Blazing Splendor. Tulku Urgyen Rinpoche

Чтение книги онлайн.

      When Old Khyentse passed away, the fifteenth Karmapa saw in a vision that instead of just a single reincarnation, twenty-five emanations would appear, each embodying one of the twenty-five aspects of fruition: five each for enlightened body, speech, mind, qualities, and activity. Among these, five principal incarnations were recognized and enthroned. That’s why we see so many reincarnations these days with the name Khyentse.

      It is said that the activity of these amazing Khyentse incarnations is unceasing, like the moon rising when the sun sets: when one passes away, another appears in his place. When he died, several tulkus appeared to take over his Dharma activities. Seen from our side, while one of them dissolves back into the buddhafield, another emanation appears, sometimes even more brilliant than the previous one. After the great Khyentse died, Dzongsar Khyentse appeared, who was equally amazing. Then when Dzongsar Khyentse set, Dilgo Khyentse rose.

      Khakyab Dorje had a similar vision that after Kongtrul passed away there would be twenty-five reincarnations as well. The number of such tulkus—“magical forms” that appear to benefit beings—is inconceivable.

      I don’t know much more than this about Kongtrul and Khyentse. You can find the details of their lives in their respective biographies.⁵⁶ I haven’t made up any of these stories myself; I’ve only repeated the words I have heard from my precious teachers.

7

       Lord of Activity, the Fifteenth Karmapa

      After Khyentse and Kongtrul, no one performed a greater service for the propagation of Chokgyur Lingpa’s New Treasures than Khakyab Dorje, the fifteenth Karmapa.

      Before passing on, the Karmapas traditionally write a letter describing where their next incarnation will be born. And so it was that Khakyab Dorje was found as a young child in the Tsang province of Central Tibet by a search party of lamas who used as their guide a letter written by the previous Karmapa. Chokgyur Lingpa further confirmed his identity in an independent prediction that pointed to the same child.

      From an early age, Khakyab Dorje was remarkable. While still quite young, he was asked to consecrate a monastery near his family home. “I’ll do it on the first day of the twelfth month,” he replied.

      By that time, he was residing in Tsurphu, quite a long distance from the monastery he had been asked to consecrate. But instead of traveling there, on the morning of the chosen day he just asked for a covered basin. His attendants thought he was playing when he told them, “Today I am consecrating a monastery far away!”

      They played along with him when he insisted that two attendants carry the basin around Tsurphu. The young Karmapa walked along throwing grains into the basin. Later, some people who lived near the distant monastery made the journey to Tsurphu and said that grain had fallen from the sky on that very day, just like a light rain.

      As he grew up, Khakyab Dorje came to possess profound scholarship, but he also performed many miracles. He was a tertön who had access to both earth and mind treasures.

      Sometimes terma objects just suddenly appeared in the Karmapa’s hands, very hot and sometimes moving of their own accord. This happened once while he was on a visit to the Amnye region. He received a terma from a local spirit and it was still quite hot while he held it—so hot that when he put it on the table, other people couldn’t touch it without being burned. All these terma objects were still kept at Tsurphu when I was there.

      Instead of having to go out somewhere, like a cave, to find the terma, the Karmapa had many terma objects brought to him by the spirits who were keepers of the termas. The Dharma protectors would place terma caskets on the table right in front of him at Tsurphu.

      I saw one such terma object that was kept in his sacred treasury box: an image of the Lotus-Born master, highly unusual in that half the body was bronze and the other half pure crystal. I have never seen another like it. I also saw many sacred kilaya daggers and other Padmasambhava statues and was told when and from whom he had obtained them. One kilaya dagger was of meteoric iron with a crystal top, also extraordinary. There were many such exquisite treasures, like nothing I have ever seen anywhere else.

      Sometimes in his field of vision the Karmapa would suddenly see terma boxes appear, floating toward him in space. Occasionally these floating boxes were even seen by others. This happened once while the Karmapa was on pilgrimage to Yarlung, a few days from Tsurphu. As he was riding, terma boxes began to swirl around him in midair. Several of the servants saw them.

      “Today there was a vicious attack of evil spirits,” one of the servants later commented.

      “I’m not sure how vicious it was,” the Karmapa replied.

      Because the Karmapa is an emanation of buddha activity, when a tertön connects with him, that in itself increases the propagation of the terma teachings. A look through the history of tertöns reveals again and again that if one of the Karmapas shows respect for a tertön, then the Karmapa’s influence and blessings will make everyone accept the tertön and his teachings without doubt or dispute. This is why major tertöns need to link up with the Karmapa; otherwise, the tertön is at risk of being called crazy or a charlatan.

      But СКАЧАТЬ