H.H. Dorje Chang Buddha III received congratulations from H.H. Regent Dharma King Shamarpa(Master Of The 17 Th Karmapa)

17世噶玛巴的上师:夏玛巴摄政王

MASTER OF THE 17 TH KARMAPA: H.H. REGENT DHARMA KING SHAMARPA

「夏玛巴」意为「戴着红宝冠之尊者」。噶玛巴称为黑宝冠大宝法王,夏玛巴称为红宝冠法王,噶玛巴不在时,由夏玛巴代理噶玛巴的职权。

The meaning of the word Shamarpa is “a venerable one who wears the red jewel hat.” H.H.Karmapa is called the Great Jewel Dharma King who wears the black jewel hat. H.H. Shamarpa is called the Dharma King who wears the red jewel hat. When H.H. Karmapa is not there, H.H. Shamarpa acts as his regent, assuming the official powers held by the Karmapa.

2007 年 2 月,当十四世夏玛巴见到第三世多杰羌佛所展示的五明成就以后,当即给第三世多杰羌佛写了贺函。

In February of 2007, after H.H. the 14 th Shamarpa saw the accomplishments that H.H. Dorje Chang Buddha III demonstrated in the Five Vidyas, he promptly wrote a congratulatory letter to H.H. Dorje Chang Buddha III.

夏玛巴的传承简介

BRIEF INTRODUCTION TO THE LINEAGE OF THE SHAMARPA

说到夏玛巴,首先必须明白他的传承,他的传承与所有佛教教派的来源都是一样的,简而言之,即是他们的系统与其他教派的始祖相同,都是普贤王如来多杰羌佛始源。噶举派是多杰羌佛传与帝洛巴,由帝洛巴再传那洛巴,由此而下。噶玛噶举也是由多杰羌佛传帝洛巴,帝洛巴传那洛巴,那洛巴传马尔巴,马尔巴传密勒日巴,密勒日巴传冈波巴,冈波巴传杜松浅巴,开始大量分支脉派。噶玛噶举派有九百多年的殊胜历史,第一世噶玛巴杜松浅巴是未来佛狮子佛,他是继弥勒菩萨在龙华会成佛后,下一位成佛的贤劫第六佛。杜松浅巴创立噶玛噶举派,当第二世噶玛巴圆寂时预言他将有两个化身,将一代一代转世时互为师徒,一个化身为噶玛巴大宝法王,另一个化身就是夏玛巴红宝冠法王。事实上「噶玛巴」就是「夏玛巴」,他们都是「本身」的两个之一。「噶玛巴」意为「戴着黑宝冠之尊者」;而「夏玛巴」意为「戴着红宝冠之尊者」。噶玛巴称为大宝法王,夏玛巴称为摄政王,噶玛巴不在时,由夏玛巴代理大宝法王的职权。藏人通常称夏玛巴为「红宝冠法王」。

When speaking of the H.E. Shamarpa, one must first understand his lineage. The source of his lineage is the same as the source all of sects and schools within Buddhism. Simply put, this lineage system within Buddhism has the same primordial ancestor as all of the others sects and schools of Buddhism. They all originate from Samantabhadra Tathagata Dorje Chang Buddha.

With respect to the overall Kagyu sect of H.H. Marpa, Dorje Chang Buddha transmitted dharma directly to H.H. Tilopa. H.H. Tilopa transmitted dharma to H.H. Naropa, and so forth down the line. The Karma Kagyu sect also started with Dorje Chang Buddha transmitting dharma directly to H.H. Tilopa. H.H. Tilopa then transmitted dharma to H.H. Naropa. H.H. Naropa transmitted dharma to H.H. Marpa. H.H. Marpa transmitted dharma to H.H. Milarepa. H.H. Milarepa transmitted dharma to H.H. Gampopa. H.H. Gampopa transmitted dharma to H.H. Dusum Khyenpa. Many branch sects then began to arise.

The Karma Kagyu sect has a wonderful history of over nine hundred years. H.H. the first Karmapa, Dusum Khyenpa, is the future Lion’s Roar Buddha. After Maitreya Bodhisattva becomes a Buddha at the Dragon Flower Assembly, the next one to become a Buddha will be H.H. Dusum Khyenpa, who will be the sixth Buddha of this present Good Eon (Bhadra-Kalpa). H.H. Dusum Khyenpa established the Karma Kagyu sect. Right before H.H. Karmapa II passed away, he predicted that he would in the future have two nirmanakayas who would generation after generation incarnate and teach each other as master and disciple. One of those nirmanakayas has been the Karmapa Great Jewel Dharma King. The other Nirmanakaya has been the Shamarpa Red Jewel Hat Dharma King. Actually, Karmapa is Shamarpa. They are both one of two emanations from the same “original.” The meaning of the word Karmapa is “a venerable one who wears the black jewel hat.” The meaning of the word Shamarpa is “a venerable one who wears the red jewel hat.” H.H. Karmapa is called the Great Jewel Dharma King. H.E. Shamarpa is called the Regent King. When H.H. Karmapa is not there, H.E. Shamarpa acts as his regent, assuming the official powers held by the Great Jewel Dharma King. Tibetans ordinarily call H.E. Shamarpa the “Red Jewel Hat Dharma King.”

第二世噶玛巴大宝法王圆寂那年(1283),卓巴辛给诞生,次年第三世噶玛巴出生,他十六岁时认证卓巴辛给为第二世噶玛巴的第二位化身,即第一世夏玛巴,并传他包括「那诺六法」的完整教法。此后历代杜松浅巴的两个化身就互为师徒,隔代交叉认证。如第二世夏玛巴认证第五世大宝法王德新写巴并传其教法,第三世夏玛巴邱波意希(1406-1452)为第五世大宝法王的弟子,他认证第六世大宝法王并为其上师。余此类推。第二世夏玛巴卡觉汪波(1350-1405)为第四世噶玛巴瑞佩多杰的弟子,第四世大宝法王瑞佩多杰颁予卡觉汪波仁波且红宝冠(藏文音「夏玛」)一顶,以为噶玛巴第二化身,自此人们法称仁波且为「夏玛巴」。十六世噶玛巴认证他的侄儿却吉罗助(1952)为第十四世夏玛巴,却吉罗助九岁离开西藏前被秘密带回第四世夏玛巴所建的杨潜寺,他立即指出各代夏玛巴的塑相,并一一述说出各代的事迹。他离藏进印于一九六四年在西藏流亡政府所在地德兰色拉隆德古寺正式坐床。

H.E. Drakpa Senge was born in 1283, the year in which H.H. the second Karmapa Great Jewel Dharma King passed away. H.H. the third Karmapa was born the year after that. When H.H. the third Karmapa was sixteen years old, he recognized that H.E. Drakpa Sengye was the second Nirmanakaya of the second Karmapa and that he was the first Shamarpa. H.H. the third Karmapa also transmitted to H.E. Drakpa Senge complete dharma teachings, including the Six Yogas of H.H. Naropa. From that time on, the two Nirmanakayas of H.H. Karmapa II have been each other’s master and disciple throughout generations. They alternately recognized each other’s identity or status throughout successive generations.

For example, H.E. the second Shamarpa recognized the identity of H.H. the fifth Great Jewel Dharma King, Deshin Shegpa, and transmitted dharma to him. H.E. the third Shamarpa, Chopal Yeshe (1406-1452), was a disciple of H.H. the fifth Great Jewel Dharma King. However, H.E. the third Shamarpa recognized the identity of H.H. the sixth Great Jewel Dharma King and was the master of H.H. the sixth Great Jewel Dharma King. After that, the process continued in such a manner. H.E. the second Shamarpa, Khacho Wangpo (1350-1405), was a disciple of H.H. the fourth Karmapa, Rolpe Dorje. H.H. the fourth Great Jewel Dharma King, Rolpe Dorje, crowned Khacho Wangpo Rinpoche with the red jewel hat (such hat in Tibetan is called shamar), which signified that Khacho Wangpo Rinpoche was the second Nirmanakaya of the Karmapa. From that time on, people called Khacho Wangpo Rinpoche “the Shamarpa.” H.H. the sixteenth Karmapa recognized his nephew Mipham Chokyi Lodro (born in 1952) as H.E. the fourteenth Shamarpa. Before Chokyi Lodro left Tibet at the age of nine, he was secretly taken to the Yangchen Monastery, which was established by H.E. the fourth Shamarpa. He immediately identified each of the statues of the past Shamarpas and spoke of the achievements of each of those past Shamarpas. He left Tibet and went to India in 1964. He was formally installed as the Shamarpa at the ancient Rumtek Monastery in Sikkim.

历代夏玛巴出生与圆寂时多有些瑞象出现,第二世夏玛巴卡觉汪波,十四个月大时即开始学佛,三岁即向人们宣讲佛法,七岁即学大手印、那诺六法,入灭前清楚写下出生家庭周遭环境细节;第三世邱波意希在母腹中人们即可听他唱诵六字大明的咒音,出生时屋顶上整齐排列着几个宝伞形的彩虹,脚心出现蒙古文威胜字眼,圆寂时天空出现众多彩虹,天华缤纷;第四世出生时天空出现两个月亮;第五世昆却尹勒出生时为秋天,然花木含苞开放,甫出世家人即听见他唱诵六字大明。第八世帕千却吉杜卓出生时,家中上空出现一道白色的彩虹;现住世的第十四世却吉罗助降生时天空遍布各种彩虹,其中之一状似宝幢,覆盖他家宫院上空,附近河水也转为乳白色。六岁时被带到噶举主寺祖普寺,当仆人背他绕庙行礼时,他突然指一些自西边门进来的僧侣说:「他们是我寺庙的僧侣」,这些人系来自杨潜寺。

Throughout the generations, when most of the Shamarpas were born and passed away, certain auspicious signs appeared. H.E. the second Shamarpa, Khacho Wangpo, began learning the Buddhadharma when he was fourteen months old. At the age of three, he expounded the Buddha-dharma to others. He learned the Mahamudra and the Six Yogas of H.H. Naropa when he was seven years old. Before passing away and entering parinirvana, he clearly wrote down details concerning the home into which he would next take birth and its surrounding environment. When H.E. the third Shamarpa, Chopal Yeshe, was in his mother’s womb, people could hear him chanting the Six Syllable Great Brightness Mantra. When he was born, a few rainbows in the form of jeweled parasols appeared in perfect alignment over the roof of his house, and awe-inspiring, wonderful Mongolian words appeared on the bottom of his feet. When he passed away, many rainbows appeared in the sky, and flowers cascaded from the heavens. When H.E. the fourth Shamarpa was born, two moons appeared in the sky. H.E. the fifth Shamarpa, Koncho Yenlak, was born in autumn. Nonetheless, flower buds blossomed forth at that time. The family members of the newborn child heard him chanting the Six Syllable Great Brightness Mantra. At the birth of H.E. the eighth Shamarpa, Palchen Chokyi Dondrup, a white rainbow appeared in the sky over his home.

At the birth of H.E. the current fourteenth Shamarpa, Mipham Chokyi Lodro, different kinds of rainbows filled the sky. One of them was in the shape of a jeweled temple banner that filled the sky above the courtyard of his home. The water in the nearby rivers turned to milky white. At the age of six, he was taken to the Tsupu Temple, which is the main temple of the Kagyu sect. While circumambulating the temple on the back of his servant, H.E. the fourteenth Shamarpa suddenly pointed to some monks who were entering through the western gate and said, “They are monks from my temple.” It turned out that those monks came from the Yangchen Monastery.

历代夏玛巴宏法事业功绩赫赫,第一世在涅壤建一闭关中心;第二世建一座大寺庙及闭关中心噶登玛漠关房让三百弟子入关修行,领有广大弟子群,第四世成统领西藏之怙主,建立羊八井的杨潜寺,弟子包括噶举派四大八小中许多有名的上师。第六世创立「图登宁千林禅修中心」,着有「萨班祈请文」、「文殊菩萨祈请文」,领导完成丽江版大藏经,到尼泊尔宏法,受国王们尊崇,在杨浦大塔四周建四座黄金法台。十四世在印度达兰色拉坐床后三十余年间多次至欧美台湾香港东南亚宏法,法缘特盛,全世界弟子达数十万人。

The meritorious achievements of all of the Shamarpas throughout the generations in propagating the dharma are truly remarkable. H.E. the first Shamarpa built a retreat center in Nehnang. H.E. the second Shamarpa, who had a great many disciples, built the large temple and retreat center called Garden Mamo, enabling three hundred of his disciples to cultivate themselves in retreat. H.E. the fourth Shamarpa became the holy leader of Tibet and established the Yangchen Monastery in Yambajan. His disciples included many famous masters from the four major branches and eight minor branches of the Kagyu sect. H.E. the sixth Shamarpa established the Tudeng Ningqianlin Meditation Center and wrote the texts of the Saban Prayer and the Manjushri Prayer. He led the efforts to complete the Lijiang edition of the compilation of great Buddhist scriptures. After he went to Nepal to spread the dharma, he was revered by the kings of that country. He built four gold dharma thrones around the great stupa at Yangpu.

During the more than forty years since he was enthroned as Shamarpa in Rumtek in 1964, H.E. the current fourteenth Shamarpa has traveled many times to Europe, the United States, Taiwan, Hong Kong, and southeast Asia to propagate the dharma. His ability to spread the dharma and save living beings is exceptional. He has several hundred thousand disciples around the world.

更难得的是,国际佛教僧尼总会对仁波且们作出的十个不同认证身份举行了史无前例的金瓶掣签,从120支密封签中抽出一支,确认第十四世夏玛巴是观音菩萨的化身之一,而此身份正是三世多杰羌佛在掣签之前早就作出的认证。

Moreover, the International Buddhism Sangha Association held an unprecedented Drawing Lots From a Golden Vase Ceremony to affirm the true reincarnated identity of H.E. Shamarpa and others. There were ten possible identities recognized by various rinpoches. One lot was drawn from among 120 lots to affirm the true reincarnated identity of H.E. Shamarpa. That drawing affirmed that H.E. the fourteenth Shamarpa is one of the nirmanakayas of Kuan Yin Bodhisattva, which is the reincarnated identity that H.H. Dorje Chang Buddha III recognized long before that lot was drawn.

根据夏玛巴的介绍,夏玛巴是第二世噶玛巴的化身,每世互为师徒,这一世又是泰耶多杰噶玛巴的上师,因此,从证量和学识上,都应是冠以H.H.的大圣德,至少事实证明,他们在这一世是比噶玛巴精通佛法的,所以才成为噶玛巴的师长。但是, 鉴于噶举巴的法位制度,所以我们只冠以H.E.。

According to H.E. Shamarpa’s own introduction, he is the nirmanakaya of the second Karmapa. The Sharmapas and the Karmapas have been masters and disciples of one another throughout lifetimes. In this lifetime, H.E. Shamarpa is the master of H.H. Trinley Thaye Dorje Karmapa. Thus whether from the perspective of knowledge or realization, there should be the honorific letters H.H. before the name of the fourteenth Shamarpa. At the very least, the facts show that in this lifetime he is more proficient in the Buddha-dharma than the Karmapa. That is why he became the teacher of the Karmapa. However, in accordance with hierarchical system of the Kagyu sect, we have only added the letters H.E. before his name.

2007年2月,当十四世夏玛巴见到三世多杰羌佛云高益西诺布的《正法宝典》所展示的五明成就以后,当即给三世多杰羌佛写了贺函。

In February of 2007, after H.E. the fourteenth Shamarpa saw the accomplishments of H.H. Dorje Chang Buddha III Wan Ko Yeshe Norbu in the Five Vidyas shown in the book A Treasury of True Buddha-Dharma, he promptly wrote a congratulatory letter to H.H. Dorje Chang Buddha III.