无死圣母 · 附录4：Sundok 与 Tenshuk 的含义：

APPENDIX 4:

附录四：

The Meaning of Sundok and Tenshuk:

Sundok 与 Tenshuk 的含义：

The Traditional Long-Life Ceremony

传统长寿仪式

by Tulku Orgyen Tobgyal

乌金督佳仁波切 讲授

According to the Tibetan calendar, tomorrow is the fourth day of the sixth month of the Water Sheep year in the seventeenth cycle and the anniversary of Buddha’s turning of the wheel of the dharma for the first time. We are currently in the middle of a Chimé Phakmé Nyingtik drupchen. Our main reason for doing this drupchen is to spread the teachings of the Buddha far and wide and to promote the well-being and happiness of all sentient beings. But we also do it for ourselves, so that we may be free from illness, live long lives and quickly attain the state of omniscience free from suffering—enlightenment. A very special feature of the Chimé Phakmé Nyingtik is that it is the supreme practice we do to protect all the great holders of the teachings and to lengthen their lives. It’s a terma, so it contains the vajra words of Guru Rinpoche, Vimalamitra and Shri Singha. We therefore have many important reasons for performing the drupchen of Chimé Phakmé Nyingtik here in Lerab Ling. Perhaps our greatest reason for doing it is to ensure the long life of Sogyal Rinpoche. So it has become a kind of tradition that every year within the framework of the Chimé Phakmé Nyingtik drup-chen, we offer Sogyal Rinpoche a long-life ceremony. This ceremony has two aspects: the tenshuk to request that he remains with us for a long time and the sundok to turn back the summons of the dakinis. Here in Lerab Ling, our tradition is to practise both.

依藏历，明天是第十七绕迥水羊年六月初四，也是佛陀初转法轮的纪念日。我们目前正在进行无死圣母心髓大修法会。举行这次大修法会，主要是为了使佛陀教法广泛传播，增进一切有情的福祉与快乐。不过，我们也为自己而修，希望免于疾病、长寿，并迅速证得远离痛苦的遍知境界——觉悟。无死圣母心髓一个极其特殊的特点，是它乃护持所有伟大持教者、延长他们寿命的无上修法。它是伏藏，因此包含莲师、无垢友（Vimalamitra）与吉祥狮子（Shri Singha）的金刚语。所以，我们在此 Lerab Ling 举行无死圣母心髓大修法会，有许多重要原因。也许最大的原因，是确保索甲仁波切（Sogyal Rinpoche）长寿。因此，每年在无死圣母心髓大修法会中，向索甲仁波切献上长寿仪式，已经成为一种传统。此仪式有两个方面：Tenshuk，祈请他长久与我们同在；Sundok，回遮空行母的召请。在 Lerab Ling，我们的传统是两者都修。

SUNDOK

SUNDOK

The sundok, or turning back the summons of the dakinis, is a ceremony we do for great practitioners who are holders of the teachings. These great masters choose to be reborn in this world from Akanishtha as a result of their aspiration prayers and great compassion and sentient beings’ karma, to fulfill their vision of spreading the teachings of the Buddha and helping all sentient beings by bringing them true happiness. These great masters are the expression of the two wisdom kayas. They are great practitioners who have accomplished the level of Vajradhara, the Lord of the sixth family, whose manifestation is determined by wisdom, karma, the world with which they are connected and samaya and who are leaders of the dakinis. When they appear in the world to help sentient beings, they come in the form of a nirmanakaya—a tulku in Tibetan.

Sundok，即回遮空行母的召请，是为持教的大修行者所作的仪式。这些伟大上师以自己的愿力、大悲以及有情的业力，从色究竟天（Akanishtha）选择转生此世，以实现其弘扬佛陀教法、为一切有情带来真正快乐而利益他们的宏愿。这些伟大上师是二智慧身的显现，是已证得第六部主金刚持果位的大修行者。他们的示现由智慧、业力、与他们有缘的世界及三昧耶决定；他们是空行母之主。当他们为了利益有情而显现于世时，便以化身的形式出现——藏语称为 tulku。

In Jamgön Kongtrul Rinpoche’s autobiography, he describes going to a pure land and visiting a large palace inside which were billions and billions of dakinis, all making offerings to a stupa that had been built to enshrine the corpse of a great master. Jamgön Kongtrul asked the dakinis whose relics were in the stupa and was told that they were those of Pawo Töpe Dumbu Tsal, the chief of the dakinis, lord of mahasiddhas and an incarnation of the Lord of Secrets, Vajrapani. This is who they were making offerings to. The dakinis also said that from time to time, Pawo Töpe Dumbu Tsal would appear in this world with the express purpose of helping receptive beings and that he also visited other buddha fields to help those living there. But at the same time, he would manifest in the form of relics which do not speak and that whenever his emanation returned to the stupa, it dissolved into the relics. Pawo Töpe Dumbu Tsal would then turn the wheel of the dharma for the dakinis and accomplish infinite enlightened activities for their benefit.

蒋贡康楚仁波切在自传中记述，他曾前往一处净土，参访一座大宫殿，里面有亿万空行母，都在供养一座供奉某位大上师遗体的佛塔。蒋贡康楚问空行母们，塔中是谁的遗骨；她们说，是空行母之主、大成就者之王、密主金刚手的化身 Pawo Töpe Dumbu Tsal。她们供养的就是他。空行母们还说，Pawo Töpe Dumbu Tsal 不时会专为利益有缘众生而出现于这个世界，也会前往其他佛土利益那里的居民。不过，与此同时，他会以不说话的遗骨形态显现；每当他的化身回到塔中，就融入遗骨。随后，Pawo Töpe Dumbu Tsal 便为空行母转法轮，为利益她们而成办无量觉悟事业。

“How long does he stay in the buddha realms?” asked Jamgön Kongtrul.

“他在佛土中住多久？”蒋贡康楚问。

“At most, one hundred human years,” replied the dakinis.

“至多一百个人间年。”空行母回答。

“Where is he now?” he asked.

“他现在在哪里？”他问。

“In Tibet,” they said.

“在西藏。”她们说。

This indicates that Pawo Töpe Dumbu Tsal was the basis from which Jamgön Kongtrul himself manifested.

这表明，Pawo Töpe Dumbu Tsal 就是蒋贡康楚自身化现的本源。

So when the incarnations of these great beings—tulkus—are reborn in this world, if their students have broken samaya or circumstances work against them and they cannot help sentient beings or they are faced with obstacles or negative influences, the wisdom dakinis invite them to return to the pure realms. They also summon these great beings at the end of their lives once they’ve completed their activities in that world. If a great master’s life span is already exhausted and he has also completed his activities, then the sundok practice won’t help. But if a master has not yet completed his activities and their life span is not exhausted, by doing a sundok practice to ask the dakinis not to summon him, any obstacles to his life can be eliminated. This is why we’re doing a sundok, to turn back or reverse the summons of the dakinis.

所以，当这些大士的化身——tulku——转生此世，若弟子毁坏三昧耶，或环境不利，使他们无法利益有情，或他们遭遇障碍与恶缘，智慧空行母就会邀请他们返回净土。当这些大士完成在该世界的事业、寿命将尽时，空行母也会召请他们。若一位大上师寿量已经耗尽，事业也已完成，Sundok 修法便无助益。但若上师尚未完成事业，寿量也未耗尽，修 Sundok 请空行母不要召请他，就能消除他生命中的任何障碍。这就是我们修 Sundok 的原因：回遮或逆转空行母的召请。

The person who leads the practice and offers the sundok should be a vajra master who is confident in their realization of the view and in meditation, with the assistance of worldly dakinis of the five families. These worldly dakinis will help the master remain in this world after the wisdom dakinis’ invitation has been repelled. Great masters who have attained a high view and meditation must increase the three gatherings and the three blazes related to the channels, inner wind and energies, and to do that they rely on dakinis whose nature is wisdom—they are the most important. Of the many groups of five we talk about in Buddhism—the five wisdoms, five aggregates, five elements and so on—the most important are the five categories of wisdom dakinis. A great vajra master will invite the wisdom dakinis of the five families by using the power of various substances, mantras, mudras and samadhi and by making outer, inner and secret offerings to them. The offerings include tormas, serkyem and offerings of praise. He also requests that the dakinis carry out the activities necessary to help the master live a long life so that he is able to remain in this world for a long time.

主持修法并献上 Sundok 的人，应是对自己见地的证悟与禅修有把握的金刚上师，并由五部世间空行母协助。回遮智慧空行母的邀请后，这些世间空行母会帮助上师留住世间。已成就高深见地与禅修的大上师，必须增长与脉、内风及能量有关的三聚与三炽；为此，他们依靠以智慧为本性的空行母——她们最为重要。在佛教所讲的众多五类事物中——五智、五蕴、五大等——最重要的是五类智慧空行母。伟大的金刚上师会运用种种物品、咒语、手印与三摩地的力量，并向她们作外、内、密供养，迎请五部智慧空行母。供养包括食子、金饮（serkyem）与赞颂供。他还祈请空行母施行帮助上师长寿所必需的事业，使上师能长久住世。

The teachings of the Secret Mantra Vajrayana are rich with skilful means and we use the power of these skilful means to make an effigy of the master to whom the tenshuk is offered. The effigy is then blessed with substances, mantra and samadhi before it’s sent away. Only then is the vajra master himself invited to sit on a lion throne marked with a vajra. We visualize the vajra master as Amitayus and invite Amitayus to merge as one with him, then make offerings. Amongst the offerings we make are substances that have been blessed by the vajra master through the practice—in this case, the Chimé Phakmé Nyingtik—for example the long-life vase, long-life torma, long-life pills, long-life alcohol and so on. Then the practice of summoning longevity is performed. This is all part of the sundok practice, then you do the tenshuk.

秘密真言金刚乘教法具有丰富的善巧方便，我们运用这些善巧方便的力量，为接受 Tenshuk 的上师制作替身像。随后，以物品、咒语与三摩地加持此像，再将它送走。唯有此后，才迎请金刚上师本人坐上带有金刚标志的狮子座。我们观想金刚上师为无量寿佛，并迎请无量寿佛与他融为一体，然后作供养。供品中包括经金刚上师以修法——此处为无死圣母心髓——加持的物品，例如长寿宝瓶、长寿食子、长寿丸、长寿酒等等。然后进行召寿修法。这一切都属于 Sundok 修法，之后再作 Tenshuk。

TENSHUK

TENSHUK

As we want the master to remain in the world for long time, we must pray to him to ask him to stay. Praying is extraordinarily important. For example, it was only when disciples of the Buddha Shakyamuni prayed to him and asked him to remain longer in the world that he extended the length of his own life. Therefore, praying and requesting is very important. And to support our request, we offer a mandala. Just saying the words without making an offering to show you mean what you say is like the western custom of just saying “thank you” when someone has done something for you and not accompanying your words with a meaningful gesture.

因为我们希望上师长久住世，就必须向他祈祷，请他留下。祈祷极为重要。例如，唯有当释迦牟尼佛的弟子向他祈祷、请求他更长久地住世时，他才延长了自己的寿命。因此，祈祷与请求非常重要。为支持我们的请求，我们供养坛城。若只是说说而不作供养以表明诚意，就像西方习俗中别人为你做了事，你只说“谢谢”，却不以有意义的举动配合言语。

Once the mandala has been offered, you must offer representations of the enlightened body, speech, mind, qualities and activities. To request that the master’s body remains forever stable and unchanging, you must offer an enlightened body. As the Bhagavan Buddha Shakyamuni said, “In this World of Endurance, in Sukhavati, there is a buddha whose ‘life is infinite’ (which is the meaning of Amitayus). Not only is his life never-ending, but he has the ability to eliminate all of life’s obstacles.” So by offering a statue of Amitayus, what you are doing is asking the master to live as long as Amitayus lives. So we also pray, “May you live as long as Buddha Amitayus.”

供完坛城后，必须供养觉悟身、语、意、功德与事业的表征。为祈请上师的身体永远稳固不变，必须供养觉悟身。如薄伽梵释迦牟尼佛所说：“在此堪忍世界，在极乐世界，有一尊佛，其‘寿命无量’（这就是 Amitayus 的含义）。他不仅寿命无尽，也有能力消除一切生命障碍。”所以，供养无量寿佛像，就是请求上师与无量寿佛同寿。因此我们也祈祷：“愿您寿命如无量寿佛般长久。”

For example, in our ordinary perception, in the World of Endurance, the Land of Great Bliss has existed for many kalpas, long before this world. Buddha Shakyamuni spoke about Sukhavati for two weeks to explain what it is like and paint a clear picture of the features of this pure land. So basically, that’s the reason we offer this particular representation of the body.

例如，从我们的普通认知看来，在堪忍世界中，极乐国土已存在许多劫，远早于此世界。释迦牟尼佛用了两周讲说极乐世界，解释其情形，并清楚描绘这片净土的特点。因此，基本上这就是我们供养这一特定身表征的原因。

Just the body of the master isn’t enough really to help beings. To truly help, he must be able to turn the wheel of the dharma. So we must also offer a representation of enlightened speech since speech is the main enlightened activity buddhas use to help sentient beings. Since the Buddha’s inexhaustible wheel of ornament of enlightened speech appears in the form of letters and syllables, the representation we offer is a book.

实际上，仅有上师的身体还不足以利益众生。若要真正利益，他必须能够转法轮。因此，我们也必须供养觉悟语的表征，因为语是诸佛利益有情的主要觉悟事业。由于佛陀觉悟语的无尽庄严轮以字母与音节的形式显现，我们供养的表征就是经书。

Buddhas manifest the three aspects of enlightened body, speech and mind, of which the main aspect is mind. The support for enlightened mind—the unmoving primordial purity of dharmakaya—is the stupa. Of all the representations of the Buddha in this world, the most sacred and important is the stupa. Enlightened mind is the ability to relate completely and precisely to the wisdom of the Buddha.

诸佛显现觉悟身、语、意三个方面，其中主要的是意。觉悟意——法身不动的本初清净——的所依是佛塔。在此世界一切佛陀的表征中，佛塔最神圣、最重要。觉悟意，就是完全而准确地与佛陀智慧相应的能力。

The enlightened body, speech and mind can be divided into different groups of enlightened qualities. The qualities of the Buddha are his abilities to fulfill the wishes of all sentient beings exactly as they conceived them. These qualities are everywhere and everlasting, and we offer the vase as a symbol. According to Indian lore, there’s a wish-fulfilling vase that can manifest everything that we may wish for.

觉悟身、语、意可分为不同类别的觉悟功德。佛陀的功德，是完全依照一切有情心中所想满足其愿望的能力。这些功德遍在而恒常，我们以宝瓶作象征而供养。印度传说中，有一种如意宝瓶，可以显现我们所愿求的一切。

The symbol of enlightened activity is the vajra. The vajra represents immutability throughout all four times and is the symbol of the continuously turning wheel of enlightened activities. Vajras have a hub in their centre. When the hub is surrounded by four vajras, one in each of the four directions, it is described as a crossed vajra. The central hub represents the fundamental nature of all phenomena and manifests as the four types of activity—pacifying, enriching, magnetising and subjugating—which can be divided further to make twelve aspects and so on.

觉悟事业的象征是金刚杵。金刚杵代表贯穿四时的不变性，也是觉悟事业之轮持续运转的象征。金刚杵中央有毂。当中央毂的四周四方各有一个金刚杵时，就称为十字金刚杵。中央毂代表一切现象的根本本性，并显现为息、增、怀、诛四类事业，还可进一步分为十二个方面等等。

Each support of body, speech, mind, quality and activity is offered with a katak the colour of its respective buddha family. To say a prayer or make a request, you must use your voice, you must speak. Since Rigpa students are experts at long-life practices because you recite so many long-life prayers again and again, you should know the meaning of such prayers which should be recited at that point.

身、语、意、功德与事业的每一种所依，都配以各自佛部颜色的哈达供养。要祈祷或请求，必须运用声音，必须说出来。Rigpa 的学生因为一遍又一遍地念诵那么多长寿祈祷文，已是长寿修法的行家；所以，你们应当明白此时所应念诵祈祷文的含义。

In any case, the person who makes the request shouldn’t be faking it, it should be genuine and come from the depth of his or her heart. If you’re just mouthing words without thinking about what they mean, you’re little more than a sweet talker. If you don’t agree with what you are saying but still say it, that’s deception. Mind is the most important aspect, so we must make our request with deep, heartfelt conviction. For the mind to be pure, you must confess and purify all the thoughts that make your mind busy, all your negative thoughts and actions, all breakages of samayas and all kinds of pollution. Be sure to purify through confession practice. Basically, to be able to make this request, the students’ devotion and samayas must be utterly stable. If you pray with a completely pure mind, there’s no doubt that your prayers will be granted. As it is said, all the qualities of the Buddha arise from aspiration prayers. Therefore, praying is extremely important.

无论如何，作请求的人不应装模作样，应当真诚，发自内心深处。若只是嘴上念词，却不思考其含义，就不过是个说好听话的人。若你并不认同自己说的话，却仍说出来，那就是欺骗。心是最重要的方面，所以必须怀着深切、由衷的确信来请求。要使心清净，必须忏悔并净除一切让心忙乱的念头、一切恶念恶行、一切三昧耶毁犯及各种染污。务必以忏悔修法净化。基本上，要能作出此请求，弟子的虔敬与三昧耶必须极其稳固。若以完全清净的心祈祷，你的祈祷毫无疑问会得到应允。正如所说，佛陀一切功德皆由发愿而生。因此，祈祷极为重要。

In order to express the unstained purity and stability of our mind, we hold a katak of white silk. White is a colour that hasn’t been changed, hasn’t been distorted—it’s completely clean.

为表达自心无染的纯净与稳固，我们手持白色丝绸哈达。白色是未经改变、未经扭曲的颜色——它完全洁净。

When we offer this prayer to the glorious protector, the glorious guru whose nature of mind is compassion, he is moved by our request and replies, “If it will help sentient beings and the teachings of the dharma, I will remain in this world for one hundred and eight years or more.”

当我们向吉祥怙主、心性为慈悲的吉祥上师献上这一祈祷时，他被我们的请求打动，回答说：“若能利益有情与佛法教义，我将住世一百零八年或更久。”

This long-life ceremony will work if we create the perfect circumstances—the perfect place, the perfect teacher, the perfect assembly, the perfect teaching and the perfect time. Then it will help.

若我们营造圆满的因缘——圆满的处所、圆满的导师、圆满的眷属、圆满的教法与圆满的时间——此长寿仪式就会奏效，就能有所助益。

So this is what we now need to do. But if we do it just because it’s what we do every year, it will become another empty tradition and there will be nothing extraordinary about it—like eating dinner every night. Therefore, you should know and understand what must be done and then actually do it.

所以，这就是我们现在需要做的。但若只是因为每年都这样做而做，它便成为另一种空洞的传统，毫无殊胜可言——就像每晚吃晚饭一样。因此，应当知道并理解必须做什么，然后真正去做。

After the great teacher agrees to live for one hundred and eight years or longer, we must celebrate! Why? Because it means the teachings of the Buddha will remain in the world and will spread. So we celebrate all the happiness and well-being that will result from those teachings. And we also celebrate for ourselves because the lama is the source of everything good. As he is the source of all the good circumstances we experience in this life and in the next, the lama’s long life is very positive and very important to us. This is why we thank him for agreeing to remain by offering a mandala. And if we’d like to, we can also make other offerings. If you don’t have anything to offer, just to rejoice is already extremely good. We celebrate by drinking tea and eating rice; that’s the celebration. Actually, eating rice is an Indian way of celebrating, not Tibetan. When Tibetans have a party, they eat meat.

伟大导师答应住世一百零八年或更久之后，我们必须庆祝！为什么？因为这意味着佛陀教法将留存世间并得到弘扬。所以，我们为这些教法将带来的一切快乐与福祉而庆祝。我们也为自己庆祝，因为上师是一切善好的源泉。他是我们今生来世所经历一切善缘的源泉，因此上师长寿对我们极为有益、极其重要。这就是我们供养坛城，感谢他答应住世的原因。若愿意，也可以作其他供养。若没有任何可供之物，仅仅随喜就已经非常好了。我们喝茶、吃米饭来庆祝；这就是庆祝。其实，吃米饭是印度人的庆祝方式，并非藏人的方式。藏人聚会时是吃肉的。

Gendun Chöpel wrote that before the Buddha’s teachings came to Tibet, Tibetans would celebrate by killing a yak then drinking its blood and eating its meat. But we don’t do that anymore. Now we eat rice and drink tea. When people are happy, they sing and dance, don’t they? Even animals run around, leap up and down and wag their tails when they’re happy. They also make a noise, for example when a sheep is happy—perhaps because it can see its father or mother—it baas. Therefore, there’s no reason not to chant.

根敦群培（Gendun Chöpel）写道，在佛陀教法传入西藏之前，藏人会杀一头牦牛，饮其血、食其肉来庆祝。但我们如今不再那样做了。现在我们吃米饭、喝茶。人们高兴时会唱歌跳舞，不是吗？连动物高兴时也会到处跑、上下跳、摇尾巴。它们也会发出声音，例如绵羊高兴时——也许因为看见了父亲或母亲——就会咩咩叫。因此，没有理由不唱诵。

I felt it was important to say all this today so that tomorrow during the ceremony, you will be able to recognize the different stages of the practice. I don’t expect you to remember everything, but if you can just remember ten percent, it would good.

我觉得今天讲这一切很重要，这样明天仪式中，你们便能辨认修法的不同阶段。我不指望你们记住全部，但只要记住百分之十，就很好了。