拘尸那揭罗

The teaching that follows took place during a pilgrimage of the sacred Buddhist sites in India, at the point when the group had just reached Kushinagar, the place of Buddha’s parinirvana. Inspired by the immense significance of this place, Orgyen Tobgyal Rinpoche abandoned his usual reserve and spoke openly about the Dzogchen teachings, in particular the state of final fruition that is possible through this very special path.

以下开示发生在一次印度佛教圣地朝圣期间，当时大家刚抵达佛陀般涅槃之地——拘尸那揭罗。此地的重大意义启发了乌金督佳仁波切，使他放下平常的含蓄，公开谈论大圆满教法，尤其是依此极为殊胜的道路所能达到的究竟果位。

Today on this pilgrimage I’d like to talk about something especially profound. We Nyingmapas, who follow the Vajrayana which takes the fruition as the path (which includes the three inner tantras—Mahayoga, Anuyoga and Atiyoga), consider Atiyoga to be the summit of all views, the pinnacle of all nine yanas, the essence of all sutras and tantras.

今天，在这次朝圣中，我想谈一点特别甚深的内容。我们宁玛派修持以果为道的金刚乘，其中包括玛哈瑜伽、阿努瑜伽、阿底瑜伽三种内续。我们认为，阿底瑜伽是一切见地之顶、九乘之巅、一切经续之精髓。

According to Atiyoga, ‘buddha’ is nothing other than basic space free from conceptual elaboration, the empty essence of primordial purity. This is the buddha dharmakaya. Of the three kayas—dharmakaya, sambhogakaya and nirmanakaya—the dharmakaya is the most sacred, and the basis for the other two. What we call ‘buddha dharmakaya’ is permanent, all-pervasive and spontaneously present in the mind stream of all sentient beings; the concepts of birth and death do not apply to it. 

依阿底瑜伽而言，「佛」无非是离戏的法界、本初清净的空性本体。这就是佛的法身。在法身、报身、化身三身之中，法身最为殊胜，也是另外二身的基础。我们所称的「佛法身」，恒常、周遍，任运存在于一切众生的心相续中；生与死的概念不适用于它。

In the pure realm of Akanishtha, the buddha dharmakaya emanates the great displays of the sambhogakaya who are the embodiments of the body, speech, mind, qualities and activities of the sugatas of the ten directions and four times. They manifest during the fourth time of great equality by means of the five perfections; in essence, they are beyond emanation and dissolution, since they are the eternal and spontaneously present profound nature. 

在色究竟净土中，佛法身化现出广大的报身庄严显现，体现十方四时善逝的身、语、意、功德与事业。报身依五种圆满，在大平等的第四时中显现；从本质上说，它们超越化现与收摄，因为它们就是恒常、任运自成的甚深本性。

The dharmakaya emanates the sambhogakaya which in turn manifests the nirmanakaya, for the sake of beings who live in the six realms of existence. These nirmanakayas appear in different ways so that beings of the six classes can relate to them, depending on their particular mindset and disposition. Nirmanakayas are nothing more than this—an appearance in the minds of sentient beings. In reality, sambhogakaya manifestations are never but the dharmakaya, and likewise nirmanakayas are solely sambhogakayas and never waver from the dharmakaya. The three kayas are in nature the three wisdoms—empty essence, cognizant nature and unimpeded compassion. Even though these three wisdoms are inseparable from one another, in the perception of beings on the path, the six nirmanakaya buddhas appear to the six classes of beings. 

法身化现报身，报身又为六道众生显现化身。这些化身以不同方式出现，随顺六类众生各自的心态与根机，使他们能够与之相应。化身除此之外并无其他，只是众生心中的显现。实际上，报身的显现从来不离法身；同样，化身只是报身，也从未动离法身。三身的本性，就是本体空性、自性明知、大悲无碍这三种智慧。虽然三种智慧彼此不可分离，但在道上众生的知觉中，六位化身佛向六类众生显现。

The sacred place that we are visiting today is where the nirmanakaya who appeared in this world of ours, the one known as Shakyamuni, dissolved back into basic space. He first took birth as the son of King Shuddhodana and Queen Mayadevi in Lumbini, then, to put it briefly, reached complete awakening at the Vajra Seat in Bodhgaya, turned the wheel of the dharma in Varanasi (he didn’t only teach in Varanasi, and we must understand that he turned an infinite number of dharma wheels in an unspecified number of places), and finally, at the age of eighty, dissolved back into basic space. He was the display of the dharmakaya’s radiance and when he dissolved back into the dharmakaya, it happened here, at Kushinagar, known to Buddhists as ‘the place where the Buddha displayed the teaching of passing into parinirvana’. 

我们今天参访的圣地，就是在此世间显现、名为释迦牟尼的化身，复归法界之处。他最初在蓝毗尼诞生，为净饭王与摩耶夫人之子；简略地说，随后在菩提伽耶的金刚座圆满觉悟，于波罗奈转法轮——他并非只在波罗奈说法，我们必须明白，他在不定数目的地方，转了无量法轮——最终在八十岁时复归法界。他是法身光辉的显现，收归法身之事，就发生在这里，拘尸那揭罗。佛教徒称此处为「佛陀示现般涅槃教化之地」。

For those with higher insight, he only appeared to pass into nirvana, he didn’t actually pass into nirvana. As it is said, 

对于具有更高见地的人来说，他只是显现进入涅槃，并没有真正进入涅槃。正如所说：

The buddha never passes beyond sorrow into nirvana,

And even the dharma never wanes.^[1]

佛陀从未超越忧苦而入涅槃，

佛法也从未衰减。^[1]

However, in the perception of ordinary beings, after the completely and perfectly enlightened buddha decided that it was time for him to pass into paranirvana, he made his way slowly to this sacred place called Kushinagar. He told his disciples, “This is where the Buddha is going to pass into parinirvana”, and further added, “This is the very place where all the other thousand and one buddhas of this fortunate kalpa have passed or will pass into parinirvana.” 

然而，在凡夫的知觉中，圆满正等觉佛决定入般涅槃的时机已到之后，便慢慢前往这处名为拘尸那揭罗的圣地。他告诉弟子：「佛将在这里入般涅槃。」又说：「此贤劫其余一千零一尊佛，也都曾在或将在此处入般涅槃。」

He settled in a grove of mighty sala trees, which are quite common in India. The Buddha’s disciples placed a long bed between two of the trees so that he could lie down there. The Buddha then lay on his right side and passed into parinirvana. At that moment, the earth shook violently displaying the ‘six types of movement that appear when a buddha passes into parinirvana’.

他住进一片高大的娑罗树林。娑罗树在印度很常见。弟子们在两棵树之间安置一张长床，供他躺卧。佛陀随后右胁而卧，入般涅槃。那一刻，大地剧烈震动，显现了「佛入般涅槃时所出现的六种震动」。

The body was kept for twenty-one days and numerous great shravakas, arhats, kings and so on came to pay their respects. The great shravaka Kashyapa then lit the funeral pyre. After the cremation, they found a vast quantity of blessed bones and ringsels that Kashyapa showed to the assembly. Then, as the Buddha instructed, stupas were built in which his disciples placed his holy remains.

佛身停留了二十一天，众多大声闻、阿罗汉、国王等前来瞻礼。此后，大声闻迦叶点燃了火化的柴堆。火化后，人们发现了大量加持灵骨与舍利，迦叶将它们展示给大众。然后，依照佛陀的指示，弟子们建造佛塔，将圣骨舍利安置其中。

So, a nirmanakaya is merely an appearance that is never in fact separate from the ‘basis of emanation’, the dharmadhatu. Therefore nirmanakaya buddhas don’t really pass into parinirvana. When something is reflected in a mirror, if the reflection vanishes, it is not because the reflection expired but because the object that is reflected is not in front of the mirror anymore. Likewise, when the time of beings to be trained is exhausted, the reflection does not appear in the mirror and sentient beings do not see the nirmanakaya anymore. The blessed place where this happened is where we are now, Kushinagar, ‘the town of the great kusha grass’. 

因此，化身只是一种显现，实际上从未与「化现的根本」——法界——分离。所以，化身佛并没有真正入般涅槃。镜中映出某物时，若影像消失，并不是影像死亡了，而是被映照的物体不再位于镜前。同样，当所化众生的时机已尽，镜中便不再显影，众生也不再见到化身。这件事发生的加持圣地，就是我们现在所在的拘尸那揭罗，「大吉祥草之城」。

All of you who practice the dharma need to know this, especially those of you who practice the Vajrayana that takes the fruition as the path, and its Dzogchen teachings. The nature of your mind, which is rigpa, pristine and untouched by ordinary thoughts, is the Buddha. No buddha, whether a victorious one of the past, of the present or of the future, ever mentioned a buddha or enlightened state beyond this. Even if you were to meditate for aeons, you would not find a greater object of meditation than this. To maintain the naked experience of your own mind, uncorrupted by any past, present or future thought, is the Buddha. 

你们所有修法的人，都需要明白这一点，尤其是修持以果为道的金刚乘及其大圆满教法的人。你的心性，也就是觉性，本来清净，不受凡常念头沾染，它就是佛。无论过去、现在还是未来的胜者，从没有任何一尊佛，谈到除此之外还有另一尊佛或觉悟境界。纵使禅修无数劫，也找不到比这更高的所修境。保持自心赤裸的体验，不受过去、现在、未来任何念头污染，就是佛。

Firstly, this is introduced to you through the lama’s pith instructions, then you practice it. If, after having been introduced, you train in maintaining that recognition and practice knowing that the empty essence, cognizant nature and unimpeded compassion are the three kayas, then in one body and one lifetime, you will perfect the practice of Clear Light Great Perfection and be liberated in the primordial ground of liberation, just as the Dzogchen teachings say. 

首先，上师以窍诀向你直指；然后，你去修持。如果经过直指之后，你训练保持这一认知，了知本体空性、自性明知、大悲无碍就是三身而修持，那么，正如大圆满教法所说，你将在一身一世中，圆满光明大圆满的修持，于本初解脱之基中获得解脱。

Numerous practitioners have been liberated by practicing in this way. What gave them that ability to gain liberation? The teachings of the Clear Light Great Perfection which have spread in this world and are still present today just as they were in the past. The continuous transmission of the pith instructions remains uninterrupted. The value of these teachings cannot be overstated. 

无数修行者依此修持而获得了解脱。是什么使他们具备解脱的能力？是流传于此世、如今仍如往昔般存在的光明大圆满教法。窍诀的连续传承依然未曾中断。这些教法的价值，无论怎样强调都不为过。

Therefore, if you want to practice Clear Light Dzogpachenpo, “You don’t need to search for the buddha elsewhere—buddha is in you”, as these teachings explain. How can we see that the buddha is in us? The primordial purity aspect of the buddha is introduced to you—if you then meditate on it, the aspect of spontaneous presence, which are the visions of tögal (direct perception of dharmata, increase of experience, full maturity of rigpa, and exhaustion of phenomena beyond ordinary mind) are experienced one after the other. When the visions of the six lamps appear, we actually see the dharmakaya and sambhogakaya with our own eyes. When that happens, we develop the certainty that the buddha is truly within us and nowhere else. 

因此，如果你想修持光明大圆满，正如这些教法所说：「不必向别处寻佛，佛就在你自身。」我们怎样才能看见佛在自身之中呢？上师向你直指佛的本初清净这一面；随后你若修持，任运自成这一面，即顿超的显相——法性现量、觉受增长、觉性如量、诸法穷尽而超越凡心——便会依次出现。当六灯的显相出现时，我们确实会以自己的双眼，见到法身与报身。那时，我们就会生起定解：佛确实在自身之中，别无他处。

We see it directly at the stage of direct perception of dharmata. During the next stage, increase of experience, this perception grows, and when we reach the full maturity of rigpa we see everything that there is to see, our rigpa has reached its full expression and we gain complete stability. Then we experience the exhaustion of phenomena in dharmata at which time we have complete certainty that the buddha is nowhere but in ourselves—we see the clear light face of the dharmakaya lama. All the levels of the paths and bhumis have been accomplished. 

在法性现量相阶段，我们直接见到它。下一个阶段，觉受增长相，这一知见不断增长。到达觉性如量相时，所有可见的都已看见，觉性已充分展现，我们获得完全的稳固。然后，我们体验法性尽地相，此时便完全确定，佛就在自身之中，别无他处；我们看见了法身上师的光明尊颜。一切道地都已圆满。

Finally, we see the seven stacked naros^[2] . When that happens, all the appearances and thoughts of this life are exhausted and discarded like a corpse. After seven days, the citadel of the dharmakaya manifests and we are certain to reach buddhahood. Concentrating on the fingernails, we swiftly attain a body of light that is still visible to sentient beings, and we will remain in this body for as long as space or samsara endures, constantly and spontaneously benefitting sentient beings. At this point there is no question of our passing into parinirvana; we go beyond all concepts of birth, death and so on. We become indivisible from the great pandita Vimalamitra who lives at the summit of the Five Peak Mountain in China, and from Guru Rinpoche, Padma Tötreng Tsal, who resides on the Copper-coloured Mountain of Chamara. 

最后，我们看见七层叠起的 那若元音符^[2]。此时，此生的一切显现与念头都穷尽了，如尸体般被抛弃。七天之后，法身堡垒显现，我们必定成佛。专注于指甲，便迅速获得众生仍能看见的光身；只要虚空或轮回存在，我们就会住于此身，不断任运利益众生。此时，已无所谓入般涅槃；我们超越了一切生、死等概念，与住在中国五台山顶的大班智达无垢友，以及住在拂洲铜色吉祥山的莲花生大师贝玛托钦匝，不可分离。

This is all true. These are not just some fanciful legends that somebody thought up, they are what really happens when we fully develop the power of our practice. At such time, there are inconceivable signs of realization. This kind of realization happens for those who practice and follow the instructions of the Dzogchen teachings free of any doubt whatsoever. 

这一切都是真实的。这些并不是某人凭空编出的奇幻传说，而是我们充分发展修持力量时，真正会发生的事。那时，会有不可思议的证悟征相。毫无疑惑地修持、遵循大圆满教法教授的人，便会获得这种证悟。

I felt like talking about this today. In my entire life, I’ve never spoken about this profound topic before, but today I did.

今天，我想谈一谈这些。我一生从未讲过这个甚深主题，但今天讲了。