散文吧>直贡噶举>英汉版|Drikung Monkey Year Phowa Chenmo: Report Part I

英汉版|Drikung Monkey Year Phowa Chenmo: Report Part I

2016-09-04 03:00 | 直贡噶举

英汉版|Drikung Monkey Year Phowa Chenmo: Report Part I

Introduction


From August 11th to15th (the 8th to 12th day of the 6th Tibetan month), the Drikung Phowa Chenmo had been successfully accomplished at the front lawn of the Drikung Thil Monastery. The vice president of the Buddhist Association of China, i. e., His Holiness Drikung Kyabgon Chokyi Nangwa and the 36th throne holder and the 8th Chungtsang Rinpoche,  hosted this auspicious event and transmitted the Drikung Phowa Chenmo as well as bestowed the Buddha Amitayus empowerment. Drubwang Tashi Raodan Rinpoche, the 37th Tripon of the Drikung Thil monastery, bestowed the transmission of the preliminaries of the Drikung Five fold Path of Mahamudra.


简介

2016年8月11~15日(藏历饶迥17火猴年6月8~12日),在拉萨墨竹工卡县门巴乡直贡梯寺前草坝扎西塘,直贡猴年颇瓦大法会圆满举行。尊贵的中国佛教协会副**、直贡噶举第36任法嗣、第8世琼赞法王滇津却吉拿瓦主法大法会并为参会大众授予贾初玛颇瓦法与长寿佛灌顶。直贡梯寺第37任赤奔扎西绕丹仁波切给予了直贡大手印五支道前行口传。


About 2000 monastics participated in this auspicious teaching. They came from more than 20 Drikung Kagyu monasteries of various Tibetan autonomous regions. Apart from the monastics, at least half a million of lay Tibetan and Chinese disciples were also present at the teaching. This auspicious event could not have been successfully held without the multiple-level of support from the Lhasa city government, the Maizhokunggar County goverment, and the local Manba government.

This teaching has also received numerous blessings from all the Drikung Kagyu   gurus, Drikung Dharma protectors, and great masters presenting at the teaching. The disciples’ great devotion and joint effort was an other crucial factor that ensured the success of this auspicious event.

来自20多个直贡噶举寺院的2000多名僧尼参加了法会,其中包括寺院住持、转世活佛、堪布等40多名。来自拉萨、那曲、昌都、林芝、日喀则、阿里、四川藏区、青海藏区、云南藏区、内地各省的信教大众共几十万人参加了法会。法会得到了拉萨市、墨竹工卡县及门巴乡政府在交通、通讯、生活用水用电、现场秩序维护等各方面的支持。

法会得到了直贡历代祖师与天龙护法的庇护,在现场各成就上师的加持、所有与会大众的虔敬发心和共同努力下,5天法会安全顺利地进行,呈现和谐、吉祥、圆满!

The Total Number of Participants Set a New Record

His Holiness Chokyi Nangwa emphasized the importance of objectively estimate the total number of participants. He attributed to the huge increase in total participant number to the convenience brought by model transportation. He pointed out that although the number of lay participants increased, the number of monastic participants decreased. Accordingly, he reduced the amount of Dharma teaching and instead focused on the transmission of the Drikung Phowa Chenmo and the empowerment on Buddha Amitayus. Traditionally, His Holiness would leave his throne and bless each participant during an empowerment. Due to the extremely large number of participants, disciples were directed to walk under the Thangkas of Drikung Kagyu lineage gurus to receive the blessing and empowerment.


参加法会人数创历史纪录


直贡法王却吉拿瓦表示,我们一定要客观地纪录此次法会的情况,特别不要虚报参加法会的人数。法王谦虚地说:“与历次颇瓦法会相比,此次人数较多主要归功于现代交通更加便利。但是与历史上的猴年法会相比,僧人的数量减少了,信众的人数增加了很多。为了适合广大信众的需求,传法内容相对减少,集中在颇瓦法和长寿佛灌顶,灌顶方式传统上采取法王走下法座一一灌顶加持,此次由于人数太多,改为由信众排队从悬挂的历代传承祖师唐卡下走过,接受灌顶和加持。”



Due to lack of an objective criterion, different counts of the total number of participants appeared. It was said that 400 thousands of participants were present when Buddha Shakyamuni empowerment was bestowed. It was also said that half a million participants were present when His Holiness bestowed Buddha Amitayus empowerment during the noon of August 13. During the noon of August 14, when His Holiness transmitted the Drikung Phowa Chenmo, 700 thousands of disciples were believed to be present. However, these were subjective accounts that are hard to verify. One form of objective information does exist. According the data from the newly built China mobile cell tower in the front lawn of the monastery, more than 300 thousands of China mobile users were within the range of the coverage of this tower. As there is likely a similar number of people using non-Chinamobile cell services such as China unicom and China telecom, saying that the total number of participants reached 600 thousand is safe.

事实上,因为没有一个客观的统计标准,法会期间流传着各种说法:8月12日中午,法王给予能仁金刚座灌顶的那一天,传说现场信众人数达到40万人;8月13日中午,法王给予直贡第17任法王嘉旺仁钦彭措伏藏的甚深大圆满制伏死魔长寿灌顶时,传说现场信众人数达到50万人;8月14日中午,法王发颇瓦时,传说现场人数达到70万人。这些个数字我们无从考核,但有一个比较客观的参考,根据现场新建的移动基站统计,在会场范围内的移动手机用户已经超过30万人。而我们身边就有不少使用联通或电信的人,如果加上现场联通和电信的手机用户和少数没有使用手机的信众,总人数达到60万人应属保守的估计。


August 14th is a Sunday. Large flows of disciples arrived at the monastery between the midnight of the 14th and the beginning of the Phowa transmission. The roads connecting Lhasa and the Drikung Thil Monastery had been completely paralyzed. Many disciples left their cars on the road and walked all the way to the monastery. Some reached the monastery 4 to 5 hours after the teaching had ended but still went to the front lawn to receive the inconceivable blessing.

因周末假期的原因,14日凌晨,又有很多信众从各地赶来,直至颇瓦法会正式开始时,拉萨至直贡梯寺的公路上堵满了各种车辆,很多信众只好弃车徒步赶往法会现场。有的人在颇瓦法会结束4~5个小时后才达到主会场,虽然法会已在下午结束,他们仍然执意前往空空的场地领受不可思议的加持。



With no doubt, the total number of participants of this year’s Drikung Phowa Chenmo marks a milestone of the history of Drikung Kagyu’s Monkey year teaching. Actually, no large-scale announcement had been made prior to the event either from our lineage or the government. The record-setting participant number speaks of the great merit and power of the teaching and the Tibetans’ aspirations in participating in such a rare but auspicious event that is held only every 12 years.

显而易见,从参会信众人数来看,此次已成为直贡猴年颇瓦法会历史的一个全新里程碑。法会之前,无论是直贡教派自身还是政府机构,都没有做过多的宣传,完全是依靠“12年一度的颇瓦法会”自身的口碑,以及在藏区百姓心中树立起来的强大威信,显现如此的盛况。


We will attempt to explore possible explanations of such a milestone event. We invite our readers to provide feedback and criticism of our explanations.

何以产生如此盛况?我们从以下三个方面略做分析,不妥之处,请各位读者大德给予纠正。

The Natural Manifestation of Merits of the 800 year-old Drikung Kagyu Lineage.  


In 1179, Lord Jigten Sumgon, the founder of the Drikung Kagyu Lineage, established the Drikugn Thil Monatery. During one period, 180 thousands of monastics gathered here to receive teachings and practice Dharma. The Tibetan saying “All the mountains belong to Drikungpa mountain dweller. All the flatlands belong to Drikungpa flatland dwellers” was then used to describe the great number of Drikung disciples gathered in the monastery.

1179年,直贡噶举开山祖师觉巴吉天颂恭在此地建立直贡梯寺弘传佛法。历史上就曾经在扎西塘聚集18万僧众, 闻思修行佛法。藏区流传的“山皆直贡山居者,坝皆直贡坝居者”,就是对当时盛况的称颂。

In fact, 2500 years ago, Buddha had prophesized the birth of Lord Jigten Sumgon and the prosperity of the Drikung Kagyu Lineage. It is documented in the Saddharma-smrty-upasthana-sutra that “In the Northern snow ranges, Ratna Shri will appear. There, my teaching will radiate like the sun and he will gather 700 thousand disciples”.

其实,早在2500多年前,佛陀就预言了吉天颂恭的出世与直贡噶举的兴盛,释迦牟尼佛的初始经教《正法念处经》云:“未来此地向北方,雪域直冈丹恰处,名为比丘宝吉祥,我的经教如太阳,僧团围绕七十万。”

Many great Mahasiddhas had visited the Drikung region. Dusum Khyenpa, the first Karmapa was one of them. When he arrived in Drikung, he was invited by the Drikung Thil monastery to meet with Lord Jigten Sumgon. When he met Lord Jigten Sumgon, he saw him as the Buddha himself and developed great devotion in him. He also saw the Drikung region as the mandala of Chakrasambhava. The first Karmapa received many teachings from Lord Jigten Sumgon.

不仅如此,历史上直贡地区还留下了许多伟大成就者的足迹。第一世噶玛巴杜松虔巴曾来到这里,直贡梯寺迎请他来见吉天颂恭,结果他亲眼看到的是释迦牟尼佛及尊前的两大弟子舍利子和目键连。因此,杜松虔巴生起了极大的虔信,而从吉天颂恭领受了许多教法。此外,他还看见整个直贡地方就是胜乐金刚的坛城。



In another occasion, a Sakya Mahasiddha came to Drikung to debate with Lord Jigten Sumgon. However, at his first sight of Lord Jigten Sumgon, he realized that Lord Jigten Sumgon was the Buddha and therefore developed great devotion in him and asked to be one of his disciples. He asked Lord Jigten Sumgon to write a great treatise on the stages of the path to enlightenment, which turned out to be The Treasury of Instructions.

另一位萨迦智者曾抱着跟觉巴吉天颂恭辩论的目的而来,但当他拜见的时候,感到吉天颂恭与佛无二无别,当场生起信心,跪下祈求并成为吉天颂恭的弟子。他请求吉天颂恭写一部道次广论,就是现在的《大乘精要法门》。

In the fall of 1373, the young Tsongkhapa left the Jakhyung Monastery and travelled to the Drikung Thil Monastery through  Qamdo with his companies. There he met the 11th Drikung Kagyu Lineage holder Chen Nga Chokyi Gyalpo and received the sadhana on cultivating Bodhicitta and teaching on the Five fold Path of Mahamudra as well as the Six Yogas of Naropa. Nowadays, one can still view the cave that Tsongkhapa meditated which is under the meditation room of Lord Jigten Sumgon at the Drikung Thil monastery.


1373年秋,年轻的宗喀巴离开夏琼寺,由两位舅舅陪伴,随直贡梯寺丹玛仁青等经昌都抵达直贡梯寺,谒见第11任直贡法王兼那却吉嘉波,领受大乘菩提心仪轨、大印五支和那若六法等教法。如今在直贡梯寺觉巴吉天颂恭的修行处扎雷噶琼禅堂的下面,还可以看到宗喀巴大师的修行洞。

In 1413, the Yongle Emperor Di Zhu of the Ming Empire awarded the tile of Chan Jiao Wang to Goshri Dondrup Gyalpo, the 12th throne holder. This title indicated that His Holiness Goshri Dondrup Gyalpo had been recognized as one of the 8 most importantre religious leaders, which helped promote the reputation of the Drikung Kagyu Lineage in the Lhasa area.

1413年(明永乐11年)第12任直贡法嗣国师敦珠嘉波曾获用了皇帝赐予“阐教王”封号并获赐法帽、印章等,之后直贡派在拉萨附近区域提高了声望。

In 1988, His Holiness Jigme Phuntsok of the Nyingma Lineage also travelled to Drikung. He revealed a terma sadhana of Buddha Kurukulle in the Terom hot springs area. There Achi Chokyi Dromla revealed herself to him. Spontanously, he wrote a prayer for Achi Chokyi Dromla.


1988年,宁玛派晋美彭措法王来到直贡地区,在德仲温泉开取作明佛母仪轨伏藏,在直贡梯寺亲见阿企法度母并写了一篇赞颂文,盛赞直贡是不可思议的佛法圣地。

Since the era of Lord Jigten Sumgon, many mahasiddhas have emerged at Drikung. With their boundless compassion and pure altruistic intentions to benefit others, they planned numerous seeds for sentient beings’ reaching of liberation.


从教主觉巴吉天颂恭开始,历史上直贡这片秀美吉祥的山川,涌现了大量的成就者,他们利益众生的广大发心,就像在青翠的山谷间播下了一粒粒种子,在条件成熟时,自然发芽成长,开花结果。


The Calling From A Practice Based Trandition

The Drikung Kagyu Linieage is famous for its retreat meditation practice in the mountains. The one who has reached the highest level of realization is appointed as the Tripon of the Drikung Thil Monastery. All Tripon in history have taken on heavy responsibilities for the lineage. On one hand, they engage in meditation retreat throughout their lives. On the other hand, they provide instructions on retreat practice to the younger generation and train then next Tripon.


实修传统的感召

以山居闭关实修而著称的直贡噶举派,任命最高证悟成就者为直贡梯寺的赤奔。历代赤奔肩负教派的重任,他们通常终身闭关修行,同时,不仅要培养指导年轻的闭关修行者,还要将教派最核心机密的禅修窍诀传授给他挑选出来的下一任赤奔接班人。


Tashi Raodan Rinpoche: The Mahasiddha Who Reached Full Realization of Mahamudra


Tashi Raodan Rinpoche, the 37th Tripon (the headretreat master) of the Drikung Thil Monastery, is recognized as the Milarepa of the modern time. He arrived at the teaching on August 10th, drawing a huge attention from both the monastic and lay disciples.

Between August 10th to 15th, he led the puja in the main tent during the day and stayed overnight at the tent that the monastery built for him. It is said that becauseof his level of achievement, for many years he remains in meditation at night and never sleeps. It is hard for disciples to see Tashi Raodan Rinpoche and receive teachings from him in other occasions because he spends the majority of histime in retreat meditating. All disciples felt blessed and joyful for having this precious opportunity to see Tashi Raodan Rinpoche in person.

大手印成就者扎西绕丹仁波切(正式法名:竹旺慈城嘉波)

直贡梯寺第37任赤奔(闭关总导师)、比丘扎西绕丹仁波切,是被誉为现代密勒日巴的大手印成就者。此次法会中,他8月10日抵达法会现场,即受到僧俗大众的强烈关注。

8月10~15日,扎西绕丹仁波切白天在大法帐中带领僧众修法,晚上在直贡梯寺专门为他搭建的帐篷中过夜,传说他已修行夜不倒单多年。平时,仁波切在闭关房中修行,一般信众很难见到他,更不必说聆听他的教诲。此次有机会亲近成就者,让每一位信众都感受到无比的难得殊胜。


From our observation, no matter where he was or what he did, Tashi Raodan Rinpoche always remained calm and peaceful. He diligently served His Holiness with full devotion, setting a great example for all disciples. He treated all disciples in the same way, regardless whether they are government officials or ordinary people. 

He did not receive any form of material offerings and responded to all kinds of disciples and requests with his calmly sutra chanting. Occasionally, he provided brief answers to disciples’ questions.


法会的几天里,我们一直在观察,任何场合,扎西绕丹仁波切总是沉默澹然处之。对待法王,他的虔敬承事,为每一位弟子做出表率。对待信众,不论是市级领导还是黎民百姓,他都一视同仁,不卑不亢。

他拒收任何物质形式的供养,在嘈杂纷乱的人流与花样百出的祈请面前,他最多的表现是拿起经书,以沉着清晰的音调念诵着,偶尔也会以最简洁的几个字来回答信众的提问。

When he was in the main tent, he sat on his seat peacefully and never left his seat during the breaks. His gaze was penetrating, completely conquering the mind of disciples of all ages with love, kindness, and compassion.

At the end of each day, a crowd of disciples always flooded into his tent, prostrating and offering khada to him. All grew a firm and unshakable devotion in Dharma. He did not leave the main tent until all disciples were gone. But immediately after he arrived at his own tent, he started to meet disciples again. A long line always could be spotted outside of his tent.

大法帐中,他静静地坐在法座上,每座间歇也从不下座,他的眼睛炯炯发光,恒常散发的沉静与悲悯将远道而来的男女老幼们完全震摄住了。

每天法会结束,信众们从法帐外涌进来,向他顶礼、献哈达,对佛法升起不可思议的虔敬信心。他总是等到大法帐里的人们纷纷离去,才转至自己的帐篷。通常情况下,毫无间隙地,他又继续接见自己帐篷外面排成长龙的上千名信众。


In the age of Dharma degeneration, disciples burst into tears after meeting such a Bhikkhu who keeps his vows intact and diligently engages in practice.

Disciples cultivated faith in the power of Dharma practice because they personally experienced Tashi Raodan Rinpoche’s realization.

末法时代,人们为能见到这样戒律清净、精进修行的比丘而喜极而泣。

人们相信实修的真实、实修的力量,而他,就这样活生生地将自己的实修境界展现在人们的面前。


In the noon of August 14th, after His Holiness had performed the Phowa transmission, Tashi Raodan Rinpoche performed an oral transmission of the preliminary practices of the Five fold Path of Muhamudra. All felt shocked by hearing his sonorous voice and had a difficult time believing that such a deep and steady voice came from someone who was slim like him. Accompanied his transmission was thunder and the fast moving of clouds. All stopped coincidently at the completion of this oral transmission. Disciples took the appearance of thunder as an auspicious sign indicating that the teachings of Drikung Kagyu Lineage will spread far and wide.

8月14日中午,法王给予颇瓦法教授之后,赤奔扎西绕丹仁波切为与会大众授予大印五支前行口传。当他沉稳洪亮的声音透过扩音设备在法会现场扩散开来时,令人惊异这孔武有力的声音竟然出自那样单薄的身体!霎时会场上空风起云涌,传来隆隆雷鸣,但并未下雨,之后,雷声随着口传的结束戛然而止。人们将此视为吉祥的征兆,显示出直贡传承之教法远播天下。

(With extremely fortune, we interviewed multiple great masters and learned about their interactions with Tashi Raodan Rinpoche. Please see our following report to learn more about Tashi Raodan Rinpoche)

(此次法会期间我们有幸采访了诸位上师,他们记忆中比丘扎西绕丹仁波切的故事非常精彩,敬请期待后续报道。)

The Power of Padmasambhavas Terma

The Drikugn Monkey year teaching had been established by Konchog Trinle Sangpo (1656 – 1718), the 25th throne holder and the second Chetsang Rinpoche. The second Chungtsang Rinpoche (the 26th throne holder) His Holiness Trinle Dondrup Choegyal inherited and further promoted this tradition.

According to the Nyingma Lineage, Padmasambhava was born on the 10th day of the Monkey month of the Monkey year. Gyalwang Rinchen Phuntsog, the 17th throne holder who revealed many precious termas and contributed significantly to the prosperity of Drikung Kagyu, had been viewed as the incarnation of Padmasambhava.

莲师伏藏法的魅力


猴年法会的传统由直贡噶举第二十五任法嗣昆秋赤列桑波(1656~1718,第二世澈赞法王)创立,由第二十六任法王赤列敦珠却杰(1704~1754,第二世琼赞法王)继承和发展。


藏传佛教宁玛派相信莲花生大士生于猴年猴月十日,而直贡噶举第17任法嗣嘉旺仁钦彭措被视为莲花生大士的化身,他的一生开取珍贵的伏藏,为直贡教派的发展带来新的源动力。




His Holiness Chokyi Namgwa is regarded as the embodiment of Manjushri. Although the title of “Chungtsang” had not been used until the 24th throne holder’s era, His Holiness’ previous incarnations include Mahasiddha Saraha in India and Chenga Sherab Jungne (1187 – 1241) in Tibet, who was the most excellent disciple of Lord Jigten Sumgon. He has manifested as 9 previous lineage holders. They include:


此次主法颇瓦大法会的直贡法王却吉拿瓦被视为文殊菩萨化身,而直贡琼赞法王名号,正式始于第24任直贡法王昆钦仁津却札,但他的化身来源可远溯至文殊师利菩萨,而在印度他是大成就者萨惹哈,在西藏则是觉巴吉天颂恭最杰出的弟子——兼那谢拉迥涅(慧源,1187~1241)。在历代直贡传承上师中,曾化身为:


The 9th throne holder Chunyipa Dorje Rinchen (1278 – 1314)  →

第9任法王迥倪巴多杰仁钦 (1278~1314)→

The 17th throne holder Gyalwang Rinchen Phuntsog (1509 – 1557)→

第17任法王嘉旺仁钦彭措 (1509~1557)→

The 24th throne holder Kunkhyen Rigzin Chodrak (1598 – 1659 the first Chungtsang Rinpoche)

第24任法王昆钦仁津却札

(1595~1659,第一世琼赞法王)→

The 26th the throne holder Trinle Dondrup Choegyal (1704 – 1754 the second Chungtsang Rinpoche)

第26任法王赤列敦珠却杰

(1704~1754,第二世琼赞法王)→

The 28th throne holder Tenzin Chokyi Nyima (1755 – 1792 the third Chungtsang Rinpoche)

第28任法王滇津卻吉尼玛

(1755~1792,第三世琼赞法王)→

The 30th throne holder Tenzin Chokyi Gyaltsen (1793 – 1826 the fourth Chungtsang Rinpoche)

第30任法王滇津却吉嘉称

(1793~1826,第四世琼赞法王)→

The 31st throne holder Konchog Chokyi Norbu (1827 – 1865 the fifth Chungtsang Rinpoche)→

第31任法王昆秋却倪诺布

(1827~1865,第五世琼赞法王)→

The 33rd throne holder Tenzin Chokyi Lodro (1868 – 1906 the sixth Chungtsang Rinpoche)→

第33任法王滇津却吉罗卓

(1868~1906,第六世琼赞法王)→

The 35th throne holder Tenzin Chokyi Jungne (1909 – 1940 the seventh Chungtsang Rinpoche)→

第35任法王滇津却吉迥涅

(1909~1940,第七世琼赞法王)→


The 36th throne holder Tenzin Chokyi Nangwa (1942 – , the eighth Chungtsang Rinpoche)→

第36任法王滇津却吉拿瓦

(1942~ ,第八世琼赞法王)。

His Holiness Chokyi Nangwa shared that in history, the throne holder always fully dressed up as Padmasambhava on one day of the Monkey year teaching to bestow the Buddha Amitayus empowerment. This time, he simplified this ritual and wore only the crown of Padmasambhava.

直贡法王却吉拿瓦向我们介绍说:“历史上,猴年大法会期间的某一天,直贡法王都要穿着佩戴全套的莲师的服饰,给予长寿伏藏法的灌顶。这一次比较简化,只是佩戴了莲师的帽子。”



A Stable Transition to the Future


The unprecedented attendance of this year’s Drikung Phowa Chenmo reflects the great compassion of Padmasambhava as well as Drikung Kagyu’s focus on practice. It is because disciples want to be liberated from samsara and take birth in the pureland that they cherish this precious once-12th-year opportunity to receive the Phowa transmission.

Regardless of the prosperity that the Drikung Kagyu Lineage shown in this teaching, His Holiness Chokyi Nangwa remained calm as usual. He explicitly clarified, “Lord Jigten Sumgon had prophesized that the future of the Drikung Kagyu Lineage will remain stable, no extreme high or low points will appear. History of our lineage has shown that regardless of many devastating events targeting at destroying our lineage, the lineage have remained intact with the blessing and efforts of all lineage holders and gurus. In the future, our lineage will continue this steady and stable development. In this way, we can benefit more sentient beings.”

平稳走向未来

此次直贡猴年颇瓦大法会的空前盛况,是实修传承与莲花生大士慈悲力量的感召显现。人们渴望摆脱轮回,希求往生净土,因而“12年一次的颇瓦法会”才显得格外珍贵。可以说,此次盛况完全是由于喜马拉雅山脉人心所向而致。

然而,一贯低调沉稳的直贡法王却吉拿瓦并没有显露特别的欣喜,他向我们明确表示:“祖师吉天颂恭曾经预言,直贡噶举的发展将不会最高,也不会最低,而是沿着中等水平平稳地发展。从历史来看,直贡噶举虽屡次遭遇危难陷入低潮,但都依靠历代传承祖师的加持与法脉持有者的努力而起死回生。未来,我们直贡教派还是会承袭祖师的教言而平稳持续地发展,这样才能利益更广大的众生。”



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༄། ཁམས་གསུམ་ཆོས་ཀྱི་རྒྱལ་པོ་ཐུབ་དབང་གཉིས་པ་རྒྱལ་བ་འབྲི་གུང་པའི་བསྟན་པའི་གསོལ་འབྱེད་ཆེན་པོ་འབྲི་གུང་༧སྐྱོབ་པ་འཇིག་རྟེན་གསུམ་གྱི་མགོན་པོས་འོག་མིན་དཔལ་གྱི་ནགས་ཁྲོད་དུ་བཀའ་བརྒྱུད་འབྲི་གུང་པའི་གདན་ས་ཐོག་མར་སྤྱི་ལོ་༡༡༧༩ ལོར་ཕྱག་བཏབ་པར་མཛད། དེའི་གདན་འཛིན་འབྲི་གུང་༧སྐྱབས་མགོན་ཉི་ཟླ་རྣམ་གཉིས་ཏེ། ༧སྐྱབས་མགོན་ཆོས་ཀྱི་སྣང་བ་དཔལ་བཟང་པོ་མཆོག་དང་། ༧སྐྱབས་མགོན་འཕྲིན་ལས་ལྷུན་འགྲུབ་དཔལ་བཟང་པོ་རྣམ་གཉིས་ལགས་སོ།།

藏传佛教直贡噶举派1179年由觉巴吉天颂恭创立,目前由直贡法王却吉拿瓦和直贡法王赤列伦珠共同执掌教法。 The Drikung Kagyu was founded in 1179 by Kyobpa Jigten Sumgön. It is headed by His Holiness the Drikung Kyabgon Chokyi Nangwa and His Holiness the Drikung Kyabgon Tinle Lhundup.