二十世纪稀有的持明之一・怙主多竹千仁波切 | 宗萨钦哲仁波切2月3日撰写

多竹千仁波切 (1927-2022)

作者 | 宗萨钦哲仁波切

2022.02.03

我们人类往往会借由如何将理论付诸实践来评价一个政治人物、人道主义分子或环保人士的可靠性或价值，但这样的评估并不容易。这个人言行一致吗？他们说话算数吗？很难看得出来。当这个人涉及有关灵性修道的事务，那就更难分辨了。

我们很多人都非常善于宣讲佛教教义。例如教授“无常”时，我们很会引用伟大释论的最好建言，并且背诵出佛陀有关无常的话语和诗歌。然而每当别人请求我们的原谅和忘记时，我们的心却变得硬冷。每当一个庞大愿景需要长期规划时，所有关于无常的思想都被碾碎。

我们有些人也许谈论菩提心时讲得头头是道，但在关键时刻，我们修菩提心顶多是为了累积福德，好在灵性道上前进，或者最糟糕的是为了我们个人的满足。如果你觉得修持菩提心有难度，等你听到大圆满和修持大圆满教法所需的条件就知道了。

大圆满核心教法的其中一项是不造作、无牵挂，换句话说，如何在举止、态度、世界观等上面，保持百分百的真诚与真实。如今许多人喜欢谈论“不造作”之道，但少有人能够修持并真正生活在不造作之中，亦即少有的大圆满的修持者。难怪伟大的大圆满上师一而再地提醒我们，大圆满教法和大圆满行者之间有着巨大的差别。

怙主多竹千仁波切被许多信徒，尤其是他的弟子们，认为是二十世纪稀有、现存的持明之一。这位无牵挂的“持觉者”，剽用创巴仁波切的话，是“真实威相（authentic presence）”的典范。就我个人而言，我不敢做此声明，我怎么能？只有持明可以认证其他持明。

即便如此，像我这样的人仍有其他方式可以证实一个人是否为持明，其中一个方式是听听我的上师们如何说。包括我自己的上师在内，许多伟大上师公开地尊怙主多竹千仁波切为持明。就我的经验，这些上师所说的每一句话，最后都证明是真的，所以我没有理由不相信他们。另一个方式是透过个人观察。

在此先说明，虽然我假装不是，但我对于符合社会期待、道德准则、当然还有政治正确等所有我喜欢玩的游戏很入迷，这本身显示我缺乏真实性。像我这样充满不安全感的人，我所做的每一个举动都产生出越来越多的伪善。这也许是为什么我的投射所创造出的世界似乎充满了伪君子 --- 他们散发的谦恭根本不是谦逊；他们努力表现得惊世骇俗，基本心态却是非常保守；他们在众人面前显现朴实模样，但私底下放纵于过度的铺张浪费。

我们很多人接受、甚至试着夸耀一个随和、无牵挂的表面形象，但那不过是肤浅而已，世上很少有人真正的无牵无挂。这种缺乏无牵挂的副作用是我们的每一个念头和行动都是谋划或造作的。结果，见、修、行变得假装而虚伪 --- 见地被夸大或低估（我们夸大究竟真理和低估相对真理）所遮掩，禅修是假装，我们的行为滋生出连续不断对自己和他人的评断。年复一年，我们谈论著空性，然而极小的批评就能深深伤害我们的心，一丝丝赞美就让我们明显地自大起来。

我从九岁时便认识怙主多竹千仁波切。尽管我的感知狭隘、有限，我仍多次见证到他的永不妥协。他是这个星球上少有的真正不妥协的人之一。如果我要讲述一些证明他是如何不妥协、不伪善的事情，会引起一片哗然，甚至会触发造成毁灭自己和他人的负面事情。就像青蛙以为自己居住的小井汇集了世界上所有的水，当牠看到池塘并且了解到自己的眼界多么微小时，便惊吓得昏了过去。很多人可能不会相信半个字，其他人则可能吓昏了。只有一些人体会到，怙主多竹千仁波切所做的每一件事都是令人惊讶的真实性的证明。

那些不只在理论上也在实修上能品尝不造作法道滋味的人，将会体会到，这时代的人们受到了多么大的加持，因为当怙主多竹千仁波切行走于这个地球时，我们也同时存在，他是佛法活生生的体现。

We human beings tend to assess the authenticity or value of a politician, humanitarian activist or environmentalist by how well they put a theory into practice. But such an assessment is not easy to make. Does the person practise what they preach? Do they walk the talk? It’s hard to tell. And it gets even more difficult when the person involved has something to do with a spiritual path.

Many of us are very good at presenting buddhist teachings. When we teach impermanence, for instance, we have the ability to quote the best advice from the great commentaries and recite from memory the Buddha’s words and songs of impermanence. Yet the moment we are called on to forgive and forget, our hearts freeze solid. And the moment a grand vision requires some long-term planning, all thought of impermanence is crushed.

Some of us may have the ability to talk convincingly about bodhichitta. But when push comes to shove, our practice of bodhichitta is, at best, to accumulate merit so we can advance along our own spiritual path or, at worst, for our own personal gratification. And if you think the practice of bodhichitta is challenging, wait until you hear about Dzogchen and what it takes to put those teachings into action.

One of the core Dzogchen teachings is about being uncontrived and carefree. In other words, how to be 100% genuine and authentic in manner, attitude, world view and so on. Many people these days love to talk about the great path of ‘uncontriving’, but few are able to practise and actually live it – to be a Dzogchenpa. No wonder the great Dzogchen masters have warned us again and again about the vast chasm between Dzogchen the teaching and the Dzogchenpa.

Kyabje Dodrupchen Rinpoche was considered by many devotees, and especially by his disciples, to be one of the 20th century’s rare, living vidyadharas; a carefree ‘awareness holder’, who, to plagiarize Trungpa Rinpoche, was the epitome of ‘authentic presence’. Personally, I would not dare to make such a claim. How could I? Only vidyadharas can recognize other vidyadharas.

Even so, there are other ways for someone like me to establish whether a person is a vidyadhara or not. One way is to listen to my masters. Many great masters, my own included, openly venerated Kyabje Dodrupchen Rinpoche as a vidyadhara. In my experience, every word these masters ever spoke turned out to be true, so there was no reason for me not to believe them. Another way is through personal observation.

I should mention here that, although I pretend otherwise, I am a sucker when it comes to meeting social expectations, norms, etiquettes and, of course, political correctness, all of which I love to play with – which in itself is a sign of my lack of authenticity. Full, as I am, of insecurities, every move I make spawns more and more hypocrisy. Perhaps that is why the world my projections create seems to be full of hypocrites – hypocrites who ooze humility yet are anything but humble, who strive to be outrageous but whose basic attitudes are deeply conventional, who exude austerity in public but privately indulge in wanton extravagance.

Many of us adopt and even try to flaunt an easy-going, carefree persona but it’s rarely more than skin deep. Few people in this world are genuinely carefree. One of the side effects of this lack of carefreeness is that our every thought and action is contrived or fabricated. As a result, view, meditation and action become sanctimonious and hypocritical: the view is veiled by exaggeration or under-estimation (we exaggerate the ultimate truth and underestimate the relative truth); meditation is make-believe; and our actions breed a continuous stream of judgements about ourselves and others. Year after year, we talk about emptiness, yet the tiniest criticism cuts us to the quick and at a hint of praise we visibly bloat with pride.

I have known Kyabje Dodrupchen Rinpoche since I was nine years old. Time and again, in spite of my own narrow, limited perceptions, I witnessed just how uncompromising he always was – one of the few truly uncompromising beings on this planet. But were I to recount some of the incidents that demonstrate just how uncompromising and unhypocritical he really was, there would be an uproar. It might even trigger negative activities which could lead to the ruin of oneself and others. Like the frog who thought the tiny well he lived in contained all the water in the world, then fainted with shock when he saw a pond and realized how small his vision had been, many people would not believe a word, while others would faint with shock. Just a few would appreciate that everything Kyabje Dodrupchen Rinpoche ever did was an astonishing demonstration of authenticity.

Those who can savour the taste of the uncontrived path, not just in theory but in practice, will appreciate just how blessed the beings of this age are to have been alive at the same time that Kyabje Dodrupchen Rinpoche walked on this earth, a living embodiment of the Buddha’s Dharma.

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