关于龙钦心髓的仪轨传统

During a Chime Phakme Nyingtik drupchen, Lerab Ling’s chant master, head chopon and few other enthusiastic practitioners took advantage of a pee-break to try to extract information from Rinpoche about the Longchen Nyingtik ritual tradition. Unusually, they made their request quite boldly, which may have been why, much to everyone’s surprise, the moment the break was over, Rinpoche launched into a detailed exposition of the history behind the tradition of practising the Longchen Nyingtik. And this is what he said.

一次《无死圣母心髓》大修期间，列绕林的领诵师、首席供养师和几位热心行者，趁如厕休息，试着向仁波切打听龙钦心髓仪轨传统。他们难得大胆地提出请求；也许因此，休息一结束，仁波切便开始详细讲述龙钦心髓修持传统的历史，让大家十分惊讶。以下就是他所说的内容。

Many people ask me questions. I try to answer accurately, but too often my answers aren’t understood, and that leads to complications. My experience is that people say: in ‘your teaching’ – that's what you say in English, isn’t it. Then they repeat what they think I've said, but get it completely wrong. I’ve been coming to Lerab Ling regularly for nearly twenty years now, and I’ve said a lot openly, to everyone here in the shrine room, and also privately. But people seem to want to throw everything I’ve ever said into one pot and make strange kind of soup of it. Then they come to me and say: “This is your teaching!” Something like this has just happened, so I feel I must clarify, otherwise I’ll worry about it.

许多人向我提问。我努力准确回答，但答案太常不被理解，由此造成麻烦。我的经验是，人们会说，在“您的教法”中——英语是这么说的，对吧？然后复述他们以为我说过的话，却完全弄错。我定期来列绕林，至今将近二十年，在这里佛堂向大家公开说过很多，也私下谈过。但人们似乎想把我说过的一切，统统扔进一个锅里，煮成某种怪汤，再来告诉我：“这就是您的教法！”刚才又发生类似事情，所以我觉得必须澄清，否则会挂心。

Some Lerab Ling people, including the chant leader and the ritual master have just asked: “Where can we learn the chants and rituals for the Longchen Nyingtik?” That was the question, right?

列绕林几个人，包括领诵师和仪轨师，刚问：“哪里可以学习龙钦心髓的唱诵与仪轨？”问的是这个，对吧？

My answer is, firstly, Jikmé Lingpa didn't establish any traditions concerning ritual. To be absolutely clear about this, no special traditions about making tormas or using particular chants or methods for playing the cymbals and drums have been passed down from Jikmé Lingpa. However, many other tertöns who travelled to the Copper-Coloured Mountain of Glory, were shown how to make tormas, chant and play instruments and they brought that knowledge back with them. So Jikmé Lingpa didn't need to transmit that kind of thing.

我的回答，首先，吉美林巴没有建立任何关于仪轨的传统。说清楚些，没有特殊的食子制作、特定唱腔、铙钹与鼓的演奏方法，从吉美林巴那里传下来。不过，许多其他伏藏师去过吉祥铜色山，获示如何做食子、唱诵、演奏乐器，再将这些知识带回。所以，吉美林巴不需要传授这类事。

What I'm not saying is that there are no rituals for the practices of Jikmé Lingpa – make sure you fully understand what I’ve just said!

我不是说，吉美林巴的修法没有仪轨。务必完全理解我刚才说的话！

Jikmé Lingpa was a Dzogchen yogi, so for him, how kyerim and dzogrim were practised was the most important thing, not how tormas were made or how shawns and drums were played. To this day I've never heard of a single chant that was passed down by Jikmé Lingpa himself. Again, to be clear, I'm not saying that Jikmé Lingpa didn’t chant when he practised, but I am saying that he didn’t originate or insist on using a specific chant.

吉美林巴是大圆满瑜伽士。对他而言，最重要的是如何修生起、圆满次第，不是如何做食子、吹唢呐、击鼓。至今，我没听说过一首由他本人传下的唱腔。再说清楚，我不是说吉美林巴修法时不唱诵，而是说他没有创立或坚持使用某种特定唱腔。

Dzogchen yogis don’t consider the shape of tormas to be that important. What they do think is important is to know the significance of the torma and all its different aspects. According to Dzogchen, once you have destroyed (tor means 'to destroy') all the dualistic phenomena of samsara and nirvana, you will arrive at its very essence, which is like a mother (ma).

大圆满瑜伽士不认为食子形状多么重要，重视的是了知食子及各方面的意义。依大圆满，摧毁轮回、涅槃一切二元现象——tor意为“摧毁”——之后，便达到其如母（ma）的本质。

There are four ways of relating to tormas, all of which focus on the torma’s significance, not what it looks like. In terms of its shape etc. you should, basically do whatever looks best. When you chant, the sound should be pleasant and inspiring. And as I’m always telling you, if the gyalings and shawns are badly played, they aren’t pleasant and inspiring, you won't accumulate merit. The deities might not distinguish between music that’s played well or not, but the people listening will. They’ll hear the difference. And to offer unpleasant music is a different kind of thinking then. For the Dzogchen practitioner, as you know, all sounds are the natural arising sound of dharmata, which means that to offer music as part of a ritual doesn’t pose any problems.

理解食子有四种方式，都着重意义，而非外观。至于形状等，基本上怎样最好看，就怎样做。唱诵时，声音应悦耳、启发人心。如我一直告诉你们，嘉令与唢呐若吹得不好，不悦耳、不启发人心，就不会积福。诸尊也许不分别演奏好坏，但听的人会，会听出差别。供养难听音乐，那就是另一种想法了。对大圆满行者，如你们知道，一切声都是法性自然之声，因此，仪轨中供乐毫无问题。

What I am saying is we have some leeway when it comes to how we perform rituals; what I am not saying that you can change or play around with the practice itself! You cannot change the order of the prayers, etc. You cannot think to yourselves, “Jikmé Lingpa said you can do what you want...” and decide to start the practice with the prayers of auspiciousness and finish with refuge! You cannot do that, because these practices have been arranged according to the wisdom and intention of the tantras and you absolutely cannot contradict the Tantras, right?

我要说的是，如何举行仪式，有一定余地；我不是说，可以改变或摆弄修法本身！不能改变祈请文等的次序。不能心想：“吉美林巴说想做什么都可以……”便决定以吉祥祈愿开始、以皈依结束！不能这样做，因为这些修法依续典智慧与意趣安排，绝不能违背续典，对吧？

The first Dodrupchen Rinpoche came after Jikmé Lingpa – Jikmé Lingpa was the first Dodrupchen Rinpoche’s teacher. Dodrupchen Rinpoche didn’t inherit a monastery, but he did establish one. In a monastery, monks always perform rituals when they practice, but in group practices each monk can’t do as he pleases. So for Dodrupchen’s monks to be able to do the Longchen Nyingtik as their main practice, they needed a ritual tradition and the tradition he established was based on the way his teacher, Jikmé Lingpa had practised – Jikmé Lingpa must have been practising it in a certain way, following a specific order of prayers, etc., mustn’t he? The tradition established by the first Dodrupchen was then carried on by the second, third and fourth Dodrupchens – the fourth is the present Dodrupchen Rinpoche – and is practised today in both the Dodrupchen Monasteries, the one in Tibet and the one in Sikkim.

吉美林巴之后，是第一世多智钦仁波切；吉美林巴是他的老师。多智钦并未继承寺院，却建立了一座。寺院中，僧人修法总会行仪轨；但共修时，每个僧人不能各行其是。所以，为让多智钦的僧人以龙钦心髓为主修，就需要仪轨传统。他建立的传统，以老师吉美林巴的修持方式为基础。吉美林巴一定曾依某种方式、按特定祈请文次序等修持，对吧？第一世多智钦建立的传统，后来由第二、第三、第四世多智钦继承，第四世就是当今多智钦仁波切。今天，西藏与锡金两座多智钦寺都在修持。

Also, there is another tradition that was passed down by Do Khyentse which includes specific ways of chanting and doing the practice.

另外，多钦哲也传下一种传统，包含特定唱诵与修法方式。

So another important point is that in order to be able to practise together in a monastery, monks need a ritual tradition and therefore a tradition must be established, OK?

所以，另一个要点是：为能在寺院一起修持，僧人需要仪轨传统，因此必须建立一种传统，明白吗？

Secondly, Jikmé Lingpa had a Bhutanese student called Mön Jikmé Kündröl. His monastery is the present Yongla Gompa which established its own Bhutanese ritual tradition for performing the Longchen Nyingtik, which is still practised today and is similar to the Tibetan tradition I’ve just mentioned.

其次，吉美林巴有位不丹弟子，名叫门吉美衮卓。他的寺院，就是如今的 雍拉寺，建立了自己的不丹龙钦心髓仪轨传统，至今仍修，与刚才说的西藏传统相似。

Actually in Bhutan there are no Sakyas or Gelugpas, and the Nyingma and Kagyü monasteries have their own Bhutanese way of doing the practices, including a tradition for practising the Longchen Nyingtik. So that’s my second point.

实际上，不丹没有萨迦派、格鲁派；宁玛、噶举寺院则有自己的不丹修法方式，包括龙钦心髓传统。这是第二点。

Jikmé Gyalwé Nyugu was Jikmé Lingpa’s main student, but he didn’t have a big monastery and spent most of his time in retreat in caves in the Trama valley in Dzachuka.

吉美嘉威纽固是吉美林巴的主要弟子，但没有大寺院，大部分时间在扎曲卡 扎玛 山谷的洞中闭关。

Barchung Jikmé Gocha was another student of Jikmé Lingpa, and he did have a monastery where the monks practised the Longchen Nyingtik according to the Mindroling ritual tradition. I don't know whether they had always followed that tradition, or adopted it later on, but it’s the tradition they currently follow.

巴琼吉美果恰 也是吉美林巴的弟子，他有寺院，僧人依敏珠林仪轨传统修龙钦心髓。我不知道他们一直如此，还是后来采用，但目前遵循的，就是这一传统。

Drubwang Penor Rinpoche, whose previous incarnation was Palchen Düpa, follows the Palyul Monastery tradition which is largely based on the practice of the kama teachings. For the terma teachings that his monks do practise, they mostly follow Ratna Lingpa’s tradition and the Namchö cycle. However during the time of Palchen Düpa, the Longchen Nyingtik became an important practice at Palyul, for which they also followed the Mindroling tradition, which continues to be practised perfectly at Namdroling Monastery to this very day.

贝诺法王的前世是贝钦都巴，他遵循白玉寺传统，主要修教传教法。僧人所修伏藏教法，多遵循惹那林巴传统与南却法系。不过，贝钦都巴时期，龙钦心髓成为白玉的重要修法，也采用敏珠林传统，至今在南卓林寺仍被完美修持。

So, now I’ve explained the ritual tradition.

那么，仪轨传统已经解释了。

Someone else asked, “Is there a ‘Jamyang Khyentse’ tradition of the Longchen Nyingtik?” At first, Jamyang Khyentse Wangpo didn't have a monastery. But then he went to Dzongsar, which is a Sakya monastery – specifically Ngorpa – where they faithfully upheld their own Sakya traditions. And Ngorpas in particular, will never willingly do even a single Nyingma practice – except of course, they do the Sakyapa practice of Vajrakilaya and Yangdak which was originally a Nyingma practice. Jamyang Khyentse Wangpo didn't change the tradition at Dzongsar one jot, but the second Jamyang Khyentse, Chökyi Lodrö, introduced and sponsored the drupchö of Sakya Vajrakilaya with the cham dance. Therefore, there is no ‘Khyentse’ tradition for doing the Longchen Nyingtik.

还有人问：“龙钦心髓有没有‘蒋扬钦哲’传统？”最初，蒋扬钦哲旺波没有寺院。后来去了宗萨，一座萨迦寺院，具体是鄂尔派，忠实保持自己的萨迦传统。鄂尔派尤其不会自愿修哪怕一个宁玛法；当然，他们修萨迦派金刚橛与扬达，而这些原本来自宁玛。蒋扬钦哲旺波丝毫未改宗萨传统；第二位蒋扬钦哲，即确吉罗卓，则引入并资助了附有羌姆法舞的萨迦金刚橛修供法会。因此，龙钦心髓没有一种“钦哲”仪轨传统。

Having said that, the practice tradition of the Khyentses is the Longchen Nyingtik. The Jamyang Khyentses are generally known as Rimé masters, yet they always did Rigdzin Düpa on the tenth day of the Tibetan month and Yumka Dechen Gyalmo on the twenty-fifth, both of which are Nyingma practices. But they didn’t do them at Dzongsar monastery, they did them at Khyentse Labrang, the main residence and home of the Jamyang Khyentses. Therefore the Longchen Nyingtik and a few of Jamyang Khyentses’ termas were only practised by a few Khyentse Labrang people. The way that we practise here at Lerab Ling is based on that tradition, and if you did some thorough research, you’d discover that the main basis for this ritual tradition is the Mindroling tradition.

话虽如此，钦哲诸世的修持传统，就是龙钦心髓。他们一般以利美上师闻名，却总在藏历初十修《持明总集》，二十五修《佛母大乐王》，两者都是宁玛修法。但不在宗萨寺修，而在钦哲诸世的主要居所、家院钦哲拉章修。因此，龙钦心髓及蒋扬钦哲的少数伏藏，只由拉章少数人修持。我们在列绕林的方式，以此为基础。若深入研究，会发现此仪轨传统的主要基础，是敏珠林传统。

More specifically, the Nyingma teachings include the Northern and the Southern traditions. The Northern Treasures are, for example, those of Rigdzin Godem and the Great Fifth Dalai Lama; and the Southern tradition came from Tertön Ratna Lingpa, and so on. It is said that the Khyentse and Chokling traditions developed together and that they are slightly different from the Mindroling tradition. For example, when Nyingmapas practise the Descent of Blessings, they begin the invocation with the Seven-Line Prayer, whereas those who follow the Mindroling tradition go directly to the Descent of Blessing.

更具体说，宁玛教法包含北、南两种传统。北伏藏例如持明果登与伟大五世达赖喇嘛的伏藏，南方传统则来自伏藏师 惹那林巴 等。据说，钦哲与秋林传统共同发展，与敏珠林略有不同。例如，宁玛派修降加持时，以《七句祈请文》开始召请，而敏珠林传统直接进入降加持。

Khyentse, Kongtrul and Chokling performed hundreds of thousands of drupchens and the way they practised was always based on the Mindroling tradition, but was adjusted with elements from the Southern tradition. The rituals followed at Mindroling are mostly based on the Northern Treasures. The slight differences that exists between the traditions can be found in the way they each do ritual, self-empowerment, giving the empowerments, and so on. Personally, I think the adjustments made by the Nyingma tradition improve on the Mindroling tradition. For example, once you've recited the mantra in the Mindroling tradition, there’s no need to recite the vowel and consonant mantras, and so on, or the prayers of Offering and Praise; the session finishes straight after the mantra recitation (you just do a quick recitation of the four-line verse, Final Words of Minling Terchen, which is easy). At the same time, Mindroling is also a very sacred tradition.

钦哲、康楚、秋吉林巴举行过数十万次大修，修法始终以敏珠林为基础，又吸收南方传统要素而调整。敏珠林仪轨多以北伏藏为基础。各传统的细微差异，可见于仪式、自入灌顶、传灌顶等方式。我个人认为，宁玛传统作出的调整，对敏珠林传统有所改善。例如，敏珠林传统念咒之后，不必念元音辅音咒等，也不必诵供养赞颂，持咒后直接结座，只迅速念四句敏林大伏藏师遗教，很容易。同时，敏珠林也是极神圣的传统。

So, we’ve been following the Khyentse approach, but technically there's no such thing as the ‘Khyentse’ tradition. Why? Because apart from the Maha Guru mantra chant in the Tukdrup Barché Kunsel, Jamyang Khyentse Wangpo did not transmit any of the chants he heard in pure visions. His approach was to preserve all the teachings of the Eight Great Chariots of Transmission, including both the kama and terma Nyingma teachings, and to practise them exactly as he was taught. So preservation was his focus, not the creation of something new. These days at Dzongsar Monastery there are people who talk about the ‘Khyentse tradition’, but I don't trust what they say. People too often say anything that pops into their heads, but the problem is that no texts can be found to back up what they say.

所以，我们遵循钦哲的方式，但严格说，并没有所谓“钦哲”传统。为什么？因为除《上师意修·一切障碍遍除》中的玛哈咕噜咒唱腔，蒋扬钦哲旺波没有传授净相中听到的其他唱腔。他的方法是保存八大修传车轨的一切教法，包括宁玛教传与伏藏，并完全照所学而修。所以重点是保存，不是创造新事物。如今宗萨寺有人谈“钦哲传统”，但我不相信他们的话。人太常想到什么就说什么，问题是，找不到文本支持。

I hope this is a bit clearer now.

希望现在清楚一点了。

For the Longchen Nyingtik, the teaching lineage should be considered the root lineage. One of the transmission lineages for the Longchen Nyingtik came from the Great Omniscient One, Longchenpa, and he passed it to Jikmé Lingpa. Jikmé Lingpa then transmitted what he received from Longchenpa through the lineage of the first Dodrupchen. Dodrup transmitted it to Do Khyentse Yeshe Dorje and a lineage continued from him. Then it reached Patrul Rinpoche and a lineage has been passed down through him.

对龙钦心髓，教法传承应视为根本传承。其中一条，来自大遍知龙钦巴，传给吉美林巴。吉美林巴将从龙钦巴领受的教法，经第一世多智钦这一系传下。多智钦传给多钦哲益西多杰，由他延续一条传承；后来传至巴楚仁波切，又经他传下。

Jikmé Lingpa also transmitted these teachings to Jikmé Gyalwé Nyugu, who transmitted them to his student Jamyang Khyentse Wangpo, then through Jamgön Kongtrül and other great masters to form another lineage of the Nyingtik teachings. The lineages of Dodrupchen Jikmé Trinlé Özer and Jikmé Gyalwé Nyugu are the two lineages of the students of Jikmé Lingpa who are known as ‘the two Jikmés: the sun and the moon’.

吉美林巴也传给吉美嘉威纽固；后者传给弟子蒋扬钦哲旺波，再经蒋贡康楚等大德，形成另一条心髓教法传承。多智钦吉美成列沃瑟与吉美嘉威纽固两系，是吉美林巴两位弟子的传承，他们被称为“如日月的两位吉美”。

Then Dodrupchen transmitted the Longchen Nyingtik to the King of Mongolia, Chogyal Ngagi Wangpo who was also known as King Warn. The King’s student was Shabkar Tsokdruk Rangdrol. Shabkar Tsokdruk Rangdrol’s student was Kyabgon Pema Gyatso. Kyabgon Pema Gyatso’s student was Shuksep Jetsünma, who was a very famous woman teacher who lived at Kangri Tökar. She was a contemporary of my father’s and she could fly in the sky. This is another lineage of the Nyingtik teachings.

多智钦还将龙钦心髓传给蒙古王 确嘉阿吉旺波，又称 旺 王。国王的弟子，是夏嘎（夏嘎措珠让卓）。夏嘎的弟子，是 怙主贝玛嘉措；后者的弟子，则是修色杰尊玛，一位住在岗日托嘎、非常著名的女性上师。她与我父亲同时代，能飞行虚空。这是另一条心髓教法传承。

There is also the lineage of Mön Jikmé Kündröl of Bhutan, and so there are many teaching lineages of Longchen Nyingtik.

还有不丹 门吉美衮卓 一系。因此，龙钦心髓的教法传承很多。

The transmission through Jamyang Khyentse Wangpo must be regarded as the main one. He wrote many texts about these teachings. So please, whatever you do, make sure that if you say something about all this, that you get it right. Don't make mistakes! Because it would be really terrible if you went around saying, “Oh, Orgyen Tobgyal Rinpoche says that Jamyang Khyentse Wangpo had no lineage,” when actually what I’ve said it that he didn’t pass down a ritual tradition.

必须将蒋扬钦哲旺波这一传承视为主要传承。他为这些教法写了许多文本。所以，无论如何，若谈这些事，务必说对，不要弄错！因为若到处说：“哦，乌金督佳仁波切说，蒋扬钦哲旺波没有传承”，实在糟糕。我实际说的是，他没有传下一种仪轨传统。

Being heard properly is important because if people mishear, there are consequences. For example, I’ve just received a death threat over the Internet. People record everything you say these days, then take sentences out of context and put them on the Internet. So, instead of listening to the whole teaching, people just hear bits of it and could end up hearing incomplete and misleading statements like: 'Jamyang Khyentse Wangpo didn't have the lineage transmission of the Longchen Nyingtik' or ‘There's no lineage of Jamyang Khyentse Wangpo’. And that would really be shocking. Taking bits of teachings out of context is not how things should be done. What if you misheard so catastrophically that you thought you’d been told, “There's no tradition of Jikmé Lingpa, you can do whatever you want!” Now that’s a flabbergasting statement!

正确听懂很重要，听错会有后果。例如，我刚在网上收到死亡威胁。如今，人们将你说的一切录下，断章取义，将几句话放上网。于是，人们不听完整教法，只听片段，最后可能听到不完整、误导的话，如“蒋扬钦哲旺波没有龙钦心髓传承”或“没有蒋扬钦哲旺波的传承”。这实在骇人。断章取义地截取教法，不是应有做法。若误听得如此严重，以为有人告诉你：“没有吉美林巴传统，想做什么就做什么！”怎么办？这才是令人瞠目的话！

I’ve learnt the hard way, so now I make sure I clarify.

我吃过苦头，所以现在务必澄清。