空行母荟供祈请文

For the last practice on a pilgrimage that had taken us to Bodhgaya, Sarnath, Kushinagar, and finally Shravasti, we gathered on a lawn behind the ruins of the house where Buddha Shakyamuni had spent many rainy seasons. We wanted to offer a Yumkha Dechen Gyalmo tsok, but first had to hire some locals to make sure the monkeys didn’t make a mess of the offerings we’d arranged so beautifully! When we came to the accumulation of the dakini tsok prayer called Turning Back the Summon of the Dakinis, Orgyen Tobgyal Rinpoche gave us some advice about how best to direct our minds as we recited the prayer. And once again, he stressed that ordinary people like us who have no realization, must rely on the power of deity, mantra, mudra and samadhi.

这次朝圣带我们走过菩提伽耶、鹿野苑、拘尸那罗，最后来到舍卫城。在旅程的最后一次修法中，我们聚集在一片草坪上，前方是一座房屋的遗址，释迦牟尼佛曾在这里度过许多个雨安居。我们想举行《空行大乐佛母》荟供，不过，得先雇几位当地人，确保猴子不会把我们精心陈设的供品弄得一团糟！修到名为《回遮空行迎请》的空行母荟供祈请文积诵时，乌金督佳仁波切给予我们一些指导，说明在念诵这篇祈请文时，怎样最恰当地专注作意。他再一次强调，像我们这样没有证悟的凡夫，必须依靠本尊、咒语、手印与三摩地的力量。

We had very little time to complete the tsok accumulation before the sun set. Yet Rinpoche felt it was important to give this brief instruction on how to do the practice, to make sure that it had a real impact.

日落前，我们已没有多少时间完成荟供积累。但仁波切仍觉得，有必要简要指导应当怎样修持，以确保修法真正产生作用。

Sogyal Rinpoche has been calling me. He’s called over and over again to tell me that he wants us to direct our practice towards the removal of all obstacles to his life and work, and to pray for his mother, Mayumla, and some of his close attendants.

索甲仁波切一直在给我打电话。他一次又一次地来电，说希望我们将修法导向遣除他寿命与事业的一切障碍，并为他的母亲尊母和几位亲近侍者祈祷。

When a request like this is made by someone with a very pure heart who trusts the person he asks to pray for him, and when it’s you who has agreed to practise for such a man, if you don’t have the ten powers of the Buddha, it can be a bit difficult. You may agree to direct your practice, but unless you are a Buddha, it’s hard to make it work. Until you’ve actualized the dharmakaya and are therefore able to rest within the space in which everything that arises is the ‘appearance’ of the spontaneously present dynamic energy of the dharmakaya, it’s not possible truly to direct your practice. So until you’ve realized the dharmakaya, there will always be some doubt about the real power of your practice.

一个心地非常纯净、信任所请祈祷者的人，提出这样的请求；而你答应为这样一个人修法，如果你没有佛陀的十力，事情就有点困难。你或许答应了将修法导向这一目的，但除非你是佛，否则很难让它奏效。除非你已经证得法身，因而能够安住于一切生起都只是法身任运自成之妙力“显现”的境界，否则便无法真正引导修法。因此，在证悟法身之前，你修法的真实力量总还存有疑问。

So what do we do? How can we pray and practice for Sogyal Rinpoche in just the way he’s asked us to? We use the power of the deity, the mantra, the mudra and the samadhi to establish the mandala of the deities and make offerings, and so on. And as this power is not deceptive, our prayers and practice will work. That’s why we practise like this.

那么，我们该怎么办？怎样才能依照索甲仁波切的请求，为他祈祷、修法？我们运用本尊、咒语、手印与三摩地的力量，建立诸尊坛城、作供养等。这种力量真实不虚，因此我们的祈祷与修法就会奏效。这就是我们这样修持的原因。

So now we will offer a tsok, which includes an arrangement of all the material tsok offerings we’ve gathered and those created by our minds. Don’t think of yourself in your ordinary form. Visualize yourself as Yumka Dechen Gyalmo, do the self-visualization and recitation practice, and bless the offerings.

现在，我们要举行荟供，包括陈设所有已经集齐的实物荟供供品，以及心中观想的供品。不要把自己想成平常的凡夫形相；要观想自己是空行大乐佛母，修自生观想与念诵，并加持供品。

At this point, we invite all the dakas and dakinis of the twenty-four sacred places and thirty-two blessed lands who abide in the body, speech and mind chakras and ask them all to come here, to this place. We then make outer, inner and secret offerings and offerings of mudras of dance and song, and so on. Basically we make offerings, mend and fulfill the samayas, and purify through confession. By doing this our practice will have some positive effect, because there is power in both meditation and mantra recitation, which we must bring together in our practice. This is really important.

此时，我们迎请二十四圣地与三十二圣境中，安住于身、语、意脉轮的所有勇父、空行母，请他们全都降临此地。然后献上外、内、密供养，以及歌舞手印等供养。基本上，我们作供养，修复并酬补三昧耶，通过忏悔净化。这样做，修法就会产生一些正面作用，因为禅修与持咒都有力量，我们必须在修持中将两者结合起来。这一点非常重要。

Now, about the tsok prayer we recite. The syllables ram yam kham and om ah hung purify and multiply the offerings.

现在，来说说我们念诵的荟供祈请文。ram yam kham与om ah hung这些种子字，用来净化并增广供品。

Then we invoke dakas and dakinis from all the sacred lands and places of power. In particular, from the Gangchen Tso buddhafield which is at present in us and is one of the twenty-five buddhafields at the heart of ‘Vairocana Gangchen Tso’. ‘Throughout’ refers to the arrangement of this buddhafield, which is described in various Tibetan sacred texts, for example the Abhidharma-kosha. Most important are the twenty-four sacred places and thirty-two blessed lands, which are the places of power where the Secret Mantra Vajrayana originates. At each of these sacred places live entire cities of dakas and dakinis – an inconceivable number – headed by a main daka and a main dakini.

然后，我们祈请勇父、空行母从一切圣境与殊胜圣地降临。尤其是从此刻在我们之中的岗钦措佛刹降临；它是“毗卢遮那岗钦措”心间二十五佛刹之一。“遍及”指的是这一佛刹的布局，各种藏文圣典对此都有描述，例如《阿毗达磨俱舍论》。其中最重要的是二十四圣地与三十二圣境，它们是密咒金刚乘发源的殊胜处所。每一处圣地都有整座整座的勇父、空行母之城——数量不可思议——各由一位主要勇父和一位主要空行母统领。

Some of the dakas and dakinis are born in the vajra family, some in the ratna family, others the padma family or the karma family. And there aren’t just one or two of them, but a huge throng beyond reckoning. So we invoke them all in their hundreds of thousands and ask them to come now, to this place.

有些勇父、空行母生于金刚部，有些生于宝部，另一些则生于莲花部或羯磨部。他们并非只有一两位，而是无法计数的广大圣众。因此，我们祈请他们全体数十万众，请他们现在降临此地。

When they arrive, we offer them vast quantities of sense offerings and stimulants. ‘Sense offerings’ are the offerings of the drinking water, cleansing water, incense, flowers, light, scented water, food and music; and the five sensory stimulants are beautiful forms, harmonious sounds, fragrant aromas, delicious tastes and ‘pleasant to touch’. We also offer the tsok feast, which includes the offering substances of wisdom and skilful means, and so on, and are utterly inconceivable, like the ‘inexhaustible treasury of space’. We offer all this.

他们到来后，我们奉上广大丰富的感官供养与悦意之物。“感官供养”是指饮水、洗足水、香、花、灯、涂香、食物与音乐的供养；五种悦意之物则是美丽的形色、和谐的声音、芬芳的香气、美妙的滋味和舒适的触感。我们还献上荟供盛宴，其中包含智慧与方便等供物，其广大不可思议，如同“无尽虚空宝藏”。这一切，我们都献为供养。

As a result, All your sacred wishes are fulfilled, meaning sacred wishes, pledges, bonds or samayas. Here 'fulfillment' means that all breakages and failings connected with the vows we’ve made – the samayas of all three yanas and of the vidyadharas – are restored.

由此，你们的一切圣愿皆得满足，这里指的是圣愿、誓约、誓言之系或三昧耶。这里的“酬补”，是指我们所立誓戒——也就是一切三乘与持明三昧耶——相关的一切违犯与亏损都得到修复。

Now we come to our main purpose. For the supreme master who presides here, for the great torch of the ocean-like teachings of the Buddha – in this case Sogyal Rinpoche, who holds these teachings of the Buddha and is a protector and friend to every being – Dispel all dangers to his life; and, dispel all obstacles into space! Who is dispelling them? The dakas and the dakinis.

现在，我们来到主要的目的。为了住持于此的至尊上师，为了这位佛陀如海教法的大明灯——此处就是指索甲仁波切，他持有佛陀的这些教法，是一切众生的怙主与亲友——请遣除他寿命的一切危难，并将一切障碍消散于虚空！由谁来遣除？由勇父与空行母。

Also, dakas and dakinis don’t like it when a being like Sogyal Rinpoche remains in the human world. So they invite him into the expanse of primordial wisdom, which is like summoning him to a different buddha realm. In order to prevent that, we ask them to cancel their invitation, and this is what ‘Turn back the summons of the dakas and the dakinis!’ means.

此外，勇父、空行母并不愿意像索甲仁波切这样的圣者继续留在人间。因此，他们会迎请他进入本初智慧的广界，就像召请他到另一佛刹去。为了防止这种情况，我们请求他们取消迎请；这就是“回遮勇父、空行母的召请！”的意思。

We also ask them to Let everything be auspicious for his life to be forever secure and firm!

我们还请求他们：愿一切吉祥，使其寿命永远安稳坚固！

That is how you should direct the practice (mikpa).

修法时应当这样作意。

We want the life of the lama, the great vajra holder, ‘the great torch of the ocean-like teachings of the Buddha’, to be long and secure. For this to happen, first the mind-streams of all beings-to-be-trained – principally ourselves, his students – must be clean. Therefore all negativity, obscurations, faults and downfalls, and all mind’s related habitual tendencies must be cleansed and eliminated. As our minds should be clean and pure, any transgression, impairment and breakage of the three sets of vows can be purified through confession. So we must genuinely confess everything, from the depths of our hearts.

我们希望上师、大持金刚、“佛陀如海教法的大明灯”的寿命长久、稳固。要做到这一点，首先，一切所化众生——主要是我们这些弟子——的心续必须清净。因此，一切罪业、障垢、过失与堕罪，以及心中与之相关的一切习气，都必须净化、消除。我们的心应当清净纯洁，所以三种戒律的一切违越、亏损与毁犯，都可以通过忏悔来净除。因此，我们必须发自内心，真诚地忏悔一切。

Having purified our minds through confession, we must restore and fulfill the pledges that bind us to all the dakas and dakinis, by making the tsok offering. Once we’ve done that, we can make the request: “Please, do not invite this great being to any other buddha realm. Please let him remain in this world with us. We need him! Dakas and dakinis, please help us! Please make this happen. Please help him!”

通过忏悔净化自心之后，我们必须献上荟供，修复并酬补连接我们与一切勇父、空行母的誓约。做到这一点后，我们就可以请求：“请不要迎请这位大士前往任何其他佛刹。请让他与我们一起留在这个世界。我们需要他！勇父、空行母，请帮助我们！请让这个愿望实现。请帮助他！”

If you pray like this as you accumulate the tsok, genuinely and from the bottom of your heart, your practice will be the most supreme kind of practice it’s possible to do for another person and for Rinpoche. This is important right now, tonight, but it’s also very important to remember when you do this practice in the future – which is why I’ve explained, very essentially, its meaning.

在积累荟供时，如果你们真诚、发自内心地这样祈祷，你们所作的便是能为他人、为仁波切修持的最殊胜的修法。这在此刻、今晚非常重要；今后修这个法时，也非常需要记住这一点。因此，我才扼要地解释了它的含义。

Although this is not an elaborate explanation, if you bear it in mind, your practice will become far more meaningful and efficient – meaning, you must recite the prayer while focusing your mind exclusively on the practice, without being distracted. If we can all now practise in this way, it will benefit, but if we don’t, just ‘directing our minds’ is unlikely to bring about any kind of change at all.

虽然这不是详尽的讲解，但只要记在心里，修法就会变得更有意义、更有效——也就是说，念诵祈请文时，必须全心专注于修持，不散乱。如果我们现在都能这样修，就会有利益；否则，仅仅“作意”，恐怕不会带来任何改变。

That’s all. Now recite the prayer.

就是这些。现在开始念诵祈请文吧。