eon. The youngest son will be this eon’s last buddha, the Buddha Infinite Aspiration. This Buddha's enlightened activities should exceed those of all the previous buddhas.

Lord Jigten Sumgön said,  "At that time I was the Tathāgata Light of the Nāgas and you, Gar Chödingpa, were my youngest son, attached to royal life." By the power of the auspicious aspirations of the Tathāgata Light of the Nāgas and his son in the past, father and son appeared again together in India as Āchārya Nāgārjuna and his disciple Aryadeva, and again in Tibet as Lord Jigten Sumgön and his disciple Gar Chödingpa. Furthermore, Garchen Rinpoche appeared at the time of the Dharma King Songtsen Gampo as his minister Gar Tongtsen; and as Chogro Lui Gyaltsen, thedisciple of the second Buddha, Padmasambhava; and as Milarepa's heart-son Rechung Dorje Dragpa. Many of his emanations have also appeared in pure lands, such as the land of Uddiyāna, the Lion Island, Shambhala, and so forth, where he acted for the purpose of sentient beings.

When Gar Chödingpa was born as Gar Tongtsen, he brought back the daughter of the Chinese King Thangthai Dzung as a queen for King Songtsen Gampo. Together the minister and princess brought a special prayer wheel. Minister Gar preserved the wheel and, looking into the future, he concealed it at Sha'ug Tago and sealed it with a prayer that he reveal and retain it again in the future. Later Gar Chödingpa revealed the prayer wheel and set it up in a temple in Pumu Phulung below Vajra Rock. Due to the installation of the prayer wheel, the Phulung monastery started there. He preserved the welfare of beings for eight incarnations at that place. His eight incarnation at Phalung Monastery was also his first incarnation at Gar Monastery, as Gar Tenzin Phüntsog, the son of the king of Nangchen, Karma Rabten. The 20th throne holder in the Drikung succession relied on the peerless Dharma King Tenzin Phüntsog as his guru. Achi Chökyi Drölma prophesied to the sacred master: "Hide the precious prayer wheel in the North at a white rock in the shape of a lion leaping up into the sky." Following the prophecy of Achi, who knew that this master and the holy object would bring about the vast benefit of beings, he traveled from Pumu to Nangchen. As the Sky Fortress of the Lion in Nangchen was consistent with the prophecy, and because he saw that that place was endowed with auspicious signs, he settled there. Thus the Gar Monastery, Sky Fortress of the Lion, was established.

According to Guru Padmasabhava's prophecy in the great Guhyasamaja Terma revealed by Ratna Lingpa, Tenzin Phüntsog was an emanation of Avalokiteśvara. Furthermore, it states that if the cycle of Guhyasamaja teachings and the sacred objects contained in the terma reached Tenzin Phüntsog's hands, he would bring vast benefit to the sentient beings of future generations in this world. As the instructions were clearly defined in the terma, Ratna Lingpa's son Tsewang Dragpa collected the terma objects and set out to travel from Central Tibet to the Eastern region of Kham, in search of Tenzin Phüntsog. When they met, he offered the terma objects into his hands. Tenzin Phüntsog was overjoyed and spoke, "It seems that Guru Padmasambhava's prophecy corresponds with my name, me an old man." He ate a small piece of the terma substances and his feet began to hover above the ground. Ever since, Guhyasamaja Drubchens have been practiced regularly at Gar Monastery, the Sky Fortress of the Lion, and the precious prayer wheel began to spin there incessantly. Thus, signs that he would bring about the vast benefit of sentient beings became apparent. The assembly grew enormously at this place.  Gar Tenzin Phüntsog was appointed the main guru of the king of Nangchen, and from that time onwards every incarnation of Garchen Rinpoche became the main guru of the king of Nangchen.

The second incarnation, Gar Tenzin Dragpa, was recognized by the omniscient Lord Chökyi Dragpa, as the incarnation of the previous Gar. From the 24th throne holder in the Drikung succession, Je Trinlé Sangpo, Gar Tenzin Dragpa received and practiced all the profound Drikung teachings. According to the intention of Mahākāla, as the assembly at the Upper Monastery became too large, the Lower Monastery Jangchubling was established; it flourished and prospered.

The third incarnation, Gar Chökyi Nyima, became the heart-disciple of the 2nd Kyabgön Chungtsang Döndrup Chögyal, the 25th throne holder in the Drikung succession. He reached high levels of attainment through depending on the practice of Chakrasamvara. He displayed many signs of accomplishment, such as flying in the sky, hanging his robe on a sunray, leaving foot and hand prints in rocks, and so forth. Although he exclusively remained in meditation retreat, he gathered a great assembly of disciples. The 27th throne holder in the Drikung succession, Kyabgön Chökyi Nyima, received his instructions of the ultimate lineage. Thus he became the the sublime lord of the family and his contributions to the Drikung Kagyü teachings were tremendous. His heart-disciples were Kyabgön Chökyi Nyima and the senior Lamas - Mingyur and Namröl - and he had many more extraordinary disciples as well.

The fourth incarnation, Gar Tingdzin Jangchub Wangpo, received, studied,  practiced, and mastered many profound teachings, such as the Fivefold Path of Mahāmudrā and the Six Yogas of Naropa, according to the Drikung lineage, as well as the Yangzab and Yamāntaka cycles from Tendzin Chökyi Gyaltsen, the 4th Kyabgön Chungtsang Rinpoche and 29th throne holder in the Drikung succession, and Hlo Chökyi Gyaltsen. Then he offered many profound Drikung teachings to Chönyi Norbu, the 5th Kyabgön Chungtsang Rinpoche and 30th throne holder in the Drikung succession. Thus his activities were extensive.

The fifth incarnation, Garchen Tenpé Dzegyen, also called Tenpé Gyaltsen, was ordained in the presence of Dilyag Datrül, and he received, studied, and practiced many empowerments and teachings of the Drikung lineage, in particular the Yangzab cycle, from the 31st throne holder in the Drikung succession, Kyabgön Thugjé Nyima. He was a great monk, and held the three sets of vows. Bestowing the bodhisattva vows and most empowerments and teachings of the Drikung lineage to the great Tertön Hlo Bongtrül Nüden Dorje, he became the lord of the lineage.

The sixth incarnation, Garchen Pemé Gyaltsen, was recognized by the 31st throne holder in the Drikung succession, Kyabgön Thugjé Nyima, as the incarnation of the previous Gar. However, he passed away shortly thereafter.

The seventh incarnation, Garchen Trinlé Yongkhyab, was recognized by the 32nd throne holder in the Drikung succession, Kyabgön Chökyi Lodrö. From Hlo Bongtrül Nüden Dorje he received most of the empowerments and teachings of the Drikung lineage, as well as empowerments and transmissions of several of the tertön's terma teachings. From Gar Ajin he received the Fivefold Path of Mahāmudrā and the Six Yogas of Naropa. He practiced and mastered them and attained the state of accomplishment. He took Karzang Chödrön as his consort. His main disciple was the Siddha Chime Dorje, and many other disciples from various places who also attained accomplishments, such as Palmé Khyentrül Künzang Drodül, Rathro Tertön Tashi Namgyal, and Drubwang Gejung. Because he took another consort it became troublesome to stay at the monastery, and thus he had to move elsewhere. However, two years later, he was invited back to live at the monastery again.

The eight incarnation, Garchen Könchog Ngedön Tenpé Nyima, was born in 1937. At the age of six, at the order of the king of Nangchen, he was recognized by Kyabgön Shiwé Lodrö as the incarnation of Gar Trinley Yongkhyab. At the age of thirteen he entered Hlo Lungkar Monastery where he remained for for eleven years. From Hlo Bongtrül Tendzin Drodül and the Supreme Emanation Thubten Nyingpo he received many empowerments and transmissions of the new and old classes of tantra, and in particular, according to their own lineage: empowerments and transmissions of the Eight Herukas, Assemblage of Realization, and Vajrakīlaya, as well as the Dechen Nyingpo. From Drubwang Gejung he received the Fivefold Path of Mahāmudrā and the Six Yogas of Naropa. Furthermore, from the Siddha Chime Dorje and the senior Lama Tengye he received many empowerments and teachings according to the Drikung lineage. Although he entered thetraditional three-year retreat, he was abruptly forced to end his retreat due to the eruption of political turmoil. He was forced to engage in warfare, and was finally arrested. He spent twenty years in prison, where he was forced to do hard labor and subject to bitter hardships. However, his mind remained pure and never wavered from his altruistic wish to help others. He was liked by all his fellow prisoners and became an exemplary role model of an honorable man. During his time in prison he secretly received teachings on Dzogchen from Khenpo Münsel. He practiced with fierce determination and he became the heart-son upon whom Khenpo Münsel transferred ultimate lineage. 

In 1980 Rinpoche was released from prison. On his way to Pemagö to meet his mother, he gathered holy objects that had been contained in the representations of enlightened body, speech, and mind that were demolished in Central Tibet. Then he returned to the monastery, and together with Mingyur Rinpoche he began to rebuild the monastery from the foundation, and thus they reinstated Gar Monastery again. Day and night he fulfilled the hopes and needs of faithful ones from far and wide. Completely forsaking his own purpose, he devoted himself solely to the purpose of others. His renown as a great bodhisattva spread like the wind. The government of Qinghai province granted him the honorary title of: "One Who Always Holds the Intention to Benefit the People."

Furthermore, he tried to help ease the lives of others in many different ways. As his mind was always filled with the wisdom of perfect bodhichitta, he even granted the gift of fearless refuge to wild animals. He received various other honors due to his extraordinary accomplishments. Not only did he take on responsibility for his own monastery, he supported the entirety of the teachings and all beings in general, and in particular he helped rebuild all the Drikung monasteries in the Kham region. He helped them extensively by offering Dharma and material help, directly, indirectly, and in many other ways. In addition, Mingyur Rinpoche kindly began to extensively bestow the Getsül and Gelong monastic vows in various monasteries.

When Rinpoche visited him in Drikung Thil, with great delight Drubwang Pachung Rinpoche placed both his hands onto Garchen Rinpoche's crown and spoke, "As I am passing the ultimate lineage to you, you must serve the teachings of the Drikung lineage."

Rinpoche re-established Gar Monastery from a mere cornerstone and developed it into a monastery even greater than before. He also reinstated the regular ceremonies that had declined, and the practices flourished again.

In 1997 Rinpoche traveled to India and offered several empowerments and teachings to the supreme Drikung Kyabgön Chetsang Rinpoche. In addition, Rinpoche bestowed various empowerments and teachings according to the Drikung lineage at the main seat of Drikung, Jangchubling, to assemblies of hundreds of disciples on two separate occasions.

Furthermore, Rinpoche traveled around the world and turned the Wheel of Dharma for many faithful disciples according to their needs. So far Rinpoche has traveled to thirty-three countries. Only a fraction of his enlightened activities can be mentioned here. Rinpoche has opened more than twenty dharma centers around the world; in Kham Rinpoche still supports the Drikung monasteries extensively; he has established a stable, steadfast and perfectly completed ground by rebuilding the Upper and Lower Monasteries, as well as the nunnery; and in addition, he has established a retreat center, a college, and a clinic. Furthermore, he founded schools at five places affiliated with him.

This is only a brief introduction, there would be no end to a detailed account.

(This was written by the disciple Ven. Thubten Nyima, or also called Ven. Gape Lama.

Translated into English by Ina Bieler in 2012)

［ 朗欽加布仁波切 簡介］

朗欽加布仁波切

朗欽加布（Lamchyen Gyalpo），亦即中文名字「鍾巴加布」者）仁波切生於1939年的青海省玉樹自治州札都縣，藏人稱「囊謙地區」。仁波切之家族為清雍正年間所封之貴族，名鍾巴百戶。 

仁波切出生前，即有當時許多具格上師授記，預言其一生將利益許多眾生。這些預言者包括:噶瑪噶舉第十一世泰錫度仁波切、直貢取伏藏者偉瑟多傑，另外，空行母亦曾授記指出一位具足廣大智慧及善巧之法子將生於其家鄉。  

仁波切周歲時，由第三十四代直貢噶舉法王姜貢謝威洛竹仁波切認證其為噶札西寺住持─秋祝欽列佳措仁波切之轉世。 

朗欽加布仁波切七歲時，於鍾楚寺正式升座，並受偉瑟多傑賜名為棍秋天津夏玲米就仁千多傑南佳（意為：三寶持教明洲不珍寶金剛幢）。九歲時，仁波切追隨鍾楚寺閉關中心上師甘瓊仁波切修習佛法。青年時期，仁波切再隨各派成就者學習諸多教法，同時亦兼習曆算、醫藥、詩韻等。

1959年間，中共軍隊攻入藏區後，仁波切率五百村民逃離家鄉。在逃亡期間歷諸險境，曾九次遭軍隊包圍，因逃亡故，仁波切捨戒還俗。1960年仁波切抵達印度後，幫助西藏同胞在印度建立三個難民營，並設有學校、醫院、工廠、住家等。西藏同胞為感念他，至今難民營及那些設施仍以「加布」之名命名。

在印度流亡期間，仁波切曾任職於達賴喇嘛之西藏流亡政府達十一年，除公務外，仁波切更致力於佛法修學，所追隨的上師包括其根本上師昆努仁波切、奔達堪仁波切及紅教法王頂果欽哲仁波切、雍吉瑞津仁波切等，遍學藏密四大教派之法教。 

1975年，止貢噶舉第三十七世法王姜貢澈贊仁波切由拉薩逃抵印度，於1982年決定在北印度建寺，同年，仁波切在法王之吩咐下，再度受戒出家，並任法王秘書一職。仁波切於1986年隨法王遠赴美國各州及加拿、西德、泰國、新加坡、馬來西亞等地弘法；1986年於德國弘法時，受法王賜封為朗欽巴（意為：明道者）。直貢噶舉傳承，此一頭銜只封予最博學之修行者。 

1987年仁波切代表法王返西藏，在西藏各直貢寺院傳續直貢噶舉法脈。1989年仁波切受法王委派至台灣，擔任首位直貢噶舉代表，駐錫台灣七年。朗欽加布仁波切的學行與素養，向為眾多藏傳佛教之仁波切所推崇，除了佛教論著外，其著作還包括西藏地方史及天文曆算等，已譯成中文之著作則有「中陰入門教授」一書。1997年，仁波切受邀至美國弘法，隨後於新澤西州成立「岡波巴金剛乘中心」，其弘法利生之重點為：

一、弘揚漢、藏正信佛法之法教與修行。 

二、整理並翻譯直貢噶舉經典與法本。 

三、教育與訓練弘法人才。