略看历史

Direct Pointing-out Instruction to an Old Lady

《对老妇人的直指教授》

Stages of the Path

《道次第》

Orgyen Tobgyal Rinpoche gave this teaching on the morning of 24 September 2014, at the end of the annual Chime Phakma Nyingtik drupchen in Lerab Ling. It belongs to a series of teachings Rinpoche has been giving about how best to preserve and spread the Buddhadharma, and echos the 1 August 1999 teaching he gave, also in Lerab Ling. On this occasion, Rinpoche explains why it is so important to keep detailed records of everything that happens here at Lerab Ling, and in all Dharma centres.

乌金督佳仁波切于2014年9月24日上午，在 列绕林 年度无死圣母心髓大修结束之际，给予这篇开示。这属于仁波切关于如何善护并弘扬佛法的一系列教导，也呼应他于1999年8月1日同在 列绕林 所作的开示。这一次，仁波切说明：为什么详尽记载 列绕林 以及一切佛法中心发生的事情如此重要。

“You should now recite the mantra slowly while remaining undistracted from the visualization, and listen to what I have to say.”^[1]

「现在，你们应缓缓持咒，不散离观想，并听我所说。」^[1]

The other day I mentioned that when many people gather for a drupchen practice, it is important that those who know the benefits of large group practice enlighten those who don’t. When the knowledgeable explain, the ignorant learn. Once everyone taking part knows the key points of kyerim and dzogrim, the practice will be sound.

前几天我提到，许多人聚集修持大修时，懂得大众共修利益的人，应该向不了解的人说明，这很重要。有知识的人讲解，不懂的人便能学习。参与者都了解生起次第与圆满次第的要点之后，修持才会扎实。

Let’s continue from yesterday, when I spoke about Lerab Ling and mentioned the ‘outer supports’ which are the temple, the monastic Sangha and the representations of the Three Jewels that are in the temple.

接着昨天的话说。昨天我谈到 列绕林，提及「外在所依」，也就是佛殿、出家僧团，以及殿中的三宝表征。

The teachings of the three vehicles spread to different countries and places for specific reasons, they can’t just be parachuted in from the sky, or suddenly pop up out of the ground.

三乘教法传到不同国家与地方，都有特定的因缘；它们不会从天上空降，也不会突然从地底冒出来。

In this case we need to consider two aspects of the teachings: the ‘support’ and the ‘supported’. The ‘supports’ are the representations of the Three Jewels and the ‘supported’ are all the teachings of the nine yanas, which can also be categorized as the three yanas: Hinayana, Mahayana and Vajrayana.

这里要考虑教法的两个方面：「所依」与「能依」。所依是三宝的表征；能依是一切九乘教法，也可归纳为三乘：小乘、大乘和金刚乘。

The Hinayana is the essence or root of the teaching. Its vows of individual liberation have been transmitted in an uninterrupted lineage from the Buddha down to our own teachers today. Shariputra first received them from Buddha Shakyamuni in India, then they were transmitted from master to master until the abbot Shantarakshita took them to the Land of Snows. In Tibet the lineage of transmission remained unbroken from Ba Salnang down to Kyabjé Trulshik Rinpoche. And today, we still have accurate lists of the names of all the lineage masters who passed down the vows of individual liberation.

小乘是教法的精要或根本。其别解脱戒，自佛陀直至我们今天的上师，一直传承无间。最初，舍利弗在印度从释迦牟尼佛处领受，之后师师相传，直至堪布寂护将它带到雪域。在西藏，从巴·萨囊直到怙主楚西仁波切，传承始终未断。直到今天，我们仍有准确的名录，记载着传授别解脱戒的所有传承上师。

At Lerab Ling there is a monastic Sangha. All of Lerab Ling’s monks and nuns were ordained by Trulshik Rinpoche. One or two fully ordained monks aren’t enough to be described as a ‘monastic Sangha’, as there must be a minimum of four fully ordained monks to accomplish all the practices of the three basic rituals of the Vinaya, according to the traditional instructions. Therefore the presence of a monastic Sangha that upholds the vows of individual liberation—the basis for the teachings—are an extraordinary blessing. In fact, the Dharma Lord Patrul Rinpoche said, “There is more merit from upholding the victory banner of ‘saffron robes’…” meaning being reborn as a monk, “Than from being a great King with dominion over the three realms of existence for thousands of aeons.”

列绕林 有出家僧团。这里所有男女出家众，都是由楚西仁波切授戒的。一两位比丘，还不足以称为「出家僧团」；因为依传统教授，至少必须有四位比丘，才能完成律藏三种基本仪轨的一切修持。因此，有一个持守教法根本——别解脱戒——的出家僧团，是非同寻常的福泽。实际上，法王巴珠仁波切说：「高举『藏红花色袈裟』胜幢……」意思是投生为出家人，「其功德胜过千劫为大王，统治三有诸界。」

Taking the Hinayana as our basis, we also practise the Mahayana, the vehicle of the bodhisattvas. There are two approaches to taking the bodhisattva vow: the son of the Victorious One, Manjushri’s approach, which is the tradition of the ‘Profound View’; and the Bodhisattva Maitreya’s approach of ‘Vast Conduct’. Everyone here has at one time or another requested the bodhisattva vow from various lamas who have granted them by following one of these two lineages, and meditated on the two bodhichittas of aspiration and action.

以小乘为基础，我们也修持菩萨乘——大乘。受菩萨戒有两种方式：佛子文殊的方式，即「深见」传统；以及弥勒菩萨的「广行」方式。在座每个人，都曾在某个时候，向不同上师求受菩萨戒；上师依这两个传承之一授戒，而你们也修习过愿、行两种菩提心。

As Shantideva wrote,^[2]

如寂天所写：^[2]

Should bodhichitta come to birth
In those who suffer, chained in prisons of samsara,
In that instant they are called the children of the Blissful One,
Revered by all the world, by gods and humankind.

生死狱系苦有情，
若生刹那菩提心，
即刻得名诸佛子，
世间人天应礼敬。

This means that you must have accumulated an enormous amount of merit simply to be able to give birth to bodhichitta.

这意味着，单是能够生起菩提心，你就必定已积累极其广大的福德。

Both the Hinayana and Mahayana are the basis for the third vehicle, the Secret Mantra Vajrayana which takes the result as the path. The Vajrayana encompasses the four classes of Tantra which are the teachings of the Tantras, Agamas and Sadhanas. There are several accounts of the extraordinary way the Tantra and Sadhana teachings were first taught in this world which have been recorded in great detail and preserved to this day. You probably already know the history of these teachings. The important thing to realize, though, is that the transmission of the teachings from India to Tibet was accomplished perfectly and nothing was lost. In Tibet, Tantra was preserved faithfully. For example, the Guhyagarbha Tantra is still taught in the monasteries.

小乘与大乘，都是第三乘——以果为道的秘密真言金刚乘——的基础。金刚乘涵盖四部密续，即续、教与修法的教导。关于续部与修部教法最初如何殊胜地传于此世，有几种叙述，均有极详尽的记载，并保存至今。你们大概已经知道这些教法的历史。不过，重要的是要明白：从印度到西藏的教法传承，圆满完成，丝毫未失。密续在西藏得到忠实保存。例如，寺院里仍在讲授《秘密藏续》。

The other aspect of the Mahayoga is the Sadhana section, which, like cream, is the essence of the Tantra section, and contains the inconceivable and extraordinary practices of all eight Kagye deities, plus the practices related to each deity individually. At the heart of the Kagye lie the practices of the Three Roots. And so as everyone here has received the relevant empowerments, reading transmissions and pith instructions, the Three Roots practice we are doing now, in this drupchen, respects all the customary prerequisites of these teachings.

摩诃瑜伽的另一部分，是修部。它如同乳中精华，是续部的精华，包含不可思议而殊胜的八大法行所有八尊的修法，以及各尊各自的修法。八大法行的核心，是三根本修法。在座诸位都已接受相关灌顶、口传与窍诀，因此，我们现在这次大修所修的三根本，符合这些教法一切传统的先决条件。

So, to my first point, which I mentioned at the beginning of my remarks yesterday and which is mentioned in the long life prayer I composed for Sogyal Rinpoche^[3] , “And skilfully you make a rain of sacred Dharma fall…”. A ‘skilful’ person is able to use many different methods to shine the light of the Dharma in new lands, thereby spreading the teachings of the three yanas. But the process of giving the teachings somewhere new is never easy. Even when these teachings were first given in India, it didn’t happen easily. Teachings spread only when all the right causes and conditions come together and as a result of the most abundant merit. Likewise in the Land of Snows, the teachings were first introduced at the inception of the nation. First the king and his ministers received them, then the king’s subjects—meaning all the ordinary people. The Tibetans offered everything they had to the Indian teachers they invited, paying all their expenses in gold, and for more than a thousand years, preserved, protected and strengthened the teachings they were given. Taking all this into consideration, the fact that these teachings have only been taught outside Tibet for maybe twenty years, fifty at the most, and are now being heard in places where they were previously completely unknown, is quite miraculous!

回到第一点，也就是我昨天开头提到，并在为索甲仁波切所作长寿祈祷文中写到的：^[3]「善巧降下正法雨……」一个「善巧」的人，能够运用许多不同方法，让佛法之光照耀新的国土，由此弘扬三乘教法。然而，在一个新地方传法，绝非易事。即使这些教法最初在印度传授时，也并不容易。唯有一切正确因缘聚合，作为极其丰厚福德的果报，教法才能弘传。同样，在雪域，教法是在国家初创时传入的。先是国王与大臣受法，然后是臣民，也就是所有普通百姓。藏人将自己所有的一切，供养给请来的印度上师，以黄金支付一切费用；此后一千多年，他们一直保存、护持、壮大所得的教法。想到这一切，这些教法在西藏以外传授，也许才二十年，最多不过五十年，如今已在从前完全不知佛法的地方为人听闻，实在相当不可思议！

Let me give you an example of why it isn’t easy for these teachings to become established somewhere new. All the Tantra teachings given in Akanishtha were compiled by five sublimely noble beings, hidden in space and sealed with the seven intentions. Only when the time, the place and the circumstances were all right, did the first fortunate recipients see the books containing these teachings descend from the sky. Which shows how difficult it is to bring together the circumstances that allow the Tantra section of the Mahayoga teachings to emerge.

举个例子，说明为何这些教法不易在新地方建立。于色究竟天所说的一切续部教法，由五位殊胜圣者结集，藏于虚空，以七种密意封印。只有当时间、地点与环境全都适合时，最初有缘的领受者，才见到载有这些教法的典籍从天而降。这说明，要聚合让摩诃瑜伽续部教法出现的因缘，是多么困难。

As far as the other component of the Mahayoga teachings, the Sadhana section, is concerned, the teachings each teacher was destined to receive were sealed and hidden in the great Deché Tsekpa Stupa, and their safekeeping was entrusted to hundreds of thousands of dakinis. Then the eight great vidyadharas gathered with Guru Rinpoche in front of the stupa and with their own hands, the dakinis retrieved each sadhana of the Eight Kagye, plus the sadhana of Kadü Chokyi Gyatso which contains all eight.

至于摩诃瑜伽的另一部分——修部教法，各位上师注定领受的教法，都被封印，藏在伟大的大乐积聚塔中，交由数十万空行母守护。后来，八大持明与莲花生大师聚集在塔前，空行母亲手取出八大法行的每一种修法，以及总集这八种修法的《教集法海》修法。

Similarly, when the teachings spread in Tibet, the Tantra section appeared only when the great master Guru Rinpoche was invited to Tibet by the Dharma King Trison Deutsen, who had extended a passionate and heartfelt invitation accompanied by an immense offering of gold. The teachings of the Sadhana section weren’t transmitted by Guru Rinpoche until King Trison Deutsen accompanied his request with the offering of all his sovereign power, his kingdom and everything it contained. Then, as the empowerment was conferred upon the king, he actually saw the Kagye mandala of the Kadu Chökyi Gyatso.

同样，教法在西藏弘传时，续部也是在法王赤松德赞以满怀热忱的衷心祈请，奉上巨量黄金，迎请大上师莲花生大师入藏之后，才出现的。至于修部，直到赤松德赞王奉献了自己的全部王权、国土及其中一切，祈请传授，莲花生大师才予以传授。随后，国王在领受灌顶时，亲见了《教集法海》的八大法行坛城。

Bear in mind that such immense offerings were made because the teachings are in fact priceless, not because Guru Rinpoche or the panditas needed wealth. By contrast, Dharma teachings tend land in the laps of most westerners these days—which may be a result of great merit, but could also be something else entirely. Generally it is said that those who live during the time of degeneration lack merit, but perhaps they actually have a great deal?

要记住，作出如此巨大的供养，是因为教法实属无价，而不是莲花生大师或班智达需要财富。相比之下，如今多数西方人，仿佛佛法自己落入怀中。这可能是大福德的果报，也可能完全是另一回事。一般都说，生于浊世的人缺乏福德，但也许他们实际上福德深厚？

The authentic regents of the Lotus Guru of Oddiyana, the second Buddha, are lamas who embody all the qualities of knowledge and accomplishment. Some of them have come to your country, granted empowerments and instructions and given you everything you’ve asked for. You are extremely fortunate! The one who ‘creates the right conditions’ is the person who travels and tirelessly trains students in order to establish Dharma centres that can then welcome the lamas who have the ability to help other beings. Their kindness is monumental!

第二佛、乌金莲花生大师真正的摄政，是具足闻思与修证一切功德的上师。其中一些上师来到你们国家，赐予灌顶与教授，你们有所求，他们无不赐予。你们极为幸运！「创造适当因缘」的那个人，奔走各地，不倦地教导弟子，建立佛法中心，从而能够迎请有能力利益众生的上师。这样的人，恩德无量！

When Guru Rinpoche went to the Land of Snows, many panditas and yogis followed him and were present when the teachings were first given. It is said that, “During the time of Guru Rinpoche, five hundred great panditas led by Vimalamitra came to Tibet.” But at that time there were also many fake panditas, acharyas and sadhus, and some of them also made the journey from India, avid for Tibetan gold. Historical records from that time state that they gave many false teachings. The same thing is happening today.

莲花生大师来到雪域时，许多班智达与瑜伽士随行，并在教法最初传授时在场。据说：「莲花生大师在世时，以无垢友为首的五百位大班智达来到西藏。」但那时也有许多假班智达、阿阇黎与苦行者，其中一些也为贪图西藏的黄金，从印度来到西藏。当时的史书记载，他们传授了许多虚假的教法。今天同样的事情也在发生。

How can we tell an authentic lama from a fake? We often hear how important discernment and wisdom are. If you lack discernment, you are just plain dumb and very easy to fool, right? So we must use our own discernment.

如何辨别真正的上师与假冒者？我们经常听说，辨别力与智慧很重要。如果没有辨别力，就只是愚笨，很容易受骗，对不对？因此，我们必须运用自己的辨别力。

The Dharma is spreading throughout the West right now, so you really must write a chöjung. A chöjung is a book that explains the history of how the Dharma came to your country. So you must investigate minutely the circumstances surrounding the spread of Dharma to your country and make a very clear, detailed record. For example, who first came and transmitted the teachings of the vows of individual liberation? When did he come? What was his lineage? Such records should be kept for teachings of all three yanas, and particularly those in the Tantra and Sadhana sections, right up to the Clear Light Dzogpachenpo teachings. How were the teachings passed on? From which lineages? Who were the lineage holders who came and gave the teachings? Recording all this is crucial to ensure that future students can be sure that the teachings they receive are authentic.

佛法正在西方各地弘传，所以，你们确实必须撰写一部法源史。法源史，是说明佛法如何传入你们国家的史书。因此，必须细致调查佛法传入贵国时的相关环境，留下非常清楚、详尽的记录。例如，是谁最初来到这里，传授别解脱戒的教法？何时来？属于什么传承？三乘的教法都应有这样的记录，尤其是续部与修部，乃至光明大圆满的教法。教法如何传递？来自哪些传承？哪些传承持有者前来传授？记录这一切极其重要，这样才能让未来的学生，确信自己所得的教法真实可靠。

Lerab Ling is a ‘Dharma seat’ (Tib. densa), and a succession of lineage holders—great beings who maintain the teaching—will stay here. And I am sure that for a few hundred years at least, Lerab Ling lineage holders will continue to maintain the teachings. Therefore, all the teachings that are given at this Dharma seat, and every aspect of the teaching process—how teachings were passed on and held—should be recorded fully and completely. If this doesn’t happen, you won’t be able to hold these teachings for long

列绕林 是一个「法座」，会有历代传承持有者——住持教法的大德——在此驻锡。我相信，至少在未来几百年间，列绕林 的传承持有者还会继续护持教法。因此，在这法座传授的一切教法，以及传法过程的每个方面——如何传承、如何持有——都应完整详尽地记载下来。若不这样做，你们就无法长久持有这些教法。

The Dharma seats in Tibet, like Kathok, Palyul and Orgyen Mindroling, all have denrab—texts that record the succession of abbots and great beings who have cared for their Dharma seats. The teachings of the Buddha that were transmitted in Tibet, were collected in the Kangyur, the Translation of the Words of the Buddha. Even the very short sutras mention the circumstances in which the Buddha gave that particular teaching. This is how we can account for each lineage holder from the Buddha onwards. And this is what you should do for Lerab Ling.

西藏的法座，如噶陀、白玉与乌金敏珠林，都有住持传承史，即记录照护法座的历代住持与大德的传承史。传入西藏的佛陀教法，结集于《甘珠尔》，即《佛语译集》。即使篇幅很短的经典，也会交代佛陀宣说该法的情境。由此，我们才能追溯从佛陀以来的每一位传承持有者。你们也应为 列绕林 这样做。

To clarify this point a little further. Today for Tibetans in Tibet, the teachings have begun to wane, while in the West the teachings have just started to appear and spread. But in India the teachings have virtually disappeared. The Buddha himself told us that his teachings would eventually decline everywhere. So the teachings only spread in the right circumstances, which is why you should write an historical account of how they spread here. My main point, therefore, is that it is crucial for a ‘Dharma seat’ to keep accurate records.

再稍微说清楚一点。今天，对于身在西藏的藏人，教法已经开始衰微；而在西方，教法才刚刚出现、传播。但在印度，教法几乎已经消失。佛陀自己曾告诉我们，他的教法最终会在各地衰落。因此，教法只有在适当因缘下才能弘传，所以你们应撰写教法在此弘传的历史。我的主要意思就是：一个「法座」保持准确的记录，至关重要。

There is something I have wanted to say for many years at this great Dharma seat of Lerab Ling, so I shall say it now.

有一件事，多年来我一直想在 列绕林 这座伟大的法座说，现在就来说。

Here at Lerab Ling, the name given to the Sangha is ‘Rigpa’, and Rigpa is the heart of Dzogchen. From Lerab Ling, numerous Rigpa centres have been established throughout the world and what they all practise, what they focus their minds on, is Dzogpachenpo. Now, there are people these days who say that Dzopachenpo has no lineage and even some Tibetan lamas don't know how to explain the teachings properly. They say that the Dzogchen teachings appeared spontaneously, ‘naturally’, like some sort of intellectual theory. These people are making a very, very grave mistake.

这里 列绕林 的僧团，名为「本觉会」；而这一名称意为“觉性”，正是大圆满的心髓。从 列绕林 出发，已在世界各地建立许多 本觉会 中心，它们共同修持、专注的，就是大圆满。如今有些人说，大圆满没有传承；甚至有些藏人上师也不知道如何正确解释这些教法。他们说，大圆满教法是自发、自然出现的，仿佛某种思想理论。这些人犯了非常、非常严重的错误。

In India, the land of the Aryas, the teachings of Dzogpachenpo were held in many lineages. In the same way the Dzogchen teachings radiate from Lerab Ling to the Rigpa centres worldwide, the teachings of Dzogpachenpo first appeared in this world on the Blazing Meteoritic Mount Malaya, in present-day Sri Lanka. They then spread to the ‘central lands’ of Zahor, Oddiyana and India. At that time, Dzogpachenpo was an extremely secret Dharma and kept strictly confidential—which is why there aren’t many accounts of the circumstances surrounding each teaching event. And it is because the teachings were kept so secret that today their history is not clear. Details about where the teachings spread, the beings associated with them, the kings, accomplished practitioners and so on, were not written down. However, what is clear is that the teachings were taken to Bodhgaya and Varanasi.

在圣者之地印度，大圆满教法有许多传承。正如大圆满教法从 列绕林 向世界各地 本觉会 中心辐射一样，大圆满教法最初出现在此世的地点，是今天斯里兰卡的玛拉雅炽燃陨石山。之后，教法传播到萨霍尔、乌仗那与印度这些「中土」。当时，大圆满是极秘密的法，严格保密，因此，关于每次传法情境的记载不多。正因为教法如此保密，今天其历史才不清晰。关于教法传到何处，以及相关的人物、国王、成就者等细节，都没有写下来。但有一点是清楚的：这些教法传到了菩提伽耶与瓦拉纳西。

The various histories of Dharma record that in Lanka, Glorious Vajrasattva went to the top of the Blazing Meteoritic Mount Malaya and taught five sublimely noble beings the six million four hundred thousand sections of the teachings—you’ve heard this, right? For a long time everybody thought that the Blazing Meteoritic Mount of Malaya was probably somewhere in India, and left it at that. Recently, though, it’s been discovered that Mount Malaya is in Sri Lanka, and this detail has made much more sense of everything we learned from history.

各种法源史记载，吉祥金刚萨埵在楞伽，登上玛拉雅炽燃陨石山顶，为五位殊胜圣者宣说六百四十万部教法；你们听过，对吧？很长一段时间，大家都认为，玛拉雅炽燃陨石山大概在印度某处，便不再深究。不过，近来发现玛拉雅山在斯里兰卡。这个细节，使我们从历史中学到的一切，都更加明晰。

Another example is that the motherland of the great master Garab Dorje is Oddiyana and that he was the son of a king. Tibetans always thought Oddiyana was somewhere in India, but no one could identify its exact location.

另一个例子：大上师极喜金刚的故土是乌仗那，他是国王之子。藏人一直认为，乌仗那在印度某处，但没有人能指出确切位置。

Texts about the lives of Shri Singha and the masters that came after him were written more than a millenia ago. Those that still exist tell us things like where the lamas were born, and so on, and by carefully examining the various scraps of information we find in these texts, we can discover quite a lot about what happened then.

有关吉祥狮子及其后继诸师的传记，写于一千多年前。现存的传记告诉我们上师们出生于何处等事情。仔细考察这些文献里的各种零碎资料，就能知道不少当年发生的事情。

The Chronicles of the Chinese Imperial House of Tang report that in Srinagar, Kashmir, at the ‘Mound of the Elephants,’^[4] there was a monastery and that someone called Vimalamitra was probably born nearby. It’s very likely that this was the famous master Vimalamitra who went to India, Tibet and China and gave many teachings about the approach based on adopting what is good, rejecting what is bad and going beyond cause and effect. The Chronicles tell us that as he gave these teachings, the earth cracked open and he fell into the lowest realm. The authors of the Chronicles had no appreciation of the teachings of Dzogpachenpo and some details are not true, but overall they corroborate the Buddhist accounts, because the Dzogchen teachings also mention that Vimalamitra was born in Srinagar, Kashmir, at the ‘Mound of the Elephants’. The difference is that our accounts say Vimalamitra never abandoned his body and that he continues to live on the Manjushri peaks of the Wu Taï Shan Mountains in China.

《唐代皇室编年史》记载，在克什米尔斯利那加的「象丘」^[4]，有一座寺院，一位名叫无垢友的人可能就出生在附近。他很可能就是那位著名的无垢友大师，曾前往印度、西藏与中国，传授许多关于取善、舍恶以及超越因果之道的教法。《编年史》说，他宣说这些教法时，大地裂开，他坠入了最低的恶趣。《编年史》的作者不懂欣赏大圆满教法，有些细节并不真实，但总体上却印证了佛教的叙述，因为大圆满教法中也提到，无垢友出生在克什米尔斯利那加的「象丘」。不同的是，我们的记载说，无垢友从未舍弃肉身，至今仍住在中国五台山的文殊峰上。

It is said that when Xuanzang went to Oddiyana, the people there were able to display signs of accomplishment and all sort of miraculous powers, like flying in the sky. But he distorted his account by adding that he thought they were just performing magical tricks and illusions, whereas the accounts in our Secret Mantra teachings say that in Oddiyana pretty much everyone was a Mahasiddha.

据说，玄奘到乌仗那时，当地人能展现成就之相，以及飞行空中等种种神通。但他在叙述中加上自己的看法，认为那些人只是施展魔术与幻术，因而歪曲了记载；而我们的秘密真言教法中则说，在乌仗那，几乎人人都是大成就者。

All of which proves that the history of the Dzogchen teachings stands up to scrutiny, the lineage is authentic, and how and where the teachings originated can be clearly traced.

这一切都证明，大圆满教法的历史经得起检验，传承真实，其源起方式与地点，都可以清楚追溯。

We need to bear in mind that when the Dzogchen teachings were transmitted in the Land of Snows, there were three lineages. The first was the lineage of Guru Rinpoche, the second was the lineage of Vimalamitra, and the third was the lineage of Vairotsana. Guru Rinpoche was an Oddiyana man and Vimalamitra was a Kashmiri, so their lineages came to Tibet from India. In one of the Kathang texts about the life of Guru Rinpoche it says,

要记住，大圆满教法传入雪域时，有三条传承。第一是莲花生大师的传承，第二是无垢友的传承，第三是毗卢遮那的传承。莲花生大师来自乌仗那，无垢友来自克什米尔，因此，他们的传承从印度来到西藏。记述莲花生大师生平的一部《卡唐》中说：

Invited from Oddiyana, Lotus-born,
Invited from Kashmir, Vimalamitra…
Invited from Zahor, Shantarakshita,

从乌仗那迎请莲花生，
从克什米尔迎请无垢友……
从萨霍尔迎请寂护。

Shantarakshita was the ‘Zahor abbot’, right? At that time Zahor and India were different countries. Even though these are very short statements, they help us understand what happened.

寂护就是「萨霍尔堪布」，对吧？当时，萨霍尔与印度是不同的国家。虽然只是非常简短的几句话，却能帮助我们了解发生过什么。

So Guru Rinpoche and Vimalamitra both went to Tibet from India, and Vairotsana, who transmitted the third lineage, went to India from Tibet, where he met Garab Dorje and Shri Singha. Vairotsana saw Shri Singha’s wisdom body and received from him the transmissions of the entire six million four hundred thousand tantras of Dzogchen, including the three sections of Dzogpachenpo—Semdé, Longdé and the four cycles of Mengakdé. And all these teachings also reached Tibet. These three lineages were the only methods by which the Dzogchen teachings appeared in Tibet, which means the teachings of the Dzogpachenpo were not invented in Tibet.

所以，莲花生大师与无垢友，都是从印度来到西藏；传授第三条传承的毗卢遮那，则从西藏前往印度，在那里遇见极喜金刚与吉祥狮子。毗卢遮那亲见吉祥狮子的智慧身，从他那里领受全部六百四十万大圆满续的传承，包括大圆满三部——心部、界部，以及口诀部的四类。这一切教法，也都传到了西藏。大圆满教法只有通过这三条传承，才出现在西藏；这意味着，大圆满教法并非在西藏创立。

According to a well-known calculation, Guru Rinpoche spent one hundred and twenty years in Tibet^[5] , but according to Jonang Jetsun Taranatha these ‘years’ were calculated using the Indian method by which six months were counted as one year.

依一种广为人知的计算，莲花生大师在西藏住了一百二十年^[5]；但依觉囊至尊多罗那他所说，这些「年」采用印度的算法，以六个月为一年。

For a long time after he first arrived, Guru Rinpoche did not even say the word ‘Dzogpachenpo’ in public. He did not teach Dzogchen at all. So King Trison Deutsen sent messengers to Mount Kailash to invite Buddhaguhya to teach in Tibet. But Buddhaguhya sent the King a gift—the Stages of the Path, which is a commentary on the Guhyagarbha Tantra that he had written—with the reply, “I am practising on Mount Kailash and will not be going to Samyé. However in our country, the Land of the Noble Ones, there is no Mahasiddha greater than Guru Rinpoche, Padmasambhava. He has received empowerment into the dynamic energy of rigpa (rigpa tsal wang) and has gained complete mastery over all appearance and existence, samsara and nirvana. Basically, he has fully mastered Dzogchen. And as he is already with you in Tibet, there is no reason for me to come.”

莲花生大师刚来之后，很长一段时间，甚至没有公开说过「大圆满」这个词。他完全没有传授大圆满。因此，赤松德赞王派使者前往冈仁波齐山，迎请佛密到西藏传法。可是，佛密送给国王一件礼物——他所著《秘密藏续》的注释《道次第》——并答复说：「我正在冈仁波齐山修行，不会去桑耶。不过，在我国圣者之地，没有比莲花生大师更伟大的大成就者。他已经领受觉性力灌顶，对于轮涅一切显有，已得完全自在。根本而言，他已圆满掌握大圆满。既然他已与你们同在西藏，我就没有前来的理由。」

That’s the story behind King Trison Deutsen famously saying that Buddhaguhya told him Guru Rinpoche had gained complete mastery over all appearance and existence, samsara and nirvana.

赤松德赞王那句广为人知的话，说佛密告诉他，莲花生大师对于轮涅一切显有已得完全自在；事情的来龙去脉，就是如此。

During the great Horse Year Losar celebration, which also honoured the King’s forty-ninth year, an elaborate ceremony was organized and a great assembly of panditas and masters gathered, that was presided over by Guru Rinpoche. The King offered many prostrations, then said, “Today is the beginning of a crucial year for Tibet. Buddhaguhya says that you are a master of the Clear Light Dzogpachenpo teachings and that your mind holds dominion over all that appears and exists in the whole of samsara and nirvana, so you must have teachings to give us. Please, grant us these teachings, here in Tibet, on this very special occasion of Losar.”

马年盛大的藏历新年庆典，也庆祝国王四十九岁。当时举行了一场庄严盛大的典礼，众多班智达与上师云集，由莲花生大师主持。国王作了许多礼拜，之后说道：「今天开始的是西藏关键的一年。佛密说，您是光明大圆满教法的大师，您的心对整个轮涅一切显有，皆得自在，那么，您必定有教法可以赐予我们。请在这极特别的新年良辰，于此西藏，赐予我们这些教法。」

The king spoke on behalf of all Guru Rinpoche’s students, ‘the king and the subjects’ and begged Guru Rinpoche to grant all the Dzogchen teachings. “If you cannot,” he said, “At least give us the essential instructions. If you can’t even do that, Buddhaguhya told us that you have received ‘empowerment into the dynamic energy of rigpa’, so such an empowerment must exist. Please grant it to us.”

国王代表莲花生大师所有弟子——「君臣」——发言，恳求莲花生大师赐予全部大圆满教法。他说：「若不能，至少请赐予精要教授。若连这也不能，佛密告诉我们，您已领受『觉性力灌顶』，那么一定有这样的灌顶。请为我们赐予。」

In front of the whole assembly, the king also asked Guru Rinpoche the name of his own Dzogchen teacher, but Guru Rinpoche left as soon as the celebrations were over, without replying. Some time later, King Trison Deutsen happened upon Guru Rinpoche, Vimalamitra and a few lotsawas as they were translating teachings in the Translation Garden at Samyé, and once again asked Guru Rinpoche about the identity of his Dzogchen teacher. Vimalamitra heard the request but said nothing, thinking, “It's up to Guru Rinpoche to answer that one.” But Guru Rinpoche didn’t answer the king, immediately stopped what he was doing, and left. Throughout all this time, Yeshe Tsogyal was continually asking Guru Rinpoche many questions and employing all manner of skilful means to try to discover the identity of his teacher, but Guru Rinpoche refused even to drop a hint.

国王也当着全体会众，询问莲花生大师自己的大圆满上师名讳；但莲花生大师没有回答，庆典一结束便离开了。过了一段时间，赤松德赞王偶然遇见莲花生大师、无垢友以及几位译师，正在桑耶译经园翻译教法，便再次询问莲花生大师的大圆满上师是谁。无垢友听见这一请求，却没有说话，心想：「这要由莲花生大师回答。」可是，莲花生大师没有回答国王，立即停下手头的事情，离开了。在整个这段时间，益西措嘉不断向莲花生大师问许多问题，运用各种善巧方法，试图查明他的上师是谁，但莲花生大师连一点暗示也不肯透露。

Three years passed. The Sheep Year followed the Horse Year, and then came the Monkey Year. In the Monkey Month of the Monkey Year, at Butsar Sekar Ling, which is a shrine outside Samyé, Guru Rinpoche rose early on the morning of the tenth day and was on the point of leaving when Yeshe Tsogyal and the others asked him where he was going.

三年过去了。马年之后是羊年，再来是猴年。猴年猴月，在桑耶外的布察色卡林殿堂，初十那天清晨，莲花生大师早早起身，正准备离去，益西措嘉等人便问他要去哪里。

“Everyone in Tibet, from King Trison Deutsen and his court down to the most ordinary citizen, is desperate to discover the name of my root teacher,” he said. “You’d think they were all dying of thirst! So now I will reveal it. Follow me.”

他说：「西藏每个人，从赤松德赞王及其朝臣，直到最普通的百姓，都急切地想知道我根本上师的名字。简直像渴得要死一般！那么，我现在就揭示。跟我来。」

Guru Rinpoche walked out and everyone scurried after him excitedly. He led them to Samye Chimphu, stood before the door of Drakmar Keutsang, and said: “You want to know the name of my root teacher, right?” There was a breathless silence. “My root teacher is the glorious Heruka, Fearless Shri Singha!” And as he spoke, he pressed his palms together above the top of his head. The sky filled with sugatas, and they and all the humans and non-humans that filled the land, and even the mountains, rocks and trees of the Land of Snows and Samye Chimpu, bowed towards India, in homage to Shri Singha. That was the first time he mentioned the name of his master. As the Tibetans had insisted on knowing his master’s name and had so persistently requested that single teaching, Guru Rinpoche gave it to them. But throughout his time in Tibet, Guru Rinpoche revealed only a few points of Dzogchen. He never revealed the teachings in their entirety.

莲花生大师走出去，大家兴奋地急忙跟上。他带领众人来到桑耶青浦，站在红岩洞窟 扎玛格仓 的门前，说：「你们想知道我根本上师的名字，对吗？」众人屏息无声。「我的根本上师，是吉祥嘿鲁嘎、无畏吉祥狮子！」说时，他双掌合于头顶之上。虚空充满善逝，他们与遍满大地的一切人、非人，甚至雪域及桑耶青浦的山岩树木，都朝印度方向俯首，顶礼吉祥狮子。这是他第一次提到自己上师的名字。藏人坚持要知道他的上师名讳，又如此锲而不舍地求这一教法，莲花生大师便赐给了他们。但在西藏的整段时间里，莲花生大师只揭示了少数大圆满要点，从未将这些教法完整揭示。

This account of how the Dzogchen teachings were transmitted by Guru Rinpoche, which began when he told the Tibetans the name of his teacher, was written by Yeshe Tsogyal in the Essential Tikka, which is part of the Three Section of Dzogpachenpo terma cycle.

这段记载讲述莲花生大师如何传授大圆满教法，起于他向藏人说出自己上师的名字；它由益西措嘉写在《精要释》中，属于《大圆满三部》伏藏法类。

After that—and I’ll be brief—Guru Rinpoche taught nine-year old Princess Pema Sal, having summoned her consciousness back into her dead body. Noone else was present. Next, at Tsedu Tsokkhang, he gave the teachings to Yeshe Tsogyal and hundreds of thousands of dakinis, and so Yeshe Tsogyal was the only human to receive them. He then gave the ‘Direct Pointing-out Instructions to an Old Man’ and the ‘Direct Pointing-out Instruction to an Old Lady’, which were short instructions he gave to those who he said had greater devotion than king Trisong Detsen. And the teaching he gave everyone in Tibet was the Garland of Views.

随后——这里简略地说——莲花生大师将九岁的贝玛萨公主的神识召回她已经死去的身体，向她传法。没有别人在场。之后，他在 才都措康 向益西措嘉及数十万空行母传法，因此，益西措嘉是唯一受法的人类。接着，他传授《对老人的直指教授》与「对老妇人的直指教授」，这两篇是简短教授，赐予那些被他说为比赤松德赞王更有虔敬心的人。而他向全体藏人所传的，是《见鬘》。

All these teachings—both Kama and Terma—are the Dzogchen teachings of the lineage of Guru Rinpoche. For the sake of future practitioners, the twenty-five disciples individually received specific Dzogchen teachings, which then appeared later as termas. This is what constitutes the terma lineage of Dzogpachenpo.

这一切教法，无论教传或伏藏，都是莲花生大师传承的大圆满教法。为了未来的修行者，二十五位弟子分别领受特定的大圆满教法，后来以伏藏的形式出现。这就构成了大圆满的伏藏传承。

The lineage of Vimalamitra is the well-known lineage of transmission given by Vimalamitra to Nyang Tingdzin Zangpo. These teachings were transmitted from one master to the next and form the Vima Nyingtik lineage.

无垢友的传承，就是众所周知，无垢友传给娘·定增桑波的传承。这些教法师师相传，形成毗玛心髓传承。

The teachings of the Vairotsana lineage are divided into two, the Kama and the Terma.

毗卢遮那传承的教法，分为教传与伏藏两种。

The Kama lineage is made up of the teachings Vairotsana gave Pang Mipham Gönpo, which were then transmitted through seven generations of the Pang Family and have been preserved in the Damngak Dzö. After King Trison Deutsen passed away, Guru Rinpoche, Vairotsana and Yeshe Tsogyal, and many others, went to Kham in Derge, to visit Pema Shelpuk (the Lotus Crystal Cave) at Rongme Karmo Taktsang (the White Tigress’ Lair) behind Dzongsar. Vairotsana stayed in the lower cave, Yeshe Tsogyal in a small cave called the Secret Cave, and Guru Rinpoche in the upper cave. Guru Rinpoche and Vairotsana talked every day and sometimes Yeshe Tsogyal would eavesdrop.

教传的内容，是毗卢遮那传授给庞·米滂贡波的教法，之后由庞氏家族七代传承，保存于《口诀藏》。赤松德赞王去世后，莲花生大师、毗卢遮那、益西措嘉等许多人，前往康区德格，拜访宗萨后山贝玛协普（莲花水晶洞），它位于绒梅噶莫达仓（白母虎穴）。毗卢遮那住在下方洞窟，益西措嘉住在名为秘密洞的小洞，莲花生大师住在上方洞窟。莲花生大师与毗卢遮那每天交谈，益西措嘉有时会在旁偷听。

The teachings of Dzogpachenpo contain three cycles: Semdé, the ‘mind section’, Longdé, the ‘space section’, and Mengakdé, the ‘pith instructions’. Semdé is the heart, Longdé is the lifeblood, and Mengakdé is the very essence of the blood that flows through the heart. These are the three great cycles of Dzogchen teachings. Shri Singha didn’t authorize Guru Rinpoche to teach them, but he did authorize Vairotsana to transmit them if he ever met anyone able to receive them. This is why, for the sake of future generations, Guru Rinpoche and Vairotsana wrote the teachings down on yellow scrolls, and consulted each other continuously to verify what Shri Singha had taught them. To resolve any tiny discrepancies, Guru Rinpoche directed his mind towards the Bhasing charnel ground in India and Shri Singha appeared in his cave as if from the sky. Guru Rinpoche invited Vairotsana to join them and for three days the three great masters talked—these days we’d call it ‘having a meeting’. But only Yeshe Tsogyal witnessed any of it, and then for just a very few moments.

大圆满教法有三部：心部、界部、口诀部。心部是心脏，界部是命血，口诀部是流经心脏之血的精华。这是大圆满三大法类。吉祥狮子没有授权莲花生大师传授它们，却授权毗卢遮那：如果遇到能领受的人，就可传授。因此，为了后世，莲花生大师与毗卢遮那将教法写在黄卷上，并不断相互请益，核实吉祥狮子传给他们的内容。为解决任何细微差异，莲花生大师将心转向印度的巴辛 尸林，吉祥狮子便仿佛从虚空中，出现在他的洞窟里。莲花生大师请毗卢遮那一同前来，三位大上师谈了三天，今天我们会把这叫作「开会」。可是，只有益西措嘉目睹过一点，也只是极短的片刻。

Finally, the teachings were written on yellow scrolls and hidden in the supreme Lotus Crystal Cave of Pema Shelpuk, to be revealed later by Jamyang Khyentse Wangpo and Chogyur Dechen Lingpa. The treasure is called Dzogchen Dé Sum—Three Sections of Dzogpachenpo—and contains Semdé, Longdé and Mengakdé. Each section presents Lama, Yidam and Dakini sadhanas and all the related empowerments and instructions.

最后，教法写在黄卷上，藏于最胜的贝玛协普莲花水晶洞，后来由蒋扬钦哲旺波与秋吉德钦林巴取出。这一伏藏名为《大圆满三部》，包含心部、界部与口诀部。每一部都有上师、本尊与空行母的修法，以及一切相关灌顶和教授。

Even though Guru Rinpoche and Vairotsana revealed these teachings together, they are said to belong more to the tradition of Vairotsana, because it was Vairotsana whom Shri Singha had authorized to transmit them. The terma was written in Yeshe Tsogyal’s own hand, and the catalogue was composed by Vairotsana. The lineage remains uninterrupted to this day, and these teachings are still very much alive, with many students continuing to listen to, reflect upon and practise them.

虽然莲花生大师与毗卢遮那共同揭示这些教法，但它们被认为更属于毗卢遮那的传统，因为吉祥狮子授权传授它们的是毗卢遮那。伏藏由益西措嘉亲笔书写，目录则由毗卢遮那编撰。传承至今未断，这些教法仍非常兴盛，许多弟子继续闻、思、修持。

Until the time of the Great Omniscient One, Longchenpa, Semdé, Longdé and Mengakdé were generally taught separately. Then after the Great Omniscient One, the three lineages were brought together, but since then, it’s mainly the Mengakdé teachings that have been taught.

在大遍知者龙钦巴之前，心部、界部与口诀部通常分别传授。大遍知者之后，三条传承汇合在一起；但从那时起，主要传授的便是口诀部教法。

If you are interested in Dzogchen it is important to understand its history and to know where the teachings came from. Nowadays there are far too many so-called ‘Dzogchen teachings’ being taught, the history of which has become rather murky. However, as Lerab Ling is a Dzogchen centre, I decided I should tell you something about the history of the Dzogchen teachings while I was here, at this place. However, I’ve only been able to mention the main points very briefly and I’m not really satisfied. But you all need to know the history of the Dzogchen teachings and must maintain the tradition as purely as possible.

如果对大圆满有兴趣，了解其历史、知道教法从何而来，就很重要。如今传授的所谓「大圆满教法」实在太多，其历史已变得颇为模糊。然而，列绕林 是大圆满中心，所以我决定，趁自己在这里，在这个地方，向你们介绍一些大圆满教法的历史。不过，我只能极简略地提及主要几点，自己并不很满意。但你们都需要了解大圆满教法的历史，并尽可能纯净地保持传统。

As you know, I don't know anything about Dzogchen, but I do know its history extremely well, and that’s why I can talk about it. Why do I say that I don't know Dzogchen? Because when I try to pass my hand through this microphone, I can't; if I knew Dzogchen, my hand would pass right through.

你们知道，我对大圆满一无所知，但我非常熟悉它的历史，因此能谈论它。为什么我说自己不懂大圆满？因为我试着让手穿过这支麦克风，却做不到；如果我懂大圆满，我的手就能直接穿过去。

So that’s it for today.

今天就说到这里。