我们为什么举行大修

In October 2020, at the end of the Nyaluk Phurba drupchen that he holds every year at Tsering Jong, his home in Bir, Orgyen Tobgyal Rinpoche thanked his monks and explained to them why he does so many drupchens. Anyone connected with this tradition would probably like to hear, or read, his explanations.

2020年10月，乌金督佳仁波切在印度比尔的住所长寿洲，圆满了一年一度的娘派金刚橛大修。他向僧众致谢，并解释自己为什么举行这么多大修。凡与这一传统有联系的人，大概都会愿意听一听，或读一读他的解释。

The Nyingma tradition of the Early Translation school refers to the teachings that were brought to Tibet when the Buddhadharma originally spread in the Land of Snows. The other schools that appeared later, such as Sakya, are known as Sarma, or ‘New’ schools. They are all Buddhists and all follow both Mahayana and Vajrayana paths. As Jamgön Mipham Rinpoche said, the Nyingma tradition of the Early Translation school is defined by the teachings of Sutra, Illusion and Mind,^[1] and the eight Kagye, the yidam deities which are practiced through the phases of approach, accomplishment and activities. The result is the attainment of complete realization, or at least the mastery of special powers and the ability to display miracles, which has happened numerous times in our history.

前译宁玛传统，指佛法最初弘传至雪域时传入西藏的教法。后来出现的其他教派，如萨迦等，称为萨玛，也就是「新」派。它们都是佛教，都遵循大乘与金刚乘之道。正如蒋贡米滂仁波切所说，前译宁玛传统以经、幻、心教法^[1]，以及八大法行为特征。八大法行是通过近修、成就与事业诸阶段修持的本尊法。其结果是获得圆满证悟，或至少掌握特殊力量、能够示现神变；这样的事，在我们的历史中发生过许多次。

The name “Nyingma” is a late ascription by the many Sarma schools such as Sakya, Kagyu, Gelug, Jonang, Zhijé, Dolpo, Shangpa Kagyü and so on. We all love the latest products—we speak and make videos about them, we advertise them—all because we think that they are better than the old thing. That’s the reason they gave us this name. They began to say that the teachings that spread in Tibet from the 7th to 12th centuries are the old, or nyingma, teachings, while the teachings they have are new, or sarma, and therefore are much better. The name Nyingma was tagged on us to give this message.

「宁玛」这个名称，是萨迦、噶举、格鲁、觉囊、希解、多波、香巴噶举等许多新译派，后来加上的称呼。我们都喜欢最新的产品，为它们说话、拍视频、做广告，全因为觉得新的比旧的好。他们给我们这个名称，也是这个原因。他们开始说，七世纪至十二世纪传入西藏的，是旧的、也就是 nyingma 教法，而他们自己的教法是新的、也就是 sarma，所以更好。「宁玛」这个名称加在我们身上，就是为了传达这个意思。

Although this is the view with which the name was given, it doesn’t correspond to reality. When the Buddha’s teachings spread, they had to come from India. The owner of the teachings, the perfectly enlightened Buddha Shakyamuni, and the great beings who held his teachings, such as the seven patriarchs, the six ornaments, the two supreme ones and the eighty-four mahasiddhas, all appeared in India early on. So the teachings that came to Tibet closer in time to the sources of the teachings are purer and more authentic. The earlier the source of the teachings the better, because it is closer to the time when Buddha Shakyamuni was alive and gave his teachings of the three pitakas, and to the time when the seven patriarchs were flourishing, for example.

虽然这个名称是带着这样的看法给出的，却不符合实际。佛陀教法弘传时，必定来自印度。教法之主、圆满觉悟的释迦牟尼佛，以及持有其教法的大士，如七祖、六庄严二胜与八十四大成就者，都很早就出现在印度。因此，传入西藏的教法，在时间上越接近教法源头，就越清净、真实。教法来源越早越好，因为越接近释迦牟尼佛住世、宣说三藏的时代，也越接近例如七祖住世兴盛的时代。

It is the same for the Vajrayana that takes the fruition as the path. Guru Rinpoche and Panchen Vimalamitra who were both students and teachers of the eight great vidyadharas of India came to Tibet in person. The twenty-five disciples, the thirty mahasiddhas of Yerpa and so on, all received empowerments and instructions directly from Guru Rinpoche and Vimalamitra. They meditated on what they had received and reached accomplishment, and every single one of them became a mahasiddha. We still find depictions and continue to draw images that represent the twenty-five disciples and their miracles—Namkhai Nyingpo who was able to ride on the sun’s rays, Gylawa Chokyang who grew a horse head above his own head after he accomplished Hayagriva, Nupchen Sangye Yeshe who miraculously sank his phurba into a rock, and Yeshe Tsogyal who brought back to life someone who had been killed. Those are just some examples—they were all mahasiddhas.

以果为道的金刚乘也是如此。莲花生大师与班智达无垢友，既曾是印度八大持明的弟子，也曾是他们的老师；两位都亲自来到西藏。二十五弟子、耶巴三十成就者等，都直接从莲花生大师与无垢友处领受灌顶和教授。他们观修所领受的法，获得成就，每个人都成为大成就者。我们至今仍能找到，也继续绘制表现二十五弟子及其神变的图像：南卡宁波能乘日光而行；嘉瓦却央成就马头明王后，头顶生出马首；努钦桑杰益西以神变将金刚橛插入岩石；益西措嘉使被杀的人复活。这只是其中几个例子，他们全都是大成就者。

If you look at history, you will notice that the Vajrayana that takes fruition as the path brings accomplishment when it is practiced. The way to attain accomplishments is, first to receive the empowerment, then maintain the samayas which are the life-force of the empowerment, and to practice approach, accomplishment and activities. It is said that there are many Nyingma practitioners who reached accomplishment and were able to perform miracles, and that there are still some today. Again, what I want to tell you is that they all reached this level accomplishment through practice.

若看历史，就会发现，以果为道的金刚乘，只要实践，就带来成就。获得成就的方法，是先领受灌顶，然后守护灌顶命根的三昧耶，并修持近修、成就与事业。据说，许多宁玛修行者获得成就，能够示现神变，今天也仍有这样的人。我要再次告诉你们的是，他们全都通过实修，达到这一成就境界。

In our tradition Vajrayana is practiced on retreat, during which people practice by themselves. They stay alone for three years and three months, or nine years and nine months, or even their entire life, or until reaching accomplishments. Even if they don’t stay that long, some stay by themselves for a few months, or even just seven days for example. In solitude, they erect the mandala, arrange the practice supports they have gathered, set the retreat rules and follow them. This is what we call staying on retreat, right? This is one way to practice.

在我们的传统中，金刚乘通过闭关来修持，闭关期间独自修行。人们独住三年三个月、九年九个月，乃至一生，或直到获得成就。即便不住那么久，也有人独住几个月，甚至例如只住七天。他们在寂静处建立坛城，陈设所收集的修法所依，设立闭关规矩并遵守。这就是所谓闭关，对不对？这是一种修持方式。

There is also another way to practice, which is called “great accomplishment” or drupchen, which is a very special feature of the Nyingma school. It was practiced in India, in Oddiyana and in Zahor, where the entire country could come together to perform drupchens—sometimes two or three hundred people, or one thousand practitioners. This is where the tradition originated from, which later came to Tibet—great accomplishment practices were performed at Samye, and in Kham too. Guru Rinpoche stayed many years at Yegyal Namkha Dzö in Kham, and with King Trison Deutsen and his three sons, the twenty-five disciples, Khandro Yeshe Tsogyal and her three girl attendants for example, practiced for seven years. They manifested signs of accomplishment that we can still see today at Yegyal.

还有另一种方式，称为「大成就」，是宁玛派非常独特的修法。它曾在印度、乌仗那与萨霍尔修持；在那里，整个国家的人都能聚在一起举行大修，有时两三百人，有时一千名修行者。这就是此传统的起源，后来传入西藏，在桑耶，也在康区举行大成就修法。莲花生大师曾多年住在康区耶嘉南喀佐，与赤松德赞王及其三子、二十五弟子、空行母益西措嘉及其三名女侍者等，一起修持七年。他们显现的成就征相，今天在耶嘉仍能看见。

There are numerous Nyingma vidyadharas and lamas of the kama and terma teachings who have all practiced and attained siddhis, and could show miraculous signs of accomplishment. Like them, we practice drupchens and follow this tradition which is more than one thousand years old, doing our best to emulate the perfect way of performing this kind of practice.

宁玛教传与伏藏教法中，有无数持明和上师，都依实修获得悉地，能够示现不可思议的成就征相。我们像他们一样举行大修，遵循这一千多年历史的传统，尽力效法圆满进行这种修法的方式。

I will tell you why we do drupchens. In this world, there are two approaches: dharma and worldly. People who think that they want to practice the dharma in this life need to some extent to put the worldly aspects on one side. We think that we should practice the dharma when we give a bit more importance to our next life over the present one. There are many different traditions one can follow to practice the dharma.

我来告诉你们，为什么举行大修。在这个世间，有佛法与世间两种道路。想在此生修佛法的人，需要在一定程度上放下世间方面的事务。当我们把来生看得比今生稍微更重要一些，就会想到应该修佛法。修佛法可以遵循许多不同传统。

Those who think that they want to follow the worldly approach study from a young age, go to school, high school and university, with the objective of getting job—no one, in any school in the entire world, goes to school with the motivation of attaining the state of perfect buddhahood and bringing all sentient beings who pervade the expanse of space to enlightenment. Instead, they are told: “You need to study well, graduate from medical school and become a doctor”, or “graduate from engineer school”, “nursing school”, “business school”. If you graduate, you will be able to work and to make money, and ultimately get a good reputation; basically you’ll be able to get what money brings. The result is money, which is what the seven billion people on the planet are doing.

想走世间道路的人，从小学习，上学、上中学、上大学，目的在于获得工作。全世界任何学校里，都没有人是怀着证得圆满佛果、将遍满虚空的一切众生引至觉悟的动机去上学。相反，他们被告知：「要好好学习，从医学院毕业，成为医生」，或「从工程学院毕业」「从护理学院毕业」「从商学院毕业」。毕业之后，就能工作、挣钱，最终获得好名声；基本上，能得到钱所带来的一切。结果就是钱，这正是地球上七十亿人在做的事。

“Dharma practitioners” are very rare. And what does every dharma practitioner do? They aim at liberation from samsara and lower rebirths, and the attainment of complete and perfect buddhahood. To attain buddhahood there is a path that takes three countless eons and one that takes a single lifetime—as I said, there are different approaches. If you want to follow the approach that reaches enlightenment in one lifetime, you must practice the Vajrayana that takes the fruition as the path. To follow the Vajrayana path, you need to receive an empowerment. When you have received an empowerment, you need to practice, as it is the life-force of the empowerment. Practice means to cultivate the two phases of approach and accomplishment and, once you have gained the power that comes from practicing approach and accomplishment, to perform the activities—pacifying, enriching, magnetizing, subjugating and so on. If you don’t practice approach and accomplishment properly, you won’t have the capacity to perform the activities.

「佛法修行者」非常稀少。而每一个佛法修行者在做什么？他们的目标，是解脱轮回与恶趣，证得圆满正等觉佛果。成佛有需要三阿僧祇劫的道路，也有只需一生的道路；如我所说，方法不同。如果想走一生成佛之道，就必须修持以果为道的金刚乘。走金刚乘之道，先须领受灌顶。领受灌顶之后，就需要修持，因为这是灌顶的命根。修持，是培养近修与成就两个阶段；依近修与成就获得力量之后，再施行息灾、增益、怀摄、降伏等事业。如果没有如法修好近修与成就，就没有能力施行事业。

To repeat what I said earlier, you can practice by yourself a yidam deity that you pledge to meditate on until signs of accomplishment arise. But there is also the great accomplishment practice or drupchen. Guru Rinpoche said that seven days of great accomplishment practice is more beneficial than seven years of undistracted personal retreat. Why is that? If you think about it, a few hundred people can accomplish very quickly what one person alone is unable to do. This is where the power of drupchen comes from—great accomplishment brings together the power of many people.

重复前面的话：你可以独自修某一本尊，立誓观修，直至出现成就征相。但也有大成就修法，也就是大修。莲花生大师说，七天大成就修法，比七年毫不散乱的个人闭关更有利益。为什么？想一想，一个人单独做不到的事，几百人能很快完成。大修的力量就来自这里：大成就汇集许多人的力量。

If you practice in a drupchen, you might not reach the siddhis immediately, but you will have certain signs of accomplishment, the best being meeting the deity, middling to see the deity in a dream, or at least to have a meditative experience—these are signs that you have developed some accomplishment from the practice. These kinds of signs are bound to come if you do a drupchen. Other benefits, which come as a by-product of performing this kind of practice, include securing a long life that is free from illness, acquiring wealth, and getting good circumstances.

参加大修，未必立即获得悉地，但会有一定的成就征相。上等是亲见本尊，中等是在梦中见到本尊，至少也会有禅修觉受；这些都是依修法获得某种成就的征相。只要修大修，这类征相必定会出现。此类修法附带的其他利益，包括获得无病长寿、财富，以及顺缘。

Nowadays, when people are seriously ill, they ask for pujas to be done for them. Everyone knows the world over that they are effective—people queue to get their puja done. No one says that it doesn’t work, right? People who have difficulty to offer as little as Rps 5 don’t think further when the doctor tells them they have cancer and that they will die soon. But people who know the dharma ask a lama for a divination and make sure that the pujas that the divination indicates are done. They don’t perform the puja themselves, as they are often not able to do it, but they offer money to others to do it on their behalf, which is less effective than practicing for yourself. They offer a little bit of money, at most $10,000, which is quite rare. A few people offer a few $1,000, some a few $100, and some just $20. Still, they say that the pujas helped them. Sometimes people don’t even have trust in the puja, or even faith in the Buddhadharma, but they ask as a last resort as they know they will die soon. Even in those cases, the people say that it worked for them. This is a sign that these practices are powerful, which is what I want to tell you: these practices work and have great power.

如今，人们病重时，会请求为自己修法。全世界都知道这些法有效，人们排队等着修法。没有人说没有效，对不对？有些人连五卢比都难以供出，医生告诉他们得了癌症、很快会死，他们便没有别的想法。但懂佛法的人，会请上师占卜，并确保按占卜所示修法。他们通常自己做不了，因此不是亲自修，而是出钱请别人代修；这不如亲自修持有效。他们供养一点钱，最多一万美元，这已经很少见。有些人供几千美元，有些几百美元，有些只供二十美元。然而，他们仍说修法帮助了自己。有时，人们甚至不相信修法，也不信佛法，只是知道自己将死，作为最后的办法才来请求。即便这些情况下，人们也说有效。这表明这些修法有力量；我要告诉你们的就是：这些修法有效，而且力量很大。

In the past, all the lamas from the time of Guru Rinpoche until Chokgyur Lingpa’s third incarnation, my father Pema Gyurme, gave the empowerments, reading transmissions and instructions of drupchen practices; they practiced themselves and encouraged others to do the same with words such as, “even if you can only practice for seven days, join the drupchen and practice.” They used to perform drupchens in their monasteries and also outside. In summer and winter, they would do drupchens in different houses in the villages. This is the path, a well-established tradition which is the lamas and monks’ only task—I want you to understand this.

过去，从莲花生大师时代，直到秋吉林巴第三世化身、我的父亲贝玛久美，一切上师都传授大修的灌顶、口传与教授，自己修持，也鼓励别人修，说：「即便只能修七天，也来参加大修。」他们曾在寺院里，也在寺院外举行大修。夏季与冬季，他们会在村中不同人家举行大修。这就是道路，是已经确立的传统，也是上师与僧人唯一的职责。我希望你们明白这一点。

Nowadays though, monasteries look more like schools. You hear monks say, “I am going to class” or “I am going to a teaching”. Then they pass a sort of exam, and receive a kind of diploma. Khenpos, the spiritual friends, should be regarded with utmost respect—we should regard and respect the khenpo who shows us the path with the veneration of a root teacher, right? However, modern monks think of them as school teachers, while they consider themselves as people who study. From their side, teachers say a bit what they like, trying to show how learned they are. Khenpos speak very eloquently only thinking about what people will say of them—“He is extremely learned! He explained this point so well!”—and don’t relate to the situation in terms of lama and disciple. These days, you don’t need faith, you don’t need pure perception, you don’t need to keep samayas. This has blighted the dharma. This is the great sign of the degeneration of the teachings.

可是，如今寺院看起来更像学校。你会听见僧人说：「我要去上课」「我要去听讲」。之后，他们通过某种考试，获得某种文凭。对于作为善知识的堪布，应抱有至高尊重。指引道路的堪布，我们应像根本上师那样尊敬，对不对？然而，现代僧人把他们看成学校老师，而把自己看作读书的人。老师那一边，也有些想说什么就说什么，试图显示自己多么博学。堪布讲得口若悬河，只想着别人会怎样评价：「他学问真大！这一点解释得真好！」却不以师徒关系看待这种情境。如今，不需要信心，不需要净观，也不需要守三昧耶。这毁坏了佛法，是教法衰败的重要征相。

In what way has the dharma degenerated? “You need to practice virtue and avoid negative actions. The way to practice virtue is this, the way to avoid negative actions is that”—everyone knows this instruction, but there is no one who puts it into practice. It is the same with Vajrayana. We hear, “You need to accomplish the deity, you need to recite the mantra…” but there are very few people who actually do it. Nowadays there are many khenpos, but almost none of them has done a three year retreat. You can even go further and ask “did you stay as much as seven days in retreat?” The majority will probably reply that they didn’t. Many don’t even observe the 10^th and 25^th days, they just kind of do some daily recitations. There are many lamas and tulkus like that. But they are busy, thinking that they must accomplish something—“I will do something that others haven’t done so far,” “I will find something that others haven’t found”—all with the hope of becoming famous for it.

佛法怎样衰败了？「要行善、避免恶行；行善的方法是这样，避免恶行的方法是那样。」人人都知道这教诫，却没有人付诸实践。金刚乘也一样。我们听到「要成就本尊，要持诵咒语……」，但实际这样做的人很少。如今堪布很多，却几乎没有人做过三年闭关。还可以进一步问：「你闭关过至少七天吗？」多数人可能会说没有。许多人甚至不修初十与二十五日的法，只做一点日常念诵。这样的上师、转世者很多。但他们很忙，总想着必须成办什么：「我要做别人至今没做过的事」「我要找到别人没找到的东西」，全都希望因此成名。

Remember, dharma knowledge alone is not useful, it must be put into practice. But even when people put into practice their knowledge, they are puffed up and conceited, and perorate. These are signs of the degeneration of the dharma. To give you an example, say that someone claims,

要记住，只有佛法知识没有用，必须付诸修持。但即便有人实践知识，也会膨胀自满、自以为是、滔滔高论。这些都是佛法衰败的征相。举个例子，假设有人声称：

“I practice kyerim; I meditate on Vajrakumara”.
So you ask,
“When you do, you need to bring clear visualization, vajra pride and remembering the purity into your meditation, right?”
“What?! Who knows that?! And how do you know that anyway?”

「我修生起次第，观修金刚童子。」
于是你问：
「修的时候，需要将明晰观想、金刚慢与忆念清净带入观修，对不对？」
「什么？！谁知道这个？！你又是怎么知道的？」

Or imagine someone tells you,

或者，设想有人对你说：

“I meditate on Mahamudra”, or “I meditate on Dzogchen”.
So you ask,
“Really? How can you meditate on Mahamudra since it is beyond the ordinary mind?”, or “How do you meditate on Dzogchen? Dzogchen is beyond mind—thoughts are not the Great Perfection. There is nothing to meditate on.”

「我修大手印」，或「我修大圆满」。
于是你问：
「真的吗？大手印超越凡常心，你如何能修它？」或「你怎么修大圆满？大圆满超越心，念头不是大圆满。没有什么可修。」

These are signs of the degeneration of the dharma.

这些都是佛法衰败的征相。

We owe much to the kindness of my late father, the previous Chokling Rinpoche. When he first went to India, even though he only had a few monks with him such as Putse, Gaudi and Wangchen Dorje, he went to Nubri and performed a large drupchen there with people wearing red chubas, Nepalis, Mönpas and so on. He also did drupchens at Tsopema and other places in tents. At the time, I thought they were really big and elaborate practices. But when I look back, there were only a few people, the food was not very good, and the drupchen articles and substances were either missing or of poor quality. But they were really practicing, thinking that they were doing something important.

我们深受我已故父亲、前世秋林仁波切的恩德。他初到印度时，身边只有 普泽、高迪、旺钦多杰等少数僧人，却去了努布里，与穿红色藏袍的人、尼泊尔人、门巴人等，在那里举行了一场大修。他也曾在措贝玛等地，住帐篷举行大修。当时，我觉得那些修法非常盛大、广博。但现在回想，人数其实很少，食物不怎么好，大修法器与供物不是短缺，就是质量差。可是，他们确实在修持，认为自己正在做重要的事。

When my father arrived at Bir’s settlement in 1966, he immediately pitched a tent where the monastery was going to be and performed a Zabdun Phurba drupchen. From then on, we have done drupchens there without interruption, one in the summer of Tukdrup Barche Kunsel and one in the winter of Zabdun Phurba. When Dilgo Khyentse Rinpoche came, I spoke to him about it, and he gave me INR 700 to make copies of drupchen texts. I offered them to Drungyik Tsering—who received them with folded hands above his head—and I asked him to write down the original for printing the drupchen texts of White Amitayus. He said, “You are young, you gave me INR 700 to write the original drupchen collection of White Amitayus, so I will do that for you.” He wrote them on yellow paper with red ink. But after he had finished, no one had money to pay for the printing. Some time later, Dzonang Rinpoche offered to sponsor it when I showed him the original that Drungyik Tsering had written. It is with these texts that we were able to perform the first White Amitayus drupchen, in 1967 or 1968. Then I organized annually a drupchen of Tukdrup Barche Kunsel and a drupchen of White Amitayus. We continued to do these practices and improve the way we have been performing them until today, when we conduct eight drupchens every year. Which, if you think in terms of dharma practice, is extremely beneficial.

1966年，父亲来到比尔的定居点，立刻在未来建寺的地方搭起帐篷，举行《七部甚深法》金刚橛大修。从那以后，我们在那里不间断地举行大修，夏季修上师意修·遣除一切障碍，冬季修《七部甚深法》金刚橛。顶果钦哲仁波切来时，我向他谈起此事，他给我七百印度卢比，用来制作大修仪轨。我把这笔钱供养给仲译次仁。他双手举过头顶合掌接受，我请他书写白色无量寿佛大修仪轨的印刷底本。他说：「你年纪轻轻，给我七百卢比，请我写白色无量寿佛大修合集的底本，那我就为你做。」他以红墨写在黄纸上。但写完后，没有人有钱支付印刷费。过了一阵子，我把仲译次仁写的底本拿给佐囊仁波切看，他便愿意出资。依靠这些仪轨，我们得以在1967或1968年，举行第一次白色无量寿佛大修。此后，我每年组织一次上师意修·遣除一切障碍大修，以及一次白色无量寿佛大修。我们持续修持，并不断改进举办方式，直到今天，每年举行八次大修。从佛法修持的角度想，这是极有利益的。

Why is it beneficial? Because Buddha Shakyamuni and Guru Rinpoche said that to practice the dharma is beneficial. The only way for us ordinary people to know is to look at the original teachings. We know that evil actions are negative based on the scriptures. Say that someone kills 5, 10 or 30 people: as ordinary human beings, we cannot see the negative karmic impact of these actions, but we can know about it based on the words of the Buddha. We also need to look at the scriptures to learn about the benefit of drupchen practice. The scriptures say that it is very beneficial for a dharma practitioner to participate in a drupchen. It is actually extremely beneficial, from a spiritual perspective, for someone to join a drupchen, if that person is a practitioner, which is what I want to make clear to you.

为什么有利益？因为释迦牟尼佛与莲花生大师都说，修佛法有利益。我们凡夫唯一的判断方法，是查阅原始教法。依靠经典，我们知道恶行是不善的。假如有人杀了五人、十人或三十人，作为普通人，我们看不见这些行为的负面业果，但可以依佛陀的话而知道。同样，也需要查阅经典，了解大修的利益。经典说，佛法修行者参加大修，非常有利益。事实上，从修行的角度而言，只要这个人是修行者，参加大修就极其有益。这是我想向你们说明白的。

As we continued to improve, we now have two practice places: the monastery and Tsering Jong. At the monastery, over the years, we have continued to ameliorate the way that we perform the drupchens that we have been practicing. Others, such as Zabdun Phurba, Yangdak, Ngagsöl have been added later, fifteen or twenty years ago. At Tsering Jong, we do Chime Phakme Nyingtik, Pema Khandro and Nyaluk Vajrakilaya.

随着不断改善，我们如今有两处修法地点：寺院与长寿洲。在寺院，这些年来，我们持续改进原有大修的举行方式；其他大修，如《七部甚深法》金刚橛、仰达、酬誓仪轨 等，则在十五或二十年前后来加入。长寿洲举行的，是无死圣母心髓、莲花空行母与娘派金刚橛。

My thinking concerning all these drupchens is the following. In these times of the five degenerations, people have short lives—we live less than one hundred years, which is only 36,000 days. In such circumstances, I want to help the people who have taken the appearance of monastics, who are sort of wearing zen and shantap and have become monks. For example, if you ask the ex-monks who now reside in Belgium how long they lived in Bir, most of them will tell that they stayed at least ten years, so they all have done eighty drupchens or more. I don’t know how much enthusiasm they had, but they participated in each drupchen. This is a good thing. As Guru Rinpoche said in the treasures of Chokgyur Lingpa, Jamyang Khyentse Wangpo or Ratna Lingpa, which are the authentic dharma treasures, even those who sit at the end of the row in a drupchen and simply recite the mantra, will be reborn on the Copper-coloured Mountain in their next life, if they don’t have wrong view and have not committed major samaya breakage. Therefore, the drupchens we organize have been of great service to all these people. Even if you only stay three years at the monastery, you can still join in quite a few drupchens. So I take the responsibility to make sure that drupchens are performed continually. Over the years, we’ve had many obstacles that made it difficult to do these annual drupchens. When we didn’t have so much money, the advice we followed was that it was not a good idea to get all excited and spend everything in a few days on one big offering; what was important was to be able to maintain the continuity of the practices.

关于这些大修，我的想法如下。在这五浊恶世，人寿短暂，不到一百年，也就是只有三万六千天。在这种情形下，我想帮助那些现出家相、披上披单与下裙、成为僧人的人。例如，问现在住在比利时的还俗僧人，在比尔住了多久，多数会说至少十年；因此，他们全都参加过八十次以上大修。我不知道他们有多大热情，但每一次都参加了。这是好事。正如莲花生大师在秋吉林巴、蒋扬钦哲旺波或惹那林巴的真实法藏中所说，即便只是坐在大修队伍末尾、持诵咒语的人，只要没有邪见、没有严重毁坏三昧耶，来生也会往生铜色吉祥山。因此，我们所举办的大修，给这些人提供了很大的帮助。即便只在寺院住三年，也仍能参加不少大修。因此，我承担责任，确保大修持续举行。多年来，曾有许多障碍，使年度大修难以举行。钱不多时，我们遵循的建议是：不宜一时兴奋，为一次大供养，在几天内花光一切；重要的是能够保持修持的连续。

The teachings say that we will accomplish the four levels of vidyadhara through drupchen practice. I have heard people wonder, “This is probably true, but for people like us, is there really a point?” In any case, there is no doubt that it is extremely worthwhile for anyone who engages with these practices with a pure motivation and in the best way they can. No one can do these practices perfectly from the word go and get signs of accomplishment immediately. The only way is to learn and progress. If you do that, doing these drupchens will be of great value to you. It might help you a little in this life, but it will be especially beneficial for your in the next life: you will see the difference as soon as your breathing stops. When a bird flies in the sky, we cannot see its shadow on the ground, but when it gets closer to the ground to land, the shadow appears. The accumulation of merit and elimination of negative actions that we do are like that, and it is particularly true of the result of performing these drupchens. When we’ll die, what will appear once the appearances of this life have dissolved? That’s when the result of these practices will really have a positive impact. I wanted to tell you that.

教法说，我们将通过大修成就四持明果位。我听过有人疑惑：「这大概是真的，但对我们这样的人，真有意义吗？」无论如何，只要以清净动机，尽力参与这些修法，毫无疑问，都是极有价值的。没人能一开始就把修法做得圆满，立即获得成就征相。唯一的方法，是学习、进步。若能这样，参加这些大修就对你很有价值。此生或许会有一些帮助，但尤其利益来生；呼吸一停止，就会看出差别。鸟在高空飞翔时，我们看不见地上的影子；接近地面准备降落时，影子便出现。我们所做的积福净罪也是如此，尤其大修的结果，更是这样。临终，此生显现消融后，会出现什么？那时，这些修法的结果，才会真正发挥有益作用。我想告诉你们这一点。

I have organized these drupchens with great zeal. I spent a lot of money to organize them, without stinginess. Especially this year, the very strict regulations that have been put in place because of corona virus made it really difficult to hold drupchens—we heard so much talk such as “gatherings of more than three people are not allowed”, and then “gatherings of five people maximum”, or “people who contract covid will not survive”. All the countries of the world are in panic. But here, we have prayed to the lamas, to the yidam deities, and entrusted the activities to the dharma protectors. As a result we have been able to do all the Tsering Jong drupchens—earlier than usual actually. We have also been able to perform the drupchens generally held at the monastery. For us, the most important moment of the year is the celebration of Guru Rinpoche’s birth, on the 10^th day of the 5^th month, with a cham ceremony which is said to be unbelievably beneficial—I have sent you the text that explains it, right? I thought that it wouldn’t be so good if we didn’t do it this year, so we still went on with it and were able to perform the ceremony, including the cham dance. Many major monasteries have been unable to perform the 10^th day cham ceremony this year, and had to cancel many of their group practices, but we have been able to do all the practices on our calendar.

我以很大的热忱组织这些大修，花了很多钱，没有悭吝。尤其今年，因为新冠病毒而实施的严格规定，使举办大修非常困难。我们听到很多说法，如「不许三人以上聚会」，之后又说「最多五人聚会」，或「感染新冠的人活不下来」。世界各国都处于恐慌之中。但在这里，我们祈祷上师与本尊，将事业嘱托护法。因此，长寿洲所有大修都完成了，事实上还比往年早；寺院平常举行的大修也得以完成。对我们而言，一年中最重要的时刻，是五月初十莲花生大师诞辰庆典，举行据说利益不可思议的金刚舞仪式。我已经把说明其利益的文本发给你们，对不对？我想，今年若不举行，不太好，因此仍继续筹办，得以圆满仪式，包括金刚舞。许多大寺院今年无法举行初十金刚舞仪式，不得不取消很多共修，但我们日历上的所有修法，都完成了。

All these practices are the result of my planning. I also acted as vajra master, and all of you have supported me and didn’t create any problem. We prayed to the lamas and the three jewels and didn’t think too much—this is what brought this good result. So, I want to thank you all. On reflection, we have done everything that we normally do in a year—no one was sick nor died of corona virus, we didn’t have any problem to perform our group practices and cham, and we have even already completed them on schedule. Therefore, although corona is creating havoc around the world, we have been able to overcome this obstacle.

这一切修法，都是我安排的结果。我也担任金刚上师，而你们全都支持我，没有制造问题。我们祈祷上师与三宝，没有想太多，这才带来好的结果。因此，我要感谢你们所有人。回想起来，我们完成了一年中平常要做的一切，没有人患病或死于新冠病毒，共修与金刚舞也没遇到问题，甚至已经按时全部完成。因此，虽然新冠在世界各地造成混乱，我们还是克服了这个障碍。