索甲仁波切迅速转世祈请文释义

After Sogyal Rinpoche’s passing, the Rigpa sangha gathered with Orgyen Tobgyal Rinpoche and his monks at Bodhgaya, the most important and powerful Buddhist sacred place, and brought the kudung of Sogyal Rinpoche. Orgyen Tobgyal Rinpoche felt it would be a good idea for people to gather and practise together Vajrasattva through a Minling Dorsem drupchen to purify our link with Sogyal Rinpoche. Some of Rigpa’s main people asked then Orgyen Tobgyal Rinpoche to compose a prayer for the swift rebirth of Sogyal Rinpoche. Once it had been translated, Eszter went to see Rinpoche twice to ask for the reading transmission of the prayer. Rinpoche responded that it would be better if he’d give it to everyone in the main temple the next day, together with an explanation of the meaning of the prayer he wrote.

索甲仁波切圆寂后，本觉会 僧团携其法体，在最重要、最有力的佛教圣地菩提伽耶，与乌金督佳仁波切及其僧众会合。乌金督佳仁波切觉得，大家相聚，举行敏林多杰森巴大修，共修金刚萨埵，清净我们与索甲仁波切的联系，是很好的事。本觉会 的几位主要负责人，随后请求他撰写索甲仁波切迅速转世祈请文。祈请文译出后，埃斯特 两次前去请求读诵传承。仁波切回答，最好翌日在主殿向所有人传授，并解释他所写祈请文的含义。

To compose a shastra, lamas need to have ten qualities, which I do not have. However, a prayer for the swift rebirth is simply a type of prayer. There need to be a connection between the one who is making the prayer and the object of that prayer, and I have a big connection with Sogyal Rinpoche, based on which I wrote that prayer. There is nothing obscure in this.

上师撰写论典，须具十种功德，我并不具足。不过，迅速转世祈请文，只是一种祈愿。祈愿者与祈愿对象之间，需要有联系；我与索甲仁波切有很深联系，所以写了这篇祈请文。其中没有什么隐晦之处。

I began with the exclamation,

我以一声感叹开头：

Ky’é ho!

Ky’é ho!

The two syllables ky’é and ho brought together communicate a sense of joy. It is an exclamation of joy, but also an expression of suffering. Ky’é is an expression of suffering, a little like “alas” in English. Ho is not mere suffering: it also gives the sense of something extraordinary.

ky’é与ho两音相合，传达欢喜之意。这是欢喜的感叹，也表达痛苦。Ky’é表示痛苦，有点像英语的alas，即“唉”。Ho不只是痛苦，也给人某种非凡之感。

You embody the enlightened actions of buddhas and bodhisattvas,
You are the wisdom emanation of the Lotus-born Guru Padmakara,

您总集诸佛菩萨的觉悟事业，
是莲花生上师的智慧化身。

The buddhas are victorious over the four maras, so victorious ones^[1] is a synonym for buddha. The Tibetan word for buddha is sangyé: sang means someone who has purified all the obscurations that cover realization, and gyé means to flourish or blossom and refers to the complete blossoming of the wisdom that is able to know everything.

诸佛战胜四魔，因此“胜者”^[1]是佛的同义词。佛的藏语是sangyé：sang指净除一切遮蔽证悟之障碍者；gyé意为增长、绽放，指能知一切的智慧完全开展。

The victorious ones are beyond count. The Sutra of the Great Liberation uses the example of the number of grains of sand in the Ganges, which the sutra adds, you have to multiply one billion times to have an idea of the number of buddhas.

胜者无量无数。《大解脱经》以恒河沙数作比，又说还须乘十亿倍，才能对佛的数量有所认识。

In short, ‘buddhas’ in the prayer refers to all the buddhas of the three times – past, present and future. In our kalpa alone one thousand buddhas have and will come.

总之，祈请文中的“诸佛”，指过去、现在、未来三世一切佛。仅在我们这个劫，就已有及将有一千尊佛降世。

So far, I have been referring only to the nirmanakaya buddhas. The nirmanakaya buddhas arise from the sambhogakaya buddhas, which we also need to add. They can all be gathered into one family, whose lord is the Buddha Vajrasattva, the lord of all the buddha families. Sambhogakaya buddhas can also be divided into hundred buddha families. The Secret Essence Tantra, for example, says that the sambhogakaya buddhas who are emanations of the great equality of the dharmata are inconceivable.

目前说的，还只是化身佛。化身佛从报身佛出生，所以也须加上报身佛。他们可总摄为一部，其部主是金刚萨埵佛，一切佛部之主；也可分为百部。例如，《秘密藏续》说，由法性大平等化现的报身诸佛，不可思议。

The basis from which the sambhogakaya buddhas manifest is the dharmakaya buddha, the all-pervasive dharmadhatu. In the dharmadhatu, there is no mention of past, present and future but only the fourth time of great equality.

报身诸佛显现的基础，是法身佛、周遍法界。法界中，不说过去、现在、未来，唯有大平等的第四时。

So when you read ‘buddhas’ in the prayer you need to understand that it refers to the buddhas of the three kayas: dharmakaya, sambhogakaya and nirmanakaya.

所以，读祈请文中的“诸佛”，须理解指法、报、化三身诸佛。

Then the text mentions the Buddha’s children, here translated as bodhisattvas.

接着，文中提到佛子，这里英译为菩萨。

The son born from the Buddha’s body is Rahula who is the head of the assembly of arhats.

由佛身体出生之子，是阿罗汉众之首罗睺罗。

The sons born from his speech are all the arhats. All those who have reached liberation based on the words that Buddha spoke. They are born from his speech, right? So that’s why they are the children of his speech.

由佛语出生之子，是一切阿罗汉，即所有依佛所说而解脱者。他们从佛语出生，对吧？所以称为语子。

The children born from his mind are those who have given rise to the precious mind of enlightenment: the bodhisattvas. Just like the buddhas, there is also an infinite number of bodhisattvas, chief of whom are the eight close sons.

由佛意出生之子，是生起珍贵觉悟心的菩萨。和诸佛一样，菩萨也无量无数，以八大近子为首。

The activities of all the buddhas and his children, are for the benefit of sentient beings.

一切诸佛与佛子的事业，都是为了利益众生。

The bodhisattvas are only concerned with the activities that benefit sentient beings. The main bodhisattvas are Avalokiteshvara who is the embodiment of the compassion of all the buddhas, Manjushri who is the embodiment of their wisdom, and Vajrapani who is the embodiment of their power. Wisdom, compassion and power come together in the buddhas’ activities.

菩萨唯一关心的是利益众生的事业。主要菩萨是总集诸佛悲心的观世音、总集智慧的文殊，以及总集威力的金刚手。智、悲、力，在诸佛事业中汇合。

Jamyang Khyentse Wangpo wrote about Avalokiteshvara, Manjushri and Vajrapani, the protectors of the three families. He explained that they are part of the buddhas’ enlightened activities; the enlightened activities are embodied in Padmakara, the Lotus-Born Guru Rinpoche, who was not stained by womb birth but who was born miraculously – but this is a very vast topic. Actually, it is said that in ten million worlds of endurance – worlds like ours –, there are ten millions of Guru Rinpoche manifestations.

蒋扬钦哲旺波曾写到三部怙主观世音、文殊、金刚手。他解释，三者属于诸佛觉悟事业，而觉悟事业总集于莲花生上师。他未染胎生，而以神变化生。不过，这是一个极广大题目。实际上，据说在一千万个如我们这样的堪忍世界，有一千万尊莲花生大师的显现。

Buddha Shakyamuni came in our world of endurance, and after him a second buddha too, who embodied all his enlightened activities: the Lotus-Born Guru.

释迦牟尼佛来到我们的堪忍世界，之后，第二佛也来了，即总集他一切觉悟事业的莲花生上师。

So, the word ‘emanation’ in the prayer refers to Sogyal Rinpoche, the wisdom emanation who embodies all the buddhas and bodhisattvas.

所以，祈请文中的“化身”，指索甲仁波切，即总集诸佛菩萨的智慧化身。

Who said so? Not me – this is not something I could find out by myself. When Guru Rinpoche came to Tibet, he had some important students who were known as “the lord, the subject and the companion” – the lord King Trisong Deutsen, the subject Vairotsana, and the friend or companion, Yeshe Tsogyal. These three great students of Guru Rinpoche and the other twenty-five close disciples were actually emanations of Guru Rinpoche, according to Guru Rinpoche himself.

谁这样说？不是我，这不是我自己能查知的。莲花生大师来西藏时，有几位重要弟子，称为“君、臣、伴”：君是赤松德赞王，臣是毗卢遮那，友伴则是益西措嘉。依莲花生大师自己的说法，这三位大弟子及其余二十五近弟子，实际上都是他的化身。

When Guru Rinpoche said that, King Trisong Deutsen didn’t believe him. He told him, “I am Trisong Deutsen. You are Guru Rinpoche. You are a great accomplished master. How can we be the same? I can’t see that – I don’t understand.”

莲花生大师这样说时，赤松德赞王不信，告诉他：“我是赤松德赞，您是莲花生大师，您是伟大成就者。我们怎么会一样？我看不出，不能理解。”

“Well”, Guru Rinpoche replied, “if you can’t trust what I say, I’ll have to show you.”

莲花生大师回答：“好吧，若不相信我说的，就得让你看看。”

Guru Rinpoche gave Trisong Deutsen his golden vajra, and told him, “Tonight, when you sleep, place the vajra under your pillow.” The king did as instructed and that night he had a dream in which he saw all the worlds of endurance, and in each he could see a Guru Rinpoche, and the lord, the subject and the friend, as well as the other twenty-five close disciples who were assembled in front of Guru Rinpoche. He also saw that they were one in wisdom mind. The next day he brought the vajra back to Guru Rinpoche and told him that now he understood.

莲花生大师将自己的金制金刚杵交给赤松德赞，吩咐：“今晚睡觉时，将杵放在枕下。”国王依教而行。当晚梦中，见到所有堪忍世界，每个世界都能看见一位莲花生大师，面前聚集君、臣、友伴及其余二十五近弟子；也看见他们智慧心为一。第二天，他将金刚杵送回，告诉莲花生大师，如今明白了。

Then Guru Rinpoche said, “What you see of me now, the physical body that appears to you, looks to you like a body when actually it is a wisdom kaya, which is just rainbow lights.” Again the king had doubts. So Guru Rinpoche said to the king, who still had his vajra in his hand, “Hit me on the head with the vajra.” The king was hesitant, so Guru Rinpoche insisted: “I tell you to do it, so do it!” The king tried to hit Guru Rinpoche three times, but each time, as he moved the vajra down to strike Guru Rinpoche, his hand went all the way down to the seat, and he only could touch the seat.

随后，莲花生大师说：“你现在所见的我、向你显现的色身，在你看来像身体，其实是智慧身，只是虹光。”国王又生怀疑。于是，莲花生大师对仍手持金刚杵的国王说：“用杵打我的头。”国王犹豫，大师坚持：“我叫你做，你就做！”国王试着打了三次，但每次挥杵击向大师，手都一直落到座位，只能碰到座位。

In any case his wisdom mind was the same as Guru Rinpoche’s. In Secret Mantra Vajrayana we talk about the great equality of the dharmakaya, who is Guru Rinpoche. One of his twenty-five close disciples was called Nanam Dorje Dudjom, who is the basic emanation of many incarnations, one of whom was Sogyal Rinpoche. Dorje Dudjom was one of the three messengers the king sent to invite Guru Rinpoche. He met Padmasambhava at the border between Nepal and Tibet, a place nowadays in Nepal. We still know where it is – it is in a region called Kyirong. The three messengers are the first Tibetans who saw Guru Rinpoche, and that is why Dorje Dudjom is known as one of the first Tibetans to have met Guru Rinpoche.

无论如何，他的智慧心与莲花生大师相同。秘密真言金刚乘中，我们谈法身大平等，这就是莲花生大师。二十五近弟子中，有一位名为南南多杰敦珠，是许多转世的根本化身，索甲仁波切便是其中之一。多杰敦珠是国王派去迎请莲花生大师的三位使者之一。他在尼泊尔与西藏边境、如今属尼泊尔的一处地方，遇见莲花生大师。我们仍知道那地方，在吉隆地区。三位使者是最先见到莲花生大师的西藏人，所以多杰敦珠以最早见到大师的西藏人之一而闻名。

Nanam Dorje Dudjom received many empowerments from Guru Rinpoche, such as Kagye and so on, and by doing the practices, he reached accomplishment, so he was able to move as fast as the wind.

南南多杰敦珠从莲花生大师领受八大法行等许多灌顶，修持而得成就，因此能行速如风。

There are about ten or fifteen tertöns who were emanations of Nanam Dorje Dudjom. Amongst them, the most famous is Rigdzin Gödem who revealed the Northern Treasures. Guru Rinpoche placed three vulture feathers made of light on his head. You can see the three feathers on his depictions.

约有十至十五位伏藏师，是南南多杰敦珠的化身。其中，最著名的是取出北伏藏的持明果登。莲花生大师在他头上安置了三根光明所成的鹫羽，画像中能看见这三根羽毛。

The incarnation of these two great masters was Tertön Lerab Lingpa. There had been several other incarnations in-between, some who were tertöns, some who were mahasiddhas. There are many incarnations of Dorje Dudjom in the Nyingma, Sakya and Kagyu schools.

这两位大德的转世，是伏藏师列绕林巴。其间还有数世转世，有些是伏藏师，有些是大成就者。宁玛、萨迦、噶举诸派，都有许多多杰敦珠的转世。

Among the incarnations of Lerab Lingpa, there are three main incarnations, Sogyal Rinpoche was recognized as one of those three by Jamyang Khyentse Chökyi Lodrö. Jamyang Khyentse Chökyi Lodrö was, basically, Guru Rinpoche appearing in the form of a human being we could relate and talk to. He was never separate from the dakini Yeshé Tsogyal, who knows all the prophecies. Personally, I have no idea about all this, but if you look at Khyentse Chökyi Lodrö’s secret biography^[2] , then you’ll understand what I’m saying.

列绕林巴的转世中，有三位主要转世。蒋扬钦哲确吉罗卓认定索甲仁波切为其中之一。基本上，蒋扬钦哲确吉罗卓就是莲花生大师，以我们能够接触、交谈的人身显现。他从未离开了知一切授记的空行母益西措嘉。就我个人而言，对这些一无所知，但若读钦哲确吉罗卓的密传^[2]，便会明白我说的意思。

It is because of that that I called him here “a wisdom kaya”.

因此，这里称他为“智慧身”。

Supreme refuge, precious lord of the mandala,

殊胜皈依、珍贵坛城主，

Amongst all the refuge, the ultimate refuge or protection is the lama, right? All the teachings of sutras and tantras say just that. That is what the Tibetan term ‘Rinpoche’ – ‘most precious’ – expresses, because the lama is the most important, the most precious, and that is why I called him “precious lord of the mandala” in the prayer.

一切皈依中，究竟的皈依、保护，是上师，对吧？所有经续教法都这样说。藏语“仁波切”，即“最珍贵”，表达的正是这一点，因为上师最重要、最珍贵，所以祈请文中称他为“珍贵坛城主”。

I added Rinpoche’s name to that line:

我在这一句加入仁波切的名字：

Sönam Gyaltsen,

索南坚赞，

His name, that means ‘victory banner of merit’, has been given to him for many reasons.

这个名字意思是“福德胜幢”，因许多缘由而赐予他。

...with all your kindness...

……以您一切恩德……

There is no greater kindness than giving teachings. As the Buddha said, the gift of four lines of Dharma has much greater value than the whole wealth of the universe. This is especially true in the case of Sogyal Rinpoche who brought the teachings to places where even the name ‘Dharma’ had never been heard before, and gave such a vast amount of teachings there, particularly the teachings of the Great Perfection.

没有比给予教法更大的恩德。如佛陀所说，施予四句佛法，价值远超过整个宇宙的财富。对索甲仁波切尤其如此：他将教法带到过去连“佛法”之名都未曾听闻的地方，在那里给予大量教法，尤其大圆满教法。

Once teachings have been given, it’s our own failing if we are unable to practise them, it is not the lama’s fault – he did his part and gave the teachings. Indeed, the Buddha came and taught the Dharma, but we are still in samsara.

教法已传，若我们不能修，是自己的过失，不是上师的错；他已经完成自己的部分，传了教法。事实上，佛陀来过，也传过法，但我们仍在轮回。

...think of us right now!

……此刻即垂念我们！

When we pray, we ask the great master we are praying to to think of us. When should he think of us? At this time, right now.

祈请时，我们请求所祈请的大师垂念。何时垂念？就在此时、此刻。

Even though primordially enlightened,

虽本初已觉悟，

Since he is indivisible from Guru Rinpoche, who is himself Samantabhadra, he is primordially enlightened.

他与莲花生大师无二无别，而莲花生大师本身就是普贤王如来，所以本初已觉悟。

Guru Rinpoche appears in some universes as an ordinary person, someone following the stages of the path, which is the way we see him; in other universes he appears directly as a buddha, and in many different other ways in other places.

莲花生大师在某些宇宙，显为普通人，循修道次第而行，我们就是如此见他；在另一些宇宙，直接显为佛；其他地方，又有许多不同显现。

However here, it is Guru Rinpoche appearing in the form of a human being, the son of the Lakar family.

这里，则是莲花生大师以人身显现，成为拉卡家族之子。

Why did he manifest in this way? He appeared in this way so that we can see him and relate to him in our sentient beings’ perception. That is why I wrote “You appeared to beings.”

为何如此显现？为了让我们在众生的知见中，能看见他、与他建立联系。所以我写“您向众生显现”。

To be able to guide and help sentient beings, the buddhas need to appear in a form they can relate to. For human beings, they need to appear as a human being. To benefit animals, the buddhas need to manifest in animal forms. The stories of the past lives of the Buddha, the Jatakas, tell how Buddha manifested as a golden worm to benefit insects, for example. The buddhas can also manifest as water, or bridges, or roads to benefit beings, basically appearing in every way that is useful to tame beings.

为了引导、帮助众生，诸佛须显为众生能够接触的形相。对人类，须显为人；利益动物，则须显为动物。例如，佛陀前世的本生故事，讲述他如何显为金色虫，利益昆虫。诸佛也能显为水、桥、道路来利益众生；基本上，凡有助于调伏众生的方式，都能显现。

It is not something that easily fits in our minds, because we don’t know about Buddha. We think of him as another human being, meaning someone a little bit like us. But the capacity to manifest like this is the great strength of the buddhas who are endowed with inconceivable wisdom and qualities. That is why I wrote:

这不容易装进我们的心，因为我们不了解佛，只把他看作另一个人，意思是与自己有些相似的人。但这种显现能力，正是具不可思议智慧功德的诸佛的大力。因此，我写：

You appeared to beings like us in a human guise,

您以人身向我等众生显现，

That human form appeared to us to help us and benefit sentient beings. This is not an appearance in the perception of the buddhas but one that manifests in the perception of sentient beings.

这一人身显现在我们面前，是为帮助我们、利益众生。它不是佛的知见中的显现，而是众生知见中的显现。

The traditional example given to illustrate this point is of the moon reflecting in all the bodies of water on the surface of the earth, producing as many moons as there are bodies of water. When it appears, the moon doesn’t think, “I need to reflect in the water here and not in the water there”. Without any thought the moon reflections appear naturally wherever there is water. Likewise, buddhas appear to sentient beings when beings are ready to perceive them. But if no one has the karma for a buddha to appear, then no buddha appears. In the moon example, it corresponds to when the water is murky and so on – the moon won’t reflect in it.

说明此点的传统比喻，是月亮映在地面所有水体中：有多少水体，就有多少月亮。显现时，月亮不想：“我要映在这里，不映在那里。”不经思量，凡有水处，月影自然显现。同样，众生具备能见的条件时，佛便向其显现；但若没有人具有佛显现的业缘，就不会有佛出现。以月亮比喻说，这对应水浑浊等情况，月亮便不映其中。

The prayer says that he is “primordially enlightened”, which I have just explained. The natural manifestation of primordial enlightenment in the perception of sentient beings is the compassion of the buddhas.

祈请文说他“本初已觉悟”，刚才已解释。本初觉悟在众生知见中自然显现，就是诸佛悲心。

You need to realize that this is something quite special. These manifestations are different from those that appear as a result of karmic maturation, in other words after having eliminated negativities and accumulated positive karma.

须认识到，这是很特殊的。这些显现不同于由业成熟而显现者，换言之，不同于断恶积善之后产生的显现。

The primordially manifesting compassion can appear purely but also appear in impure manifestations. They can appear just to one sentient being for his benefit. Pure manifestations don’t get sad, or depressed or have similar kinds of emotions. When they can manifest in pure forms, they are also not agitated by all sorts of ordinary thoughts – there is no such thought on the ultimate level. But when they manifest on the relative level, then the buddhas can also appear having those kinds of thoughts.

本初显现的悲心，既能清净显现，也能作不清净显现，甚至可以只为利益一位众生而显现。清净显现不会悲伤、沮丧，或有类似情绪。能以清净形相显现时，也不被各种凡俗念头扰动，胜义上没有这样的念头。但在世俗层面显现时，诸佛也能示现具有这类念头。

It is like in a dream, to give you an idea of how that works. You can have all sorts of emotions in a dream, but the moment you wake up, you realize they never existed.

为了让你们大致理解，这就像梦中情景。梦里可以有各种情绪，但醒来那一刻，会明白它们从未存在。

Once I asked this kind of question to Tulku Urgyen:

有一次，我向祖古乌金问过这类问题：

“Do the great beings who are the primordial manifestation of compassion know that they are the primordial manifestation of the buddhas’ compassion?”, I asked him.

“作为悲心本初显现的大德，是否知道自己是诸佛悲心的本初显现？”我问。

“No, they don’t know that themselves.”, Tulku Urgyen replied.

祖古乌金回答：“不，他们自己不知道。”

“When do they learn about it?”

“什么时候才知道？”

“When they die and their consciousness naturally dissolves back within the expanse of the dharmadhatu.”

“死时，心识自然融回法界广大境中之时。”

At that time, the emanation and the ground from which they emanate merge back together. Actually, they are indivisible, and the manifestations was just a mere appearance from within the expanse of basic space.

那时，化身与其所化现的基，重新融为一体。实际上，它们本来无别；显现只是法界广境中的一个影现。

And during your life poured down a great rain of Dharma.

住世时，降下广大法雨。

This manifestation taught the Dharma. Generally speaking, the twelve deeds of the Buddha are all Dharma teachings. Even a simple movement of the hand of the Buddha is a Dharma teaching, for people with pure perception. It may not benefit all sentient beings but it benefits beings. When the Buddha was present in this world, even he didn’t liberate all beings in Magadha.

这一化身传授佛法。一般而言，佛陀十二事业全是佛法教导。对有清净观的人，佛陀连简单的手部动作也是教法。未必利益所有众生，但会利益一些众生。佛陀住世时，连他也未令摩揭陀一切众生解脱。

All Sogyal Rinpoche did, from the moment he was born until he passed away at the age of seventy-three, was activities to support the Dharma and turn the wheel of the Dharma – he taught on so many occasions. This is something that everyone was able to witness; everyone knows about this anyway, people with pure perceptions and those without.

索甲仁波切从出生直到七十三岁圆寂，所做的一切，都是支持佛法、转法轮的事业；他在无数场合讲法。这是所有人都能见证的事。无论有无清净观，人人都知道。

During the eighty years of the Buddha’s life too, everyone could see him and what he was doing, whether people had pure perception or not.

佛陀住世八十年中，无论人们有无清净观，也都能见到他及其所作。

Sadness struck us when suddenly you left, for the palace on the Copper Coloured Mountain of Glory in Chamara,
To preside there over a vast throng of dakinis.

您骤然离去，前往遮摩罗吉祥铜色山宫殿，令我们悲伤，
在那里主持广大空行母众会。

I don’t know if it is because the merit of beings have exhausted or some other reason, but he left suddenly and passed away in Bangkok. Now we only have the kudung, so that physically he is here while his mind has dissolved within the expanse of the dharmadhatu.

不知是众生福德耗尽，还是其他原因，他忽然离去，在曼谷圆寂。如今只剩法体，所以身体在此，心已融入法界广境。

In terms of his enlightened activities what we can do is remember a little bit what he has done. And that is why I said, “Sadness struck us”. Why being sad? Because he was here acting for the benefit of sentient beings; that is why his passing is such a great loss.

关于他的觉悟事业，我们能做的是稍稍忆念其所作。因此我说，“令我们悲伤”。为何悲伤？因为他曾在这里利益众生，所以离去是巨大损失。

So even though his body is still here, I said in the prayer that his mind has left for the Copper Coloured Mountain of Glory in Chamara.

所以，虽然身体仍在这里，祈请文中我说，他的心已前往遮摩罗吉祥铜色山。

How do I know that he went to the Glorious Copper Coloured Mountain of Glory in Chamara? Because all tertöns come from there and go back there after they have died. That is what all the tertöns say – there are thousands of accounts telling that.

我怎么知道他去了遮摩罗吉祥铜色山？因为一切伏藏师都从那里来，死后又回去。所有伏藏师都这样说，有成千上万的记述。

What is happening in Chamara, on the Glorious Copper Coloured Mountain? The dakinis of the three planes of existence are performing the ganachakra feast. The dakinis of the three planes of existence are the dakinis who live in the air, on the ground and under the ground. All the different kinds of dakinis gather there and practise together – not just one or two dakinis who happen to be there. They are as numerous as the atoms in the universe.

遮摩罗吉祥铜色山上，在发生什么？三处空行母正修会供轮。三处空行母，是住于空中、地面、地下的空行母。各种空行母都在那里聚集共修，不只是碰巧有一两位，而是数量等同宇宙微尘。

Sogyal Rinpoche is the lord who presides over the ganachakra feast. The lord who presides over the tsok feast is Guru Rinpoche, right? Rinpoche has dissolved back within the basis of his emanation: Guru Rinpoche.

索甲仁波切是主持会供轮的主尊。主持荟供的主尊，是莲花生大师，对吧？仁波切已融回其化现之基：莲花生大师。

However, since the play of Guru Rinpoche’s actions
Unfolds endlessly as an inexhaustible wheel of adornment,

然而，莲花生大师事业游舞，
以无尽庄严轮无休展开，

The wheel of inexhaustible adornment of Guru Rinpoche’s enlightened activities will revolve until samsara is empty. In other words, Guru Rinpoche will continue to act for the benefit of sentient beings until the end of the kalpa.

莲花生大师觉悟事业的无尽庄严轮，将转动直到轮回空尽。换言之，莲花生大师会持续利益众生，直到劫末。

Prayers to Guru Rinpoche sometimes say: “hundreds of thousands of kalpas of your activities”. The enlightened activities of buddhas have no end. Because the wheel of inexhaustible adornment of enlightened body, the wheel of inexhaustible adornment of enlightened speech, the wheel of inexhaustible adornment of enlightened mind always turn. That is why I then said:

向莲花生大师的祈请中，有时说“您数十万劫的事业”。诸佛觉悟事业没有尽头，因为觉悟身的无尽庄严轮、觉悟语的无尽庄严轮、觉悟意的无尽庄严轮，恒常运转。因此，我接着说：

So be reborn once again, we pray, and swiftly!
And then, following the vidyadharas of the past,

所以祈请您，再度迅速转生！
继而追随往昔诸持明，

The vidyadharas of the past is a reference to all the great vidyadharas who came, starting with Nanam Dorje Dudjom down to Rinpoche – all the great vidyadharas of the past.

“往昔诸持明”，指从南南多杰敦珠开始，一直到仁波切，过去降世的一切伟大持明。

With your wealth of learning, discipline and good heart,

以您丰厚的学识、律仪与善心，

All the great vidyadharas of the past were endowed with great learning, great discipline and good heart. “With your wealth of...” is a reference to their reincarnations, as the later reincarnations are also endowed with the wealth of those three qualities – learning, discipline and goodness.

往昔诸大持明，都具广大学识、严谨律仪与善心。“以您丰厚的……”指其转世，因为后来的转世，也具这三种功德的财富：学识、律仪与善良。

At the end is the actual prayer – what we pray for:

最后，才是实际祈愿，也就是所祈求的内容：

Lead all sentient beings to be trained – me and all the others –
To the perfect purity of great enlightenment!

引导我与其他一切所化众生，
趋向大觉悟的圆满清净！

This is because leading all sentient beings to perfect enlightenment is the only thing that reincarnations do. Incarnations can manifest just for the sake of one single person, one sentient being. It is therefore extremely unlikely that Rinpoche won’t be born again: if there was no incarnation, this would mean that the activities of the buddhas have ended, which is impossible.

这是因为，转世唯一所作，就是引导一切众生圆满觉悟。化身甚至可以只为一个人、一位众生而显现。因此，仁波切不再转生的可能性极小：若无转世，就意味着诸佛事业终止，而这不可能。

When Jamyang Khyentse Chökyi Lodrö came to Bodhgaya he made aspirations: he prayed to manifest in the form of many learned and accomplished beings to benefit sentient beings. So, there will be an incarnation for the sake of the teachings.

蒋扬钦哲确吉罗卓来菩提伽耶时，曾发愿显为众多博学成就者，以利益众生。因此，为了教法，必有化身。

Whether beings will see the activities of the incarnation depends entirely on their pure or impure perception. The incarnation will come and act for the benefit of sentient beings.

众生能否看见转世的事业，完全取决于其清净或不清净的知见。转世将会到来，行持利益众生之事。

Before Khenpo Özer passed away, one student asked him, “How will you die?” Khenpo Özer laughed a little. At the same time, someone came in with a meat dish.

堪布 沃色 圆寂前，一位弟子问：“您会怎样死？”堪布 沃色 笑了一下。与此同时，有人端来一道肉食。

“I will eat this and then I’ll die.”

“我吃完这个，就会死。”

“Will you have an incarnation?”

“您会有转世吗？”

“Yes, I will definitely be born again, because my main aspiration has been to continuously be reborn and come back until there are sentient beings.”

“会，我一定再生，因为我主要的愿望，就是只要还有众生，便不断转生、回来。”

“Where will you be born?”

“您会生在哪里？”

“In a big city.”

“一座大城市。”

He has now three incarnations.

如今，他有三位转世。

Translated by Gyurmé Avertin

英文口译：久美·阿韦尔坦