Джангтер — различия между версиями

Версия 12:31, 13 февраля 2008

Джангер (byang gter) - Северные Сокровища (терма). Это цикл терма, которые открыл Ригзин Годэм, один из Трёх Великих тертонов. Здесь содержится знаменитый цикл Гонпа Зантэл

История

В 8 веке Тибет приобрёл значительную военную силу, его влияние распространилось от Китая и Ирана до реки Ганг в Индии. Буддийские учителя приходили в Тибет, но их влияние было очень ограниченным. В соответствии с традицией, Кхенпо Шантаракшита учил там какое-то время, но не смог установить что-либо постоянное. Он посоветовал царю пригласить Гуру Падмасамбхаву, практика Тантраяны. В итоге, Гуру Падмасамбхава, Шантаракшита и Царь Трисонг Децен прочно установили буддизм и заложили основу на следующие века для тибетского народа. Непальская супруга Падмасамбхавы Шакья Дэви перед его уходом попросила его оставить учение для будущих поколений. Так, с помощью Еше Цогьял он спрятал учение в разных местах. Известные как терма, они представляли собой свежие живые методы для данного времени, а также опору для вдохновения и углубления медитационной практики.

Терма могут быть в виде ритуальных предметов, статуй, изображений. Другие представляют собой учения, написанные на жёлтом пергаменте языком, который может понять только тот, которого определил Гуру Падмасамбхава для его открытия. Тертонами являются реинкарнации учеников Падмасамбхавы. Среди его главных учеников, которые позже появились в традиции Северных Терма были: Нанам Дордже Дуджом, Намкай Нингпо, Ньяг Джнянакумара, Гьялва Чоянг и Принцесса Пемасэл.

Нанам Дордже Дуджом

Нанам Дордже Дуджом был одним из посланников, которых Трисонг Децен отправил, чтобы пригласить Гуру Падмасамбхаву в Тибет. По возвращению, он стал одним из ближайших советников Царя и министром, а также ближайшим учеником Падмасамбхавы. Практикуя Ваджракилаю, его просветление стало таким полным, что он мог проходить сквозь скалы и мгновенно перемещаться в другие места. Его следующей реинкарнацией был Ригзин Годэм. Учение, которое ему было суждено открыть являлось очень важным для будущих поколений Трисонга Децена. А также сами учения этого терма содержат пророчества, объясняющие их важность для процветания Тибета, как места религиозной практики. Они также содержат утверждения Гуру Падмасамбхавы о том, что продолжение линии Северных Терма является чрезвычайно важным для процветания самого Будизма.

Ригзин Годем

Ригзин Годем

Rigdzin Godem or Ngodrup Gyeltsen was born February 11, 1337 C.E. to a noble family just north east of Mt. Tratzang in the western Tibetan province of Tsang. His father's family had estates given by Trisong Detsen's father to their ancestor for accompanying the king's Chinese bride, the Princess Chin-ch'eng, to Tibet and for later serving as a minister for religious affairs.

The young Ngodrup Gyeltsen learned the practice of Vajrakilaya from his father as well as other practices such as Matara and Mayajala . At the age of twelve, three vulture feathers, or perhaps three tuffs of hair which looked like vulture feathehrs, grew from his head. At the age of twenty-four, five more appeared. After this, he was known as Rigdzin Godemchen (Tib: rgod kyi ldem 'phru can) "the one with vulture feathers." He was also given the titles Rigdzin Chenpo (Tib.) or Mahavidyadhara (Skt), the Great Holder of Awareness.

Зангпо Драгпа

At this time there was another incarnate lama, Tulku Zangpo Drakpa living in central Tibet. Zangpo Drakpa was a follower of the Kagyu school born in Latod (la stod). Zangpo Drakpa was the rebirth of King Trisong Desten's son Mune Tsepo. Spending many years in retreat, Zangpo Drakpa was disturbed one morning by the appearance of a young man who urged him to leave his retreat in order to reveal certain treasures.

Zangpo Drakpa dismissed this as just some meditation disturbance. In fact, this was no ordinary boy but the protector of the region of Gondu. He urged Zangpo Drakpa to find the treasures intended for him. Some days later Zangpo Drakpa decided to visit a nearby village. In route, he saw an old, dirty yogi sitting by the roadside who began to mock him, finally challenging Zangpo Drakpa to a debate about Buddhist teaching. Zangpo Drakpa agreed and found that this grungy vagrant could match him point by point.

Thinking that he should make a connection with him despite his appearance, Zangpo Drakpa searched in his bag for a white scarf to offer. As he looked up, in place of a beggar was Padmasambhava himself. As Zangpo Drakpa prostrated, Guru Padma spoke to him: "Zangpo Drakpa, I sent the protectors and you didn't listen. Finally, I had to come here myself. This is your time. Please go and find these teachings!" Padmasambhava gave a list of teachings he was to bring forth as well as the explanations for them.

Subsequently, Zangpo Drakpa revealed over fifty-five scrolls of teachings. Among these was The Prayer in Seven Chapters. He realized that this text was intended for someone else. Accordingly, in the first month of the snake year (1365, C.E.) he gave the scrolls to three of his disciples. They were instructed to travel east of Zang Zang mountains.

Zangpo Drakpa told them that they would encounter a yogi who would be carrying either a rosary or a statue of Vajrakilaya. He would also be talking from the outset of their meeting about the king of Gungthang and the state of affairs in Tibet.

On the eighth day of their journey, the three companions were sharing a meal by a stream at the end of the Daglung Monastery. A man came up carrying a rosary and a statue of Vajrakilaya whom they invited to eat with them. He accepted and having sat down, immediately began to decry the state of Tibet and bemoan the welfare of the royal house in Gungthang. The companions immediately gave the stranger the scrolls and a letter from Zangpo Drakpa. Thus Rigdzin Godem came in possession of a list of treasures and the key to opening them. The key is known to us as Leu Deunma, or the Prayer in Seven Chapters.

Ngari Panchen Pema Wangyal

These prayers have remained popular throughout Tibet. Currently available in several translations into English, the practices based on each chapter were later revealed by Ngari Panchen Pema Wangyal as treasures.

Jamgon Kongtrul also wrote a set of visualizations according to the Mindrolling tradition. In the year 1366 C.E. (the Fire Horse year of the Tibetan calendar), on April 19th (eighth day of the snake month) Rigdzin Godem brought out the key to the main body of the Northern Treasures from the top of mount Tratzang.

On June 14th (fourth day of the sheep month), he brought out the treasures themselves. Waiting with his disciples, the first rays of sunlight struck inside a cave on a rock shaped like a crossed vajra. Under this, he found a rock door which opened to the chamber containing a square blue chest with five compartments. Each compartment held teachings which over time, he transcribed, practiced and in due time transmitted. Since each section contained teachings on one hundred topics, there were five hundred in all along with various sacred objects.

Just as a minister serves the needs of the king and kingdom, these teachings are known as serving the needs of people throughout the land . Later in life, Rigdzin Godem traveled to Sikkim where he taught Dharma, opening several monasteries. There in the year 1408, he dissolved into the Dharmakaya at the age of seventy-two at Zilnon Lhakang. Among his disciples were those known as the eight close sons, the eight consorts, and the three close disciples.

His son Namgyel Gompo, his student Gompo Dorje, and his consort were his main students. From these, flowed out three streams of teachings and practice until the time of the fourth Rigdzin Godem tulku, Pema Trinley who united these into one stream of practice.

The lineage carried on by Changchub Ling is the Northern Treasures tradition. His Holiness Dilgo Khyentse used to say that the Northern Treasures is like a minister since it contains teachings from the more esoteric to the mundane. The minister has the capacity to reach everyone, to relate to people at all levels; he has to be able to relate to people at the highest level, such as a king, and he also has to be able to relate to ordinary people. The Northern Treasures was one of the main practices of King Trisong Detsen. As Guru Padmasambhava was about to depart for the Copper-Coloured Mountain and was residing at the Gungtang in Mangyul, he miraculously manifested and concealed a treasure near a place called Zang Zang Lhadrak. Later the Northern Treasures was revealed by the great Rigdzin Gödemchen who established this teaching, which later became the main practice of the great Fifth Dalai Lama.

The main seat of the Northern Treasures teaching was the great monastery of Thubten Dorje Drak, one of the six great Nyingma monasteries. There's a quote from Guru Rinpoche that says, 'When this excellent teaching degenerates, then Tibet in general will degenerate.' All the different teachers have said that the Northern Treasures was particularly created as a means to preserve the happiness and well-being of the people of Tibet. Since the Northern Treasures has been established and practised in Tibet, almost all Nyingma teachers have practised this tradition. For example, The Prayer in Seven Chapters, as well as The Prayer of Samantabhadra, belong to the Northern Treasures.

Before Dordrak Rigdzin Chenpo Pema Trinley united the three main practice traditions, the Changling Tulkus were head of the branch which originated from Rigdzin Godem's wife.

См. также

• Терма
• Ньингма
• Падмасамбхава