PDF全文閱讀：https://drive.google.com/file/d/1JcCVUeyqVqzOfw1Yytd418QyDztt_yxi/view?usp=sharing
སེ་ར་མཁའ་འགྲོ་ཀུན་བཟང་བདེ་སྐྱོང་དབང་མོ།色拉康卓．袞桑德瓊旺嫫
Sera Khandro Kunzang Dekyong Wangmo
Sera Khandro Kunzang Dekyong Wangmo (se ra mkha' 'gro kun bzang bde skyong dbang mo) was born into a wealthy, politically powerful family in Lhasa. Her father, Lhase Jampa Gonpo (lha sras byams pa mgon po), was descended from Mongolian royalty. Her mother, Tsering Chodzom (tshe ring chos 'dzom), was from the powerful Tibetan Nub clan.
色拉康卓．袞桑德瓊旺嫫（Sera Khandro Kunzang Dekyong Wangmo）出生於拉薩一個政治影響力強大的富裕家族當中。父親拉瑟蔣巴貢波（Lhase Jampa Gonpo）為蒙古王族的後裔。母親慈玲卻宗（Tsering Chodzom）則來自具有權勢的西藏努氏家族.。
From an early age, Sera Khandro was drawn towards religion; instead of playing games with other children, she recited the six-syllable mantra and encouraged other children to practice religion. She reported that revealed her first treasure when she was seven, pulling a ritual dagger part-way out of a rock at Drak Yerpa (brag yer pa) near Lhasa. In her biography she records that throughout her life she had many visionary experiences interacting with ḍākinīs and siddhas and traveling to many extraordinary Buddhafields. (All ages from her biography have been adjusted to accord with the international standard.)
從小，色拉康卓便希求修道；她不與其他孩子遊玩，而是持誦六字大明咒，也鼓勵其他孩子修持佛法。她表示自己在七歲就取出她的第一個伏藏，那時在拉薩附近的札葉巴，她將一只普巴杵從岩石中取出一部分。她在傳記裡記錄了自己一生中曾多次擁有淨相，並與空行母和成就者們交流，前往許多殊勝的淨土遊歷。（她傳記中的所有年齡，都已根據國際標準調整。）
Despite Sera Khandro's proclivity towards leading a religious life, her father insisted that she be educated in literary Chinese in order to follow his footsteps into the life of the Lhasa political elite. When she was only ten years old, her father arranged a marriage to a Chinese leader's son, a union the religiously-minded young girl opposed. Despondent at the prospect of losing her chance to practice the dharma, Sera Khandro attempted suicide by drinking a mixture of opium and alcohol.
儘管色拉康卓傾向要過著修道生活，父親卻堅持要她接受中文的文學教育，以便跟隨其步履而繼承身為拉薩政治菁英的人生。當她只有十歲時，父親便安排了一場和中國領導人之子的婚事，而這位有著修道之心的年輕女孩則反對這種結合。色拉康卓為她可能失去修持佛法的機會而感到沮喪，企圖喝下酒精和鴉片的混和物來自殺。
Traumatized by this and by the death of her beloved mother, at the age of twelve, Sera Khandro experienced a vision of Vajravārahī that changed the course of her life. Vajravārahī empowered Sera Khandro in the two treasures that would be her life's main teachings: The Secret Treasury of Reality Ḍākinīs (chos nyid mkha' 'gro gsang mdzod) and The Ḍākinīs' Heart Essence (mkha' 'gro thugs thig).
摯愛母親的過世使色拉康卓倍受創傷，她在十二歲時經歷了一次金剛亥母的淨相，從此改變了她生命的方向。金剛亥母賜予色拉康卓兩個伏藏灌頂：「實相（法性）空行秘密藏（The Secret Treasury of Reality Ḍākinīs）和空行心髓（The Ḍākinīs' Heart Essence）」，而這兩部伏藏法成為她生命中的主要修持。
Emboldened by ḍākinīs' prophecies, Sera Khandro courageously escaped from her home and her imminent marriage to join a group of Golok (mgo log) pilgrims, never to return to Lhasa or see her family again. From the moment she saw the Golok pilgrims' lama, Drime Wozer (dri med 'od zer, 1881-1924), great faith and devotion arose in her. Yet the road ahead was full of obstacles. Sera Khandro's wealthy upper-class Lhasa upbringing was no match for the harsh terrain and sub-zero temperatures of life on the road as a traveling pilgrim. She nearly starved and froze to death en route to Golok.
在空行授記的加持下，色拉康卓勇敢地逃離自己的家庭和逼近的婚事，加入一支果洛的朝聖隊伍，從此不再返回拉薩重見家人。從她見到果洛朝聖隊伍上師智美沃色（Drime Wozer，1881-1924）的那一刻起，她便生起無上的信心與虔敬。但是前方的道路充滿了障礙。色拉康卓在拉薩富裕上流階級的出生，根本敵不過身為一位朝聖者所需經歷路上艱困地形和零下溫度的生活。她在前往果洛的途中差點因饑餓和冰凍而死。
When the group finally arrived at Dartsang (brda/r tshang) the religious encampment of Drime Wozer's father Dudjom Lingpa (bdud 'joms gling pa, 1835-1904) in the high pasture lands of Golok, Sera Khandro's presence was met with jealous hostility from Drime Wozer's consort Akyongza (a skyong bza'), and she was forced to live elsewhere. She worked as a servant girl for a local nomadic family and began her preliminary practices. Quickly, she became renowned for her diligent practice, eloquent speech, and religious devotion.
當隊伍終於抵達智美沃色之父敦珠林巴（Dudjom Lingpa，1835-1904）位於果洛牧草高地的修行營地達倉（Dartsang）時，色拉康卓的出現遭到來自智美沃色佛母阿姜匝的忌妒與敵意，因而被迫住到其他地方。她為當地一個游牧家庭擔任女僕，並且開始前行修持。不消多時，她便因自身的精進修持、辯才無礙和虔敬修道而聞名。
Sera Khandro later became the consort of Gara Gyelse (mgar ra rgyal sras), son of the treasure revealer Gara Terton Dudul Wangjuk Lingpa (mgar ra gter ston bdud 'dul dbang phyug gling pa, 1857-1911) of Bennak Monastery (ban nag/pan nag) in Golok. They had two children, a daughter named Yangchen Dronma / Choying Dronma (dbyangs can sgron ma / chos dbyings sgron ma, b. 1913), and a son, Rigdzin Gyurme Dorje (rig 'dzin 'gyur med rdo rje, 1919-1924), who did not live past childhood.
色拉康卓後來成為果洛班那寺噶拉伏藏師堆督旺秋林巴（Gara Terton Dudul Wangjuk Lingpa，1857-1911)）之子噶拉嘉瑟的佛母。他們育有兩個孩子，女兒名為央金卓瑪／確英卓瑪（Yangchen Dronma / Choying Dronma，1913生），兒子仁珍久美多傑（Rigdzin Gyurme Dorje，1919-1924）則幼年早夭。
Life with Gyelse proved difficult for Sera Khandro; he disapproved of Sera Khandro's calling as a treasure revealer and forbade her from writing or propagating religious teachings. Her health worsened as she became increasingly afflicted with an arthritic condition in her legs. Meanwhile, her devotion for Drime Wozer only grew stronger. These factors contributed to Gyelse's decision to send her back to live with Drime Wozer when she was twenty-nine years old. Sera Khandro credited her reunion with Drime Wozer with curing her of her illnesses. Together they revealed many treasures. After Drime Wozer's death only three years later, his disciple Sotrul Natsok Rangdrol (bsod sprul sna tshogs rang grol, d. 1935) invited Sera Khandro to live at his monastery in Golok named Sera Monastery, the place from which she derives her title.
對色拉康卓而言，與嘉瑟一起生活顯然相當艱難，他不同意色拉康卓的伏藏師稱號，也不允許她撰寫法教或弘揚佛法。她的健康因雙腿關節炎惡化而每況愈下。與此同時，她對智美沃色的虔敬卻與日俱增。種種因素，使得嘉瑟在她二十九歲時，決定送她回去與智美沃色同住。色拉康卓相信自己與智美沃色的團聚，治癒了她的疾病。他們共同取出許多伏藏。智美沃色圓寂後還不到三年，他的弟子索珠那措讓卓（Sotrul Natsok Rangdrol，卒於1935） 邀請色拉康卓到他位於果洛名為色拉的寺院居住，她因而獲得色拉的稱謂。
Sera Khandro traveled widely throughout Golok with her attendants, the monks Tubzang (thub bzang) and her scribe Tsultrim Dorje (tshul khrims rdo rje). Her main teachings were the treasures of Dujom Lingpa and Drime Wozer as well as her own. She died in Riwoche at the age of forty-eight. It is said that before her body was burned, it dissolved into light until it was the size of a seven-year-old child's body.
色拉康卓與侍者、僧人圖臧和書記竹清多傑遍遊了果洛。她的主要教法為敦珠林巴的伏藏、智美沃色的伏藏，以及個人的伏藏。她在四十八歲時，於類烏齊圓寂。據說她的身體在荼毘之前，化光直到成為七歲女童的大小。
Sera Khandro's main disciples include the First Adzom Drukpa Pawo Dorje (a 'dzom 'brug pa dpa' bo rdo rje) and his son Gyurme Dorje ('gyur med rdo rje) and daughter Chime Wangmo ('chi med dbang mo); Dujom Lingpa's sons Pema Ledrel/Drime Wozer (pad+ma las 'brel/ dri med 'od zer) and Dorje Dradul (rdo rje dgra 'dul); the Fourth Katok Chaksa Pema Trinle Gyatso (kaH tog phyag tsha pad+ma 'phrin las rgya mtsho); Pelyul Gochen Tulku Jiktrel Chokyi Lodro (dpal yul sgo chen sprul sku 'jigs bral chos kyi blo gros); the Riwoche Zhabdrung Tulku Tsewang Drakpa (ri bo che zhabs drung sprul sku tshe dbang grags pa); Abo Soge Tulku Natsok Rangdrol (a bob sod dge sprul sku sna tshogs rang grol) and Jikga Tulku ('jigs dga' sprul sku) from Sera Monastery in Serta; Trakya Lama Sherab Wozer (khra skya bla ma shes rab 'od zer), Tromge Khandro Dawa Dronma (khrom dge mkha' 'gro zla ba sgron ma); Dzogchen Khenpo Norbu Wangyal (rdzogs chen mkhan po nor bu dbang rgyal); Chatral Sanggye Dorje (bya bral sangs rgyas rdo rje, 1913-2015); the king and queen of Ling (gling); and her own daughter Choying Dronma (chos dbyings sgron ma).
色拉康卓的主要弟子，包括第一世阿宗竹巴巴沃多傑（the First Adzom Drukpa Pawo Dorje）和他的兒子久美多傑（Gyurme Dorje）與女兒企美旺嫫（Chime Wangmo）；敦珠林巴的兒子貝瑪勒卓／智美沃色（Pema Ledrel／Drime Wozer）和多傑札督（Dorje Dradul）；第四世噶陀夏薩貝瑪欽列嘉措（the Fourth Katok Chaksa Pema Trinle Gyatso）；白玉貢千祖古吉哲確吉羅卓（Pelyul Gochen Tulku Jiktrel Chokyi Lodro）；類烏齊夏仲祖古策旺札巴（the Riwoche Zhabdrung Tulku Tsewang Drakpa）；來自色達色拉寺的阿波索傑祖古那措讓卓（Abo Soge Tulku Natsok Rangdrol）和吉噶祖古（Jikga Tulku）；察迦喇嘛謝拉沃色（Trakya Lama Sherab Wozer），准美康卓達娃鍾瑪（Tromge Khandro Dawa Dronma）；佐欽堪布諾布旺嘉（Dzogchen Khenpo Norbu Wangyal）；夏札桑吉多傑（Chatral Sanggye Dorje，1913-2015）；陵（Ling）的國王和皇后；以及她自己的女兒確英卓瑪。
Learn more about the Women Initiative, an effort to add 100 new biographies of women by 2026.
深入了解「女性開拓者」（Women Initiative）計畫，該計畫致力於在2026年前增加100部新的女性［行者］傳記。
Sarah Jacoby is Assistant Professor of Religion at Northwestern University. She earned a PhD in Indo-Tibetan Buddhist Studies at the University of Virginia in 2007.
莎拉雅各是西北大學宗教學系的助理教授。她在2007年於維吉尼亞大學獲得印藏佛學的博士學位。
Published August 2007
發表於2007年八月
Bibliography
引用資料：
Bde ba'i rdo rje. 1934. Dbus mo bde ba'i rdo rje'i rnam par thar pa nges 'byung 'dren pa'i shing rta skal ldan dad pa'i mchod sdong. Unpublished manuscript.
未出版的手稿。
Bya bral sang rgyas rdo rje. 1976. Dbus bza' mkha' 'gro bde ba'i rdo rje'i rnam thar chen mo'i mjug gi kha skong nyung du g.yu yi phra tshom. Unpublished manuscript.
未出版的手稿。
Jacoby, Sarah. 2009. "To be or not to be Celibate: Morality and Consort Practices According to the Treasure Revealer Sera Khandro’s (1892-1940) Auto/biographical Writings." In Jacoby, Sarah, and Antonio Terrone (eds), Buddhism beyond the Monastery: Tantric Practices and their Performers in Modern Tibet. Leiden: Brill.
莎拉．雅各（2009）。「獨身主義或非獨身主義：依據伏藏師色拉康卓（1892-1940）的自傳／傳記而論道德操守與伴侶修持」。收錄於莎拉．雅各和安東尼奧．特隆編輯，寺院之外的佛教：當代西藏的密宗修持和行者。萊頓：布里爾。
Jacoby, Sarah. 2009-2010. "This Inferior Female Body:’ Reflections on Life as a Treasure Revealer Through the Autobiographical Eyes of Se ra mkha’ ‘gro (Bde ba’i rdo rje, 1892-1940)." Journal of the International Association of Buddhist Studies, vol. 32, no. 1-2, pp. 115-150.
莎拉．雅各（2009-2010）。「如此卑微的女性之身：藉由色拉康卓（1892-1940）的自傳視角而反思一位伏藏師的生平」。收錄於國際佛學協會期刊，32(1-2)期，115-150頁。
Jacoby, Sarah. 2014. Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro. New York: Columbia University Press.
莎拉．雅各（2014）。《愛與解脫：藏傳佛教淨相師色拉康卓的自傳》。紐約：哥倫比亞大學出版社。
～普賢法譯小組Joy翻譯/Serena校閱，祈願一切賢善吉祥！
~ 圖片出處：https://www.rigpawiki.org/index.php?title=Sera_Khandro
~ 文字出處：https://treasuryoflives.org/biographies/view/Sera-Khandro-Kunzang-Dekyong-Wangmo/P742
留言列表
