蒋扬钦哲确吉罗卓的遗物如何从锡金移至比尔

In response to a message from Kyabje Dilgo Khyentse Yangsi, Orgyen Tobgyal Rinpoche wished to make the following clarification about the circumstances that led up to Jamyang Khyentse Chökyi Lodrö’s possessions being transported from Sikkim to Bir.

回应怙主顶果钦哲扬希的一段讯息时，乌金督佳仁波切希望就蒋扬钦哲确吉罗卓遗物从锡金运至比尔之前的经过，作以下澄清。

Today, Kyabje Dilgo Khyentse’s Yangsi released a message which I listened to and am very happy about. Why? Because it is extremely important that Shechen Rabjam Rinpoche and Dilgo Khyentse Yangsi remain harmonious together and in his message Yangsi Rinpoche expressed the purity of his connection with Rabjam Rinpoche and his samayas with him, and how he still considers him his root teacher. This makes me very happy. 

今天，怙主顶果钦哲的扬希发布了一段讯息，我听了之后非常高兴。为什么呢？因为雪谦冉江仁波切与顶果钦哲扬希保持和合，是极其重要的。而扬希仁波切在讯息中表达了他与冉江仁波切之间清净的关系及三昧耶，也说明他仍将冉江仁波切视为根本上师。这让我非常高兴。

There’s just one point I’d like to clarify concerning what was mentioned in the message. Dilgo Khyentse Yangsi said that Dzongsar Khyentse Rinpoche took from Sikkim, in the middle of the night, the kudung of his predecessor, Jamyang Khyentse Chökyi Lodrö, as well as all his possessions, and later Khandro Tsering Chödron too, bringing them all to Bir. He added that everyone applauded these actions and said it was the right thing to do. 

不过，对于讯息中提到的一点，我想作个澄清。顶果钦哲扬希说，宗萨钦哲仁波切在半夜，将前世蒋扬钦哲确吉罗卓的法体以及全部遗物从锡金取走，后来又把空行母次仁确准也接走，全部带到了比尔。他还说，人人都赞许这些做法，说这样做是对的。

Unless we clarify exactly what happened around all these events a lot of questions might be asked and doubts raised. It’s best, therefore, that someone who knows all the circumstances explains clearly what happened. And the person who knows best about this is myself. So while I’m still alive, I’d like to make this clarification.

除非把这一系列事件的实际经过解释清楚，否则可能引起许多疑问。因此，最好由了解全部情况的人，清楚说明发生了什么。而最了解此事的人，就是我自己。所以，在我还活着的时候，我想作这个澄清。

When Jamyang Khyentse Chökyi Lodrö passed away in 1959 in his room at the Palace Monastery in Gangtok, Sikkim, where Khandro Tsering Chödron continued to live for many years after, he left behind all his belongings there. Most of his attendants and people close to him also continued to stay there, although a few went on retreat in Nenang, Sikkim. When Sakya Dagchen Rinpoche recognized Dzongsar Khyentse Rinpoche to be the next incarnation, they all immediately gathered again. At that time, all the belongings of Jamyang Khyentse Chökyi Lodrö were still there in Sikkim, where he had left them. 

1959年，蒋扬钦哲确吉罗卓在锡金甘托克王宫寺自己的房间中圆寂，留下的全部物品都在那里。此后许多年，空行母次仁确准继续住在那里。他的大多数侍者和亲近的人也继续留在那里，不过少数人去了锡金的内囊闭关。萨迦达钦仁波切认定宗萨钦哲仁波切为其转世后，他们立刻又都聚到一起。当时，蒋扬钦哲确吉罗卓的全部遗物仍在锡金，就在他留下它们的地方。

When Jamyang Khyentse Chökyi Lodrö passed away, an inventory of all his belongings was made. I’ve not just heard about that inventory, I’ve seen it for myself. I could list for you every item that was on that list, but there’s no need for that. There were two large metal boxes that contained statues, the main one being the kutsap, Ngödrup Palbar. One of those boxes of statues was brought by one of the attendants, Tashi Namgyal, from Tibet. On his second trip there, he brought back the box—not from Lhasa or Kham, but a place called Trom near the border, where it had been left. He brought it back in a truck. 

蒋扬钦哲确吉罗卓圆寂时，人们为他的全部遗物作了一份清单。这份清单，我不只是听说过，而是亲眼见过。我能把清单上的每一件东西列给你们，不过没有这个必要。有两个装佛像的大金属箱，其中最主要的是作为身像代表的 恩珠班巴。其中一个装佛像的箱子，是一位名叫扎西南嘉的侍者从西藏带来的。他第二次去那里时，把这个箱子带回来；不是从拉萨或康区，而是从靠近边境、名叫 仲 的地方，箱子当时留在那里。他用卡车把它运了回来。

There were two more boxes filled with reliquaries, samaya substances, ringsels and other such precious relics. These boxes were made from wood and were wrapped in tiger skin. It was very much the old tradition in Tibet to use tiger or leopard skin in this way. That tiger skin later disappeared. So those two boxes contained old relics owned by the previous Jamyang Khyentse, Jamyang Khyentse Wangpo.

另外还有两个箱子，装满了舍利容器、三昧耶物、舍利子及其他类似的珍贵圣物。这些箱子是木制的，外面包着虎皮。这样使用虎皮或豹皮，是西藏很古老的传统。那张虎皮后来不见了。因此，这两个箱子装的是前一世蒋扬钦哲——蒋扬钦哲旺波——拥有的古老圣物。

Two more boxes contained ritual objects that were used for setting up shrines, making offerings, conferring empowerments, and so on. These boxes were wrapped in leopard skin. 

还有两个箱子，装的是布置佛坛、作供养、传授灌顶等所用的法器。这些箱子外面包着豹皮。

Another two boxes were filled with pechas. These boxes were made from bamboo. They also were wrapped in animal skin.

另外两个箱子装满经书，是竹制的，外面也包着兽皮。

So that makes six boxes in total. Additionally, there were two large leather bags full of robes, clothes and the like. Two more metal boxes contained brocade and other fabrics. 

这样总共是六个箱子。此外，还有两个大皮袋，装满袈裟、衣物之类。另外两个金属箱，装的是织锦和其他布料。

When Jamyang Khyentse Chökyi Lodrö passed away, I saw there was a notebook which listed all the offerings that had been made to high lamas.

蒋扬钦哲确吉罗卓圆寂时，我看见过一本笔记，列明了供养给各位大上师的全部物品。

There was also a box of ritual objects such as stupas, statues and the like that were offered to Khyentse Yangsi over the years from the moment he was enthroned, as well as a number of kitchen utensils offered to him.

还有一箱佛塔、佛像等法器，是钦哲扬希坐床以来，历年接受的供养，以及人们供养他的一些厨房用具。

From the moment Jamyang Khyentse Chökyi Lodrö passed away, Khandro Tsering Chodrön stayed at the Palace Monastery in Gangtok, without moving. She went a few times on pilgrimage to Bodhgaya and once to Sri Lanka, but apart from that, she never travelled. Whenever she went to Bodhgaya, for example, she made sure a few of the old monks of Jamyang Khyentse Chökyi Lodrö stayed at the Palace Monastery and kept an eye on the room—monks like Rinchen Sherab, for example, who was joined by his brother.

从蒋扬钦哲确吉罗卓圆寂起，空行母次仁确准就一直住在甘托克王宫寺，没有搬走。她曾几次去菩提伽耶朝圣，也去过一次斯里兰卡；除此之外，她从不出行。例如，每次前往菩提伽耶，她都会确保有几位蒋扬钦哲确吉罗卓的老僧留在王宫寺，照看房间。譬如仁钦喜饶就会留下，他的兄弟也与他一起。

It continued this way for many years. Then when the Yangsi of Jamyang Khyentse Chökyi Lodrö was born, Tashi Namgyal was instated as the new labrang manager. The old attendants were still there, at that time: Tsering Wangpo, Gelu Chime, and so on.

这样的情形持续了很多年。后来，蒋扬钦哲确吉罗卓的扬希出生，扎西南嘉被任命为新的拉章管家。当时，老侍者们仍然在，像次仁旺波、格鲁赤美 等等。

How they were then taken to Bir is the most important point. I wasn’t in Bir at the time. but when I returned there, Dzongsar Khyentse Rinpoche asked me to come to see him. He informed me then that Khandro Tsering Chödron had told him to take all the belongings of his previous incarnation to the Khyentse Labrang in Bir. She called him three times to tell him this. 

后来，这些东西是怎样运到比尔的，才是最重要的一点。我当时不在比尔，但回去之后，宗萨钦哲仁波切叫我去见他。他告诉我，空行母次仁确准让他把前世的全部遗物搬到比尔的钦哲拉章。她为此给他打了三次电话。

He had already sent someone called Sherab Gyaltsen to go there but felt he should go there too. Finally, we all went with him.

他已经派一位名叫喜饶嘉参的人过去，但觉得自己也应该去。最后，我们全都跟他一起去了。

When I reached Sikkim, I told Tashi Namgyal that Khandro had said Khyentse Rinpoche should take his predecessor’s things with him. Tashi Namgyal replied that Khandro Tsering Chödron hadn’t told him anything. So I said, “Why don’t you ask Khandro yourself?” He said, “Okay”, and went to see Khandro who was just next door. He came back and confirmed, “Yes, she did say that Dzongsar Khyentse Rinpoche should take all those things back to Bir with him. She said that Yangsi Rinpoche was already quite old and all those possessions were, in fact, his. She added that if she kept them here in Sikkim, she didn’t know how much longer she would live, and what might happen to them.” Tashi Namgyal confirmed this is exactly what she said. She said even further, for the benefit of Tashi Namgyal, “Look at you, you’re hardly ever here. You keep going away and are rarely around.” So that’s why she told Dzongsar Khyentse Rinpoche to take all the possessions with him.

到锡金后，我告诉扎西南嘉，空行母说钦哲仁波切应把前世的东西带走。扎西南嘉回答，空行母次仁确准没有对他说过这件事。我便说：「你为什么不自己去问空行母呢？」他说：「好。」便去见就在隔壁的空行母。他回来后证实：「是的，她确实说，宗萨钦哲仁波切应该把所有这些东西带回比尔。她说扬希仁波切已经不小了，这些遗物其实都是他的。她还说，如果继续把它们留在锡金，她也不知道自己还能活多久，更不知道这些东西以后会怎样。」扎西南嘉证实，她确实是这样说的。她还对扎西南嘉进一步说：「你看看自己，几乎从不在这里。你老是往外跑，很少在场。」所以，她才让宗萨钦哲仁波切把全部遗物带走。

After that, Tashi Namgyal had nothing to say. I then told him that they should first present Dzongsar Khyentse Rinpoche with the old notebook that listed all the possessions, so he could decide what should happen to them. I brought the book to Rinpoche myself and asked him what he wanted to do with the possessions. He said that we should first look inside all the boxes and see what they contain. So he came down and we opened each box. He looked at one object in each box and said we could close it. Then we began to arrange how to take all these objects from Sikkim.

之后，扎西南嘉就没有什么可说了。接着，我告诉他，应先把列有全部遗物的旧笔记呈给宗萨钦哲仁波切，让他决定如何处置。我亲自把笔记拿给仁波切，问他想怎样处理这些遗物。他说，我们应该先看看每个箱子里都装着什么。于是他下楼，我们把每个箱子都打开。他在每个箱子里看一件物品，就说可以关上了。然后，我们开始安排如何把这些东西从锡金运走。

Wherever Khyentse Rinpoche goes, a lot of foreigners follow him. At that time, we were making a hundred thousand tsok offering based on Sampa Lhundrup and many people had come. We divided up the statues so that each person carried one or two statues. Rinpoche himself left a few days later. Two boxes were taken to Bhutan as Rinpoche said he wanted to keep them at his residence there. The majority, however, was taken to Bir.

钦哲仁波切无论去哪里，都有许多外国人跟随。当时，我们正在依《愿望任运成就》作十万荟供，来了很多人。我们把佛像分配给大家，每人携带一两尊。仁波切本人过了几天才离开。两个箱子被送往不丹，因为仁波切说，他想把它们留在那里的住处。不过，大部分东西都被运到了比尔。

At first, Rinpoche said we should also take the Ngödrup Palbar kutsap. I said to Rinpoche that if Tashi Namgyal and myself were to ask Khandro for the kutsap, since it was so sacred to her, that might not work so well. It would be better if he asked her for it directly. When I did go to see Khandro, I asked her whether we should take the kutsap with us or not and she replied that Rinpoche had already taken it. But then the following morning she said, why don’t you leave it here for a little longer. So we left it there, but we took everything else with us.

起初，仁波切说，也应该把 恩珠班巴 身像代表带走。我对仁波切说，如果由扎西南嘉和我向空行母请求这尊像，因为它对她如此神圣，恐怕不太妥当，最好由他直接开口。我后来去见空行母时，还是问了她，我们应不应该把这尊像一同带走。她回答，仁波切已经拿走了。但第二天早晨，她又说，何不把它再留在这里一阵子。因此，我们把它留在那里，其余一切则都带走了。

I don’t remember the exact day or year it happened, but Rinpoche was over 30 years old at the time. 

我不记得事情发生的确切日期或年份，不过当时仁波切已经三十多岁了。

That’s one of the points that Dilgo Khyentse Yangsi referred to. The second point concerns how, many years later, Khandro fell ill. I wasn’t there at the time, but word was sent that Rinpoche should come quickly to Sikkim because Khandro might pass away. So he went there. At that time, I was in Kham and Rinpoche called me while I was there. He told me he was in Sikkim with Khandro and she was no longer able to recognize people. He had the idea to bring her to Bir and invited her to come with him. But before that, she needed to go to a hospital to Delhi to check her condition. 

这就是顶果钦哲扬希提到的其中一点。第二点，是许多年后空行母病倒的事。当时我不在场，但有人传话，让仁波切尽快赶去锡金，因为空行母可能就要圆寂了。所以，他去了。那时我在康区，仁波切打电话给我，说他正与空行母在锡金，而她已经不能认人了。他想把她带到比尔，便邀请她与自己同行。但在此之前，她需要到德里的医院检查身体状况。

A couple of days later I received another call from Rinpoche who said they were at Bagdogra airport, he had the kutsap with him, Khandro at his side, and in one hour they would be flying to Delhi. So they had left Sikkim.

几天后，我又接到仁波切的电话。他说，他们已在巴格多格拉机场，身像代表在他身边，空行母也在身旁，一个小时后就要飞往德里。因此，他们已离开锡金。

There were a few things left behind but nothing of great value, except for the kudung. This was brought later by Khandro’s own attendants. The reason they had to take the kudung away is because the King of Sikkim told Rinpoche he should take all his remaining possessions since he was going to transfer responsibility of the Palace Monastery to the care of a trust. Therefore, they slowly took everything that remained there. 

那里还留下了一些东西，但除法体之外，没有什么特别贵重的。法体后来由空行母自己的侍者们运来。他们之所以必须把法体迁走，是因为锡金国王告诉仁波切，他应该把自己剩下的全部东西带走，因为国王要将王宫寺的管理责任交给一个信托机构。因此，他们逐渐把那里剩下的一切都运走了。

And so it was that Dzongsar Kyentse took all the belongings of the previous incarnation, Jamyang Khyentse Chökyi Lodrö.

宗萨钦哲就是这样，将前世蒋扬钦哲确吉罗卓的全部遗物带走的。

When I came back to Bir, Khandro was staying at the old labrang. When I went to pay respects to her, she didn’t recognize me. There were a few moments when I thought that perhaps she did recognize me, for example, she asked me where she was. She stayed there a few months and then left for France.

我回到比尔时，空行母住在旧拉章。我去拜见她时，她没有认出我。有几个时刻，我想她也许认出了我；例如，她问我自己在哪里。她在那里住了几个月，然后去了法国。

These are the facts, what really happened. There hasn’t been any problem concerning this. No one has raised any objections. I thought it important, therefore, to clarify these points.

这些就是事实，就是实际发生的经过。此事从未有什么问题，也没有人提出过异议。因此，我觉得澄清这些要点很重要。

The present incarnation, Dzongsar Khyentse Rinpoche, doesn’t seem to make any distinction between old objects of his previous incarnations and present-day new ones. For him, it all seems to be the same. Especially concerning statues. If you say to him that the old statues have great blessings, he will answer that all you need to do is consecrate a statue, then it is blessed. Actually, he likes well-crafted Nepali statues the best.

如今的化身宗萨钦哲仁波切，似乎不太区分前世留下的旧物与现在的新物。对他来说，好像都一样，尤其是佛像。如果你对他说，古老佛像有很大的加持，他会回答，只要为佛像开光，它就有加持。事实上，他最喜欢做工精良的尼泊尔佛像。

I know everything about Rinpoche and his life and what I have stated here is the truth, faithful to the facts. I was concerned that if these facts were not stated clearly, it might give rise to questions and problems even. So I want to make sure everything is clear and there are no misunderstandings. Whether what happened was good or bad, I have no idea. I have never heard anyone make that judgment. It’s what happened, and that’s that. 

我了解仁波切及其生平的全部情况，这里所说的一切，都真实而忠于事实。我担心，如果不把这些事实讲清楚，可能会引发疑问，甚至问题。因此，我希望确保一切清楚，没有误解。至于发生的事是好是坏，我不知道。我从来没有听见任何人作这种评断。事情就是这样发生的，仅此而已。

The majority of Jamyang Khyentse Chökyi Lodrö’s possessions actually originate with Jamyang Khyentse Wangpo. There are Jamyang Khyentse Wangpo’s own drums, damaru, bell, kangling, cymbals and other such objects. Also the white conch for conferring empowerments. Then of course there were many objects that belonged to Jamyang Khyentse Chökyi Lodrö himself. Khyentse Rinpoche still keeps them. 

蒋扬钦哲确吉罗卓的大部分遗物，其实都来自蒋扬钦哲旺波。其中有蒋扬钦哲旺波自己的鼓、达玛如鼓、铃、胫骨号、钹及其他类似物品，还有传授灌顶用的白海螺。当然，也有许多物品属于蒋扬钦哲确吉罗卓本人。钦哲仁波切至今仍保存着它们。

I know what happened, I know the facts, and I am sharing here honestly what actually transpired. Since Dilgo Khyentse Yangsi, the Wish-fulfilling Jewel, spoke about this, I felt it important to make sure everything is clear. This is all I wanted to say.

我知道发生了什么，知道事实，现在如实分享实际经过。因为如意宝顶果钦哲扬希谈到此事，我觉得有必要确保一切都清楚。我想说的，就是这些。