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The Story of Mokchokpa

2012-05-05 03:11 来源:Mahamudra: Essence and Practice 作者:Xue Mo Translator:WanPeng Sun 浏览:59214039

 

Chapter 2       Wisdom Firing Set Prairie Ablaze

 

2.6. The Story of Mokchokpa

 

Mokchokpa Rinchen Tsöndrualso translated as “unmoving great treasure meditating hard”, is famous great adept of Tibetan areas of the same age as Master Gampopa. He was born in 1107 C.E. in Langlongxun of Tibet, with the family name Xile. His father was Xiegengmaiqiong and his mother was Banmobanmazhun. At his 7 years old, he received the sramanera discipline under the seat of the great dharma king Gongqueka, and learnt the Five Big Discussions. Later, he learnt the five greater and lesser brightness from the Dharma King Jianglewa. At the same time, he learnt the lesser five volumes, and became an outstanding scholar who mastered the five brightness, sutra and explanations.

 

According to Qing History, when he was 17 years old, Mokchokpa went to Xiangxiong Temple to refuge to Khyungpo Naljor, who transmitted to him the empowerment of Hevajra and said “When you are young, you should listen to Buddhist dharma to form perfect upright opinions. If you do retreat for specific meditation too early, it is easy to become evil.” The guru also bestowed dharma books to him and asked him to read frequently. Following this, Mokchokpa begged for dharma many times, however guru always instructed him to frequently read and listen to dharma, and did not allow him to do specific meditation overly early.

 

Young Mokchokpa, seeing that guru would not transmit dharma to him, went to Laqingpa, the disciple of guru, to obtain teaching. He then meditated specifically but did not get achievement. He again went to guru for dharma, and guru gave him the teaching of the Protector Dharma Collection and Angry Mother. While gathering knowledge, Mokchokpa at the same time meditated hard.

 

One day, the guru gave him six liang of gold, six bolts of damask and Sutra Splendid Explanations and asked him to refuge to Yabojiamoqi. Mokchokpa followed guru’s words, refuging and learning. During this period, Mokchokpa heard that the guru Asen in Kangpa was a wise sage, wide in learning and skilled in teaching. So he went to Langzengka and met Asen who was giving empowerment. Mokchokpa Rinchen Tsöndru asked him for empowerment and direction. Asen asked “Who is your guru?” He answered “Khyungpo Naljor”. Asen laughed "you gave up the good horse and chose a donkey.” After Mokchokpa Rinchen Tsöndru begged again and again, Asen transmitted the creation stages of Luyipa and Coliving, the perfection stage of Extra Activity Six Root Explanations, Extra Activity Temple Root Explanations and Three Heart Essence Two Kind of Root Explanation, refuge colour powders and Samodi Mantuoluo Dhamas to Mokchokpa, among others.

 

Because Asen liked to live alone, Mokchokpa went to Bugong and begged for dharma from a guru, who brought some calf skins from Bugong and asked him to perform dharma because he knew Mokchokpa Rinchen Tsöndru had the teaching of the Protector Dharma Collection and Angry Mother. Mokchokpa Rinchen Tsöndru obeyed the words of this guru and set up mandala and performed dharma. Hailstones fell, as thick as three layers of walls, and many people and cattle died. Mokchokpa Rinchen Tsöndru felt he had sinned greatly, and cried in repentance. The guru consoled “What you did was not for yourself but for Buddhism. You were also obedient to your teacher, so your progress will be rapid. Perhaps your heart cannot be calmed. But even if committed mortal sin, I already have the teaching to become Buddha.” He taught Mokchokpa Rinchen Tsöndru the dharma of meditation. Mokchokpa Rinchen Tsöndru meditated accordingly and saw the holy image of the most respectable yogini mother, and Naropa himself appeared to edify him, saying that he was of upper root and could attain purity in one year. Guru said “now, please offer to me your dharma of the protectors and angry mother.” Mokchokpa Rinchen Tsöndru offered the two dharma to the guru and then went to guru like Niemo Gexi where he received many teachings of dharma.

 

When he returned, his father had passed away, and Mokchokpa Rinchen Tsöndru sold the land to do good deeds. He sought enlightened teachers and received more teachings, and then went to Shangpa to see Khyungpo Naljor to beg for the dharma through which he could see the holy image of the dakini yogini mother and recall his dreams. Guru berated him, saying that although he had learnt a lot of dharma he did not know the essential Paramita though he pretended to and asked him to go elsewhere. At night, Lama Khyungpo Naljor asked him to come before the seat and transmitted to him all dharma lineages and all empowerment rituals.

 

Mokchokpa Rinchen Tsöndru refuged to Guru Khyungpo Naljor for 5 years and 7 months and received all teaching of guru. He retreated for 6 months and attained the achievement of the Five Golden Dharma of Niguma. After Khyungpo Naljor went to nirvana, Mokchokpa Rinchen Tsöndru did retreat and meditated quietly, and obtained many verifications. Later he and Pamuzhupa exchanged teachings, and then he received the teaching of the Six Dharma of Naropa from Master Gampopa, and attained the definitive perception of Mahamudra. Following this, he quietly meditated in Mujue Temple for 12 years. Disciples gathered like clouds, reaching 3000 in number, and Gulong Temple was built. There were many adepts among his disciples, and many achieved when just entering the spiritual path. Apart from the Five Golden Dharma of Niguma which was transmitted only to Kyergang, he transmitted all other dharma to disciples. He manifested countless bodies to help unfortunate living beings.

 

In his seventy third year, Niguma told Mokchokpa You have perfected your career of benefiting living beings. After passing the dharma to Chokyi Senge, please return to the dakini Buddha kingdom.”

 

On the 25th day of the last month of that year, Mokchokpa called his disciples together, and after holding the seating bed ceremony for Chokyi Senge, he put on the dharma clothes decorated with jade-like stones and bones. Niguma and the twenty-four dakini had already appeared in the empty sky. Meditating on the “wisdom window” Powa dharma in the perfection stage of the Five Golden Dharma, Mokchokpa flew to the dakini Buddha kingdom in his flesh body.

 

Mokchokpa is a renowned great adept in the history of Tibetan Buddhism. In the reciting ritual of Five Golden Dharma of Niguma, he is honoured as “King of superior achievement Mokchokpa”. His life is one of many edification to meditators. Although Lama Khyungpo had the highest teaching, he still asked disciples to constantly listen to and read dharma. Following guru’s words, Mokchokpa studied in many places rather than specifically meditating on one secret tantra. When he attained upright opinion, he spent only 6 months to achieve ultimate Buddhahood by meditating on the basis of that upright opinion. This is very similar to the Chan lineage in Han areas. The Chan lineage does not enter retreat before passing the first stage. Only meditation after enlightenment is true meditation. There is a saying: true meditation starts after enlightenment.

 

I have seen many Han students who came in contact with Vajrayana when they were young, but they did not understand the theory and do not have the upright opinion or compassion. They just choose one dharma and rushed into meditation. Then, they are either possessed by demons or swerve to insane Chan. Their talk never leaves Vajrayana and emptiness and they are guru-like in appearance but what they say and do does not differ from witches and sorcerers. All this is due to sparse hearing of dharma and lack of upright opinion. They do not understand the theory of exoteric Buddhism, not to mention the meditation of Vajrayana. Therefore, Master Tsongkapa advocated “first obvious then Vajrayana”, building strict steps of learning. He took “the heart of detachment, Bodhi-chitta and empty upright opinion” as “the three roots of Buddhism”. To help readers read the article of Tsongkapa, I have translated this article in the form of a poem. Please see below. Maybe it can benefit readers: 

  

Worship all guru!

The essence of Buddhism, the highest dharma of Bodhi

With the course to liberation, I now disclose to you.

Do not attach worldly success, have good cause with dharma

If you yearn toward nirvana, pray now sincerely listen.

Without detachment, aspiring only to happiness in this world

Frustration cannot be distinguished, pure fruit is hard to reap.

Affection for the world is a lock, liberation needs detachment.

Constantly reflect that the prized human body cannot live long

Pledge to return from the straying path of hindering bonds.

Karma is unpleasant, samsara is like a bitter ocean

Break from the fortune of future life, advance direct to nirvana.

Contemplate deeply consider well, let it not leave your heart

Do not be snared by the happiness of the world, do not pine for the red dust

Look always to liberation, firm the heart that renounces the world

 

Though having the heart of detachment, if upright heart is not cultivated

No cause exists that leads to Bodhi, no perfect fruit can form

The wise have big hearts, pledging to redeem relationgs.

The four waters surge, karma binds the body and heart

Ego is a prison, delusion covers the sky.

In boundless samsara, life after life rotating

Sympathise with the hardship of parents, let Bodhi-chitta arise widely.

 

If there is no wisdom of upright opinion, the root of samsara is hard to break

Understand the emptiness of cause, and no error in cause or results

Break attachments gradually, enter the city of nirvana.

All causes come together, outside phenomena are not wrong.

To find self nature, understand the emptiness of innate nature.

If the two meanings are opposed, it is not the upright opinion of Buddha

When the two bodies are merged, controversy disappears.

To see cause-merged entities, understand the empty nature

When there is nothing to be attached to, then upright opinion is perfected.

Using the superior being of phenomena,

eliminate the perception of attachment

       Using the emptiness of self nature, eliminate the perception of emptiness.

       Cause and emptiness are the cause and result of each other

       Do not attach to emptiness or being, the deep chasm of the two sides

       Know and understand the three roots of Buddhism

       Hide in a quiet place, ignite the strength of diligence

       All the way to Buddhahood, keep meditating without break.

 

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