《自生莲花心髓》：顶果钦哲仁波切的意伏藏

This talk was given by Orgyen Tobgyal Rinpoche a few days in a Rangjung Pema Nyingtik drupchen that he was performing with his lamas and monks to celebrate the birth of Guru Rinpoche in July 2021.

这篇开示，是乌金督佳仁波切于2021年7月，为庆祝莲花生大师诞辰，与其上师和僧众举行《自生莲花心髓》大修数日之后所讲。

From the astrological point of view, the holy monkey month corresponds to the 5^th month of the Tibetan lunar calendar. Terdak Lingpa, his brother and the great fifth Dalai Lama all considered that the 10^th day of the 5^th month marked the anniversary of Guru Rinpoche’s birth in the Dhanakosha lake. The Lama Gongdu is an extremely sacred earth treasure that was revealed in Kongpo by the king of all tertöns, Rigdzin Sangye Lingpa. Within the thirteen volumes of the ‘Golden Dharma’ of the Lama Gongdu, we find stated that the monkey month corresponds to the 6^th month of the Tibetan calendar, hence the anniversary of Guru Rinpoche’s birth falls on the 10^th day of the 6^th month. Jigme Lingpa, the king of vidyadharas, then explained that Guru Rinpoche was actually born twice on the Dhanakosha Lake, on the 10^th days of both Tibetan months. Since then, all lamas celebrate the 10^th day of both the 5^th and 6^th Tibetan months as the anniversary of Guru Rinpoche’s birth.

从星算的角度，神圣的猴月相当于藏历阴历五月。德达林巴、他的弟弟，以及伟大的第五世达赖喇嘛，都认为五月初十是莲花生大师在达那郭夏湖降诞的纪念日。《上师密意总集》是极神圣的地伏藏，由伏藏师之王、持明桑杰林巴在工布取出。在《上师密意总集》十三函「金法」中，记载猴月对应藏历六月，因此，莲花生大师的诞辰是六月初十。后来，持明之王吉美林巴解释，莲花生大师其实在达那郭夏湖降诞过两次，分别在这两个藏历月份的初十。自此，所有上师都以藏历五月及六月初十，庆祝莲花生大师的诞辰。

Our monastery celebrates the 10^th day of the 5^th month with an elaborate practice of Tukdrup Gongpa Kundu, which includes cham dances and so on. We have already conducted this practice this year. To celebrate the upcoming 10^th day of the 6^th month, we have been performing a drupchö based on Dilgo Khyentse Rinpoche’s mind terma called Rangjung Pema Nyingtik, and we will perform the cham dance on the 10^th day. This is my first point.

本寺以广修《上师意修·密意总集》来庆祝五月初十，其中包括金刚舞等。今年我们已经举行过这项修法。为庆祝即将到来的六月初十，我们一直依据顶果钦哲仁波切名为《自生莲花心髓》的意伏藏举行修供，并将在初十跳金刚舞。这是第一点。

Now the next point. When the teachings of the Buddha first spread in Tibet, the land of snows, they were still thriving in India—they were like the sun shining in the middle of the midday sky. It was a time when the teachings were fully flourishing and hadn’t begun to wane. When our teacher, the Buddha, came into this world and began to teach, he didn’t teach widely all teachings from the sutras and tantras. During his lifetime, his teachings only reached people living in the area around present-day Patna, in the Indian state of Bihar. From there they spread progressively: during King Ashoka’s reign, the dharma penetrated every part of India and started to reach many other Asian countries too. The dharma first appeared in Tibet during the reign of the Indian king Nyima Senge of the Pala dynasty. The ruler of Tibet at that time was King Songtsen Gampo, but the teachings didn’t gain a strong foothold then; it was only during King Trison Deutsen’s reign that the dharma was transmitted widely and fully throughout Tibet. At that time, one hundred and eight great Indian panditas, such as Guru Rinpoche, Buddhaguhya, Shantarakshita and Vimalamitra, came to Tibet. One hundred and one lotsawas, including Vairotsana, Kawa Paltsek and Chokro Lui Gyaltsen, then joined those panditas at the Garden of Translation in the compound of the spontaneously arisen, eternal and inconceivable temple of Samye. So the buddhadharma was disseminated across India, the land of aryas, to Tibet, the land of snows. They then spread a little further during Tri Ralpachen’s reign. The teachings that were transmitted during this period are now known as the Nyingma teachings.

现在讲下一点。佛陀教法最初传入雪域西藏时，在印度仍极兴盛，犹如太阳照耀于正午的中天。那是教法全面兴盛、尚未开始衰微的时代。我们的导师佛陀来到此世、开始说法时，并没有广泛传授经续的一切教法。在他住世期间，教法只传到今天印度比哈尔邦巴特那周边一带的人们。之后才逐步弘传出去：阿育王在位时，佛法遍及印度各地，也开始传到亚洲许多其他国家。印度波罗王朝尼玛森格王在位期间，佛法最初传入西藏。当时西藏的统治者是松赞干布王，但教法尚未牢固建立；直到赤松德赞王在位时，佛法才在西藏广泛、完整地弘传。当时，莲花生大师、佛密、寂护与无垢友等一百零八位印度大班智达来到西藏。毗卢遮那、噶瓦贝则、觉若鲁依坚赞等一百零一位译师，随后与这些班智达，一同来到任运自成、永恒不可思议的桑耶寺院内的译经园。由此，佛法从圣者之地印度各处，传播到雪域西藏。赤热巴巾在位时，教法又进一步弘扬。这一时期所传的教法，如今称为宁玛教法。

In a nutshell, the Nyingma teachings are transmitted in three ways: through kama, terma and profound pure visions. Of these three, the two main sets of teachings are the kama and terma. The kama teachings are the dharma that the buddha taught and that spread in India, as well as the later teachings of the seven patriarchs, the six ornaments who adorn this world, and the two supreme teachers. They form the main body of teachings of both sutras and tantras. All these teachings were translated in Tibet and published in the collections known as the Kangyur (103 volumes) and Tengyur (over 200 volumes). Further teachings such as sadhanas were brought together in the Nyingma Kama and the Nyingma Gyubum collections. The lineage of reading transmissions, empowerments and explanations of these teachings is still very much alive.

简言之，宁玛教法以三种方式传承：教传、伏藏和甚深清净显现。其中，最主要的两类是教传与伏藏。教传，是佛陀所说、在印度弘传的佛法，以及后来七位祖师、庄严此世的六庄严与二胜者的教法。它们构成经续教法的主体。这一切教法都在西藏译出，并编印成《甘珠尔》（一百零三函）及《丹珠尔》（二百多函）。其他教法，如修法仪轨，汇集于《宁玛教传》与《宁玛十万续》。这些教法的口传、灌顶和讲解传承，至今仍十分兴盛。

The terma teachings appeared in later times, thanks to Guru Rinpoche’s compassion and enlightened activity. They are greater and even more profound than the teachings of other buddhas. “In what way are they greater?”, you may ask. The termas came into being as a result of Guru Rinpoche’s compassion and his aspirations. There are many different kinds of terma. When Guru Rinpoche was in Tibet he hid dharma treasures under the ground, almost everywhere—these are known as “earth treasures” whose purpose is to benefit beings to be tamed. He hid five great treasures in the four directions and in the centre. He also prophesied the succession of tertöns who would later reveal these termas.

伏藏教法，则因莲花生大师的大悲与觉悟事业，在后世出现。它们比其他诸佛的教法更为广大、更加甚深。你们也许会问：「在哪方面更广大？」伏藏是由莲花生大师的大悲与愿力而产生的。伏藏有许多不同种类。莲花生大师在西藏时，几乎到处都在地下埋藏法藏，这些称为「地伏藏」，目的在于利益所化众生。他在四方与中央，埋藏了五大伏藏，也授记了日后将取出这些伏藏的历代伏藏师。

He also hid “mind termas” which are even more special than earth termas. They are revealed when the wisdom mind of the tertön becomes inseparable from Guru Rinpoche’s wisdom mind, and the tertön receives his blessing. These tertöns, who are emanations of the twenty-five disciples, as well as incarnations of other great beings and masters, have the ability to reveal the termas that Guru Rinpoche hid within the expanse of his wisdom mind, since their minds have become indivisible with his. Once their wisdom mind becomes indivisible from Guru Rinpoche’s, Guru Rinpoche blesses them and the hidden terma is revealed. The tertön then masters all the dharma contained within the treasury of space. There are many such tertöns.

他也埋藏了比地伏藏更殊胜的「意伏藏」。当伏藏师的智慧心，与莲花生大师的智慧心无二无别，并领受其加持时，这些伏藏便会显露。这些伏藏师，是二十五弟子的化身，也是其他大德与上师的转世；因为他们的心与莲花生大师的心不可分，所以有能力揭示莲花生大师藏于智慧心界的伏藏。一旦他们的智慧心与莲花生大师不可分，莲花生大师便加持他们，所藏的伏藏于是显露。此后，伏藏师便能掌握虚空宝藏中所含的一切佛法。这样的伏藏师有许多。

Termas also exist that are transmitted through “pure visions”. Guru Rinpoche in union with his consort, the great pandita Vimalamitra, and so on, appear to accomplished masters in visions. These masters meet them, hear their voice and receive the nectar of dharma from them; they are matured through empowerment and liberated by the instructions they receive. There are many pure vision teachings such as the twenty-five visions of the great fifth Dalai Lama.

也有通过「清净显现」传授的伏藏。莲花生大师与明妃双运，以及大班智达无垢友等，会在成就上师的显现中出现。这些上师与他们相见，听见其声音，领受佛法甘露；通过灌顶成熟，通过所得教授解脱。有许多清净显现教法，例如伟大的第五世达赖喇嘛的二十五种显现。

“Re-concealed termas” are teachings that were revealed by a tertön but later hidden again (there are many different ways of hiding a terma) because there was a danger of them disappearing. These termas were destined to be re-revealed by a tertön in the future.

「再藏伏藏」，是伏藏师已取出的教法，后来因有消失的危险，再次埋藏起来——埋藏伏藏有许多不同方法。这些伏藏，注定将由未来的伏藏师重新取出。

There are also “revelations from memory”—some tertöns come back as another incarnation, another tertön, who then remembers the termas that they revealed in their past life.

还有「忆念取藏」：一些伏藏师再来转世，成为另一位伏藏师，忆起自己前世所取的伏藏。

There is also the “hearing transmission”. Tertöns meet with Guru Rinpoche and Khandro Yeshe Tsogyal, who speak to them like two persons having a conversation. They grant empowerments, reading transmissions and all the special pith instructions without holding anything back. The tertön thereby receives full transmission.

还有「耳传」。伏藏师与莲花生大师、空行益西措嘉相见，他们像两个人交谈那样，对伏藏师说话，毫无保留地赐予灌顶、口传及一切特殊窍诀。伏藏师由此领受完整传承。

In a nutshell, all Tibetan followers of Padmasambhava are extremely fortunate to have been blessed by his great kindness. Jamgön Kongtrul Lodrö Taye explained that we now live in a time when even more profound terma teachings on the lama Guru Rinpoche, Dzogchen, Avalokiteshvara, and the yidams of the Kagyé mandala, are available than during the time of Guru Rinpoche himself. In particular, the three sections of the Dzogpachenpo teachings, which were not widely available before, are now, in the time of the five degenerations, fully accessible. They still retain genuine lineages of transmission and enable practitioners to reach the rainbow body of great transference. Each terma contains the three complete sets of teachings on Guru Rinpoche, Dzogchen and Avalokiteshvara.

简言之，所有追随莲花生大师的藏人，都极其幸运，蒙受其深恩加持。蒋贡康楚·罗卓泰耶解释，我们现在所处的时代，关于上师莲花生大师、大圆满、观世音及八大法行坛城本尊，可得的甚深伏藏教法，比莲花生大师本人在世时还多。尤其是大圆满三部教法，从前并未广泛流传，如今在五浊时代，却已能完整获得。这些教法仍保持着真实传承，能使修行者证得大迁转虹身。每一伏藏，都具足莲花生大师、大圆满与观世音三套完整教法。

Terma teachings will be available in this world until Buddha’s regent, the Protector Maitreya, comes to ascend the high throne of the dharma. Therefore, termas are very special teachings that are part of the Nyingma tradition.

直到佛陀摄政、怙主弥勒到来，登上崇高法座之前，伏藏教法都会在此世流传。因此，伏藏是属于宁玛传统、十分殊胜的教法。

This concludes my general presentation of the terma teachings.

关于伏藏教法的概说，就讲到这里。

Many tertöns have graced this world with their presence. As is common knowledge, between the first tertön, Sangye Lama, and Chokgyur Lingpa, more than one hundred tertöns have appeared, and many other genuine treasure revealers have appeared since.

许多伏藏师曾降临此世，增添世间的光彩。众所周知，从第一位伏藏师桑杰喇嘛到秋吉林巴，出现过一百多位伏藏师；此后也有许多其他真实的伏藏师出现。

The terma that we are practising on this occasion is one of these extraordinary dharma treasures. I want to explain to you therefore the main factor that caused this terma to arise in the mind of its discoverer.

我们此次所修的伏藏，就是这些非凡法藏之一。因此，我想向你们解释，是什么主要因缘，令这一伏藏在发现者心中显现。

Jamyang Khyentse Chökyi Lodrö was giving the empowerments and reading transmissions for the Great Treasury of Precious Termas in Chime Drupe Gatsal, Jamyang Khyentse Wangpo’s private chamber in the Dzongsar monastery. Dilgo Khyentse Rinpoche, Rabsal Dawa was present at that time and explained that while Khyentse Chökyi Lodrö was giving the reading transmission for The Prayer in Seven Chapters, his recitation of the annotations between two prayers sparked the revelation of the Rangjung Pema Nyingtik in his mind.

蒋扬钦哲确吉罗卓，曾在宗萨寺蒋扬钦哲旺波的私人寝室——无死成就喜苑——传授《大宝伏藏》的灌顶与口传。当时，顶果钦哲仁波切（饶萨达瓦）也在场。他解释说，钦哲确吉罗卓传授《七章祈祷文》的口传时，在两篇祈祷文之间念诵了一段注释，这便触发《自生莲花心髓》在他心中显现。

The source of this terma is the inconceivable collection of teachings that Jamyang Khyentse Wangpo, Pema Ösel Dongak Lingpa received through the seven transmissions. Although he received the entire transmission of the Rangjung Pema Nyingtik, he was unable to write all of it down. However, to create the circumstances for the revelation of this teaching in the future, like a root or a seed, he wrote a short vajra song on taking all three root deities as the path^[1] , which appears in the two-volume collection of his spiritual songs.

此伏藏的源头，是蒋扬钦哲旺波（贝玛沃色东阿林巴）通过七种传承所领受的不可思议教法集。他虽然获得《自生莲花心髓》的完整传承，却未能全部写下。不过，为了创造未来开显此法的因缘，如同种下根或种子，他写了一首以三根本诸尊为道的简短金刚歌^[1]，收录于他的两函道歌集中。

The song speaks of Hayagriva, the root of all yidam deities, in union with Vajravarahi. On the crown of his head, Guru Rinpoche, in the form of the dharmakaya Vajradhara, sits on three stacked lotuses, and is surrounded by his eight manifestations on blossoming lotuses. At his heart is Guru Rinpoche Dorje Tötrengtsal surrounded by the Guru Tötrengtsals of the four families. At Hayagriva’s head, throat, heart, navel and secret place all the yidam deities appear in the form of the Kagye deities. The dakinis are at the navel and the dharma protectors, such as the protectress of mantras, Ekazati, are in the secret place. Jamyang Khyentse Wangpo’s visionary poem is devoted to all lamas, yidams, dakinis and dharma protectors, and the Rangjung Pema Nyingtik cycle expands upon this song of realization.

这首歌讲到，一切本尊之根本——马头明王——与金刚亥母双运。他的顶上，莲花生大师以法身金刚持的形相，安坐在三朵相叠的莲花上，周围盛开的莲花上，围绕着莲花生大师的八种化现。他的心间，是莲花生大师多杰脱准扎，周围环绕四部脱准扎上师。在马头明王的头、喉、心、脐与密处，一切本尊以八大法行诸尊的形相显现。空行母位于脐间，护法则在密处，包括护咒母一髻佛母等。蒋扬钦哲旺波这首由显现而作的诗，献给一切上师、本尊、空行与护法；《自生莲花心髓》法类，就是这首证道歌的展开。

Mind termas are even better than earth termas. All sorts of obstacles can obstruct the revelation of an earth terma—the tertön can make mistakes, be unable to retrieve it, or it can even be stolen. But there are no such problems with mind termas. All tertöns who receive a mind terma have become indivisible with Guru Rinpoche. The mind terma arises as the expression or power of this realization. So there can be no mistake, no obstacle. Every word and its meaning is expressed without fault and can be written down perfectly.

意伏藏比地伏藏更加殊胜。各种障碍都可能阻挠地伏藏的取出：伏藏师可能出错，可能取不出来，伏藏甚至可能被盗。但意伏藏没有这类问题。所有领受意伏藏的伏藏师，都已与莲花生大师不可分。意伏藏作为此证悟的显露或力量而生起。因此，不会有错误，也不会有障碍。每个字及其意义，都毫无错谬地表达出来，能够圆满记录。

After Dilgo Khyentse Rinpoche wrote down this terma, he showed it to Jamyang Khyentse Chökyi Lodrö. Chökyi Lodrö said, “The words and their meaning resemble the ancient termas; this terma is similar to one of Jamyang Khyentse Ösel Dongak Lingpa’s songs of realization which is devoted to all three root deities. This cycle should be spread and it should not be allowed to disappear.” He then requested the empowerment and reading transmission, which Dilgo Khyentse conferred upon him. Dilgo Khyentse Rinpoche also transmitted it to a few others, such as Surmang Trungpa. However, this teaching didn’t spread very widely in Tibet.

顶果钦哲仁波切写下此伏藏后，呈给蒋扬钦哲确吉罗卓。确吉罗卓说：「词句与意义，都很像古代伏藏；此伏藏与蒋扬钦哲沃色东阿林巴献给三根本诸尊的一首证道歌相似。这一法类应该弘传，不应使之消失。」随后，他请求灌顶与口传，顶果钦哲便为他传授。顶果钦哲仁波切也传给了少数其他人，例如苏曼创巴。不过，这一教法在西藏并未广泛流传。

The text was lost during the great upheavals of 1958-59, when both Khyentse Dorje Chang Chökyi Lodrö and the omniscient lama Tashi Paljor had to seek refuge in India. Later in 1974 or 1975, Dilgo Khyentse Rinpoche was giving the reading transmission for the Kangyur in Nepal, at Darzang Rinpoche’s monastery near the Baudanath stupa, at the request of Kyabje Trulshik Rinpoche who had sponsored the event. After the transmissions, Dilgo Khyentse Rinpoche said they should go to Yangleshö in order to make a mandala offering. Trulshik Rinpoche offered gold and silver in his mandala offering and this auspicious act, Dilgo Khyentse Rinpoche later said, created the circumstance for the terma to arise in his wisdom mind.

1958至1959年的大动荡中，钦哲金刚持确吉罗卓与遍知上师扎西班觉，都不得不赴印度避难，而这份法本遗失了。后来，1974或1975年，应赞助此次法会的怙主楚西仁波切之请，顶果钦哲仁波切在尼泊尔博达大塔附近、达桑仁波切的寺院，传授《甘珠尔》口传。传承结束后，顶果钦哲仁波切说，应该前往扬列雪，作曼荼罗供养。楚西仁波切在曼荼罗供养中，供上黄金与白银。顶果钦哲仁波切后来表示，这一吉祥举动，创造了伏藏再次于其智慧心中显现的因缘。

He then stayed on retreat for seven days afterwards. Orgyen Shenpen—who later went to the US and has now passed away, who was probably a son of Tulku Orgyen—was attending Dilgo Khyentse Rinpoche at that time. Early one morning, Dilgo Khyentse Rinpoche told him to wash his body well and to then come back. Orgyen Shenpen went down to find some water so he could wash. When he returned, Dilgo Khyentse Rinpoche told him to prostrate to him three times, which he did. Then he asked him to write down what he dictated. Dilgo Khyentse Rinpoche took empty sheets of paper from his practice book and handed them to Orgyen Shenpen. He then dictated the entire Rangjung Pema Nyingtik cycle in one go. He later gave the empowerment and reading transmission of this terma to Trulshik Rinpoche and some other lamas, and spread it widely. In 1985 or 1986, Adru Tulku found the original copy of the terma that had been left in Kham—it was identical with the one that Orgyen Shenpen had written down. Only the colophon was different. This present-day terma is quite long, which you’ll notice if you look at the text.

之后，他闭关七日。当时侍奉顶果钦哲仁波切的，是乌金协彭，此人后来去了美国，如今已经去世，可能是祖古乌金的儿子。一天清晨，顶果钦哲仁波切吩咐他，好好洗净身体，再回来。乌金协彭下去找水洗浴。回来后，顶果钦哲仁波切让他向自己顶礼三次，他照做了。接着，仁波切让他记录口述的内容。顶果钦哲仁波切从自己的修法本中取出空白纸张，交给乌金协彭，随后一口气口述了整部《自生莲花心髓》法类。后来，他为楚西仁波切及一些其他上师，传授这一伏藏的灌顶与口传，使其广泛弘传。1985或1986年，阿珠祖古找到留在康区的伏藏原稿；它与乌金协彭所记录的内容完全相同，仅跋文不同。如今这份伏藏篇幅颇长，你们若看法本，就会注意到。

In any case, if you practise this terma and rely on the Vajra Guru mantra, just as you rely on your own breath, thinking unwaveringly of Guru Rinpoche—who is never separate from the beings of Tibet—praying to him continuously, he himself said that he will be there for you, just like the sun is always there, even when concealed by clouds.

无论如何，如果你修持此伏藏，如依靠自己的呼吸一般，依靠金刚上师咒，坚定不移地忆念从不离开西藏众生的莲花生大师，不断向他祈祷，那么，如他自己所说，他就会在你身边；正如太阳总在那里，即使被云遮蔽，也依然存在。

Dilgo Khyentse Rinpoche, the tertön who revealed this terma, is known by many names such as Pema Osel Dongak Lingpa, Gyurme Tekchok Tenpé Gyaltsen, Tashi Paljor and others. Many people received this transmission from him, including some of you. He gave it once in Bir. Even those of you who haven’t received it from him, must have received it from Dzongsar Khyentse Rinpoche or Shechen Rabjam Rinpoche who are the main holders of Dilgo Khyentse Rinpoche’s teachings. So only the tertön stands between Guru Rinpoche and us in the transmission of this profound terma, and it is unstained by any breakage of samaya. The lineage is exceptional and brings great blessings.

取出此伏藏的伏藏师——顶果钦哲仁波切——有许多名号，如贝玛沃色东阿林巴、久美特秋丹贝坚赞、扎西班觉等等。许多人从他那里领受过此传承，包括你们中的一些人。他曾在比尔传过一次。即使没有从他那里领受过，你们也一定从宗萨钦哲仁波切或雪谦冉江仁波切处领受过；这两位是顶果钦哲仁波切教法的主要持有者。因此，在这一甚深伏藏的传承中，莲花生大师与我们之间，只有伏藏师一人，传承未受任何破坏三昧耶之染污。这条传承极为殊胜，具有广大加持。

The mandala of the Rangjung Pema Nyingtik includes Guru Rinpoche as the lama, the Kagye Eight Sadhana of the Assemblies of Sugatas as the yidam, and Vajravarahi as the dakini, and the ‘brother and sister’ dharmapalas as dharma protectors. This is why it is called “gathering of the three root deities” and is compared to a wish-fulfilling jewel.

《自生莲花心髓》的坛城，以上师莲花生大师为上师，以八大法行善逝众修法为本尊，以金刚亥母为空行母，并以「兄妹」护法为护法。因此，它被称为「三根本诸尊总集」，并被比作如意宝。

Dilgo Khyentse Rinpoche came into this world not so long ago, just over 100 years from now, taking birth in the Denkhok Valley in Derge. He wrote an account of his life story and there are many other biographies that you can read.

顶果钦哲仁波切来到此世，离现在并不很久，仅一百多年以前，出生于德格的丹科谷。他写过自传，也有许多其他传记，你们可以阅读。

If we know something about the background of this practice, it will inspire our confidence and trust in it. For this reason, since we are now practising this terma, I thought it important to talk about him. The confidence this inspires will ignite our faith, and it is when we have faith that we can receive the blessings of the practices of approach and accomplishment, as well as the prayers that we make.

如果对这一修法的背景有所了解，就能激发我们对它的信任与确信。因此，既然我们现在正在修持此伏藏，我想，谈谈他很重要。由此引生的确信，会点燃信心；有了信心，我们才能领受念修以及所作祈祷的加持。

Therefore, who was this master? In times such as now when the five degenerations are on the rise, a lama with all the qualities of a spiritual teacher is, as Jamyang Khyentse Chökyi Lodrö puts it in a prayer that he wrote in Bodhgaya, like a mere drawing of a butter lamp. The drawing of a butter lamp resembles the real thing but is unable to dispel darkness. Likewise, there are many lamas nowadays who are like an image of a real spiritual teacher. But that was not the case with Dilgo Khyentse Rinpoche.

那么，这位上师究竟是谁？在如今这样五浊增盛的时代，具足善知识一切功德的上师，正如蒋扬钦哲确吉罗卓在菩提伽耶所作的一篇祈祷文中所说，犹如仅仅画出来的酥油灯。画中的酥油灯，看起来像真的，却不能驱除黑暗。同样，如今许多上师，只像真正善知识的画像。但顶果钦哲仁波切并非如此。

Dilgo Khyentse Rinpoche displayed the three qualities of a teacher: learnedness, abidance by the teachings and kind heartedness. However unless lamas have high realization, they won’t be able to help their students. Even if they are extremely learnèd, realization is essential. It is the same with the second quality—even if they are extraordinarily disciplined and follow all the precepts and instructions, they must also be highly realized. Someone who is highly realized doesn’t always need to seem particularly learnèd or disciplined. So the main quality that a spiritual master needs is high realization.

顶果钦哲仁波切具足上师的三种品质：博学、持守教法与心地仁善。不过，上师若没有高度证悟，就无法帮助弟子。即使极为博学，证悟仍必不可少。第二种品质也是如此：即使戒行非凡，遵循所有戒律与教授，仍须有高度证悟。高度证悟的人，不一定总显得特别博学或严持戒律。所以，善知识所需的首要品质，就是高度证悟。

Highly realized spiritual teachers are from the start naturally motivated by great compassion. All their activities are embraced by a compassion for all sentient beings—they are solely motivated to benefit them, whether directly or indirectly. A lama must be completely devoid of selfish aims. This great compassion that underlies all their actions comes from the realized master’s direct experience of emptiness. They have eliminated the obscurations that cover the ground continuum of buddha nature present in all sentient beings. They perceive all that appears and exists only as the play of the kayas and wisdoms. This is how a spiritual teacher should be. Such people have all the enlightened qualities of a buddha. As Jetsun Milarepa said, just their name alone can protect us from all the fears of a lower rebirth and of life in samsara. This is what happens when someone is truly realized. Therefore, a lama must be highly realized.

高度证悟的善知识，自始便自然以大悲为动机。他们的一切事业，都由对所有有情的悲心摄持，唯一动机就是直接或间接地利益众生。上师必须完全没有自利的企图。贯穿其一切行为的这种大悲，来自证悟上师对空性的直接体验。他们已遣除覆盖一切众生本具佛性之基相续的障蔽，所见的一切显有，唯是身与智慧的游舞。善知识应当如此。这样的人具足佛陀的一切觉悟功德。如至尊米拉日巴所说，仅他们的名号，就能护佑我们远离堕入恶趣与轮回生活的一切怖畏。一个人真正证悟时，就会如此。因此，上师必须有高度证悟。

A highly realized master who is motivated by great compassion is not stained by selfishness of any kind. That is why their activities are without mistake. If someone who knows the qualities of such a master, who has studied the scriptures and has some small experience of realization themselves, checks out such master, no matter how long they stay with them—whether for one, two or more years, or even their whole life— they will only see their enlightened qualities more and more, and less and less their ordinary aspects. That’s what happens. Otherwise with ordinary lamas, if we stay with them for a long time, we end up seeing their faults more and more, and our faith gets weaker and weaker. We may not have developed confident faith or irreversible faith, but that initial inspired faith that we once had disappears. As human beings, we can’t help thinking and investigating, and our investigations inevitably lead us to see faults. But if the master is such that he has no fault, there is no shortcoming to see; if he has exhausted all imperfections and realized all qualities, we won’t end up seeing any faults in him.

由大悲推动的高度证悟上师，不受任何自私染污，因此，其事业无误。如果一个人了解这类上师的功德，研习过经论，自己也有少许证悟体验，去观察这样的上师，那么，无论与之相处多久，一年、两年或更长，甚至终生，只会越来越多地看见其觉悟功德，越来越少地看见其凡俗面貌。事情就是如此。否则，与普通上师相处久了，我们最终会越来越多地看见其过失，信心越来越弱。我们也许还未生起确信或不退转的信心，但曾经有过的初始净信，却消失了。作为人，我们免不了思考、观察，而观察必然使我们看见过失。但是，如果上师确实没有过失，就无缺点可见；如果他已断尽一切缺失、圆满一切功德，我们最终便不会在他身上看见任何过失。

What was Dilgo Khyentse Rinpoche like? He was knowledgeable in all the minor sciences (astrology, mathematics, performance, poetry, orthography, grammar, synonyms, composition and so on) which served as the basis for his study of the ‘inner science’, or dharma. Concerning the dharma, he studied the five categories of teachings (prajnaparamita, madhyamika, abidharma, vinaya and pramana) and had a thorough knowledge of them all. He then travelled to different monasteries to continue his studies with various khenpos, and was awarded a certificate with a seal and signature to attest to his learning. His studies lasted for several years and he spent further time applying what he had learnt.

顶果钦哲仁波切是怎样的？他通晓一切小明——星算、数学、表演、诗学、正字法、语法、辞藻、文章等等——以此作为学习「内明」，也就是佛法的基础。关于佛法，他研习了五类教法：般若波罗蜜多、中观、阿毗达磨、毗奈耶与量学，对它们全部透彻通达。随后，他前往不同寺院，继续依止各位堪布学习，并获授带有印章与签名的证书，证明其学识。他研学多年，之后又花更多时间，实践所学。

He began to teach at an elementary level, and was later enthroned as a khenpo and entrusted with the hat of the three pitakas.

他从教授基础课程开始，后来升座为堪布，受授三藏法帽。

Dilgo Khyentse Rinpoche was very different from the lamas who readily give empowerments (when there is a clear manual available), and who explain the tantras and instructions even though they haven’t spent so much as a month practising those teachings. I’m not talking here about meditating on the nature of mind, but just simply practising whatever teaching you have received before you transmit it to others.

有些上师，只要有一本清楚的仪轨手册，就轻易授予灌顶；虽然修持那些教法连一个月都不到，却讲解续典与教授。顶果钦哲仁波切与这些上师截然不同。这里说的，还不是禅修心性，而只是把领受的教法，先亲自修持，再传给别人。

We human beings can develop certain qualities through learning—that’s definitely possible. However, in the case of Khyentse Dorje Chang, he was already endowed with great wisdom from an early age. Still, since many faults can come from not following a teacher, he took to many gurus. In one of the prayers that he wrote, he says that he followed fifty-five different teachers. Whoever he studied with, he made a great effort to learn what they taught in detail, even though a simple indication of the meaning would have been enough in his case. He received Maitreya’s five treasures and Madhyamika teachings from Khenpo Shenga, and fully mastered all the general dharma teachings. At that time, the country of Derge in the Kham region of Tibet was graced with an abundance of learned and accomplished masters. Yet all the lamas acknowledge that with regard to the common teachings, the greatest of them all was Tulku Salga (Dilgo Khyentse Rinpoche). Whenever he wrote something, a five-finger tall Saravasti would appear on the tip of his pen.

我们人类，可以通过学习培养某些品质，这当然可能。但钦哲金刚持，自幼就已具备大智慧。不过，因为不依止老师会产生许多过失，他仍依止了许多上师。在自己所作的一篇祈祷文中，他说曾依止五十五位不同的老师。不论依谁学习，他都会下大功夫，详尽学习对方所教的内容，虽然对他而言，只要稍微指示意义，就已足够。他从堪布贤嘎处领受《弥勒五论》与中观教法，圆满掌握一切共通佛法。当时，西藏康区的德格国，聚集着许多博学成就的上师。然而，所有上师都承认，若论共通教法，其中最杰出的，就是萨嘎祖古，也就是顶果钦哲仁波切。每当他写作时，笔尖都会显现一位五指高的妙音天女。

In any case, this is a relatively small feat that can easily be achieved through learning. He also had qualities that didn’t come from learning. For example, he received from the wish-fulfilling jewel, Batur Khenpo Thubga, the Secret Essence Tantra and its commentary, Dispelling Darkness in the Ten Directions. Khenpo Tubga taught them to him three times in a row. Afterwards, Dilgo Khyentse Rinpoche could teach the Tantra and Dispelling Darkness from memory—he could remember all the words and their meaning flawlessly.

无论如何，这还只是相对较小的成就，通过学习较容易达到。他还有并非来自学习的功德。例如，他从如意宝巴都堪布图嘎处，领受《秘密藏续》及其注释《十方除暗》。图嘎堪布接连为他讲了三遍。此后，顶果钦哲仁波切能够凭记忆讲授《续》与《除暗》，一切词句及意义，他都能毫无错漏地记住。

Dilgo Khyentse Rinpoche was very learned in the sutras and tantras. But compared to his other qualities, this is just a small one. He met Guru Rinpoche and the great pandita Vimalamitra in person, who gave him predications, infused him with confidence, became indivisible from him, and entrusted him with treasure prophesies. Dilgo Khyentse Rinpoche discovered many termas and in this respect was comparable to the great tertöns of the past. These great tertöns of the past were the likes of Nyang Ral Nyima Özer, Guru Chöwang and Ratna Lingpa, for example, who discovered many termas.

顶果钦哲仁波切在经续上极为博学，但与其他功德相比，这不过是小小一点。他曾亲见莲花生大师与大班智达无垢友；他们为他授记，令他充满确信，与他融为无别，并付嘱伏藏授记。顶果钦哲仁波切发现了许多伏藏，在这方面，可与过去的大伏藏师相比。过去的大伏藏师，如娘热尼玛沃色、古汝却旺与惹那林巴等，都发现过许多伏藏。

Not just anyone can discover a terma—it’s not that easy. In a past life, the tertön must have met with Guru Rinpoche, heard his words, and made prayers of aspiration. Later they become regents of Guru Rinpoche and amplify the benefit of the termas. They inspire sentient beings and have the power to liberate whoever sees, hears, or thinks of them.

并非任何人都能发现伏藏，事情没有那么容易。伏藏师必须在前世见过莲花生大师，听闻其教言，并发过愿。后来，他们成为莲花生大师的摄政，扩大伏藏的利益。他们启发有情，并有能力令一切见、闻、忆念他们的人解脱。

Dilgo Khyentse Rinpoche was the regent of Guru Rinpoche and of Vimalamitra, and he was the reincarnation of Gyalse Lharje Chokdrup Gyalpo. He was truly a great spiritual master, not just in name or a pale reflection. He also was able to see directly and clearly who he was. Jamyang Khyentse Wangpo would sometimes think of things from his past incarnations, such as when he was the dharma king Trisong Deutsen, Gyalse Lharje, or Ngari Panchen, to name a few. There was no separation for him—he would think that he still owned the possessions from those past lives, and would sometimes look for them. After talking to his attendants he would realize that they belonged to a past life, and not from this one. He was able to remember clearly everything he’d done in all his past lives.

顶果钦哲仁波切是莲花生大师与无垢友的摄政，也是嘉色拉杰秋竹嘉波的转世。他是真正伟大的善知识，绝非仅有名号，或仅有淡薄的影像。他也能直接、清楚地看见自己是谁。蒋扬钦哲旺波有时会想到前世的一些事情，比如做法王赤松德赞、嘉色拉杰或阿里班智达的时候，这里只举几例。对他而言，前世与今生并无隔阂；他会以为自己仍拥有那些前世的物品，有时还会寻找。与侍者交谈后，他才意识到，那些属于前世，而非今生。他能够清楚记得，自己在所有前世做过的一切。

His incarnation, Dilgo Khyentse Rinpoche, wrote down the root tantra of Khandro Sangwa Kundu, a sadhana of Vajravarahi that was revealed by Jamyang Khyentse Wangpo. After seeing the yellow scroll (a palm leaf with Nagari script interspersed with Lentsa letters, now in the Khyentse labrang), Jamyang Khyentse Wangpo revealed the terma that Jomo Menmo Pema Tsokyi had already discovered but was later hidden again. Khyentse Wangpo wasn’t able to write down the tantra of this cycle because of its great secrecy. Then, Dilgo Khyentse Rinpoche had a pure vision in which he entered Chime Drupe Gatsal at Dzongsar, and found Jamyang Khyentse Wangpo sitting there. He told him, “If you do the recitation of the Lama Dechok Khorlo^[2] , you should be able to write down the root tantra of Vajravarahi. It is important you do that.” When he shared this vision with Jamyang Khyentse Chökyi Lodrö, Khyentse Chökyi Lodrö said, “That’s right,” and presented him the texts and empowerment of Lama Dechok Khorlo. During his retreat, Dilgo Khyentse Rinpoche revealed as a mind terma the root tantra of Khandro Sangwa Kundu, which Jamyang Khyentse Wangpo wasn’t able to write down.

他的化身顶果钦哲仁波切，写下了蒋扬钦哲旺波所发现的金刚亥母修法《空行秘密总集》的根本续。蒋扬钦哲旺波见到黄卷后——那是一片贝叶，上面是夹有兰札字母的那伽利文字，如今保存在钦哲拉章——开显了觉摩门莫贝玛措吉曾经取出、后来又埋藏的伏藏。由于这一法类极为秘密，钦哲旺波未能写下它的续典。后来，顶果钦哲仁波切出现清净显现：他走进宗萨的无死成就喜苑，看见蒋扬钦哲旺波坐在那里。旺波对他说：「如果你持诵《上师胜乐轮》^[2]，应当能够写下金刚亥母的根本续。你做这件事，很重要。」他将这一显现告诉蒋扬钦哲确吉罗卓，确吉罗卓说：「正是如此。」并将《上师胜乐轮》的法本与灌顶赐给他。闭关期间，顶果钦哲仁波切以意伏藏的形式，开显了蒋扬钦哲旺波未能写下的《空行秘密总集》根本续。

Jamyang Khyentse Wangpo’s Tsasum Ösel Nyingtik, which is like the heart blood of billions of dakinis, and is even more secret than the most secret of teachings, is a terma cycle that contains two Vajrakilaya practices. The Phurba Drildrup wasn’t complete even in the original. So Jamyang Khyentse Chökyi Lodrö told Dilgo Khyentse Rinpoche to write it down. He said that he could see the text clearly but hadn’t written it down, so he asked Dilgo Khyentse Rinpoche to do this, adding “Since we are the same”. So Dilgo Khyentse Rinpoche completed the text from “4. Approach and Accomplishment…” down to the colophon.

蒋扬钦哲旺波的《三根本光明心髓》，如同无数空行母的心血，比最秘密的教法还秘密；这一伏藏法类包含两种金刚橛修法。其中《金刚橛总修》，即使原稿也不完整。因此，蒋扬钦哲确吉罗卓让顶果钦哲仁波切将其写下。他说，自己能清楚看见文字，却还没有记录，所以请顶果钦哲仁波切来做，并补充说：「因为我们是一样的。」于是，顶果钦哲仁波切将法本从「四、念修……」直到跋文，补充完整。

Similarly, in the three weeks after Terchen Chokgyur Lingpa passed away, Jamyang Khyentse Wangpo had a pure vision in which he went to the Lotus Covered buddha field in the west, a division of the pure field of Sukhavati, where he saw Chokgyur Lingpa presiding in the form of the great bodhisattva Pemé Nyugu. He received empowerments, sadhanas and instructions, which he then dictated to Jamgön Kongtrul who wrote them down at Dzongsar. But this terma was also incomplete as a few elements were missing at the end of the empowerment text, after “use a lamp…” When Dilgo Khyentse Rinpoche was requested to complete the text he was able to write it down without hesitation or needing to think about it, as if he were resuming the writing of something he’d started just a few hours ago. The text is in the Treasury of Precious Termas. All this shows that Dilgo Khyentse Rinpoche was the genuine incarnation of Jamyang Khyentse Wangpo.

同样，在大伏藏师秋吉林巴圆寂后的三个星期内，蒋扬钦哲旺波有一次清净显现，前往西方的莲花覆佛土，它是极乐净土的一部分；在那里，看见秋吉林巴以大菩萨贝玛纽古的形相主持。他领受了灌顶、修法与教授，随后在宗萨口述给蒋贡康楚，由康楚记录。但这一伏藏也不完整，在灌顶文末尾「用一盏灯……」之后，缺了几项内容。顶果钦哲仁波切受请补全法本时，毫不迟疑，也不需思索，便能写下，仿佛只是接着写几小时前开始写的东西。这份文本收在《大宝伏藏》中。这一切都表明，顶果钦哲仁波切是蒋扬钦哲旺波的真实转世。

There are many incarnations of Jamyang Khyentse Wangpo, but the supreme of all is Dilgo Khyentse Rinpoche. The life of Jamyang Khyentse Wangpo is beyond anything we can imagine. As it is said, “In Tibet, the land of snows, among all the great holders of the teachings, there has been none like Jamyang Khyentse Wangpo who came before him, nor will there be any after.” When Dodrupchen Jigme Tenpe Nyima went to Lhasa, on the way from Trelung, someone pointed out the Dilgo estate to him. He later said he and his all party prostrated in its direction hundreds of times. “Jamyang Khyentse Wangpo was the master of all the teachings of the Victorious One on this earth; it was as if the Buddha came to the world”, he added.

蒋扬钦哲旺波有许多化身，但其中最殊胜的，是顶果钦哲仁波切。蒋扬钦哲旺波的一生，超出我们一切所能想象。如所说：「在雪域西藏，一切住持教法的大德之中，像蒋扬钦哲旺波这样的，前无古人，后无来者。」多竹钦吉美丹贝尼玛前往拉萨时，在从 哲隆 出发的途中，有人为他指出顶果庄园。他后来说，自己和全体随行者，朝那个方向顶礼了数百次。他又说：「蒋扬钦哲旺波是此世一切佛陀教法之主，犹如佛陀降临世间。」

So, the practice that we are doing now is a mind terma discovered by this great master who was Jamyang Khyentse Wangpo’s unerring incarnation, and who worked tirelessly to benefit sentient beings until his 82^nd year. He was not just a learnèd master, a diligent practitioner, someone who had visions and received prophecies from one or two yidam deities, or a yogi who had developed signs of his accomplishment of tsalung practice. Dilgo Khyentse Rinpoche was far more than that.

所以，我们现在所修的，是这位大上师所发现的意伏藏。他是蒋扬钦哲旺波无误的转世，直到八十二岁，仍不倦地利益有情。他不只是博学的大师、精进的修行人、见过一两位本尊并得到授记的人，或修气脉而显出成就征相的瑜伽士。顶果钦哲仁波切远远不止如此。

In any case, he was inconceivably learnèd, as witnessed by his collected works. But he was not just learnèd—there are many learnèd people, especially nowadays when study is so prevalent. Anyone who studies will become learnèd. Dilgo Khyentse Rinpoche was also highly realized. He was one and the same with Guru Rinpoche and Panchen Vimalamitra. His mind-stream was liberated within the wisdom of realization, he could lead all sentient beings to buddhahood, and mature disciples through the wisdom of empowerment.

无论如何，他的博学不可思议，其文集即可作证。但他不只是博学，博学的人很多，尤其如今学习如此普遍，任何用功学习的人都会博学。顶果钦哲仁波切也有高度证悟。他与莲花生大师、大班智达无垢友是一体。他的心相续在证悟智慧中解脱，能引导一切有情成佛，并以灌顶智慧成熟弟子。

The Rangjung Pema Nyingtik that we have been practising for many years is a mind terma revealed by this great being. We also practise the Nyaluk Phurba regularly, another of his termas. We have been very fortunate to be able to do these practices. Even if you were to meet Guru Rinpoche in person, he wouldn’t have a better teaching to give you than these.

我们修了许多年的《自生莲花心髓》，是这位大士所开显的意伏藏。我们也经常修《娘派金刚橛》，那是他的另一伏藏。能修这些法，我们极其幸运。即使亲见莲花生大师，他也没有比这些更好的教法可以赐予你们。

It goes without saying that if you can spend time on the approach and accomplishment practices, you will experience the power of this terma. But even if you can’t do that, and simply offer tsok on the 10^th day based on this practice, just as we’ve been doing for the past five days, you will see the benefit. You should make sure during these practices to increase your faith and pure perception, and to pray to Guru Rinpoche and the tertön as being one and the same. If you do that, you will receive all the blessings and accomplishments mentioned in this text, without a doubt. You’ll see what I’m talking about if you look at the end of the terma text. There is no doubt about this—this teaching is undeceiving.

不用说，如果能花时间作念修，就会体验到此伏藏的力量。但即使做不到，只像过去五天我们所做的那样，依这一修法于初十供养荟供，也会见到利益。在这些修法期间，务必要增上信心与清净观，将莲花生大师与伏藏师视为一体而祈祷。这样做，就会领受此法本所说的一切加持与成就，毫无疑问。看看伏藏法本末尾，就会明白我在说什么。这一点无可怀疑，这一教法真实不欺。

Therefore you should all realise how fortunate you are and rejoice greatly. You have obtained a precious human body endowed with the freedoms and advantages, and with all your faculties complete. You were born into a culture of dharma and live in a monastery as a monk—not just any monastery, but one where everyone has faith in the three Jamgöns and Dilgo Khyentse Rinpoche, and practises their termas to the best of their abilities. This can only be the result of great merit. It is your positive karma that brought you all this. As Buddha said,

因此，你们都应该认识到自己多么幸运，并生起极大的欢喜。你们已得暇满人身，诸根具足，出生于佛法文化之中，住在寺院里成为僧人；而且不是随便哪一座寺院，而是人人对三位蒋贡与顶果钦哲仁波切有信心，并尽己所能修持其伏藏的寺院。这只可能是广大福德的果报，是你们的善业带来这一切。如佛所说：

When the time arrives—and even if a hundred eons pass—

Fruit is born of every act that sentient beings amass.

纵经百劫，当其时至，

有情所积诸业，无不结出果实。

Karma basically is a power. You have accumulated positive karma in the past and when you practise these termas, thanks to your karma, you will again accumulate a positive karma that will stop the constant flow of negative karma in all your future lives, and lead you to be reborn in pure buddhafields such as Lotus Light where the lord of lamas, Tashi Paljor resides. And in his presence, in his close retinue, you will receive the prophecy of your impending great enlightenment.

业，从根本上说是一种力量。你们过去积累了善业，依此业力修持这些伏藏，又会积累善业。这些善业，将在未来所有生命中，止息不断流转的恶业，导向投生莲花光等清净佛土；上师之主扎西班觉，就住在那里。在他面前，在他亲近的眷属中，你们将得到即将证得大菩提的授记。