无死圣母 · 第10章：无死圣母心髓大修法会的起源

CHAPTER 10:

第十章：

Origins of Chimé Phakmé Nyingtik Drupchen

无死圣母心髓大修法会的起源

by Tulku Orgyen Tobgyal

乌金督佳仁波切讲授

The Chimé Phakmé Nyingtik is one of Jamyang Khyentse Wangpo’s terma teachings. Dzongsar Jamyang Khyentse Chökyi Lodrö wrote the Drupchen Manual¹⁰¹ for the Chimé Phakmé Nyingtik at the request of the Queen of Nangchen—who was the wife of a minor king who ruled over the region of Nangchen in Kham. Since then, Adeu Rinpoche’s monastery had intended to do a Chimé Phakmé Nyingtik drupchen annually, but I don’t know how many years they managed it, maybe two, before the Chinese came. Before the Drupchen Manual was written, there do not seem to be any reports about a Chimé Phakmé Nyingtik drupchen having been performed. But we can’t say for sure that it wasn’t. It might have been, but who knows? The biographies of Jamyang Khyentse Wangpo and Jamgön Kongtrul mention the Chimé Phakmé Nyingtik a lot, but nowhere do they suggest that a drupchen was performed.

无死圣母心髓是蒋扬钦哲旺波的伏藏教法之一。宗萨蒋扬钦哲确吉罗卓应囊谦王后之请，为无死圣母心髓撰写《大修法会手册》[101]。她是一位统治康区囊谦地方的小国王之妻。此后，阿德仁波切的寺院打算每年举行一次无死圣母心髓大修法会，但在中国人到来以前，究竟办了几年，我不知道，也许两年。在《大修法会手册》写成之前，似乎没有举行无死圣母心髓大修法会的记载。不过，我们不能断言没有举行过；也许举行过，谁知道呢？蒋扬钦哲旺波与蒋贡康楚的传记多次提到无死圣母心髓，却无处表明曾举办大修法会。

The question all of you need to know the answer to is, “Where does the practice tradition for the Chimé Phakmé Nyingtik drupchen we follow here at Lerab Ling come from?” In 1958, Dzongsar Jamyang Khyentse Chökyi Lodrö was very ill and so a Chimé Phakmé Nyingtik drupchen was performed. Many of his students were there, including Sogyal Rinpoche. Pema Tashi, our monastery’s chant master who died a few years ago, was appointed chant leader for the ceremony and my father had to be the vajra master. At that time, Pema Tashi, the chant master, had never performed this drupchen, so he asked Khyentse Chökyi Lodrö how to do it and he learned directly from him. Khyentse Chökyi Lodrö went through the entire text and pointed out when to do what and what to chant when. He explained the entire drupchen to Pema Tashi and he also told him to chant according to the Chokling tradition. Pema Tashi was surprised and asked, “Can we really do that?” “Of course,” replied Khyentse Chökyi Lodrö, “there is no tradition greater than Chokling.”

你们都需要知道答案的问题是：“我们在 Lerab Ling 所遵循的无死圣母心髓大修法会修持传统，从何而来？”1958年，宗萨蒋扬钦哲确吉罗卓病重，因此举行了无死圣母心髓大修法会。他的许多弟子都在场，包括索甲仁波切。我们寺院的维那白玛扎西——几年前已去世——被任命为法会领诵，我父亲则担任金刚上师。当时，维那白玛扎西从未主持过此大修法会，便请问钦哲确吉罗卓如何进行，直接向他学习。钦哲确吉罗卓逐一讲解整个法本，指出何时做什么、何时唱什么。他为白玛扎西解释了全部大修法会，并让他依秋林传统唱诵。白玛扎西很惊讶，问：“真的可以这样吗？”钦哲确吉罗卓答：“当然，没有比秋林更伟大的传统。”

So Pema Tashi led the Chimé Phakmé Nyingtik drupchen which took place in the upstairs temple of the palace in Sikkim. Each afternoon, Khyentse Rinpoche would join them briefly, but he was very ill.

于是，白玛扎西领诵了在锡金王宫楼上佛堂举行的无死圣母心髓大修法会。每天下午，钦哲仁波切都会来短暂参加，但他病得很重。

Later in Bhutan, one of Sakya Trichen’s divinations said that it would be good to do a Chimé Phakmé Nyingtik drupchen and offer a long-life ceremony to Dilgo Khyentse Rinpoche. The present Neten Chokling incarnation was there, as was the present Dzongsar Khyentse Rinpoche and all the others. The chant master was the same as before, Pema Tashi. Before the drupchen began, he asked Dilgo Khyentse Rinpoche to clarify how the drupchen should be done, and Dilgo Khyentse Rinpoche said exactly the same as Khyentse Chökyi Lodrö. Then at the end of the drupchen, the long-life ceremony was offered. This is the tradition that has now reached Lerab Ling.

后来在不丹，萨迦法王的一次占卜说，举办无死圣母心髓大修法会，并为顶果钦哲仁波切献长寿法会，会很好。当今的涅顿秋林转世、当今宗萨钦哲仁波切，以及其他所有人都在场。维那仍与以前一样，是白玛扎西。大修开始前，他请顶果钦哲仁波切指明法会应如何进行；顶果钦哲仁波切所说，与钦哲确吉罗卓完全相同。大修结束时，举行了长寿法会。这就是如今传到 Lerab Ling 的传统。

During Jamyang Khyentse Wangpo’s time, there was no tradition of doing this drupchen. But in the latter part of Jamyang Khyentse Chökyi Lodrö’s life and similarly the latter part of Dilgo Khyentse Rinpoche’s life, drupchens were performed more often. When the long-life ceremony was offered to Dilgo Khyentse Rinpoche in Bhutan, he wrote them a letter which said,

蒋扬钦哲旺波时代，没有举行此大修法会的传统。但蒋扬钦哲确吉罗卓晚年，以及顶果钦哲仁波切晚年，大修法会更常举行。在不丹向顶果钦哲仁波切献长寿法会时，他写信说：

“I have practised the special deity of Chimé Phakmé Nyingtik

“我一生都修持无死圣母心髓这一殊胜本尊，

throughout my life and have accumulated many approach

累积了许多近修

and accomplishment practices, but I have never had the

与成就修法，但从未有

opportunity to do a Chimé Phakmé Nyingtik drupchen

机会参加无死圣母心髓大修法会，

before. So I would like to thank the Rinpoches who organised

因此，我要感谢组织

this drupchen. According to the prophecies, one of the

此次大修法会的仁波切们。依授记，

Khyentse incarnations will have a long life. It’ll probably be

钦哲转世中有一位将长寿。大概就是

me because I am now more than eighty years old.”

我，因为我如今已八十多岁。”

We are doing the same drupchen practice of Chimé Phakmé Nyingtik. Many people now do this drupchen all over the world. It is important to clarify this, otherwise if you’re ever asked where the tradition of doing Chimé Phakmé Nyingtik drupchen came from, you’d probably just say that you didn’t know or, “I think Tulku Orgyen Tobgyal made it up.”

我们现在修的，是同一无死圣母心髓大修法会。如今世界各地有许多人举行此法会。说明这一点很重要，否则若有人问你，无死圣母心髓大修法会的传统从哪里来，你大概只会说不知道，或者说：“我想是乌金督佳仁波切编出来的。”