- 2. 噶陀寺
- 2.1 罗卓祖古的童年
- 3. 送到宗萨寺
- 3.1 床的风波
- 3.2 关于钦哲活佛的争议
- 颉格拓丹解决纷争
- 4. 护持噶陀寺
- 4.1 驱逐女众
- 4.2 与噶陀寺断交
- 5 创办康杰佛学院
- 5.1 拉章的驿使
- 5.2 秘药
- 6. 钦哲拉章早些年
5. 创办康杰佛学院
民间有传言钦哲确吉罗卓曾经常四处化缘，纯属谣言。仁波切十三岁那年完成学业，噶陀司徒派他到霍尔喀和扎溪卡募捐。在自传里，仁波切以诗体的形式描述过那次募捐，还提到去过岭国。除此之外，我知道的还有一趟，是在1916年，那时仁波切23岁，为筹建宗萨康杰佛学院巡游募捐。
记得那天是藏历正月十五，皓月当空，月光下仁波切初拟出佛学院蓝图。虽然以今日的标准，这规模算不上什么，当时可算是浩大工程。仁波切跟当年钦哲拉章的管家亲临拟建点，推敲每座建筑的占地。规模落实后，他进去拉章储藏室，看看有多少可用资源，却发现储藏室仅有两箱茶叶，七八牛皮袋的糌粑面和少量酥油。
拉章的驿使
那时候西藏还没有电话，仁波切和拉章里的人跟外界联系主要依靠驿使。驿使常年在外，任务就是送信送包裹。有时候跋山涉水数周，清晨刚将物件送到拉章，人还未安顿好，日落前就带着新信物赶往别处，这是常有的事。
秘药
洛迭旺波生前有顶皮革帽，确吉罗卓用深绿裹布包着，装在灰牛皮袋里。袋子里面还有一些罕见滋补品。据侍从次久的回忆，仁波切感冒时常常伴有鼻炎，鼻炎一旦发作，他就拿出洛迭旺波的帽子，翻来抖去，抖出几根毛发，烧成灰，这是他的闻吸疗法。仁波切还有阿宗竹巴用过的羊毛手帕 —— 阿宗竹巴每次结束闻吸疗法后都用手帕擦鼻子 —— 这块是原封未洗的。生病那些日子，仁波切就拿出手帕，掰下一两块干鼻涕吃掉 —— 很自然，丝毫不觉得恶心 —— 然后用手帕拍打自己身体。有时候他用噶陀司徒的腰带轻抽自己。这些都是在普通方子不管用时仁波切才用上的秘药。
“仓库几乎是空的，”老管家说：“还要启动那么大的工程，仁波切怎么看？”
仁波切回答：“不成问题，我去化缘募捐。”
临行前，仁波切亲自向主木匠泽旺巴登及其他匠工交待细节，委托索彭蒋扎监管工程，然后沿着峡谷到甘孜大金寺（Dargye monastery）申请化缘许可。许可批获后，仁波切动身前往阿宗噶寺（Adzom Gar），从那继续募捐。到仁波切24岁那年，募集到的供品堆积如山，化缘结束，佛学院正式动工。
4. 护持噶陀寺
噶陀司徒圆寂后，钦哲确吉罗卓守诺接管噶陀寺事务。那段时间仁波切频繁地从宗萨到噶陀，护持寺院，每次都是从同一条路翻越垭口。次久记得，到了噶陀地界，仁波切总会性情大变，暴躁易怒。动不动就训斥侍从们，对他们的言行举止，内省修持都变得零容忍，时常怒吼如雷。一旦踏入宗萨之地，立马恢复温和性情。
驱逐噶陀寺女众
噶陀司徒主管那些年，僧舍里住着不少女人，噶陀寺的众僧充其量不过是披着僧服的俗人。噶陀司徒一直希望颁布禁令，禁止女人进出僧舍，却多遭阻挠，反方认为这样会激怒寺院的主护法神拉姆。确吉罗卓接管后，常年闭关果普洞的老喇嘛恳求他立马颁布禁令，禁止女众进出 -— 这位老喇嘛就是昆巴堪布 —— 堪布义正言辞地阐述禁令的重要性，自己却不愿意协助。后来，确吉罗卓提出跟努登堪布、乔登堪布，还有噶陀寺的格泽祖古1共商策略，最终发现，三位都在甩担子，想让仁波切自己抗下。次久很失望。
“噶陀司徒既然委任我为噶陀寺的法脉传承，我就是当家！噶陀寺的一草一木，从法座到锅碗瓢盆安排，我说了算。我有合法的处置权！”确吉罗卓说，“天亮之前，所有女众必须撤离寺院，不管她是修行人，管理社区的，甚至活佛亲眷，毫无例外。明日一早严查，违者鞭笞。”
晨曦初露，确吉罗卓、格泽祖古以及乔登堪布巡遍寺院每个角落，从内殿到僧舍，一位女众都没有。次久很震惊，赞叹仁波切的壮举。驱逐女众事件后，仁波切身体安然无恙，感冒症状都没有，之前担心触怒护法神班达拉姆的想法显然是多余的。
与噶陀寺断交
噶拉正空（后转世为智美正空）圆寂后，他的兄弟携同财政管家带着大量珍宝潜往汉地。赤巴家族坚信这些圣物是从噶陀寺盗取的，当然不肯罢休，设伏路途袭击正空党羽，劫走他们所有的财物。正空与赤巴两大家族因此结仇，财产争纷一直纠缠不清。
确吉罗卓传授《大宝伏藏》灌顶期间，雪谦冉江决定好好审判此案。两家族各执一词，雪谦冉江耐心地听完双方申述，促膝长谈，长达半月之久。双方都有充分的机会据理力争，除了不能直接向钦哲仁波切申述。最终，判决协议达成，赤巴方不仅要归还那次抢来的所有物品，还要为此行为赔偿。换之，赤巴族人能继续留在噶陀寺。案情虽了，双方的恩怨并未化解。
后来，噶陀寺日渐衰落，那时噶陀司徒转世尚为年幼。有一年策秋节2，赤巴方盛装参加法舞 — 新娘子、她的母亲及随从。金刚舞上几位面具舞者有意针对她们 — 在骨号上撒白灰，专门冲赤巴家的姑娘们吹。赤巴家侍从们怒不可歇，揪住一位面具舞者割下耳朵。
确吉罗卓和噶陀小活佛为之大怒，此事件也成了确吉罗卓跟噶陀寺关系的分水岭。在此之前，他守诺悉心护持噶陀；此后，他不再踏入噶陀地界。
- 格泽玛哈班迪塔，三世噶陀格泽仁波切
- Tsechu Festival，也称戒楚节
2. 噶陀寺的童年
据顶果钦哲仁波切说，蒋扬钦哲旺波的五个转世皆由蒋贡康楚罗卓泰耶仁波切认定。噶陀寺的司徒确吉嘉措曾致信蒋贡康楚，请求将其中一位钦哲小灵童留在噶陀寺抚养，信中原话是：“抚养钦哲灵童是寺院莫大的福气。”
“钦哲灵童都已经有安排了！”蒋贡康楚回复，“有个男孩也许适合噶陀寺...我最好不要明确点名。”
噶陀司徒当然没有因此放弃，书信不断，一再恳求。最终，蒋贡康楚邀请他到住处，敲定细节。
“你一直恳求我将钦哲灵童送到噶陀寺抚养，”蒋贡康楚说，“噶陀寺乃神圣之地。蒋扬钦哲旺波确实有提过，假如当初没选择游历四方，他愿意住在那。但最终他选择作为行僧，游历四方。在乌穴获得虹身前，他曾发愿要在卫藏边境建立万僧寺。所以留在噶陀寺并非他最强烈的意愿。
“我无法解释钦哲旺波为何无缘留在噶陀寺。也许是怙主1的意愿，又或许，寺院外的游历收获颇丰，他不想退隐。
“不管什么原因，如今噶陀寺需要一位钦哲转世灵童。由此，你必须接养这位伟大伏藏师的孙子，他无疑是钦哲旺波的事业化身。但是，千万不要为他盖建拉章，或者让他打理拉章；不要让他担任寺院住持，或者诸如此类的职务。倘若能培养他的自发性，专注瑜伽修行，将日他定会成为雪域罕有的大成就者。切记，日后寺院的琐事万不能交托给他。这些前提，能否承诺，请你先考虑好。”
蒋贡康楚将信函、护身符和哈达交给噶陀司徒，并赐予确吉罗卓法名“罗卓嘉措”。噶陀司徒带着信物拜访老伏藏师的儿子—确吉罗卓的父亲泽旺秋竹—将确吉罗卓接到噶陀寺，小灵童在那生活到十三岁。
据贡纳祖古描述，钦哲确吉罗卓抵达噶陀的时候正下着雪。拉章外表宏伟，里面却空空荡荡，安排给仁波切的房间极其简陋。隔日，积雪覆盖，在当地很罕见，虽然村民无法出门，许多人认为这是吉祥寓意。拉章很快为仁波切安排了简单的加冕礼。
次年，蒋贡康楚仁波切要在杂札仁钦扎举行诸佛智慧心要大灌顶，噶陀司徒在众僧陪同下前往。确吉罗卓渴望同行，噶陀司徒却不想带他：“你太小了，没必要去。”确吉罗卓不敢违抗，然而，后来仁波切表示，那是自己唯一能见到蒋贡康楚的机会，就此错过，深感遗憾。这些在自传里都没提及到。
据顶果钦哲说，仁波切从来不认为自己是钦哲旺波的转世，事实上，他认为那绝不可能。仁波切蛇年出生，而钦哲旺波龙年元月圆寂，相差仅仅八个月。他甚至引用《阿毗达摩》及其他经典解说来证明。仁波切自传里有提及到。
- 又称大黑天，玛哈嘎拉
童年
前世画面
确吉罗卓仁波切的自传里有记载：
有一晚，我正在念诵《催破金刚陀罗尼经》，
凝视着月光下的噶陀寺出神，
强烈的悲悯忽如而来。
辉煌的萨迦寺，
浮现在脑海里...
我问顶果钦哲那晚发生了什么，仁波切这段描述到底在表达什么。顶果钦哲说，那天，仁波切的老师正在噶陀寺后山的山洞里闭关，而仁波切坐外头，在皮坐垫上持咒。谁也说不准，或许受了咒语的加持，月亮从云层钻出来，月光洒满山谷。那一刻，噶陀寺的轮廓变得异常清晰，仁波切看得出神，凝视着噶陀寺，他看到浅灰色沙地，矗立着另一座寺院的样子。
这不是梦境，而是仁波切清醒时的观想。画面消失后，他记起自己前身是萨迦昆族的后裔，居住的寺院周围是浅灰色沙地。持咒时这些片断一直浮现。一开始，仁波切并不知道自己看到的是什么寺院，后来才知道是萨迦寺。
水银事件
小时候，确吉罗卓的称号是罗卓祖古（罗卓小活佛）。他是个精力旺盛的男孩，活泼好动。有一天，罗卓祖古打扫佛堂时偶然发现一个蓝色玻璃瓶，外形特别，沉甸甸的。晃一晃，还会咕噜咕噜地响，他完全没头绪那是什么。
小祖古心想：“一定是宝物，如果那么珍贵，我应该喝下去。”于是他一口气喝了。
没多久，老师回来，罗卓祖古还趴在供奉台上打扫。他往供碗里倒水的时候，老师似乎意识到哪里不对劲，视线四处梭巡，看看小祖古，再看看佛龛，又看看地板。就是说不出哪儿不对劲。老师心不在焉地拨弄着念珠，忽然眼睛一亮，放下佛珠，打开抽屉，拿出已经空空的蓝瓶子。
“里面的东西呢？”老师问。罗卓祖古不敢撒谎，如实交待。
“啊？！”老师尖叫一声，瘫坐在垫子上。他目光焦急地绕着房间和小祖古打转，冥思苦想。“哎！”
这位老师可是出了名的严师，学生稍有差错，他毫不留情地扇耳光或直接挥棒。我记得小时候，有次大家给仁波切剃头，我数过他头顶的伤疤，有二三十道，都是老师狠打的留痕。但是那次，老师只是像热窝上的蚂蚁原地打转。
最后，老师禀告噶陀司徒：“罗卓祖古，这孩子不简单。他喝了一杯水银！供奉的时候，水银珠子从他体内滚出，落在佛龛上，再滚落到地面。祖古却安然无恙。这孩子非比寻常。”
验梦
司徒教噶陀寺的喇嘛和小灵童们验梦，寻找自己的前世。那天晚上，罗卓祖古睡前诵念祈祷文，祈求梦中能显现前世片段。黎明时分，他梦见一位佩戴绿松石的藏族长老，身穿蓝色丝绸织锦长袍。
第二天，小灵童们聚集一起，噶陀司徒让大家描述自己的梦境。有些说看到自己的前世是戴着班智达帽的喇嘛，有些说看见自己头上有角，还有几个说梦见高僧和本尊。
噶陀司徒听着都只是“嗯，嗯”地回应，没让任何人详细描述。当他听罗卓祖古描述梦境时，却啊地惊呼。然后多次追问，确定这位老人是在家人吗。罗卓祖古说是，确定是在家人。噶陀司徒念叨了好几遍：“罗卓祖古是俗人转世！”很快这成了小灵童间的口头禅。
在宗萨，有一幅按照一世钦哲指示绘制的唐卡，唐卡里面的赤松德真法王就穿着一样的蓝袍。
3. 罗卓祖古送到宗萨寺
以下是我从顶果仁波切那听说的几则故事，我一字不漏地复述。最早被认定的小活佛钦哲祖古，在宗萨寺接受确吉多杰大士传承仪式，仪式接近尾声时莫名病倒。小活佛当时的症状是发高烧，大家都以为受了风寒，没多久就病危。侍从们请来佐钦仁波切。
“我根本上师的转世将要夭折，”病榻前的佐钦仁波切将小活佛的头放在腿上，低声哭泣。不久后，佐钦仁波切外宣，小活佛已离世。
第一位钦哲祖古是钦哲旺波的肉体转世，但其他化身一直没有被公认。许多人觉得顶果仁波切是钦哲旺波的意化身，但我问顶果仁波切时，他亲口否认。
钦哲旺波圆寂后，其侄子格桑多杰成了宗萨寺主理事人，照顾第一世钦哲小活佛因而也成了他的职责。小活佛夭折后，格桑传书给噶陀司徒1：“我们宗萨寺的钦哲祖古骤然离世，有如骄阳遭月蚀。我已病入膏肓，时日不多。请求您，无论如何，将噶陀寺的小灵童赐给我。假如您在乎我们堂兄弟间，以及与您叔叔钦哲旺波的三昧耶2，请务必答应我的恳求。将祖古灵童送给宗萨寺。格桑遗笔。”
书信写好的第二天，格桑多杰理事就离世了。尽管如此，书信很快就送到噶陀司徒手中。
噶陀司徒起初没表态，后来他将确吉罗卓召到跟前。
“蒋贡康楚交代过我，要将噶陀寺和拉章托付于你。但是今天我收到一封紧急书信，格桑多杰让我将你送给宗萨寺。假如他还在世，我们还有商量的余地；如今他已离世，为了遵守三昧耶，我唯有答应他的请求。我别无选择，我没有勇气破的戒。我实在想不到其他办法，唯有将你送给宗萨寺。”
确吉罗卓表示，自己没有意愿要去宗萨寺，可是愿意遵从安排。不久后，噶陀司徒带着确吉罗卓和六七名随从启程宗萨。
钦哲拉章看似低调，其实存有蒋扬钦哲旺波的所有遗品及财物。
确吉罗卓刚到宗萨时，寺院里没人出去迎接。后来，拉章的负责人选了个吉日，护法殿主法座上添了几层厚垫子，噶陀司徒为确吉罗卓主持坐床继位典礼。
- 格桑多杰与噶陀司徒为亲兄弟，都是钦哲旺波的侄子。
- Samaya，誓言
床的风波
刚到的那晚，确吉罗卓走遍拉章，终于找到一张能睡的床榻。不久后，他才悉知那就是钦哲旺波生前的起居室，也是拉章的核心空间。当时没有其他选择，他顺理成章地住进去。打理拉章的人对此也只字未提。
一年后噶陀司徒再访宗萨寺。不止一次，确吉罗卓礼貌地邀请他坐下，噶陀司徒再三推辞：“我不能坐那。”
确吉罗卓只好献上座垫，司徒问：“你平时睡哪儿？”
“我刚到拉章时只找到这张床，于是就睡在这儿了。”
“哎呀！”噶陀司徒惊叫，“这就是俗语讲的狗上主人床！”
司徒连续念叨好几遍，确吉罗卓糊涂了。
“这是蒋扬钦哲旺波生前的卧榻，他是佛陀教法的至尊传授者。你居然睡在这！”
确吉罗卓表示自己忽然感到不安，即使已经在那睡了近一年，他还是礼貌地问司徒，自己是不是该换个地方。
“既然你已经住下，就继续住吧。”司徒后来表示，这是缘分，自己不该因此不悦。
噶陀司徒非常照顾钦哲确吉罗卓，对他给予耐心的指导，并教他许多关于内修心外修行的方法。虽然蒋贡康楚曾预言，游历四方最合适确吉罗卓，而那条路最终没得实现。
雪谦嘉察三世到访宗萨寺，确吉罗卓也邀请他坐床上。雪谦嘉察立马回绝，反之，他向床榻三朝拜，为确吉罗卓加持蒋扬钦哲旺波传承的圆满上师成就法。接受雪谦嘉察灌顶之后，确吉罗卓才正式继承一世钦哲的法帽。
“除了雪谦嘉察三世，没人配上蒋扬钦哲旺波的床榻。现在回想起来，如此伟大的上师，如此殊胜非凡的遗物，我何德何能，根本不配上榻。但我糊里糊涂地睡了很多年，没法子。”
3.2 关于钦哲活佛的争议
背景
钦哲旺波圆寂前，预言来世会有五样化身1。第一位带到宗萨寺的小灵童——在佐钦仁波切怀里夭折的祖古——当年由蒋贡康楚仁波切认证，是钦哲旺波的肉身化身，主要继承者。
同时住在宗萨的，还有另一位钦哲灵童。小活佛夭折后，很快有谣传祖古二号——大家喊他Khyen Trukma / 小钦祖古——本乐洛迭旺波已亲自认证。
噶陀司徒希望抚养钦哲灵童的决心从未动摇。如之前提到，蒋贡康楚虽然认出确吉罗卓，并未正式为其举行加冕坐床礼。蒋贡康楚对噶陀司徒千叮万嘱，万不能将打理拉章或寺院的重担交付于这位小祖古。
钦哲祖古夭折后，格桑多杰致信给噶陀司徒，请求将确吉罗卓送到宗萨寺。格桑多杰的骤然离世让噶陀司徒很为难，他无法当面解释蒋贡康楚的交代，为了平衡噶陀与宗萨的利弊，噶陀司徒唯有夙格桑多杰的愿。
扬希图登确吉嘉措仁波切听闻，小钦祖古并没有得到宗萨所有喇嘛的支持。没错。宗萨寺是萨迦派，小钦祖古也是萨迦派，出于这个理由，寺院的喇嘛们会接纳他；然而，钦哲拉章与宗萨寺并非一体，并且拉章承担的职责更多，拉章的喇嘛们断然不接纳小钦——钦哲旺波跟宗萨寺的关系不算密切——当初钦哲拉章的主理人格桑多杰，钦哲旺波的侄子，恳求噶陀司徒将钦哲确吉罗卓送到宗萨，也是这个原因。钦哲拉章和格桑多杰负责抚养钦哲祖古，而宗萨寺负责抚养小钦祖古。
不清楚这些小活佛的亲信派别间是否正面发生过冲突——传言洛特旺波虽找到小钦灵童，但从未行认定仪式——宗萨寺跟钦哲拉章由此闹矛盾，日渐加深，有段时间不少喇嘛们甚至开始随身携带匕首。
矛盾居高不下，噶陀司徒最终亲临宗萨找确吉罗卓谈。他边喝茶边说：“你是蒋贡康楚的预言中人，然而，这个寺院似乎不太欢迎你。我听闻，有人公开表达对你的不满。如果你愿意，可以跟我回噶陀寺，我需要你。”
确吉罗卓比初到宗萨时成熟了不少，他沉思片刻，接而说：“仁波切让我做什么，我都愿意，但是，请允许我先说几句。”
“好！”噶陀司徒说，“你有什么想说的？”
“仁波切，您想让我回噶陀寺。假如当初没被送给宗萨，那是合情合理的。然而，事实是我被指派到这儿，也安顿在这儿。最近寺院确实矛盾不断，假如我弃之不理，必受后人指责。况且，我的梦境暗示，假如留下，日后我将有机会尽微薄之力，弘扬佛法。噶陀寺已经有您，仁波切，您功德无量，只要有您在，噶陀寺都用不上我。假如有一天您离开噶陀寺，我保证，立马回去接管事务，完成十五年之约。”
听确吉罗卓讲完，噶陀司徒沉默良久。他仰视天空，泪流满面：“我们总是掉进同样的陷阱！我以为自己比你年长，阅历比你丰富，洞见定比你深。但现在我知道，你在精神与俗世层面都远远超越了我。现在我明白，你应该留在宗萨。”
于是，确吉罗卓留在了宗萨。
据扬希图登确吉嘉措仁波切所听闻，噶陀司徒当初只答应将确吉罗卓小灵童借用给宗萨，期限为十五年，他并未承诺将小灵童全然让出。但我没找到关于这一细节的记载，而《自传》中确有记载关于钦哲确吉罗卓为噶陀寺守持十五年的承诺。
- 钦哲旺波曾授记，转世后，会有身、语、意、功德、事业五个化身，五个化身又各会有五个化身，总共会有二十五个化身来利益众生。
颉格拓丹解决纷争
据扎西南嘉所述，确吉罗卓接受《大宝伏藏》教法传授不久后，颉格拓丹亲临宗萨。那时政治动荡还未涉及民生，颉格拓丹告诉咭佐泽旺巴觉，德格政府下令必须尽快平复两位活佛谁去谁留的争议，他任命前来协调。
拓丹作为协调人的消息传开后，泽旺巴觉以及确吉罗卓的其他侍从多次求见，希望为主子据理力争。但每次只要确吉罗卓身边的人一露面，即使是斟茶倒水，拓丹立马严厉地哄他们出去。对小钦祖古的亲信们，拓丹则很客气，礼貌相待。这样的局面大概持续了十天，确吉罗卓身边的随从觉得受了不公平对待，非常愤怒，德格的泽旺敦都怎么会指派颉格拓丹这样的偏心派来做决策呢！即便不满，他们又能怎样。
不久后，宗萨僧众召开了一次会议。众僧的观点是，认寻小钦祖古的本乐洛迭旺波，“是萨迦俄派辉煌传承中无与伦比的生命支柱”，作为确吉罗卓的老师，本乐洛迭旺波依旧推选钦哲楚玛（小钦祖古）。宗萨是俄派的分寺，倘若驱逐钦哲楚玛，就是违背洛迭旺波的意愿，万万不可。听到这些，泽旺巴觉深信确吉罗卓的胜数不大。
傍晚，泽旺巴觉刚踏出拉章厨房，看见颉格拓丹独自徘徊在仁波切门外，面无表情，显然在沉思。拓丹忽然用力推门，大步迈进去。
“会是什么事呢？”泽旺巴觉心想。不到一刻钟，拓丹出来了。
泽旺巴觉跑到仁波切面前，想问明真相。仁波切没说什么，仅仅承认拓丹是有来过。许多年之后，泽旺巴觉才听颉格拓丹亲口描述事情真相。
那天颉格拓丹跟确吉罗卓说：“目前的僵局，不是你们两位造成的。然而，寺院确实不应该有两位活佛，否则冲突还会继续。我诚心地问你，仁波切，你希望留在宗萨寺，还是离开？”
“我俩谁去谁留都不是最重要的。”仁波切回答，“说实话，我更向往寺院之外的生活。倘若我留下，我要全心弘法，发扬德格王国优势。”
颉格拓丹请求仁波切对他们之间的对话保密，随后转移话题。
当天，颉格拓丹拟出裁定书。
“出于功德行愿不够，尊贵的钦哲祖古（小钦楚玛）不能继续留在宗萨寺。我会另行找寺院安顿他 1。”
拓丹原计划是帮助小钦祖古征得高山牧民和平地耕民的支持。然而最终，他选择将小钦活佛带走，一并带走的，还有寺院及拉章的所有财物—牛、马、金银等。
- 安顿在Yuling的Galing寺。
6. 钦哲拉章早些年
钦哲旺波在宗萨时，居住的房舍由索莫和杜莫家族供养。钦哲确吉罗卓初到宗萨时，则居住在顶果家族供养的房舍。在此之前，那里住着一位老僧人和钦哲旺波的亲戚。相信钦哲旺波时不时会造访。我记得门当是一块嘛呢石，刻着“Chime Drupe Gatsal”（无死成就喜林）几个字。竹席搭成的建筑，并排而立。钦哲确吉罗卓定居宗萨后，房舍间的墙拆了，打通为一个大开间，就是当年钦哲拉章的雏形。下面是一些拉章当年的传闻。
起初仁波切的侍从就不多，厨师一名，侍从一名，还有次久（Tsejor），仁波切不喜欢拉章里有俗人，一旦发现非出家人出行在拉章里，他会不悦：“他在这做什么？消耗食物，滥用供品！快让他走！”
那时，德格还没开始派遣重要大使前往宗萨，算是宗萨最清闲的时期。次久说仁波切的心境非常平和、敏锐，大小事务他都能亲力指挥。仁波切从早止语修持到晌午，午餐后休息片刻，下午继续。他的侍从们也过得愉悦悠闲。
有一次，仁波切告诉琼泽：“那是真的快乐。”
“那时侍从很少，也没有财物，你真的快乐吗？”次久有点惊讶。
“如今我的财物即使再多，也找不到能跟早年相比的平和愉悦。”仁波切回答。
- 拉章 – 又称拉卜楞，寺主活佛的府邸
Keiko Wong 译 - 中文节选，献给受宗萨钦哲二世与康卓慈玲启发的所有人，业余更新，请多指教。若有差误，请
- 2. Katok Monastery
- 2.1 Chokyi Lodro’s Childhood / A vision from a Previous Life / The Incident with the Quicksilver / Tulku Lodro Examines His Dreams
- 3. Tulku Lodro is given to Dzongsar
- 3.1 Khyentse Wangpo’s Bed
- 3.2 The Khyentse Tulku Controversy
- Jago Tobden Gets Involved
- 4. Regent of Katok Monastery / The Expulsion of Women from Katok Monastery / Chokyi Lodro’s Last Visit to Katok Monastery
- 5. The Founding of Khamje Shedra
- 6. The Early Years at Khyentse Labrang
Katok Monastery
According to Dilgo Khyentse, it was Jamgon Kongtrul Lodro Taye Who recognized all five emanations of Jamyang Khyentse Wangpo, and so it was to Jamgon Kongtrul that Katok Situ Chokyi Gyatso wrote, begging for a Khyentse tulku to be sent to Katok: “A Khyentse tulku would be an indispensable asset to the monastery.”
“There aren’t any Khyentse tulkus left!” replied Jamgon Kongtrul. “There is one boy who might be of benefit to Katok Monastery…but it’s probably not a good idea for me to name him.”
Of course, Katok Situ immediately sent many more messages to Jamgon Kongtrul begging him to identify the boy and was eventually summoned to Jamgon Kongtrul’s residence.
“You keep asking me to appoint a Khyentse tulku to Katok Monastery,“ Said Jamgon Kongtrul. “Katok Monastery is a very sacred place. Jamyang Khyentse Wangpo is believed to have said that had it been possible for him to live at Katok, it would have been the second best way for him to spend his life. The best would have been for him to live as a homeless wanderer, in which case he would have built a large monastery for several thousand monks somewhere on the border of U and Tsang before attaining rainbow body at a place called Tsang Oyuk. But circumstances were against both those options.
“I don’t know why Khyentse Wangpo couldn’t live at Katok. It may have been an obstacle created by four-faced Mahakala, or perhaps his positive activities outside Katok were so beneficial that it was impossible for him to retire to the monastery.
“Whatever the reason, right now Katok Monastery needs a Khyentse tulku. You must therefore take into your care the grandson of the great Terton of Ser he is unquestionably the activity emanation of Khyentse Wangpo. But don’t build him a labrang or load him down with the responsibilities of a labrang. And don’t make him head of the monastery or impose any of those kinds of duty on him. If he can be left to nurture spontaneity and yogic discipline, he will without doubt become an incomparable mahasiddha in the Land of Snows. So don’t ever entrust him with weighty responsibilities! Not before you’ve really thought about whether it’s truly appropriate or even necessary.”
Jamgon Kongtrul gave the letter, protection cord, and scarf to Katok Situ and bestowed on Chokyi Lodro the name Lodro Gyatso. Katok Situ took it all to Tswang Chokdrup, the son of the old Terton of Ser, then returned to Katok with Chokyi Lodro, who lived there until he was thirteen years old.
Gongna Tulku told me it was snowing the day Khyentse Chokyi Lodro arrived at Katok. Situ Labrang looked huge from the outside, but inside it was virtually empty, and Rinpoche was given a very shabby room. The following day the snow was so deep that the local villagers were unable to leave their homes, which was very unusual for the region and considered by many to be a good omen. He was quickly enthroned in a simple ceremony.
The following year, Katok Situ traveled with many of his monks to Tsadra Rinchen Drak where Jamgon Kongtrul was to give the great empowerment of the General Essentialization of All the Wisdom of the Buddhas. Chokyi Lodro longed to go, but Katok Situ wouldn’t take him. “You are just a child, there’s no need for you to go,” he said, Chokyi Lodro didn’t dare argue and later said that missing his only opportunity to meet Jamgon Kongtrul was his greatest regret. This is not mentioned in the Great Biography.
Dilgo Khyentse said that Rinpoche never admitted to being a tulku of Khyentse Wangpo, in fact, Rinpoche insisted it wasn’t possible. He had been born in the year of the snake and Khyentse Wangpo had passed away only eight months earlier in the first month of the dragon year. He even backed up his assertion with quotations from the Treasury of Abhidharma and other texts. This is clearly stated in the Great Biography.
Khyentse Wangpo’s Bed
That night, Chokyi Lodro wandered through the labrang until he found a bedroom with a monk’s bed in it. It wasn’t until much later that he discovered the bedroom he had chosen was Khyentse Wangpo’s and therefore the most important room in the labrang. At the time there didn’t seem to be anywhere else for him to sleep, so he moved in. And none of the labrang staff said a word about whose room it had been.
The following year, Katok Situ visited Dzongsar for the second time.
When Chokyi Lodro politely asked him to sit down once more. And again Katok Situ refused.
“I could not possibly sit on that bed,” said Katok Situ, and instead accepted a thick cushion.
“Where do you sleep?” asked Katok Situ.
“The only bed I could find when I first arrived was this one, and I’ve slept here ever since,” replied Chokyi Lodro.
“Adzi!” exclaimed Katok Situ. “They say ‘a dog sleeps on a man’s bed,’ and it’s true!”
Chokyi Lodro said nothing.
“Adzi!” cried Katok Situ a moment later. “The saying ‘a dog sleeping on a man’s bed’ is true!”
He repeated the adage several times, until eventually Chokyi Lodro asked him why he kept saying it.
“This is the bed of Jamyang Khyentse Wangpo, the Sovereign Lord of all the teachings of the Buddha. And you sleep in it!” said Katok Situ.
Chokyi Lodro said he suddenly felt very uncomfortable. Although he had already slept in that bed for many nights, he asked Katok Situ if he should find somewhere else to sleep.
“As you are already sleeping here, you should continue to do so,” replied Katok Situ. And he couldn’t have been that unhappy about it because later he said he felt an auspicious circumstance had been created.
Katok Situ was immensely kind to Kyentse Chokyi Lodro. He talked with him at length and gave him a great deal of advice and guidance on the outer and inner practices. But Jamgon Kongtrul’s prophecy about the most auspicious option for Chokyi Lodro’s life that he live the life of a wanderer never came to be.
When Shechen Gyaltsab visited Dzongsar, Chokyi Lodro invited him to sit on Jamyang Khyentse Wangpo’s bed. Shechen Gyaltsab instantly declared that he would do no such thing. Instead he offered three prostrations, placed his forehead against the bed, then gave Chokyi Lodro an empowerment I think it was for a sadhana called the Perfectly Accomplished Guru from the treasure teachings of Jamyang Khyentse Wangpo. Only then, as he gave the empowerment, did Shechen Gyaltsab acquiesce; and when he was offered the previous Khyentse’s hat to wear, he accepted that too.
“Apart from the previous incarnation of Gyaltsab,” said Rinpoche much later, “no one dared sit on Jamyang Khyentse Wangpo’s bed. Thinking about it now, I lacked all the qualities that would have qualified me to sleep in the bed pf such a supremely excellent and unique master. But as I had already slept there for a number of years, what else could I do?”
The Khyentse Tulku Controversy
Background
As I’ve already mentioned, when Khyentse Wangpo died the prophecies predicted five incarnations, and it was Jamgon Kongtrul who recognized the tulku who was initially taken to Dzongsar Monastery as its throne holder (the body incarnation) – the tulku who died prematurely in the arms of Dzogchen Rinpoche.
While the First Khyentse Tulku was living at Dzongsar, another Khyentse tulku was also taken to live there, and a rumor quickly spread that he had been recognized by Ponlop Loter Wangpo himself. This other tulku was known as Khyen Trukma. Truk means “small” and in this context is a little impertinent, but that’s what they called him.
In the meantime, Katok Situ’s determination to bring a Khyentse incarnation to Katok Monastery had only increased. As I’ve already said, the activity incarnation of Khyentse Wangpo had yet to be recognized and enthroned when Jamgon Kongtrul recognized Khyentse Chokyi Lodro, but not before imposing the condition that the young tulku should not be burdened with the responsibilities of running a big labrang or monastery.
After the First Khyentse Tulku passed away, Kalzang Dorje wrote that strong letter demanding that Katok Situ send Khyentse Chokyi Lodro to Dzongsar. But then Kalzang Dorje died, which made things very difficult for Katok Situ. Had Kalzang Dorje lived, Katok Situ would have been able to tell him about Jamgon Kongtrul’s condition, and together they would have come up with a solution that worked for both monasteries. But as he was dead, Katok Situ’s only option was to comply with Kalzang Dorje’s final wish.
Yangsi Rinpoche Thubten Chokyi Gyatso said that from what he’d heard, Khyen Trukma was never fully accepted as the monastery’s throne holder by all the Dzongsar monks. This is true. Dzongsar is a Sakya monastery, and the monks who accepted Khyen Trukma only did so because he was a Sakyapa. But the all-powerful Khyentse Labrang, which was entirely separate from Dzongsar Monastery, emphatically did not. (Khyentse Wangpo never had much to do with Dzongsar Monastery.) This was why Kalzang Dorje, who was Khyentse Wangpo’s nephew, regent, and the interim head of Khyentse Labrang, demanded that Katok Situ send Khyentse Chokyi Lodro to Dzongsar. And this is how two incarnations of Khyentse Wangpo ended up living at the same monastery at the same time. Khyentse Labrang and Regent Kalzang Dorje looked after Chokyi Lodro, and Dzongsar Monastery looked after Khyen Trukma.
I don’t know if there were any clashes between those close to the tulkus, but as the rumor that Khyen Trukma had been recognized by Loter Wangpo was never verified, a dispute arose between Dzongsar Monastery and Khyentse Labrang, so serious that many of the monks armed themselves with daggers.
At the height of the hostilities, Katok Situ arrived at Dznogsar to speak with Chokyi Lodro.
“Jamgon Kongtrul made a prophecy about you,” said Katok Situ, over a cup of tea. “But it seems this monastery doesn’t want you. They tell me there are even people here who actively dislike you. So if you want to, you can come back to Katok with me, because I really need you.”
Chokyi Lodro, who had grown up a bit by then, thought deeply before he replied.
“I can only ever agree to anything Rinpoche asks me to do,” he said.”But first, I would like to say something.”
“Ah!” said Katok Situ. “What is it?”
“Rinpoche, you’ve asked me to go back to Katok with you. Had I not already been given to Dzongsar, that would be a very reasonable course of action. But I have been given to this monastery and I’ve settled here. It’s true, there are problems. But if I leave without resolving them, worldly people won’t hesitate to criticize me. On top of which, my dreams indicate that if I do stay, I will be able, in some small way, to benefit the Buddhadharma. As far as Katok is concerned, I could never do more than you, Rinpoche, while you live, as you do everything so much better than I do. But should there be a time when you are no longer at Katok, I promise I will serve the monastery for a full fifteen years.”
Katok Situ remained silent long after Chokyi Lodro finished speaking. He rested his gaze in the sky, and tears flowed down his cheeks.
“We human beings always fall into the same trap!” he said finally. “I thought that being older and more experienced than you, I was somehow greater and more far-sighted. But you have exceeded me both spiritually and temporally, I see now that you should not leave Dzongsar. You must remain here.”
So Chokyi Lodro stayed at Dzongsar.
Yangsi Rinpoche Thubten Chokyi Gyatso said he’d heard that when Chokyi Lodro was first sent to Dzongsar, Katok Situ had not agreed to give the tulku outright, only to lend him to Dzongsar for fifteen years. But I’ve not found a single account to corroborate this detail. All I’ve ever been told is that Khyentse Chokyi Lodro pledged to serve Katok Monastery for fifteen years – which is also mentioned in the Great Biography.
Tulku Lodro is given to Dzongsar
I will now tell you a few of the stories I heard from Dilgo Khyentse, exactly as he told them to me. The First Khyentse Tulku was receiving the transmission of Precious Chokyi Dorje, at Dzogchen Monastery, when suddenly, just as the Guru section was drawing to a close, he fell violently ill. As the tulku had a high fever, they all thought it was a flu virus, but it soon became obvious that his illness was rather more serious. His attendants called Dzogchen Rinpoche to his bedside.
“The reincarnation of my root guru is dying,” whispered Dzogchen Rinpoche, as he laid the young tulku’s head in his lap and wept. Not long after, Dzogchen Rinpoche announced that the tulku had passed away.
The First Khyentse Tulku had been the body emanation of Khyentse Wangpo, but his subsequent incarnation was never recognized. Many suspected it was Dilgo Khyentse, but when I asked him directly, he denied it.
Kalzang Dorje was Khyentse Wangpo’s nephew and became the regent of Dzongsar Monastery after Khyentse Wangpo passed away, so it was his job to care for the First Khyentse Tulku. After the tulku died, Kalzang Dorje wrote to Katok Situ:” My Dzongsar Khyentse Tulku has passed away quite suddenly, like a brilliant sun eclipsed by the moon. I am ill and close to death. Please,come what may, give me the grandson of the great Terton of Ser, the boy you have at Katok. If you care about the samaya between us brothers, and the samaya between you and your uncle, Khyentse Wangpo, you have no choice but to do as I ask. Send the tulku to Dzongsar Monastery. These are my dying words.”
Regent Kalzang Dorje passed away the day after he wrote this letter. Nevertheless, it was dispatched to Katok and delivered by hand to Katok Situ.
At first Katok Situ said nothing. Then he summoned Chokyi Lodro into his presence.
“Jamgon Kongtrul instructed me not to entrust you with any kind of responsibility not for the monastery, the labrang, or any other institution. But today I received a letter from Kalzang Dorje instructing me to give you to Dzongsar Monastery. If he were still alive, we could discuss the situation, but he is dead, and the only way I can maintain a pure samaya connection with both him and Khyentse Wangpo is to do as he asks. In fact, I have no choice, because this is the one samaya I lack the courage to ignore. So, as I can’t think of an alternative, I’m afraid you will have to go to Dzongsar.”
Chokyi Lodro replied that although he felt no great desire to go to Dzongsar, neither was he completely unmoved by the prospect. So, shortly after they spoke, Katok Situ and Chokyi Lodro, accompanied by six or seven attendants, made the journey to Dzongsar.
Khyentse Labrang was in possession of all of Jamyang Khyentse Wangpo’s wealth and belongings but did not display its riches ostentatiously.
When Chokyi Lodro first arrived at Dzongsar, the residents of the monastery didn’t go out of their way to welcome him. But later, on an auspicious day, the officials and attendants of the labrang stacked a few thick cushions on a throne in the empowerment hall, and Katok Situ preside over Chokyi Lodro’s enthronement.
The Early Years at Khyentse Labrang
When Khyentse Wangpo was at Dzongsar, he lived in houses offered by the Somo and Dumo families. When Khyentse Chokyi Lodro first moved to Dzongsar, he lived in a house that had originally belonged to the Dilgo family, where an old monk and relative of Khyentse Wangpo had once lived, and from time to time, Khyentse Wangpo must have visited him there. I think there’s still a stone fixed above the door with “Chime Drupe Gatsal” carved into it, like mani mantras are carved into rock. All these buildings were made of bamboo mats and stood side by side, once Khyentse Chokyi Lodro had settled permanently at Dzongsar, doorways were cut through the walls to make one large structure, which was then known as Khyentse Labrang. Here are some of the stories I’ve heard about life in the labrang.
Intially Rinpoche didn’t have many attendants, just a cook, a solpon, and Tsejor. He didn’t like having laypeople in the labrang. If he heard that a layperson was staying there, he would say,”What is he doing here, eating my food and misusing offerings? Tell him to go away!”
In those days, Derge Tsang did not send important emissaries to Dzongsar, and generally life was far less busy than it would later become. Tsejor said that Rinpoche’s mind seemed perfectly at peace and very clear, and that he was able to guide a multitude of activities, both large and small. He would practise from early morning until midday in complete silence, relax a little after lunch, then practice again in the late afternoon. His attendants also lived pleasant, leisurely lives.
“That was when I was truly happy,” said Rinpoche to Tsejor one day.
“You were happy, even though you had so few attendants and no wealth?” exclaimed Tsejor, a little surprised.
“However much wealth I now own,” replied Rinpoche, “I never experience the kind of peace and happiness I enjoyed in those early days.”
The Life and Times of Jamyang Khyentse Chökyi Lodrö
By Dilgo Khyentse, Orgyen Tobgyal
English version Translated by Drubgyud Tenzin Rinpoche & Khenpo Sonam Phuntsok
Chinese version drafted/translated by
