How to meditate for a Sollo Chenmo practice
原刊阅读条件
Only read if you have received any entrustment of Gesar life-force (Gesar sokte)
仅限已接受过任何格萨尔命力交付者阅读。
Rinpoche recorded this explanation himself during a visit to Paris after Sogyal Rinpoche requested the teaching for a group of practitioners who had gathered in Lerab Ling.
索甲仁波切为聚集在 列绕林 的一群修行者请求这篇教言，仁波切便在访问巴黎期间，亲自录下了这番解释。
引言 Introduction
Sogyal Rinpoche does many Sollo Chenmo practices in Rigpa, so I will now explain how to visualize and direct this practice.
索甲仁波切在 本觉会 经常举行索洛钦莫修法，因此，我现在说明应如何观想，以及如何引导这一修法。
修法背景 Background of the Practice
The Gesar practice of Sollo Chenmo is a mind terma that was revealed by Mipham Rinpoche. It is a practice of offering and invocation of the protector Gesar[1] , who is a protector deity specific to the Ngagyur Nyingma tradition.
The Sollo Chenmo itself only contains offering and invocation. So, Shechen Gyaltsap Pema Namgyal, who was one of Mipham Rinpoche’s more exceptionally gifted disciples, wrote guides to both Sollo Chenmo and Dorje Tsegyal’s[2] Gesar practices in response to several requests, but particularly at the insistence of a high government official called Shyape Chorampa.
前行 Preliminaries
Here I will only talk about the Sollo Chenmo practice manual, not Dorje Tsegyal’s. The manual explains how you do the Sollo Chenmo practice, and I will briefly go over its structure.
这里我只讲索洛钦莫的修法手册，不讲多杰策嘉的。手册说明如何修持索洛钦莫，我会简要介绍它的结构。
To start with, you take refuge, arouse bodhichitta and make the seven-branch offering, then bless the offerings on the outer, inner and secret levels.
首先，皈依、发菩提心、作七支供，然后加持外、内、密各层面的供品。
自生观想 Self-visualization
Next, visualize yourself as a yidam deity, such as Tamdrin Yangsang[3] . By generating the visualization of the deity, you transform your three doors into the three vajras and receive the empowerments of the five families, and so on. Now invite the deities of Tamdrin Yangsang, request that they be seated, present them with the outer, inner and secret offerings, and praise them. After offering praise, recite the mantra for the self-visualization and continue the practice to the end of dissolution after which you arise again as the deity.
接着，观想自己为本尊，例如极密马头明王[3]。生起本尊观想，将自己的三门转为三金刚，并获得五部灌顶等等。随后，迎请极密马头明王诸尊，请其安坐，献上外、内、密供养，并作赞颂。赞颂之后，念诵自生本尊的咒语，继续修持至收摄结束，然后再次现起为本尊。
对生观想 Front visualization
Imagine the ‘front visualization’ – the manifestation of Gesar’s pure land – in the space before you. Mount Meru appears, supported by the mandalas of the five elements[4] , on top of which are Gesar’s five palaces: the central palace and palaces of the four activities. Inside the central palace stands ‘Gesar who spontaneously accomplishes the four activities’ – the four activities of pacifying, enriching, magnetizing and subjugating. This form of Gesar is described in the secret sadhana, where he is described as being clad in armour and riding a wild warhorse as he wields a whip in his right hand and flourishes jewels in his left. He is surrounded by all the dralas and wermas.
To the east of the central palace is the palace of pacifying activity, which is made of crystal. Inside this palace, visualize all the pacifying deities of Gesar’s mandala as described in the Sollo Chenmo text.
中央宫殿东方，是水晶制成的息灾事业宫殿。观想宫殿内有索洛钦莫仪轨所述，格萨尔坛城的一切息灾尊众。
To the south is the mandala of enriching activity. Imagine the visualization as it is described in the text, including all the enriching dralas, wermas and the rest. Meditate on all these deities.
南方是增益事业坛城。依仪轨所述，观想一切增益战神、威尔玛 等。观修所有这些尊众。
To the west are Gesar’s magnetizing deities. Meditate on them as described in the text.
西方是格萨尔的怀摄尊众。依仪轨所述观修他们。
To the north, in the palace of subjugating activity is the subjugating Gesar. Again, actualize the visualization by following the text.
北方的降伏事业宫殿内，是降伏格萨尔。同样，依仪轨令观想现前。
Outside the palaces, all the armies of dralas, wermas and so on, are assembled; they are infinite in number. Visualize all these deities in front of you, just as they are described in the text.
宫殿外，一切战神、威尔玛 等军众聚集，数量无边。依仪轨所述，将这一切尊众观想在自己前方。
迎请等 Invitation etc.
Next, invite all the deities and ask them to remain, then chant praises and present the outer, inner and secret offerings.
接着，迎请一切尊众，请其安住，然后诵赞，并献上外、内、密供养。
四事业供养 Four Activities Offerings
Once you have done all this, make the offerings specific to the four activities, as described in the Sollo Chenmo.
完成以上各项之后，依索洛钦莫所述，献上四事业各自专属的供养。
Start by presenting offerings in the central palace to the ‘Gesar who spontaneously accomplishes the four activities’. This section begins with “ho gong su solo, ho gong su solo”.
首先，在中央宫殿，向「任运成办四事业的格萨尔」献供。这一段以「ho gong su solo, ho gong su solo」开始。
Next, give peaceful offering substances to both the pacifying Gesar and Nangsal Akar Ökyi Werma[5] , and to the assembly of pacifying deities. Then, offer praise and entrust them with carrying out pacifying activities, as laid out in the text.
随后，向息灾格萨尔、囊萨阿嘎沃吉威尔玛[5]，以及息灾尊众，献上息灾供品。然后依仪轨所列，作赞颂并嘱托他们成办息灾事业。
Similarly, present enriching offerings to the deities of enriching activity, as described in Sollo Chenmo. All the enriching activity deities accept our offerings and praise. As you recite the verses that begin, “To us vidyadhara yogins...”, entrust them with carrying out enriching activities.
同样，依索洛钦莫所述，向增益事业尊众献上增益供品。一切增益事业尊众都接受我们的供养与赞颂。念诵以「于我等持明瑜伽士……」开始的偈颂时，嘱托他们成办增益事业。
To the west is the magnetizing form of Gesar. Offer the deities magnetizing offerings and praise, and entrust them with carrying out all magnetizing activities.
西方是格萨尔的怀摄形相。向诸尊献上怀摄供养与赞颂，嘱托他们成办一切怀摄事业。
To the north, present the subjugating form of Gesar with offerings of subjugation – such as the vitality and breath of enemies – and offer praise, then entrust him with carrying out all subjugating activities.
北方，向格萨尔的降伏形相献上降伏供养，例如怨敌的命力与气息，并作赞颂，然后嘱托他成办一切降伏事业。
This is how to present offerings, offer praise and entrust each deity with carrying out each of the four activities – pacifying, enriching, magnetizing and subjugating – in their own way.
这就是如何依各自的方式，向各尊献供、赞颂，嘱托他们成办息、增、怀、伏四种事业。
To recap, briefly:
简要重述如下：
- In the east, visualize the peaceful mandala and present its deities with pacifying offerings, then request the deities to perform the pacifying activities.
- Similarly, in the south, offer enriching offerings to the enriching form of Gesar and ocean of deities in his retinue, then offer them praise and request that they carry out the enriching activities.
- To the west, present the magnetizing form of Gesar with magnetizing offerings and request that he accomplish the magnetizing activities.
- To the north, present the subjugating form of Gesar with offerings of subjugation and request that he accomplish the wrathful activities.
- In the final part of the practice, make offerings to all the deities of the mandala together, praise them, then entrust them with carrying out their activities. This is how you should practise.
- 东方，观想息灾坛城，向其中诸尊献上息灾供养，然后祈请诸尊成办息灾事业。
- 同样，南方，向格萨尔的增益形相与如海眷属尊众，献上增益供养，作赞颂，并祈请成办增益事业。
- 西方，向格萨尔的怀摄形相献上怀摄供养，祈请他成办怀摄事业。
- 北方，向格萨尔的降伏形相献上降伏供养，祈请他成办忿怒事业。
- 修法最后，向坛城一切尊众共同献供、赞颂，然后嘱托他们成办事业。你们应当这样修持。
酬补 Fulfilment
Once all this has been fully accomplished and the offerings have been made, complete the mantra recitation and the fulfilment, entrust the deities with the accomplishment of the activities, and finally, ask the dralas to stay in your body. At the end of the practice, all the drala and werma deities of the Sollo Chenmo in the front visualization – to whom you have made offerings, praised and so on, as I have explained – dissolve into your body. As a result, your body gains the dralas’ power, well-being, glory and goodness; your speech takes on the “qualities of the mighty voice of Brahma”; and empty bliss, the expression of awareness, is transferred to your mind. Basically, the body, speech and mind of the dralas and wermas have penetrated your own body, speech and mind, and you have received all their blessings. At this point, you should be utterly convinced that you are completely victorious over all opposition.
If you want to recite prayers to increase your lungta, do it at this point. Let your eyes pierce and penetrate the sky, then raise your gaze higher and higher as you merge your mind indivisibly with all of space. Finally, allow your mind to rest, free of reference, in the state of great simplicity devoid of conceptual elaboration. This is Mipham Rinpoche’s instruction.
After that, chant The Prayer That Spontaneously Fulfils All Wishes and the Vajra Guru Mantra very loudly, then shout out “Kiki soso lhagyalo” and recite the Essence of Dependent Origination mantra.
之后，大声念诵《愿望任运成就祈祷文》与金刚上师咒，再高呼「Kiki soso lhagyalo」，并念诵缘起心咒。
At that point, if you rest your mind and focus on the meaning of the lines, “empower us with the physical strength and might of the dralas and wermas, and grant us all the siddhis of abundance!”, then everything you do will turn out well – even negative actions will only produce positive results.
此时，如果安住自心，专注于「赐予我们战神与 威尔玛 的身力威势，赐予一切丰盛悉地！」这些句子的含义，那么，你所做的一切都会顺利，甚至恶行也只会产生善果。
Shechen Gyaltsap wrote an order of practice for Mipham Rinpoche’s Dorje Tsegyal sadhana, in which he lays out clearly all its stages – for example self-visualization and tsok. He did the same for the Sollo Chenmo in his Sollo Chenmo Practice Guide. In this text he explains how to do the practice and describes the prerequisite preliminaries that should be completed before approaching the Sollo Chenmo itself (which I have just explained). He also talks about the concluding sections that follow, such as offering the tsok.
雪谦嘉察为米滂仁波切的多杰策嘉成就法撰写了修持次第，清楚列出各个阶段，例如自生观想与荟供。他在《索洛钦莫修持指南》中也做了同样的工作。此文说明如何修法，并描述进入索洛钦莫本身之前所应完成的必要前行，也就是我刚才解释的部分。他还谈到随后供荟供等结行。
I have briefly presented the special practice instructions you need in order to do this sadhana and it would be very good if you were to apply them whenever you practise Sollo Chenmo.
我已简要介绍修持这一成就法所需的特别教授。如果你们每次修索洛钦莫时都能运用这些教授，就很好。
总结 Summary
Gather the offerings: phukongs, offerings, sang, serkyems, prayer flags, and so on – whatever you can manage – then, practise as follows.
准备供品：普贡供品、供物、桑烟供、金饮、经幡等等，尽力准备，然后依以下方式修持。
Instantly, Gesar appears in the space in front of you as the king of the dralas surrounded by his retinue of all the armies of dralas and wermas. Invite them, make offerings to them, and offer praises – just follow the text. Then make the request for each of the four activities to be accomplished by reciting the text.
一刹那间，格萨尔作为战神之王，出现在你前方虚空，周围是一切战神与 威尔玛 军众眷属。迎请、献供、赞颂，只须依仪轨行持。然后，念诵仪轨，祈请分别成办四种事业。
If you practise like this, even if you don’t have access to the detailed sadhana text, you will be practising in the spirit of the Sollo Chenmo. If you recite the visualization that begins, “ho gong su solo! ho gong su solo!” make sure you actualize every word of the prayers associated with each of the four activities of pacifying, enriching, magnetizing and subjugating.
如果这样修持，即便没有详细的成就法仪轨，也符合索洛钦莫的精神。若念诵以「ho gong su solo! ho gong su solo!」开始的观想文，务必使息、增、怀、伏四种事业各自祈祷文中的每一个字，都在观修中实际现前。
First, invite the pacifying deities, make offerings and offer praises before you entrust them with their particular activity.
首先，迎请息灾诸尊，献供、赞颂，然后嘱托他们成办相应事业。
Next, do the same for the other three deities and their activities: enriching, magnetizing and subjugating. If there is no one to entrust the activities to – if you keep requesting activities, making offerings and chanting praises to nobody at all – it will be like organizing a great banquet and forgetting to invite any guests! Therefore, you must meditate on the recipient of your offerings, as described in Shechen Gyaltsap’s guide to the practice of Sollo Chenmo. If you don’t have access to that guide and are instead, just relying on the Sollo Chenmo text, make sure you instantly invite the deities of the four activities into the space before you, one after the other. Having invited them, once they have arrived, present your offerings, offer praises, and request that they carry out their activities.
接着，对增益、怀摄与降伏的另外三种尊众及其事业，也如是行持。如果没有接受事业嘱托的对象，而你不断向空无一人的地方请求事业、献供、诵赞，就像办了一场盛大宴会，却忘了邀请宾客！因此，你必须依照雪谦嘉察《索洛钦莫修持指南》所述，观修供养的接受者。若没有这本指南，只依索洛钦莫原仪轨，就务必依次刹那迎请四事业尊众到自己前方虚空。迎请之后，待他们到来，再献上供养、作赞颂，祈请他们成办事业。
How you should visualize the different forms of Gesar – pacifying, enriching, magnetizing and wrathful – and details about the offerings themselves is quite clear in the text. The special instruction about the offerings says that they should be inconceivable in quantity and quality. You should also offer praise – as laid out in the text. Similarly, as you recite the text entrusting the deities to carry out their activities, make sure you actualize the words that you are saying. The glorious accomplisher of activity, the vajra Dharma protector, Gesar Norbu Dradul will then accept your request, and you should feel absolute confidence in the fact that he has agreed to do as you ask and will carry out his activities.
如何观想格萨尔的息灾、增益、怀摄与忿怒形相，以及供品本身的细节，仪轨中都说得十分清楚。关于供养的特别教授说，供品的数量与品质都应不可思议。你也应依仪轨作赞颂。同样，念诵嘱托诸尊成办事业的仪轨时，务必令自己所说的文字在观修中实际现前。吉祥的事业成办者、金刚护法格萨尔诺布札都，便会接受你的请求；你应绝对确信，他已答应你的祈请，并将施行事业。
Translated by Gyurmé Avertin
Edited by Janine Schultz
英译：久美·阿韦尔坦
编辑：雅尼娜·舒尔茨
原注 Notes
yam, the element of wind descends into the inverted triangle, and as it approaches the triangle’s lowest point, it transforms into a dark green crossed-vajra radiating dark green light.
What you have now is blue light shining from the bottom of the inverted triangle, and a sphere of dark green light surrounding the crossed-vajra.
The other syllables now descend into the space of the vast triangle, which is visualized this way because the elements and everything that they form always appear in space.
Next is the red ram (fire) which transforms into a bright red triangle, radiating red light which forms a sphere around it.
Then a bam (water) transforms into a white disc radiating white light; then lam (earth) which transforms into a golden square radiating yellow light; then sum descends to rest on top of the golden square lam (earth), and then transforms into Mount Meru, with its four sides made of the four precious substances, and larger at the top than at its base.
There are four terraces at the top of Mount Meru, and everything up to the terraces is inside the element of space. The other vajra fence begins at the level of the terraces. Inside it is an iron ring. Inside the iron ring are the Eight Great Charnel Grounds, one in each of the eight directions. At the centre of the ring is an unopened, one thousand-petalled lotus bud, which encloses a crossed-vajra; each of its prongs extends to a cardinal direction: the yellow prongs point south, the red point west, the green point north, and the white point east.
Each stage of visualization purifies one of the habitual tendencies associated with the outer environment.”
风大的 yam 降入倒三角中，接近三角形最低点时，转变为深绿色十字金刚杵，放射深绿色光。
此时，倒三角底部放射蓝光，十字金刚杵周围则有一个深绿色光球。
其他字此时降入广大三角形的空间。这样观想，是因为诸大及其形成的一切，总是在虚空中显现。
接着，红色 ram（火）转变为鲜红三角形，放出红光，在周围形成光球。
然后，bam（水）转变为白色圆盘，放射白光；随后，lam（地）转变为金色方形，放射黄光；再有 sum 降下，安住于金色方形 lam（地）之上，然后转变为须弥山，四面由四种珍宝物质组成，上宽下窄。
须弥山顶有四层台阶；直至台阶的全部部分，都在空大之中。另一重金刚围从台阶处开始，内有铁围；铁围之内是八大尸陀林，八方各一。在围圈中央，是一朵尚未开放的千瓣莲苞，内含十字金刚杵，每一股伸向一个正方位：黄股朝南，红股朝西，绿股朝北，白股朝东。
每一个观想阶段，都净化与外在器世间相关的一种习气。」
出处与版本
原刊：ALL-OTR · How to meditate for a Sollo Chenmo practice。讲授：27th May 2009；Courbevoie, France。原刊发布日期：2017-07-23。