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Remarks: It is usually to add a pre title "Hutuketu" after Gangkar in Chinese. "Hutuketu" is a Mongolian transliteration which means Sage. The Tibetan transliteration is "Xutugtu" meaning Emanation. According to the rectification made by the previous Gangkar Rinpoche, the present Gangkar Rinpoche should be the 10th incarnation.

According to the rectification made by the previous Gangkar Rinpoche, the present Gangkar Rinpoche should be the 10th incarnation.

Gangkar Mountain, photo from PChome Online

Gangkar Mountain, photo from PChome Online

Previous Incarnations

The first Gangkar Rinpoche Jabapa was born in Kasatsa, Kham. He studied under Lama Baje, then became a disciple of the second Karmapa Parshi. He built a cottage at the top of Gangkar Mountain and practiced there very hardly. He was proclaimed emanation of Bodhisattva Avalokitesvara. He built the Gangkar Monastery in 1285.

The 2nd Gangkar Rinpoche Masadenpa was born in 1312. He was one of the five great scholars of Minya. He built the new Gangkar Mmonastery (including a new Shedra now) in 1341.

The 3rd Gangkar Rinpoche Karma Chokyi Woje was born in the 14th century.

The 4th Gangkar Rinpoche Karma Gangkarpa

The 5th Gangkar Rinpoche Karma Desen

The 6th Gangkar Rinpoche Karma Changchub Tenzin

The 7th Gangkar Rinpoche Karma Jigme was a disciple of the 13th Karmapa Dudul Dorje.

The 8th Gangkar Rinpoche Karma Tsering Gonpo was born in Minya. He was a disciple of the 9th Kenting Tai Situpa Pema Nyingche Wangpo. He ever had the vision of Three Roots (Guru, Yidam and Dakini) without any difference. He also wrote the three hrihs (Oh, Ah, Hung) on a hard rock with his finger which still can be seen today.

The 9th Gangkar Rinpoche Karma Chokyi Senge was born in Minya in 1893. On the day of his birth, the entire region witnessed two suns in the sky. Only few days later, he was recognized the incarnation of the 7th Gangkar Rinpoche by the fifth Karmapa. At the age of 3 years, he was enthroned in his monastery. He was a very famous scholar and master, and followed by many disciples. He taught meditation and bestowed empowerments to the 16th Karmapa. He also tonsured the first Boker Rinpoche.

Ven. the Present 10th Bo Gangkar Rinpoche alias Karma Lobsang Bhutia

Ven. the Present 10th Bo Gangkar Rinpoche

The tenth Bo Gangkar Rinpoche was born to a Tibetan Family. The parents and newly born baby traveled on to Tso Pema where a relative was married to Ongtul Rinpoche. At the time Situ Rinpoche through deep insight had realized that the incarnation of Gangkar Rinpoche had been born, and so he sent out a search party. When they came to Tso Pema, they found the baby and verified that all details Situ Rinpoche had given them about the boy, were according to his prediction. So the young couple and their child were brought to Palpung Sherabling Monastery where the young incarnation grew up under the special care of Situ Rinpoche.

He received his personal tutor at the appropriate age, he entered the monastic university (shedra) as instructed by Situ Rinpoche.

In a special audience, His Holiness the Dalai Lama performed the hair-cutting ceremony and gave him the name Tenzin Jigme Chodrak together with a special protection amulet and an auspicious scarf.

The 10th Bo Gangkar Rinpoche was enthroned by Situ Rinpoche at Palpung Sherabling in a grand ceremony which later was repeated upon special request at the monastery of Bokar Rinpoche in Mirik. On both occasions, many representatives of all Buddhist traditions were present and there were many auspicious signs to be witnessed.

In the same year, Bo Gangkar Rinpoche went to Kham in East Tibet where he visited his monastries and ordered a shedra to be included in order to educate the monks and to provide a platform for interested lay people. That was in continuation of his predecessor’s great accomplishments in spreading the dharma in Tibet and China.

After an extended stay during which he also met His Holiness the 17th Karmapa in Tsurphu in Central Tibet, he finally returned to India.

After the young 17th Karmapa Ogyen Trinley Dorje had fled to India, Bo Gangkar Rinpoche became his study companion for several months until, he entered the traditional 3-year retreat.

Through the ages and from the first Gangkar Rinpoche on, there have always been strong connections with the respective Karmapas, and this holds true for both present incarnations, too. Upon Karmapa’s request, Gangkar Rinpoche is frequently summoned to go to Gyuto where His Holiness the 17th Karmapa presently has to reside.

The 10th Bo Gangkar Rinpoche has established dharma centers in several countries in South-East Asia and will exert great efforts to spread the dharma in the West in order to fulfill his task to help all sentient beings.

New Gangkar Monastery, photo from PChome Online

New Gangkar Monastery, photo from PChome Online

Gangkar Tulku lineage

Gangkar Lama Drakpai Pal (b. 1260)

From the time of the first Gangkar Rinpoche onward each subsequent incarnation held a very strong bond with the Gyalwang Karmapa of his time. The incarnation lineage soon was considered to be of profound scholarship and philosophical knowledge.

Mase Tonpa Rinchen Zangpo (b.1317)

From the time of the first Gangkar Rinpoche onward each subsequent incarnation held a very strong bond with the Gyalwang Karmapa of his time. The incarnation lineage soon was considered to be of profound scholarship and philosophical knowledge.

Chökyi Özer

From the time of the first Gangkar Rinpoche onward each subsequent incarnation held a very strong bond with the Gyalwang Karmapa of his time. The incarnation lineage soon was considered to be of profound scholarship and philosophical knowledge.

Kunga Pal

From the time of the first Gangkar Rinpoche onward each subsequent incarnation held a very strong bond with the Gyalwang Karmapa of his time. The incarnation lineage soon was considered to be of profound scholarship and philosophical knowledge.

Deyshek Dorje (b. 17th century)

From the time of the first Gangkar Rinpoche onward each subsequent incarnation held a very strong bond with the Gyalwang Karmapa of his time. The incarnation lineage soon was considered to be of profound scholarship and philosophical knowledge.

Wangchub Tenzin

From the time of the first Gangkar Rinpoche onward each subsequent incarnation held a very strong bond with the Gyalwang Karmapa of his time. The incarnation lineage soon was considered to be of profound scholarship and philosophical knowledge.

Jigme Chöki Gyalpo

From the time of the first Gangkar Rinpoche onward each subsequent incarnation held a very strong bond with the Gyalwang Karmapa of his time. The incarnation lineage soon was considered to be of profound scholarship and philosophical knowledge.

Tsering Wangpo (d.1892)

From the time of the first Gangkar Rinpoche onward each subsequent incarnation held a very strong bond with the Gyalwang Karmapa of his time. The incarnation lineage soon was considered to be of profound scholarship and philosophical knowledge.

Karma Shedrub Chökyi Senge (1893-1957)

From the time of the first Gangkar Rinpoche onward each subsequent incarnation held a very strong bond with the Gyalwang Karmapa of his time. The incarnation lineage soon was considered to be of profound scholarship and philosophical knowledge.

Karma Palden Rangjung Jigdral Chöki Gyalse(1983- )

From the time of the first Gangkar Rinpoche onward each subsequent incarnation held a very strong bond with the Gyalwang Karmapa of his time. The incarnation lineage soon was considered to be of profound scholarship and philosophical knowledge


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註:呼圖克圖Hutuketu為蒙語,為清代授予藏族、蒙族大活佛的冊封號,意為心見性、生死自在之聖者;藏音為Xutugtu是化身的意思。 

按照現今貢噶仁波切的口述:貢噶仁波切的轉世,根據貢噶寺的紀錄,現在是第十世;第一世至第五世都有許多的弟子,但第六世至第八世則不收弟子,而以閉關修行為主;上一世(第九世)時,認為前三世(第六世至第八世)的閉關修行不是好的利生方式,因此自認為是第六世,但實際上,根據貢噶寺的紀錄,應該是第九世。

貢噶呼圖克圖仁波切轉世略述:

 

西藏分為四大雪山,東部大雪山,名貢噶山,境深幽隱,人跡罕往,中有古剎,名貢噶寺,為第一世貢噶仁波切紮白帕所創。仁波切善巧成就,功德至鉅,咸知為觀音化身。世後不捨眾生,歷代轉世,皆為大成就者。

西藏分為四大雪山,東部大雪山,名貢噶山,境深幽隱,人跡罕往,中有古剎,名貢噶寺,為第一世貢噶仁波切紮白帕所創。仁波切善巧成就,功德至鉅,咸知為觀音化身。世後不捨眾生,歷代轉世,皆為大成就者。

第一世

紮白帕(功德稱,13世紀)生於康區康什紮今貢噶山鄉喀什扎),初受學于大喇嘛巴傑 阿勒卻傑。後拜第二世噶瑪巴噶瑪巴希為師,在貢噶雪山結茅苦修,得無比殊勝大自在。弟子們尊他為貢噶喇嘛。西元1285年(藏曆然熊五木雞年)在貢噶山修建貢噶寺(今老貢噶寺)。

第二世

瑪舍登巴(西元1312年)為木雅前五學者之一,號馬啥登巴,譯名寶賢大師。於西元1341年(藏曆然熊六水狗年)在康什紮村修建喀什扎寺(俗稱新貢噶寺,佛學院設於此)。 

第三世

噶瑪 卻傑沃熱(14世紀資料待求)。

第四世

噶瑪 貢噶巴(資料待求)。

第五世

噶瑪 德新〈善逝事業〉,轉生於雲南中甸甲摩濁哇絨地區,被認定為噶瑪 貢噶巴轉世,為貢噶寺主。一生中事蹟甚多,在木雅地區弘宗演教。在九龍夏喀摧伏黑教,樹立正法,利樂有情,使當地信眾改宗噶舉法教。

第六世

噶瑪 夏卻登真〈持教菩提事業〉,轉生於今四川甘孜州九龍縣夏喀。

第七世

噶瑪 曲美〈無畏事業〉,轉生於今涼山州西昌附近之補洛,為第十三世噶瑪巴敦都多傑〈伏魔金剛〉所認定,並成為其弟子。證殊勝悉地。

第八世

噶瑪 澤仁旺波〈長壽事業自在〉,轉生於今甘孜州康定縣六巴鄉上木居村,懂藏醫。拜噶舉祖師噶瑪寧杰旺波〈成就蓮日自在〉為師,親證瑪哈嘎拉本尊,獲證三根本無分別之大成就。於堅硬石上隨指畫成唵、啊、吽三種子字,至今人皆可見。

第九世

噶瑪 協珠卻傑生根〈說法獅子,1893-1957年〉,1893年(清光緒十九年)藏曆水蛇年轉生於今四川甘孜藏族自治州康定縣朋布鄉,格勒底村紮朗措家。為十五世噶瑪巴卡洽多傑(遍空金剛)所認定,並賜法名。 

第十六世噶瑪巴-左,第九世貢噶仁波切-右

第十六世噶瑪巴-左,第九世貢噶仁波切-右

在德格八蚌寺拜噶舉大德噶瑪 德欽尼當丁真然傑堪布為上師,受沙彌戒學習噶舉教法,拜十一世廣定大司徒巴貝瑪旺秋為師受比丘戒。又參拜八邦宛根仁波切、益噶仁波切、堪布喀欽澤旺班久等為師,學習教法、藏學等。 

後禮朝西藏楚布寺拜十五世噶瑪巴卡洽多傑為師受菩薩戒、密宗戒。盡領寧瑪、噶舉之無上教法。于貢噶雪山苦修實證,得殊勝悉地。曾為十六世噶瑪巴的經師(如左圖:第十六世噶瑪巴-左,第九世貢噶仁波切-右),為當時名震康藏的噶舉大德、大藏學家、大學者、大詩人。 

曾先後兩次赴漢地弘法,經歷八年多時間,往返於四川、雲南、兩湖、兩江、京、滬、陜、贛等地,在漢地弘揚密法時的聲譽達到登峰造極,共收僧俗弟子不計其數,如貢噶老人上師、滿空法師、普欽法師、陳健民、張澄基、黃念祖、陳濟博、李宗仁、李濟生、于佑任、陳立夫、南懷瑾、黃蘅秋、胡亞龍等皆皈依其門下,受國民政府明令頒給“輔教廣覺禪師,貢噶呼圖克圖”銀印金冊。 

1957年(藏曆火雞年)圓寂于康定縣貢噶山鄉新貢噶寺,法體金剛不壞,歷經多次運動皆不受損、完好如初,金身現仍供奉于貢噶山鄉新貢噶寺。

當代第十世貢噶呼圖克圖仁波切

當代第十世貢噶仁波切的父親名測旺仁澤,母親名巴姬,當時在西藏的母親發心要去尼泊爾,但卻不知自己已懷有身孕,一行人便開始動身。在翻山越嶺的途中他們遇見了一位老修行者,他很高興能見到這一行人,他私下告訴母親說:「你已懷孕了,而且懷的是一位非凡之人,你要小心照顧他,避免吃肉食、不潔之物和穿不潔之衣物。」母親聽了很高興,但也很害怕。

在這旅行期間他們遊歷山中的各個聖地,經過數月後才到達目的地。到尼泊爾便會到相當著名的佛塔去禮拜,當母親在禮拜佛塔時,經過母親身邊的朝聖之人都會聽聞到一些細微的聲音從母親的肚子裡發出來,每個人聽的都不盡相同,有的聽到文殊菩薩的心咒、有的是聽到說「我是貢噶活佛」。這些人便將此事告知母親,又說:「你懷的不是普通人,而是位成就者。」

仁波切的母親聽了之後便興起要去印度菩提迦耶的念頭,但對長途跋涉已懷有身孕的母親來說是一件相當艱苦的事,旁人便勸阻她取消主意,但母親心意已定任何人都阻止不了。到達菩提迦耶已是數月之後的事了,抵達後的三天仁波切就誕生了(1982年),母親感到如釋重負。當時適逢達賴喇嘛所舉行的大法會,人潮眾多,友人攙扶身體虛弱的母親,抱著剛出生的兒子去參加,輪到他們時,達賴喇嘛跟母親說:「你的兒子要住在一個很清靜的地方。」聽了之後母親便投靠住在蓮花湖的親戚家。

三個月後,第十二世廣定大司徒巴派了二、三位喇嘛找到了親戚家,說明他們的來意後便邀請他們一起回八蚌智慧林。仁波切從小都是喝牛奶長大的,只要喝到母奶便不喝,在認證前曾被誤認為噶瑪巴。

1985年,廣定大司徒巴到西康德格弘法時,貢噶山的幾位喇嘛搭三天的巴士到德格,請求廣定大司徒巴幫忙找貢噶活佛,仁波切請喇嘛不要擔心一切都很順利。

1991年,廣定大司徒巴到四川貢噶山貢噶寺見老喇嘛-昂旺羅布喇嘛們和住持,告訴他們貢噶活佛現在在印度八蚌智慧林,並訴說尋找的經歷。

1993年,貢噶仁波切受沙彌戒,在八蚌智慧林接受廣定大司徒巴及薩傑仁波切很多的教學及灌頂。

1998年,由達賴喇嘛為貢噶仁波切進行剃度儀式,法名為丹津奇美秋卓。

1999年,由廣定大司徒巴在八蚌智慧林主持舉行盛大的坐床典禮,當貢噶仁波切到波卡仁波切的駐錫地(MIRIK)接受灌頂時,應群眾要求在西里咕里再次舉行坐床典禮,由嘉察仁波切、波卡仁波切和卡盧仁波切一起主持。於同年十月回到四川貢噶山舉行無量長壽佛灌頂並講法及開示,還成立一所佛教大學,在四川停留兩個月的期間,喚起了人們的信心與喜悅,並懇求仁波切能早日再回到四川。

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回印度後,貢噶仁波切曾在智慧林高級佛學院學習,並在達蘭沙拉與大寶法王一同由教學資深的仁波切教授,學習佛法、經典及密法,將噶瑪噶舉重要的法門學習完畢。

2001年,年底開始在八蚌智慧林進行三年三個月的閉關,修習方便道那諾六法、解脫道大手印等,於2005年初圓滿出關。

仁波切前一世的弟子在台灣建立了深厚的法教基礎,在北台灣有一座貢噶精舍,南台灣則有貢噶寺,都算是台灣規模較大的密乘寺院;這一世的仁波切在台灣同樣也法緣深厚,仁波切2005年來台後不久,便即在台灣北中南建立了三個佛學中心。

Special thanks to 特别感谢 : http://www.gangkar.org

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