Day: September 7, 2026

觉久却巴修法介绍

缘起与名称

至高无上的本师、我等一切众生的怙主释迦牟尼佛，为了引导一切众生脱离轮回苦海，宣说了无量无边的殊胜教法。其中，大乘佛法最为核心的精要，就是菩提心的修持。

大约在公元八世纪上半叶，古印度大成就者寂天菩萨在那烂陀寺为大众宣讲了《入菩萨行论》，由此流传至今，成为实修传承中有极高的地位。到了十九世纪，宁玛派大德华智仁波切在西藏创立并大力倡导了一种特殊的修持传统，藏文称为”觉久却巴”（Chöjuk Chöpa）。其中，”觉久”（Chöjuk）是《入菩萨行论》（Bodhicaryāvatāra，亦简称《入行论》）的简称；”却巴”（Chöpa）意为”供养”。因此，这一修持传统可以称为”《入菩萨行论》法供养”。

华智仁波切将《入菩萨行论》视为大乘佛法中极为重要的一部论典，对这部论典的闻思与实修尤其重视。

传统修持方式

按照传统，在举行这一法会期间，大众会陈设广大而庄严的供品。每天早晨，首先重新受持或忆念菩萨戒，之后大众按照品次进行念诵与修持。广修时，从头至尾念诵整部《入菩萨行论》；简要修持时，则主要修持其中四品：第一《菩提心功德品》、第二《忏悔品》、第三《受持菩提心品》和第十《回向品》。这一殊胜而美好的修持传统，至今仍在西藏的一些藏传佛教寺院中每年举行。

共修发愿与菩提心的修持

我非常希望从今年十月10、11、12日开始，将这一法会确立为我们每年定期举行的”菩提心法供养法会”，有缘者我们共同发愿，每年连续举办三天，使这一清净而珍贵的传统在北美大地能够长期延续下去。

对于任何希望认识菩提心、培养菩提心，并将菩提心真正落实于修行中的人来说，《入菩萨行论》法供养都具有极大的利益。《入菩萨行论》具体而完整地教导我们，如何在自己的内心中生起菩提心，如何将菩提心落实于自己的言行之中，又如何把菩提心融入日常生活的方方面面。

本次法会将依照传统，以每日四座的方式进行修持。每一座中，都将由堪仁波切亲自引导并带领大家禅修，使我们不只是念诵经文，更能结合经文的意义，实际观修菩提心，将《入菩萨行论》的教言逐渐融入自己的相续。

清净传承

我们尤其有福报，因为今天所得到的这些教法，来自一条珍贵、清净而从未间断的传承。从华智仁波切传至堪钦白玛才旺法王，传承关系非常亲近，中间只有两位传承上师：一位是华智仁波切的亲传弟子堪钦雍嘎（云登嘉措），另一位是堪钦图登曲培（土嘎如意宝）。其传承次第为：

华智仁波切——堪钦云嘎（云登加措）——堪钦图登曲培（土嘎如意宝）——堪钦白玛才旺法王。

这也说明了，为什么佛教如此重视清净的传承与传授。这些教法并不是从书本中读到以后，再简单地转述给我们；而是历代传承上师亲自闻思、亲自修持，并获得相应的证悟与成就之后，再一代一代地从上师传给弟子，清净无误地延续至今。

我们有幸亲自领受这一殊胜而清净的传承。通过这条具有修行证悟与实修经验的鲜活传承，我们所领受的不只是《入菩萨行论》的文字与法义，同时也能得到历代传承上师的加持，以及他们代代相传的实修经验。

法供养的意义

因此，这次法会并不只是一次经文的念诵，而是一个非常珍贵的实修机会。通过这一共修，我们可以重新忆念并坚定自己的菩萨誓愿，再次与清净传承相连接，进一步加深对菩提心的理解与修持。同时，我们也可以将自己的闻思、念诵与实修作为法供养，回向给一切众生，愿他们都能获得暂时的安乐与究竟的解脱。

作为佛弟子，没有比修持菩提心、以菩提心作法供养，更能报答佛陀恩德与父母恩德的殊胜方法；也没有比菩提心更能成办暂时与究竟的安乐，引导我们走向解脱、最终成就佛果的殊胜修法。无论是自利还是利他，都没有比菩提心更为直接、更为圆满的修行。

因此，希望每一位具足因缘与福报的佛弟子，都不要错过这一精要而珍贵的传统共修。这样的菩提心法供养法会，在海外地区非常少见。无论修学显宗还是密宗，凡是已经皈依三宝、能够清净守持戒律的佛弟子，都可以参加。

空海师合十

堪钦希绕桑波仁波切

堪钦希绕桑波出生于多康地区，从小就学习藏文、背诵经文等，追求出家修学之路，在多康藏区跟随多位著名的大圆满祖师学修显密教法，其中包括堪钦白玛才旺法王与堪钦晋美彭措（法王如意宝）等善知识。在多年闻思显密经论与闭关修持之后，获得了普康寺闭关院（生圆二次第法洲闭关中心）和阿日扎佛学院（了义讲修兴盛洲）授予的堪布与金刚上师学位（佛教经续的教授与实修引导的资格认证）。

堪仁波切以与生俱来的智慧，以及广泛而精进的学修训练，不仅精通佛教理论意义，也具足丰富的实修经验。如今，堪布在世界各地弘扬佛法，饶益有情众生，并担任美国明尼苏达州明尼阿波利斯市菩提心佛学会的实修与禅修指导师。

官网：www.bodhicittasangha.org

报名与缴费

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Chöjuk Chöpa — The Bodhicaryāvatāra Offering

Origins and meaning

Our unsurpassed Teacher, Buddha Śākyamuni, the protector and refuge of all sentient beings, taught boundless and sublime Dharma teachings in order to guide all beings beyond the ocean of suffering of saṃsāra. At the very heart and essence of Mahāyāna Buddhism lies the cultivation and practice of bodhicitta—the mind of awakening.

Sometime in the first half of the eighth century CE, the great Indian accomplished master and bodhisattva Śāntideva taught the Bodhicaryāvatāra (The Way of the Bodhisattva) to the assembly at Nālandā Monastery. Since then, this profound treatise has been transmitted to the present day and has come to hold an exceptionally important place within traditions of actual practice.

In the nineteenth century, the great Nyingma master Patrul Rinpoche established and strongly promoted a distinctive practice tradition in Tibet known in Tibetan as Chöjuk Chöpa. “Chöjuk” is the abbreviated Tibetan title of the Bodhicaryāvatāra, while “Chöpa” means “offering.” Thus, this practice tradition may be understood as a Dharma offering of the Bodhicaryāvatāra.

Patrul Rinpoche regarded the Bodhicaryāvatāra as one of the most important treatises of the Mahāyāna and placed particular emphasis on its study, contemplation, and actual practice.

The traditional practice

Traditionally, during this Dharma assembly, an extensive and magnificent array of offerings is arranged. Each morning begins with renewing or recollecting the bodhisattva vows, after which the assembly recites and practices the text chapter by chapter.

In the extensive form of the practice, the entire Bodhicaryāvatāra is recited from beginning to end. In the concise form, the practice focuses primarily on four chapters: Chapter One (The Benefits of Bodhicitta), Chapter Two (Confession), Chapter Three (Taking Hold of Bodhicitta), and Chapter Ten (Dedication). This sublime and beautiful tradition of practice continues to be observed annually at some Tibetan Buddhist monasteries in Tibet today.

An annual gathering and the practice of bodhicitta

Beginning this year, with the gathering on October 10, 11, and 12, 2026, I very much hope that we can establish this Dharma assembly as our annual Bodhicitta Dharma Offering Gathering. May those who have the karmic connection join together in making the aspiration to hold this practice for three consecutive days each year, so that this pure and precious tradition may be sustained here in North America for many years to come.

For anyone who wishes to understand bodhicitta, cultivate bodhicitta, and truly put bodhicitta into practice, The Bodhicaryāvatāra Offering is of immense benefit. The Bodhicaryāvatāra teaches us in a concrete and comprehensive way how to give rise to bodhicitta within our own minds, how to embody bodhicitta in our speech and actions, and how to integrate bodhicitta into every aspect of our daily lives.

This Dharma assembly will follow the traditional format of four practice sessions each day. During each session, Khenchen Sherab Sangpo Rinpoche will personally guide and lead everyone in meditation. In this way, we will not merely recite the text, but will also engage with its meaning, actually cultivate bodhicitta in meditation, and gradually integrate the instructions of the Bodhicaryāvatāra into our own mindstreams.

A pure and unbroken lineage

We are especially fortunate because the teachings we receive today come through a precious, pure, and unbroken lineage. The lineage from Patrul Rinpoche to His Holiness Khenchen Pema Tsewang Rinpoche is exceptionally close, with only two lineage masters between them: Khenchen Yönga (Yönten Gyatso), a direct disciple of Patrul Rinpoche, and Khenchen Thupten Chöphel, also known as Thubga Yishyin Norbu (“Wish-Fulfilling Jewel”).

The sequence of transmission is: Patrul Rinpoche → Khenchen Yönga (Yönten Gyatso) → Khenchen Thupten Chöphel (Thubga Yishyin Norbu) → His Holiness Khenchen Pema Tsewang Rinpoche.

These teachings have not simply been read from books and then retold to us. Rather, generation after generation, the lineage masters themselves personally studied and contemplated these teachings, put them into actual practice, and attained corresponding realization and accomplishment before passing them on, in a pure and unerring transmission that has continued to the present day. Through this living lineage, we receive not only the words and meaning of the Bodhicaryāvatāra, but also the blessings and practical experience passed down from generation to generation.

The meaning of Dharma offering

This Dharma assembly is not merely an occasion for reciting a Buddhist text — it is a precious opportunity for actual Dharma practice. Through this group practice, we can recollect and strengthen our bodhisattva resolve, reconnect with the pure lineage, and deepen our understanding and practice of bodhicitta, while dedicating the merit to all sentient beings.

For disciples of the Buddha, there is no more sublime way to repay the kindness of the Buddha and of our parents than to practice bodhicitta. Whether for our own benefit or for the benefit of others, there is no practice more direct or complete.

A Bodhicitta Dharma Offering Gathering of this kind is rarely held overseas. Whether one studies and practices the sūtra or tantric teachings, all disciples of the Buddha who have taken refuge in the Three Jewels and are able to uphold their precepts with purity are welcome to participate.

About Khenchen Sherab Sangpo Rinpoche

Khenchen Sherab Sangpo Rinpoche was born in the Dokham region of Tibet. From an early age, he studied Tibetan, memorized Buddhist scriptures, and aspired to pursue the monastic path of Buddhist study and practice. In the Tibetan regions of Dokham, he studied and practiced both the sūtra and tantra teachings under a number of renowned Dzogchen masters, including His Holiness Khenchen Pema Tsewang Rinpoche and His Holiness Khenchen Jigmé Phuntsok Rinpoche (the Wish-Fulfilling Jewel), among other eminent teachers.

After many years of study, contemplation, and retreat practice, he received the Khenpo degree and the qualification of Vajrācārya (Vajra Master) from the retreat center of Pukang Monastery and from the Arizha Buddhist Institute. Today, he teaches the Buddhadharma throughout the world and serves as a practice and meditation instructor at Bodhicitta Sangha in Minneapolis, Minnesota, USA.

Official website: www.bodhicittasangha.org

Registration and payment

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