The Second Tukwan, Ngawang Chokyi Gyatso (thu'u bkwan 02 Ngag dbang chos kyi rgya mtsho) was born in Amdo in 1680, the iron-monkey year of the eleventh sexagenary cycle. His birth place is called Char Zenching (char zen ching) which is not very far from the birth place of his previous reincarnation, Lobzang Rabten (blo bzang rab brtan, d.u.).
When his mother took the baby to Gonlung Jampa Ling (dgon lung byams pa gling) for a blessing from the Forty-fourth Ganden Trichen, Lodro Gyatso (dga' ldan khri pa 44 khri chen blo gros rgya mtsho, 1635-1688), who was then on his way to Beijing, the Trichen intimated that the child was a reincarnation of a lama by respectfully touching his forehead and praying for his long life. At the age of three or four the child was identified as the reincarnation of Lobzang Rabten, who had been the seventeenth abbot of Gonlung Jampa Ling by the monastery's authorities, and brought to the monastery to be enthroned and educated. The title given the line, Tukwan, refers to the clan of the first incarnation.
The Second Changkya, Ngawang Lobzang Choden (lcang skya 02 ngag dbang blo bzang chos ldan 1642-1714) granted the boy the vows of a novice monk (dge tshul) and named him Ngawang Chokyi Gyatso. Subsequently Changkya served as his teacher and guided him through the traditional courses of studies in sutra. He also granted Ngawang Chokyi Gyatso many initiations and empowerments, and transmissions according to their tradition. Ngawang Chokyi Gyatso also received empowerments on tantric deities including Yamāntaka from Kunga Gyeltsen (bde rgu chung ba kun dga' rgyal mtshan, d.u.).
To further his studies, Ngawang Chokyi Gyatso travelled to Lhasa and matriculated in Gomang College (sgo mang grwa tshang) of Drepung Monastery ('bras spungs). There he studied the philosophical texts of the Geluk monastic curriculum under a number of scholars including Jamyang Zhepai Dorje ('jam dbyangs bzhad pa'i rdo rje, 1648-1721/1722), the first Jamyang Zhepa; Gyelse Jigme Drakpa (rgyal sras 'jigs med grags pa, d.u.), and Lobzang Jinpa (mkhan po blo bzang sbyin pa, d.u.), the abbot of Loseling College (blo gsal gling grwa tshang). Ngawang Chokyi Gyatso received the vows of full ordination (dge slong) from the Sixth Paṇchen Lama, Lobzang Pelden Yeshe (paN chen bla ma 06 blo bzang dpal ldan ye shes, 1738-1780). According to the sources, Kunga Gyeltsen (kun dga' rgyal mtshan d.u.), the twenty-second abbot of Gonlung, also served as teacher to this Tukwan. In addition to the philosophical courses he also learned poetry from Yar Dokpa (yar 'brog pa, d.u.) and medicine and related topics from a Khampa doctor named Logawa (khams pa 'tsho byed blo dga' ba, d.u.).
After his years of studies in U-Tsang Tukwan Ngawang Chokyi Gyatso returned to his home town in Amdo. At the age of twenty-five he was enthroned as the twenty-fourth abbot of Gonlung. During his tenure he gave special interest and attention to the education and disciplines of monks of the monastery. He used all the offerings that he received from devotees for traditional murals of the Assembly Hall and construction of the Chubzang Hermitage (chu bzang ri khrod), which he established near Gonlung in the last years of the end of his life.
In 1719, at the age of forty, Tukwan was invited to visit his palace in Beijing by the Kangxi Emperor, (r. 1661-1722). At his arrival in Beijing Tukwan was accommodated in the Podrang Serpo (pho brang ser po; the Yellow Palace).
The Seventh Dalai Lama, Kelzang Gyatso (ta la'i bla ma 07 bskal bzang rgya mtsho 1708-1757) who was born in Litang (li thang) was then residing in Kumbum Monastery (sku 'bum) in Amdo, and the following year the Kangxi Emperor instructed Tukwan to escort the young Dalai Lama to Lhasa and organize his enthronement there. Tukwan Ngawang Chokyi Gyatso travelled with the Dalai Lama and his entourage to Lhasa and organized the enthronement with remarkable ceremonial function and other programs, and then returned to Beijing. The Emperor rewarded him with the designation-seal of high lamas.
In 1723, following the death of the Kangxi Emperor, Mongolian tribes and Tibetans in the Tso-ngon region rebelled against Qing rule there. The Qing responded with intensity, destroying scores of villages and monasteries, including Serkhok (gser khog) and Gonlung. Many prominent lamas and officials were killed and imprisoned, and only after the Seventh Dalai Lama pleaded for clemency did the attacks cease. The Qing court wisely declared that Imperial funds would be used to rebuild the destroyed monasteries, ever after ensuring loyalty, and Tubkwan and his student, the Third Changkya, Rolpai Dorje (lcang skya 03 rol pa'i rdo rje 1717-1786), were requested to assist in the reconstruction. The Changkya tulku, who had gone into hiding during the disaster, was brought to Beijing to be educated under the watchful eye of the Emperor, and Tukwan appears to have gone with him. The new Yongzhen Emperor (r. 1722-1735) gave stipends to many of the monks in the region and necessary supplies for the newly established Tantric School of Gonlung Monastery. Later Tukwan was offered the title Qingxiu chanshi (cing zhi'u chan zhi), meaning something like "Clear Practing Chan Master," with seal and many other important items by the Emperor. The Emperor also arranged two paintings of Tukwan and framed into tankas – one for Emperor's residence, and the other was given to Tukwan which was later installed in Chubzang Rito.
In 1734, at the age of fifty-five, Tukwan Chokyi Gyatso requested the Yongzhen Emperor for permission to return his homeland and the Emperor granted permission for a two year stay in Amdo. Before he left, however, the Yongzhen Emperor passed away, succeeded by the Qianlong Emperor (r. 1735-1796). The Qianlong offered Tukwan a large quantity of various materials including many fine silk, brocades, and silver-made goods, a number of servants and assistants, eighty mules for transportation, and few armed guards for protection. Tukwan thus returned to Amdo in grand style, and shortly after his arrival he made abundant offerings to the monks of all monasteries in the region, large and small, including Gonlung Jampa Ling. He also gave a good sum of money to the monasteries for future programs, and gave similar offerings to the secular leaders of the Tso-ngon region.
Tukwan Ngawang Chokyi Gyatso had a large number of disciples, among whom Ngawang Gelek Gyatso (ngag dbang dge legs rgya mtsho, d.u.), the thirtieth abbot of Gonlung was his main disciple.
He also composed some texts on cosmology according to Abhidharmakośa, and index of the Tengyur, prayers and rituals, some poetic works etc, a total of twenty-six titles collected in one volume which is said to be preserved in the Public Library (in Tso-ngon? Beijing?)
Towards the end of his life Tukwan Ngawang Chokyi Gyatso established and settled at the Chubzang Hermitage behind Gonlung Jampa Ling and spenthis remaining years in meditation and other religious practices. He passed away in 1736, in the dawn of the third day of the second month of the year of fire-dragon in the twelfth sexagenary cycle at the new hermitage. He was fifty-seven.
参考书目
Grags pa 'byung gnas and Rgyal ba blo bzang mkhas grub. 1992. Gangs can mkhas grub rim byon ming mdzod. Lanzhou: Kan su'u mi rigs dpe skrun khang, pp. 797-798.
Mi nyag mgon po. 1996. Gangs can mkhas dbang rim byon gyi rnam thar mdor bsdus bdud rtsi'i thigs phreng, Vol.1. Beijing: Krung go'i bod kyi shes rig dpe skrun khang, pp. 419-427.
Blo bzang chos kyi nyi ma. 1983. Grub pa'i dbang phyug ngag dbang chos kyi rgya mtsho'i rnam thar dpag bsam ljon bzang. In Bla chen dgongs pa rab gsal sogs kyi rnam thar khag gsum, pp. 35-138. Delhi: Tibet House. Also published in: Blo bzang chos kyi nyi ma. 2000. Grub pa'i dbang phyug ngag dbang chos kyi rgya mtsho'i rnam thar dpag bsam ljon bzang. In Blo bzang chos kyi nyi ma'i gsung 'bum, vol. 2. Lhasa: Zhol par khang gsar pa.
'Jigs med rig pa'i rdo rje. 1993. Thu'u bkan ngag dbang chos kyi rgya mtsho. In Chen po hor gyi yul du dam pa'i chos ji ltar byung ba'i bshad pa rgyal ba'i bstan pa rin po che gsal bar byed pa'i sgron me, pp. 222-234. Ziling: Mtsho sngon mi rigs dpe skrun khang.
Mi nyag mgon po. 1996-2000. Thu'u bka+wan ngag dbang chos kyi rgya mtsho'i rnam thar mdor bsdus. In Gangs can mkhas dbang rim byon gyi rnam thar mdor bsdus, pp. 451-459. Beijing: Krung go'i bod kyi shes rig dpe skrun khang.