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楼主: 极乐道人

有人读过宗喀巴大师有关大圆满的著作吗?

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 楼主| 发表于 2017-3-20 20:05 来自手机 | 显示全部楼层
了了 发表于 2017-3-20 13:03
哈哈!

人家仁青加措一文就有理有据,就事论事的解释清楚了,你乱说一通,还要貶损别的佛子,提个问题,你就引申出论坛很复杂了,还随喜对僧人恶口,小心自己五百世投寒虫!因果不会因为某人多闻一点就或有特权挖苦别的佛子!
发表于 2017-3-20 21:45 | 显示全部楼层
极乐道人 发表于 2017-3-20 20:05
人家仁青加措一文就有理有据,就事论事的解释清楚了,你乱说一通,还要貶损别的佛子,提个问题,你就引申 ...

哈哈!!!!!
发表于 2017-3-20 23:08 来自手机 | 显示全部楼层
极乐道人 发表于 2017-3-20 19:49
学过百业经吧,对僧人恶口的果报自己看去吧!

说到这,您还真应该好好看看。
另外,我觉得您临被封禁ID不远了。
发表于 2021-4-3 15:55 | 显示全部楼层
<新旧译派的整合>--嘉瓦仁波切
◎很久以来,我始终一心相信,宁玛、萨迦、葛举和格鲁四派,就其空观而言,都是显密合一,属于中观应成派。因此,我一直很想了解这几派对见、修、行的不同看法,而且一直在这一方面努力。

◎ 宁玛派的根本是如实有据的,这一点连格鲁派的创始者宗喀巴也承认。宗喀巴曾从来自何卓克(Hlo-drak)的大师南卡吉赞(Nam-Ka_gyal-tsen)处学得宁玛派的大圆满法。


◎宗喀巴视这位大师为自己的喇嘛之一,并赞其法教;宗喀巴没有去印度寻求不同观点的解决,而是靠着这位大师于见地上得大认定。这件事在宗喀巴的传记中有明确的说明。

◎的确,在新译派产生之前,有许多大学者和大师,如莲华生大师座下的二十五位弟子等等,都只是靠修行宁玛道而即生成为大师的。那时根本没有新译派。如今也是一样,我们还能看到许多人由于修行宁玛道而现大成就相。因此,我们可以认定,宁玛派的大圆满法确是深修无上瑜伽密续的清净法。

◎ 在凯竹的【杂著】中,一个有关反对宁玛派大圆满法的问题被提出来,问者不知道大圆满法是否清净。凯竹回答说,反对旧译派的大圆满法,乃是起因于某些修真言者外在的行为。他指出大圆满法是无上瑜伽真言中的高等修法,并且指出,许多人显然已依此见而达大师的高位。他又说;西藏译师访问印度时,于摩伽陀(Mangadha)曾看过【秘密藏密续】(Guhyagarbha)等的梵文原稿,他们所下的结论是,反对大圆满法会令人转入恶趣。凯竹所作【杂著】中的这一段写到:问:真言宗的旧译派曾受早期学者的驳斥,迄今仍遭多人反对。这是怎么回事?

  答:早期弘法时所译的秘密真言法教名为旧译,后期弘法时所译的名为新译。旧译派之所以常遭反对,乃是由于中期,因朗达玛王(Glang-dar-ma,约803-842)故法教衰败,真言行者从事不法,如结婚、纵欲等。如今仍有很多居士卷发成髻(状如在家的真言行者),对宁玛法教的讥讽,似乎就是根据这些认得行为而发。


  此一真言宗的旧译派,其实际情况完全不是这样,起初,笃信佛法的几位藏王,派遣可靠的译师,如毗卢遮那(Vairochana)和玛尼克(rMa-sny,egs),以及五比丘等,带着大量的黄金为供,(前去印度)。在印度,他们从公认的著名学者与大师处,得到大圆满等无上秘密真言法教,而将其译成藏文。而且莲华生、无垢友(Vimalamitra)、佛密(Buddaguhya)等大师,被请到西藏,宣讲上乘甚深法教。由于修此诸法,无数人得以解脱(轮回)而成大师。这一点己被正确认定。


  此外,在三耶寺仍保存着许多旧译派的印度文经本,去过印度的西藏译师说,「秘密藏密续」及「五显经」等现存于摩伽陀。

因此,那些反对无上大乘的这些甚深法教者,只是(在积聚转生)地狱之因而己。


  如是凯竹确认大圆满法为无比至深的修行无上瑜伽密续之法。因此,我们实可断定,大圆满法是清净法。---摘
发表于 2021-4-4 18:06 | 显示全部楼层
本帖最后由 了了 于 2021-4-4 18:39 编辑

尊者的長期英文翻譯Thupten Jinpa(甘丹寺拉然把)在一本出版不久的宗喀巴英文傳記中說:

 “As noted earlier, of the major Tibetan Buddhist schools during Tsongkhapa’s time—Nyingma, Kadam, Sakya, and Kagyü—he appears to have had the least interaction with the teachings and institutions of the Nyingma tradition, and even the simple question of what Tsongkhapa thought of Dzokchen would remain a mystery.651 In contrast, as we have observed in the preceding chapters, Tsongkhapa had extensive interactions with both the teachings and the institutions of the other major Tibetan schools.”
 
 “My own sense is that at this point there is simply no adequate textual evidence on the basis of which to make any determination of Tsongkhapa’s actual views on Dzokchen.”
 

651. Thuken (Geshe Lhundrup Sopa et al., Crystal Mirror, p. 90) refers to a passage in a now-lost biography of Tsongkhapa by one of his immediate disciples, Joden S?nam Lhundrup, where, in response to a question about the authenticity of the Dzokchen view, Tsongkhapa is reported to have said, “Yes, it is pure, but adulterations fabricated by later ignoramuses have entered into it.” Thuken also states (p. 91) that his own teacher, Changkya Rolpai Dorjé, spoke of a similar story found in another biography of Tsongkhapa, written by Lhula Kachupa. Neringpa (“Delighting the Faithful,” p. 593) asserts that he himself had seen a guide on Dzokchen, as well as one on the six yogas of Niguma, composed by Tsongkhapa himself. My own sense is that at this point there is simply no adequate textual evidence on the basis of which to make any determination of Tsongkhapa’s actual views on Dzokchen. See also chapter 7 on the intriguing oral instruction Tsongkhapa received from the Lhodrak mystic Namkha Gyaltsen, entitled Garland of Medicinal Nectar, containing strikingly Dzokchen-sounding terminology.



有關和南卡吉赞的互動:

“One curious fact, rarely commented on by Tsongkhapa’s biographers and commentators in the Geluk school, is how parts of the instructions on the view in the Garland of Supreme Medicinal Nectar strikingly echo the language of Dzokchen, a key perspective of the Nyingma tradition. In this letter, however, Tsongkhapa does not engage with the actual content of the text at all. Nor do we have any textual evidence of Tsongkhapa having engaged substantively with Dzokchen, apart from the simple fact that he was aware of this lineage. Nonetheless, this text, Garland of Supreme Medicinal Nectar, appears in both the collected works of Drupchen as well as those of Tsongkhapa.”



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发表于 2021-4-6 17:19 | 显示全部楼层
Thupten Jinpa在这本宗喀巴大师英文传记中有关“宗大师有没有学过宁玛教法”的大概讨论就是:

南卡吉赞这位大师是噶当派的,但有些宁玛背景(他的传记提到五岁时受过大圆满,所以作者说估计是家庭关系),以能与金刚手沟通出名。

宗大师受邀去拜访他,互传佛法,除了从他受了噶当传承外,因为他能与金刚手沟通,所以通过他问有关空性的问题。这位大德问后,过了一段时间后写信给宗大师回复,而宗大师也回了信。

说宗大师学过大圆满法的出处就出于这金刚手回答,因为内容有大圆满教法的用词。但作者的结论是:从现有文献(宗师著作集),除了这信,宗师没有从哪学过大圆满法的记彔,就算在宗大师的回信中,也没有对大圆满法有过什么讨论。而且,当时龙钦巴的教授也未传到拉萨地区,当时当地主要是各新派的传承互动。
发表于 2021-4-7 10:36 | 显示全部楼层
极乐道人 发表于 2017-3-20 20:05
人家仁青加措一文就有理有据,就事论事的解释清楚了,你乱说一通,还要貶损别的佛子,提个问题,你就引申 ...

顶礼出家师,我在格鲁社区也很久了,也早就发现个别人说话很成问题,总是一副居高临下态度,傲气炽盛,令人无语,当然有更多的像仁青加措这样师兄能很好地解答一些问题,凡事皆有因果,世间就是大课堂,能在一起争论也是有缘,愿早证菩提!
发表于 2021-4-7 22:36 | 显示全部楼层
宗大师的师父没有一个是格鲁派的,宗大师学的是佛法,讲传的也是佛法,后人命名宗大师传授的佛法为格鲁教法,格鲁教法就是佛法的缩影,是宗大师根据佛法传承教授因应末法时代众生根器组织的佛法略法。
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