Author Archives: Andreas

亚青寺传承简介

Yachen

 

 

 

 

 

 

 

 

 

 

 

 

蒋阳龙多加参尊者(喇嘛阿秋仁波切)于二十世纪八十年代初,在四川省白玉县昌台区境内创建了第二铜色德山亚青邬金禅修圣处——亚青寺。

                                                亚青寺主传宁玛巴大圆满法

众所周知密法重师承即法之传承源流,故先简单介绍宁玛巴大圆满传承历史。

                                                大圆满法传承历史简介

诸佛之本体(法身)普贤王如来,传 → 其自性(报身)金刚持 (用一体来讲为金刚持,反体讲为五方佛) , 传 → 本体与自性无别(化身)之金刚萨埵,传 → 诸佛之力金刚手菩萨 (佛之反体功德智、悲、力显相为文殊、观音、金刚手三位菩萨), 传 →

{ 注释:以上所言是指在本初怙主证得原始法界时,从反体而讲本体空性分为法身、自性光明分为报身、其二无别而显现分之大悲周遍为化身、在如海功德之中自然具有度化众生的能力(力量); 故在显现(外相)上讲可分别安立为普贤王如来、金刚持、金刚萨埵、金刚手菩萨 ,这就是一体不同侧面的讲法 ;另从其他反体功德而讲,亦可有不同之安立方式,但并不相违,此处是简介故恐繁不述。但集聚一体而讲就是指佛(一切智智、本觉、 …… 等异名)在证得究竟果位时,佛之智慧海中自然具备利益一切有情的悲心与能力,如显宗讲的如来藏的功德等讲法,另可参见显宗《大乘本生心地观经》有相似之安立。因佛了知一切众生的根基,故为具无上密乘根性的弟子传无上大圆满。下面将介绍大圆满法在人间弘扬的情况。 }

3化身极喜金刚—嘎绕多吉副本大圆满人间第一代祖师:嘎绕多杰(极喜金刚)     获大圆满偈 640 万颂。     涅槃时传的窍诀是:《大圆满三大要语》(四大持明教言之一)。

第二代:蒋华西宁(文殊友或无垢友)     将大圆满分为心部、界部、窍诀部。又将窍诀部中摄要的心滴法分为言传和耳传,并将耳传法加注解后伏藏于印度菩提伽耶(金刚座)的东北处。     涅槃窍诀:《六种修要》(四大持明教言之二)。

第三代:西日桑哈(吉祥狮子)     其是唐朝初汉人,汉名 宋惠寿。在印度菩提迦叶取藏后回汉地五台山修持。其将窍诀部法分为外、内、密、极密四类,并依空行母授记将前三类伏藏于印度金刚座、将无上极密类伏藏于唐朝国都长安宫殿的吉祥门柱下。 其亦是莲师的上师。     涅槃窍诀:《七钉教言》(四大持明教言之三)。

第四代:加纳思扎     其取出吉祥门柱下的伏藏。     涅槃窍诀:《四安住法》(四大持明教言之四)。

第五代:布玛木扎     传承至此由布玛木扎再传下来的大圆满法归摄为《布玛心滴》。

另一脉是由莲师传下来的大圆满法,即《空行心滴》。在密法师承上,莲师的上师是西日桑哈尊者。

10无垢友—龙钦巴尊者副本到蒋华龙钦巴(无垢光尊者)时,其将以上大圆满法合集一起并加以注释。就是现在学法者所熟知的宁玛巴不共窍诀法,无垢光尊者的《四心滴》。

《四心滴》共分五函:

( 1 )《布玛心滴》由布玛木扎传下来的;

( 2 )《上师精滴》是无垢光尊者为《布玛心滴》作的广释;

( 3 )《空行心滴》(《莲花心滴》)由莲师传下来的;

( 4 )《空行精滴》是无垢光尊者为《空行心滴》作的广释;

( 5 )《甚深精滴》是无垢光尊者将以上四函的内容总摄和合作的教授。

在藏传佛教中因第五函的内容是以前四函为根本,故约定俗成将其称为《四心滴》。 另宁玛巴中,有将其称为:二母(指二心滴)、二子(指二精滴)之教授。

下面列表供参考:

表

 

 

 

 

 

 

 

 

 

宁玛派弟子所修学的大圆满法,无论是以前祖师代代相传的,还是后来大伏藏师们取出的岩藏法类或意密伏藏,从包含的内容上讲皆不出《四心滴》之外。只是因上师们的弘法因缘各有不同,而有传承上的不共加持与不同的授记。故无论如法依止哪一位获大圆满成就的上师,得其不共的心法,皆可速证得无上菩提果位,对此勿庸置疑。

大圆满法可分为安住心性部、无为法界部、甚深窍诀部。其中甚深窍诀部又分为外、内、密、极密四部分。下面就大圆满法的分类作进一步的简要介绍 ——

大圆满法可分为三:(一)安住心性部、(二)无为法界部、(三)甚深窍诀部。

(一)心部:依甚深空性修持为主,包括十八部子母续、六十修部。

《心部 · 十八子母续》:

( 1 )如大海般的《智慧自现续》

( 2 )如太阳般的《金刚萨朵意境续》

( 3 )如狮子般的《狮子圆力续》

( 4 )如须弥般的《无字密续》

( 5 )如金轮般的《吉祥庄严续》

( 6 )如锁钥般的《应成续》

( 7 )如宝剑般的《普贤意境续》

( 8 )如戈般的《燃灯续》

( 9 )如纯金般的《珍珠镶嵌续》

( 10 )如母子会合般的《日月吻合续》

( 11 )如美女照镜般的《表诠续》

( 12 )如绳串珍珠般的《珠鬘续》

( 13 )如蛇结自解脱般的《心性自解脱续》

( 14 )如金翅鸟幻化般的《六界空广续》

( 15 )如大河般的《圆满自成续》

( 16 )如利刃般的《能破续》

( 17 )如国王天王驾崩般的《遗体燃烧续》

( 18 )如国王宝库般的《宝积续》

(二)法界部:依自性光明修持为主,依所分的方式不同可为四界或九界。

九界指:见、行、曼荼罗、灌顶、三昧耶、修、事业、地道、果。

另依修法而分白、黑、花三种修法。

(三)窍诀部:依甚深空性与自性光明无二无别而修持。甚深窍诀部又分为四部,即外、内、密、极密四部,其具体修法包括车却(直断)、脱嘎(顿超)。四部中车却部分的教授完全相同,因对脱嘎法教授包含之不同而分为外、内、密、极密四部。这里是指在用脱嘎之不共方式介绍【普贤王六别成就法】时,外只包括六法中的第一、二法之教授;内则在外的基础上对第三法介绍了一部分;密则对第三法有较详细的介绍而对第四法只介绍了一部分;极密心滴部对六法介绍的最为圆满究竟。另以车却之方式介绍六别法此四部均为一致。

以上对大圆满传承及法类的简介中,对甚深义部分是以显宗的法相名词而介绍,如:“甚深空性 ”、“自性光明”等,非是用密法的方式介绍。

有者会问:此同释迦佛祖所转的二、三次传法精要无有不同?! 然而不是这样的,因密宗的见解是先要有显宗的见解作为基础,再建立密宗的自宗之见。此又会问:为什么从词句上看不出深奥的区别?!是的从词句上一时难以辨别出深奥之区别,如果用密宗大圆满自宗方法诠释,体现在文字上,一般的修学者就会略明晰一些,但有违密乘戒律,故暂以显宗法相名词介绍。

喇嘛阿秋仁波切对以上的一切大圆满法类均有传承教授,其中又以极密心滴部的耳传窍诀(成熟口诀法)教授为主,并要求弟子闭关实修。

亚青僧众

 

在雪域各宗具德上师中,有很多均持有宁玛巴大圆满法之法脉传承,但持有大圆满法中甚深耳传窍诀(成熟口诀法)传承者并不是很多,且历代祖师虽然利生事业广大但对此甚深耳传窍诀也未做广大弘传,此可从祖师们传记中了知(如《堪布阿琼仁波切密传》)。此甚深耳传窍诀(成熟口诀法)以前只是祖师们口授,一般并无文字记录(法本)。传至堪布阿琼仁波切时,阿琼仁波切在得到其根本上师诺西龙多丹毕尼玛的开许后,才做了一些较完整的记录。

如有意真实修持大圆满法者,请按修行次第圆满修持五加行后,务必于具德上师处领受口诀而实修,必会真实明了大圆满法之甚深耳传窍诀(成熟口诀法)与其他教法不同之处。

此处只做简单之介绍,且仅供行者参学。

在传承上亚青寺 口耳窍诀(成熟口诀法)传承 可分为二:

一者,是由无垢光尊者为主传下来的宁体派耳传窍诀,其传承为: 法身普贤王如来 → 报身金刚持(五方佛) → 化身金刚萨埵 → 嘎让多杰 → 蒋华西宁 → 西日桑哈 → 布玛木扎 → 朗当珍桑波 → 当玛宁加 → 杰珍桑格汪修 → 加瓦相顿 → 那达曲吉 → 格热炯贝 → 桑给加巴 → 麦隆多杰 → 格玛然扎 → 龙钦绕蒋(无垢光尊者) → 晋美郎巴(智悲光尊者) → 加依涅格(如来芽尊者) → 邬金晋美曲吉汪波(华智仁波切) → 诺西龙多丹毕尼玛(纽西龙多仁波切) → 昂格汪波(堪布阿琼仁波切) → 仁珍旺修(昌根阿瑞仁波切) → 龙多嘉参(喇嘛阿秋仁波切)。

二者,是由龙萨娘波尊者为主传下来的龙萨派耳传窍诀 , 其传承为:法身普贤王如来 → 报身金刚持(五方佛) → 化身金刚萨埵 → 嘎让多杰 → 蒋华西宁 → 西日桑哈 → 莲花生大士 → 佛母依西措嘉 → 仁珍顿得多吉(莲师廿五大弟子之一) → 龙萨娘波 → 色朗德珍 → 扎西俄色 → 曲涅蒋措 → 朗卡蒋措 → 扎西彭措 → 鲜炯滚波 → 才翁确珠 → 涅顿翁波 → 斯朗朗加 → 曲英朗珠 → 斯朗华顿 → 根荣朗加 → 多昂丹增(昌根阿瑞仁波切的叔父) → 仁珍旺修(昌根阿瑞仁波切) → 龙多嘉参(喇嘛阿秋仁波切)。

其两者主要不同之处在于,口耳窍诀(成熟口诀法)引导中,龙萨派最初有按下根修止的方法而引导,宁体派主要以上根方式直接进入胜观的修持,但二者在胜观及其以上教授是一致的。 亚青寺是将以上两种传承和合而传,以接引不同之根基。

大圆满传承祖师仁珍晋美郎巴(持明无畏洲)有这样的授记: 我的《大圆满光明心滴》传承特点是 —— 儿胜于父;侄胜于儿;孙胜于侄(此处的“ 孙 ”指的是侄儿的侄儿)。 此 ‘ 孙 ’ 的辈份即是指 —— 堪布阿琼仁波切。

下面简单介绍一下仁珍晋美郎巴之耳传窍诀(成熟口诀法)清净法流弘传情况

仁珍晋美郎巴 ( 1729—1798 )

仁珍晋美郎巴(智悲光尊者)特别殊胜之心子:

多珠钦 · 晋美诚列沃色(第一世多珠钦仁波切)、扎察玛 · 晋美加依涅格(如来芽尊者)、门 · 克珠晋美贡珠、格孜 · 晋美俄察丹增。

其他主要亲传弟子:

萨迦赤钦阿旺华登曲军昆季、止贡活佛二世、金刚岩仁真乔活佛、南岩松珠及土色、珀东哇旦增交拉活佛、甘丹香夏二世、门隅错那贡尖活佛等大喇嘛及达官,出世成就的大德不可数计。特别古夏王父子主嘎玛巴、止贡巴等亲谒者或书信赞颂投花结缘者。

其中多珠钦 · 晋美诚列沃色又培养出了许多了不起的弟子,诸如:金刚四裔、部达六法友、持名虚空十三位及持坛弟子一百名等。在持名虚空十三位中,最出色的是门杰南剋多杰,《法界宝藏论》的传承就是由他延续下来的。

12无畏如来芽—吉美加依尼格晋美加依涅格

晋美加依涅格(如来芽尊者),拥有如日月般的两大心子 —— 蒋阳钦哲旺波仁波切与晋美秋吉旺布(华智仁波切)。

另将传承传于竹巴噶举派的大持教者康珠曲吉尼玛仁波切。

邬金晋美秋吉旺布 (1808 - 1889 )

晋美秋吉旺布(华智仁波切)有四大心子:见解最高的诺西龙多,讲论最绝的果敬单增洛诺,因明最精通的嘎单迦巴,行为最如法的美纳根让秋扎。

其他主要亲传弟子:

宁玛派的伏藏大师列绕朗巴、全知麦彭仁波切、噶妥司都乔珠曲吉洛卓、第五世竹钦巴土登曲多、嘉荣那珠贡桑特乔多杰、第二世多珠吉美彭措迥内、第三世多珠吉美丹贝尼玛、多钦则之子德钦热贝惹哲、乔珠银彭曲吉囊瓦、第一世阿宗珠巴(昂藏珠巴)宗堆多杰、堪钦贝玛当曲奥赛、阿拉多阿嘉措等贤哲之士,格鲁派色拉寺色须拉然巴土登,噶举派的华沃仁波切,噶玛巴的康吉、堪扎西沃色、嘎单派的康色降贡等诸派大德、胜士。

诺西龙多丹毕尼玛

诺西龙多丹毕尼玛(纽西龙多仁波切)最主要心子:昂格汪波(堪布阿琼仁波切)。

纽西龙多仁波切在前半期收的弟子是索甲和阿朵二位;中期的弟子有多利堪布、林达 · 洛尔科、萨恩 · 旺钦、拉卡诸珠、阿洛诸珠、色多诸珠和匹查 · 圆丹喇嘛等;后期弟子有匹查 · 白玛多吉、索朗洛布、白玛罗萨、达科 · 白玛多吉、萨恩 · 贡科等大弟子。

15更钦阿格旺波—昂琼大堪布昂格汪波 ( 1879—1941 )

昂格汪波(堪布阿琼仁波切)的语生弟子有四方四大心子(四支柱):珠旺巴钦德巴(白玉 · 直旺贝诺仁波切)、夏扎 · 白玛赤勒嘉措(噶妥 · 恰察仁波切)、益新阿惹(昌根阿瑞仁波切)、龙多 · 多吉秋雄(阿朵仁波切)。

八大栋梁弟子有:格则仁波切、堪布觉德、堪布江泽俄热、堪布明色、绒塔 · 蒋央罗萨多吉、恰扎 · 桑吉多吉、果洛 · 久美多吉、德色吉美。

十三大珠绳弟子有:蒋杨钦哲 ? 曲吉罗珠、堪布新噶、堪布波利、多仁钦仁林巴、敏觉珠古、洞果珠古、巴登益西喇嘛、 羌 · 吉美多吉、班吉堪布、邬金仁孜堪布、阿其堪布、果吉 ? 德多益喜炯内、根德饶杰堪布。(以上的弟子是阿多仁波切的笔记中记下来的)。另外还有梨丹堪布仁波切、邬金丹培、索囊、嘎桑曲尼、邬金志美、佩登俄美热、安称、江杨嘉措、憨江堪布。

还有珠古根桑年扎、色德珠古、江达珠古、甲色珠古、阿白珠古、噶玛央瑟珠古、莫查珠古、斯度珠古、文殊古、达陀任嘎珠古、瑟珠古、措朴珠古、扎玛珠古、阿贝珠古、阿德珠古、阿称珠古、阿嘎珠古、扎珠古、巴钦多吉珠古、丹增罗布珠古、夏迦珠古、图桑珠古、文波珠古、科惹珠古、董陀珠古、图汝珠古、贡觉扎巴珠古、勒西 · 愣珠珠古、邬金千阙珠古、洛珠珠古、甲波珠古、那塔珠古、邬金多吉珠古。

喇嘛弟子有措卡阿贝、卓玛泽仁、阿帝、贝炯、桑吉贡波、图汝索甲少爷、桑德、澄嘎、阿桑、扎雅 · 罗珠让佩等等。

女弟子有土多林巴的女儿索登卓玛、吉增曲英王姆等等。官贵弟子有夏格多登、那嘎本、希嘎波达、德格等地方法王,另外还有萨迦、噶举等其它派教的弟子等数不胜数。

大堪布喇嘛的授记有:“八大栋梁四支柱,内外弟子如繁星,诸强十三上弦月;外内诸多因缘故,支柱数为历代师,栋梁数为持法者,椽子顶盖般徒众,大风金刚转机器,堡楼佛法之衡量,哈哈!”

另一种对持有传承弟子的授记为:四大支柱、八大梁、二十一铃子、二十八大椽子、一千盖顶短木、无数树枝。

16大成就者仁增旺修—昌根阿瑞仁波切仁珍旺修 ( 1904—1988 )

仁珍旺修(昌根阿瑞仁波切)的心弟子主要有仁波切叔父的转世吉美南嘉、晁木格卡觉 · 德钦多杰祖古(活佛)、加合社 · 贝玛嘎旺祖古(活佛)、晁木塔喇嘛堪布阿秋(白玉亚青寺喇嘛阿秋仁波切)等优秀的传承者。晁木格阿柔仁波切的弟子加合社 · 贝玛嘎旺祖古在西方及美国传法。另两名祖古在多康麦自己的故乡晁木格寺传着佛法。

昂格汪波(堪布阿琼仁波切)再显化身松吉泽仁仁波切

按照前一世的授记,以金刚亥母的化身扎西卓玛为智慧明智母。木龙年十一月十五日日出时,在种种神奇的瑞相中生下儿子协珠丹增。昌台的阿惹仁波切(昌根阿瑞仁波切)认定为龙多喇嘛(纽西龙多仁波切)的转世灵童,并授记说:“ 将来能够领受上一世的传承。”

松吉泽仁仁波切携空行母和儿子去拜见阿惹仁波切昌根阿瑞仁波切)时,阿惹仁波切哭着说:“具恩上师(堪布阿琼仁波切)曾对我说:‘ 现在你在我面前来求法,来世我们父母儿子三人都来拜见你!’这句话指的就是现在这件事啊!” 随后便很欢喜地传了大圆满的口耳传承,并交代了前世(堪布阿琼仁波切)的传承。松吉泽仁仁波切将自己的证悟禀告了,阿惹仁波切非常高兴地说:“ 就是这样,除此以外,什么都没有!但是,这次指示只需要表示一下……” 如此等赞美的话说了很多。又对协珠丹增仁波切说:“ 你的事业将会象前一世一样。”并为他赐名为赤诚洛珠。白玉直旺贝诺仁波切也认定他为龙多仁波切的转世灵童。

阿秋喇嘛龙多嘉参 (喇嘛阿秋仁波切)

公元1945年,喇嘛阿秋仁波切十八岁时,仁波切的母亲将其供养给观音真实化身昌根阿瑞(仁珍旺修)仁波切作为侍者。由于生生世世与上师的善缘故,对上师心生不退之敬信,不退敬信增上,而发下永伴依止不离之重誓。后昌根阿瑞仁波切观诸缘起而授记曰:“儿啊!汝总依于光明心髓之教法,特依于堪布阿格旺波(堪布阿琼仁波切)此耳传甚深口诀,将有广大宏法利生的事业。”为喇嘛阿秋仁波切授近圆戒,赐名:“ 降阳· 龙朵加参 ”,成为心子。喇嘛阿秋仁波切以三欢喜承侍其根本上师昌根阿瑞仁波切四十三年。

喇嘛阿秋仁波切于公元1985年,建第二德山亚青邬金禅林能依及所依,后渐为藏汉各省数万人传授大圆满法之殊胜引导,有众多弟子显现出成就及成佛之兆,圆寂后遗体出五彩舍利、彩虹贯空、遗骨成水晶及自生佛像等。亚青寺授记中,未来将有众多弟子虹化而去。亚青寺 —— 亚青邬金禅修圣处。始建于公元1985年,由大圆满成就者喇嘛阿秋仁波切住持。主传宁玛巴大圆满实修教法 ( 耳传窍诀 )  —— 极密心滴部之车却(直断)、脱嘎(顿超)。并严格要求弟子闭关实修。哎玛!佛祖班玛桑巴瓦(指莲师)记:未来利他用以大慈悲,赐予似心甚深稀有法,诞生朵康下区丛卓地,吾化色拉阳智(宁玛派著名的大伏藏师之一,为忿怒莲师的化身。)著密释, 汝置化众十万密严刹,不可思议利他具缘起,勿流无缘利刃三兄(即三大护法)护,清净心子阿徒(阿徒即指师尊胜名“ 阿秋 ”仁波切)愿相逢。

 

The 1st annual International Gyalwai Nyugu Association retreatIGNA首届闭关禅修

1st IGNA retreat2The first annual International Gyalwai Nyugu Association (IGNA) retreat was held in Marbella, Spain from the 10th March until the 16th March 2014. The participants were truly fortunate to receive teachings and a Chenrezig  empowerment from Gyalwai Nyugu Rinpoche during the 7 day retreat. Participants came from Canada, China, France, Germany, Morocco,  Russia,  Singapore, South Africa and Sweden. The retreat catered for the practice needs of people from all walks of life, Buddhists and non Buddhists.

 

Before sunrise (sunrise was around 07:40)

The retreat got of to a bright and early 5.00 am start on the first day. Or should i say, not bright yet, but early start anyway. At 5.00am Gyalwai Nyugu Rinpoche transmitted the 8 precepts. He then proceeded to teach until around 08.00am.  Some participants took the 8 precepts for one day, others took the precepts for two days.The 8 Precepts were transmitted every morning at 5.00am for 6 of the 7 retreat days  and teachings given thereafter by Gyalwai Nyugu Rinpoche. Followed by a session of Guru Yoga. Thereafter  all the participants continued  with their own practices, which consisted of prostrations, reciting mantras or doing their own individual Guru Yoga sessions.

Meals

Breakfast for those taking the 8 Precepts consisted of a cup of Tsampa soup. Apart from the tsampa soup in the morning,  lunch was the main meal. More than 90% of the retreatants did  not eat evening meals. The lunches were prepared in pairs by different participants. The result was that lunch presented cuisine made from participants all over the world. Good enough even to  tempt some to ’break their silence’.

1st IGNA retreatMid morning and afternoon sessions

Mid morning teachings were given by Gyalwai Nyugu Rinpoche. These teachings were on the priceless  37 Practices of a Bodhisattva composed by Ngulchu Gyalsas Thogmed Zangpo

The afternoon sessions were mixed. Some days there were teachings, some days participants carried on with their own specific practices, and on two afternoons participants went down to the beach. A stroll along the beach, the sound of the breaking waves is conducive to walking meditation practices.

The teachings of the 37 Practices of a Bodhisattva followed a general frame work. Within the framework were teachings on the theory of the 37 Practices of a Bodhisattva, and how to put the teachings into practice. Putting the theory of the teachings into practice is vitally important. As Rinpoche  explained by means of one example  ”It is like learning to play golf. At first the golf trainer instructs you on your posture, the correct swing and how to hit the ball. After receiving these instructions you still need to be able put the instrctions into practice. Just because you have received the instructions it does not mean that you will automatically become a good golfer. You have to first practice the instructions. And while practicing you have to ensure you don’t develop incorrect habits that will also affect your skill and ability to play. So you understand that it is important that you continue to receive instructions from the trainer until you have perfected your game of golf. Similarly, when learning the Dharma after receiving the teachings, you need to put the teachings into practice and incorporate the teachings into your daily life. Likewise you should regularly consult your Lama to ensure that your practice is improving and that you have not developed any negative habits. ”

1st IGNA retreat3We were even fortunate enough to experience practicing theory first hand. Just as the text appeared for  verse twelve which states  ”if someone, under the power of strong desire, robs or forces others to steal all ones belongings, …..” One session, when everyone was away from the retreat center, a few things were misappropriated. When this was reported to Rinpoche, he smiled and said ”We should rejoice. Not only did we not have to cling to these items any more,  we have also repaid some karma. We should make mental offerings to the person who took the items, that they may truly enjoy and benefit from all the items that they misappropriated”  If someone asks what is enlightened attitude? I would answer that this is the attitude of  enlightenment.

Teachings continued to verse 13 of the 37 Practices of a Bodhisattva.

According to the sutras, if you were to kill someone, you would have to repay 500 lives. If you found yourself in a situation in which you were to contemplate killing someone for any host of premeditated reasons. Bearing this in mind, the choice of suffering this life, or suffering 500 future lives, what choice would you make?

We have another 24 verses to look forward to at the 2nd IGNA Annual Retreat.

Evening sessions

Phowa was taught in the evening. Phowa is a special practice that is of great assistance to practitioners especially at the time of their death.

On one of the evenings, Gyalwai Nyugu Rinpoche introduced a discussion regarding what was understood by ’perception’. Just this one word brought about a rivoting two hour debate between all the retreatants.  I guess it just goes to show that how we perceive the world definitely depends on ’our perception’.

When asked how our inherent nature was compassion. Rinpoche responded that by knowing our inherent nature, we would not act in ways that hurt, or upset others. This is in itself a great act of compassion.

Empowerments

1st IGNA retreat4The last evening Gyalwai Nyugu Rinpoche, on the auspicious ’day of miracles’ , gave the four arm Chenrezig  which ended at around 03.00am on the morning of the 17th.

We are all  truly grateful to Gyalwai Nyugu Rinpoche for his selfless efforts and teachings. Wisdom gained from attending and receiving live teachings is so different to gaining wisdom from reading books. In a sense it could be compared to learning a language from a professional personal tutor as opposed to trying to learning from a language book.

It was especially rewarding to witness the transformation, from the first day to the last day,  evident amongst all the retreat participants. Not only had everyone shed ’a few kilo’s’,  more remarkable was the positive transformation visible in everyone.

Gyalwai Nyugu Rinpoche’s Teaching in Gothenburg Sweden仁波切讲座:有关修法的次第以及大圆满法的传承

Rinpoche 3Place:    Linnégatan 21 in Göteborg, Våning 2

Tibetan Buddhist Association in Göteborg

Date:    10 th, April 2014

Time:    17:00 – 20:00

 

 

Gyalwai Nyugu Rinpoche will talk about the importance of gradual practice in Tibetan Buddhist tradition. There are important reasons for proceeding in ones practice in a certain order, reasons which Rinpoche will explain.

He will also clarify the unique approaches of each of the four schools in Tibetan Buddhism which are Kagyu, Sakya, Gelugpa and Nyingma.

Finally, Gyalwai Nyugu Rinpoche will give some introduction Longchen Nyingthik and Longsal Nyingtik in the Dzogchen tradition, which he is a lineage holder of.