学习、修行与工作

During drupchens, it’s Orgyen Tobgyal Rinpoche’s habit to give one teaching every day. He always follows the customary instructions for conducting drupchens, and usually addresses specific topics that will help participants practise as meaningful as possible. Sometimes, though, he steps back from the details to look at the bigger picture.

大修期间，乌金督佳仁波切习惯每天传一次法。他始终依照主持大修的传统教授行持，通常讲解具体主题，帮助参与者尽可能使修持富有意义。不过，有时他也会暂时放下细节，转而谈整体方向。

During the Chimé Phakma Nyingtik drupchen in 2014, Lerab Ling was abuzz with ideas and discussions about the future of Rigpa. And on the last day of the drupchen, although Orgyen Tobgyal Rinpoche had already taught that morning, he decided to speak again to make sure everyone heard what he had to say before they left.

2014年无死圣母心髓大修期间，列绕林 到处都在讨论 本觉会 的未来，提出各种想法。大修的最后一天，虽然乌金督佳仁波切上午已经传过法，他仍决定再讲一次，确保大家离开前都能听到他想说的话。

Based on his long association with the Sangha, Rinpoche pointed out that the sole purpose of Dharma work, and the only way to maintain and develop the teachings, is to encourage and empower Dharma practitioners. We must do this, he said, by acknowledging, respecting, supporting and empowering those who practise, rather than elevating the administrators. Our number 1 priority is to respect and encourage practitioners, number 2 is to to respect and encourage scholars and number 3 is to respect and encourage those who work.

根据与僧团长期交往的经验，仁波切指出，佛法工作的唯一目的，以及护持、发展教法的唯一途径，就是鼓励修行者，并让他们有能力修持。他说，为此，我们必须认可、尊重、支持修行者，为他们提供条件，而不是抬高行政管理者。我们的首要任务，是尊重和鼓励实修者；第二，是尊重和鼓励学者；第三，是尊重和鼓励做事的人。

Tomorrow we will conclude this drupchen. As many of you will be leaving, I’d now like to finish what I started saying yesterday—I think you would call it a ‘teaching’, but from my perspective it's just something I want to say.

明天，这次大修就要圆满了。你们许多人将会离开，所以我现在想把昨天开始说的话讲完。你们大概会称它为「教言」，但在我看来，只是我想说的一些话。

Sogyal Rinpoche's compassionate vision to accomplish the activities for spreading the teachings has led to this place, Lerab Ling, being founded in a land that had never before known the Buddhadharma. Here, his far-reaching vision encompassed the building of a great temple as the outer support of the teachings; the commissioning and consecration of statues, thangkas and other representations of the enlightened body, speech and mind; and the establishment of a Sangha, a community of practitioners. Empowerments, transmissions, tantras and practical pith instructions have been given here, and the Vinaya, bodhichitta and Vajrayana vows have been explained, granted and received. And Rinpoche didn’t stop there. More than three hundred practitioners then put the teachings into practice during a Three Year Retreat. And students continue to travel to Nepal each year to study the great Sutra and Tantra texts at the Shedra. In this way the activities of ‘holding, spreading and protecting’ the Buddha’s teachings are continuously being accomplished, not just here in Lerab Ling, but in all the Rigpa centres around the world.

索甲仁波切怀着悲心，希望成办弘扬教法的事业，因此在这片从未接触过佛法的土地上，建立了 列绕林。他的长远愿景包括：兴建一座大殿，作为教法的外在所依；请造并开光佛像、唐卡，以及其他觉悟身语意的所依；建立僧团，也就是修行者的团体。这里传授过灌顶、口传、续典和实修窍诀，也讲解、授予并领受了律仪、菩提心与金刚乘的戒律。仁波切并未止步于此。此后，三百多位修行者在三年闭关中，将教法付诸实践。弟子们也继续每年前往尼泊尔，在佛学院学习重要的经续典籍。就这样，「住持、弘扬、守护」佛法的事业不断开展，不仅在 列绕林，也在世界各地所有 本觉会 中心进行。

My point is that what has been accomplished so far needs to be fully appreciated and remembered. And of course, we can only ‘remember’ all this because it has already been accomplished. The important thing here is that although these enlightened activities have been made possible chiefly through the compassion and aspiration prayers of Sogyal Rinpoche, they could not have been realized without the hard work of many older students. And this kind of accomplishment doesn’t come easily, as I told you yesterday^[1] . Clearly, we must now look to the future. But as I can’t predict what’s to come, it’s crucial for you to make sure that what has already been so well accomplished doesn’t deteriorate and that it is properly maintained.

我想说的是，必须充分珍惜、铭记至今已经成办的一切。当然，也正因为这些事已经成办，我们才有可能「铭记」。这里重要的是，虽然这些觉悟事业主要依靠索甲仁波切的悲心与愿力才得以实现，但若没有许多老弟子的辛勤工作，也不可能完成。正如我昨天所说，这样的成就来之不易^[1]。显然，我们现在必须展望未来。不过，我无法预知未来，因此至关重要的是，你们必须确保已经如此圆满成办的事业得到妥善维护，不致衰败。

So, what has all our work so far been about? We’ve been working to bring both temporary and ultimate happiness and well-being to all sentient beings. The way we achieve this is by spreading the teachings of the Buddha. This is what you need to remember. Don’t forget it!

那么，我们至今所做的一切工作，究竟为了什么？是为了给一切众生带来暂时与究竟的幸福安乐。实现这一目标的方法，就是弘扬佛陀的教法。这是你们需要记住的。不要忘记！

Any activity, whether Dharma or worldly, ultimately begins with the mind. Buddha and every lama who came after him has said this. They also said that if an action is negative but your mind is virtuous, the action will be virtuous. Whereas if an action is virtuous and your mind is negative, then the action will be negative. So the bottom line is that we are not acting for ourselves alone, but to bring happiness to all sentient beings. And to do that, we must ensure that the teachings of the Buddha remain in this world.

无论佛法事业还是世间事务，归根结底都始于心。佛陀以及后来的每一位上师都这样说。他们也说，行为虽恶，若心为善，行为便成为善；行为虽善，若心为恶，行为便成为恶。因此，根本在于，我们并非只为自己行动，而是为了给一切众生带来幸福。要做到这一点，就必须确保佛陀的教法留在世间。

So we are working for the sake of all sentient beings, as ‘vast as space’. And although we must remember that we’re working for an incalculable, unimaginable number of sentient beings, we have to start where we are, in one town, in one country. Only then can we progressively expand our work, until eventually the Dharma reaches all sentient beings. But if you start out by imagining that you must benefit all sentient beings from the word go, you’ll quickly be overwhelmed by the immensity of the task and never help anyone at all. Nothing you do will work.

所以，我们是为了「如虚空般广大」的一切众生而工作。虽然必须记得，自己所服务的众生数量不可计算、不可想象，但仍要从所在之处，从一个城镇、一个国家开始。只有这样，才能逐渐扩大工作，最终使佛法到达一切众生。反之，如果一开始就想着，必须从第一刻起利益所有众生，你很快就会被任务的庞大压倒，最终谁也帮不了，做什么都不会有成效。

Spreading the Dharma is not about promoting just one school; what would be the benefit of that? It is to bring temporary and ultimate happiness and well-being to sentient beings. This is the only reason for spreading the teachings; there is no other reason whatsoever.

弘法不是为了推广某一个宗派，那有什么利益？弘法是为了给众生带来暂时与究竟的幸福安乐。这是弘扬教法的唯一理由，除此之外，再无任何理由。

Imagine the buddhas were in this world for just one day. Using reasoning and logic, we can appreciate the benefit their presence would bring to an inconceivable number of sentient beings. We can also see with our own eyes how Buddhadharma helps people. And so to introduce the Dharma where it was previously unknown is even more beneficial than simply maintaining it.

设想诸佛只在世间住一天。通过推理与逻辑，我们就能理解，他们的存在会给不可思议数量的众生带来利益。我们也能亲眼看到佛法如何帮助人。因此，将佛法传入原本不知佛法的地方，比单纯维持已有的佛法，利益还要更大。

Buddhadharma has two aspects: the transmission of the teaching (the ‘Dharma of transmission’) and of the practice (the ‘Dharma of realization’)—right? Of these two aspects, the first is most important because expounding the Dharma sheds the light of understanding on what we had not previously known. And as you’ve all already received so many teaching, it’s obvious that you should now put them into practice. At the same time it is important to put a great deal of effort into studying the teachings more deeply. This is crucial. However many teachings you have received and studied, the crux of the matter is whether or not you put them into practice, which is the second aspect of the Buddhadharma, the ‘Dharma of realization’. The practice is how we take the teachings to heart and this is the very life-force of Buddhadharma.

佛法有两个方面：传授教理的「教法」，以及实践修持的「证法」，对不对？这两方面中，首先教法最为重要，因为宣说佛法，会以理解之光照明我们过去不知道的事。你们都已经领受了这么多教法，显然，现在应该把它们付诸实践。同时，也必须大力投入，更深入地学习教法。这至关重要。无论领受、学习过多少教法，关键都在于是否付诸修持；这就是佛法的第二个方面——「证法」。修持使我们将教法融入心中，这正是佛法的命根。

When many people gather together in numerous Dharma centres and monasteries to support each other as they study and practice, a certain amount of administrative work will also be created and various complications will need to be dealt with.

许多人聚集在各个佛法中心与寺院，彼此支持学习和修持时，也会产生一定的行政工作，并有各种复杂事务需要处理。

Ideally, when an individual really studies and aspires to become more and more learnèd, everyone else should respect them, and recognize the value of what they want to do. Not only should you value and respect them, but you should also make every effort on all levels—outer, inner and secret—to support and help them improve and expand their capacity. You should also value, support and show even more respect for someone who actually practices. Otherwise just to mouth the words, “Study is important, practice is important,” without supporting or showing respect for those who do study and practise, is useless, right? Of course the other work involved in running Dharma centres is also important, but it’s only done in order to help people become more learnèd and to practise.

理想情况下，当一个人真正学习，希望越来越博学，其他每个人都应尊重他，认识到他所追求之事的价值。不仅应重视、尊重他，还应在外、内、密一切层面尽力支持，帮助他提升、扩展能力。对于真正实修的人，更应重视、支持，并给予更多尊重。否则，嘴上说「学习很重要，修行很重要」，却不支持、不尊重真正学习修行的人，又有什么用，对不对？当然，运营佛法中心的其他工作也很重要，但这些工作，都是为了帮助人们增长学识、进行修持。

So number one is practice and number two is to receive and study the teachings. Number three is the administrative and organizational work. Therefore those who do the work are basically the attendants of those who practise and study. If those who do the running around and organizing become the most important group, then both the study and the practice of the teachings will be lost.

所以，第一是实修，第二是听受与学习教法，第三是行政与组织工作。因此，做事的人基本上是实修者和学习者的侍者。如果跑腿、组织事务的人，成了最重要的群体，那么教法的学习和实修都会丢失。

If you don’t live in a culture that values and respects study and practice, even if someone studies, practises and does retreats, as they are not able to contribute to the ‘work’, they will always be on the outside and afforded no respect or consideration. And if that’s how you treat people who just study and practise, everything we have been doing here is for nothing.

如果你们生活的文化不重视、不尊重学习和实修，那么，即使有人学习、修行、闭关，只因无法为「工作」出力，就总是被置于圈外，得不到尊重或照顾。如果你们这样对待专心学习、实修的人，那我们在这里所做的一切，就都白做了。

At the same time, if you study and practise just for the sake of being respected or for fame and renown, that’s not good either. To practise just so people know you have completed a three-year retreat, or to study so you become a long-standing member of the shedra, or to get a Khenpo ‘certificate’, ultimately doesn’t count for much. Neither does writing a few books.

与此同时，如果只是为了得到尊重、名声或声誉而学习和修行，也不对。修行只是为了让人知道自己完成了三年闭关，学习只是为了成为佛学院的资深成员，或拿到一张堪布「证书」，归根结底，都算不了什么。写几本书也是一样。

If you truly hold the Dharma of transmission and realisation, meaning if you really study and practise, then everything else will manifest naturally. By genuinely holding the teachings of transmission and realization, your enlightened activities will truly benefit others, and the ability to teach and to write will happen naturally, without any effort whatsoever.

如果真正住持教证佛法，也就是确实学习、修行，那么其他一切都会自然显现。真正住持教法与证法，你的觉悟事业便会切实利益他人，讲说与著述的能力也会自然生起，毫不费力。

That’s why I think it's so important to remind you of the bigger picture out of which everything we do arises. And I’m not just saying this for Lerab Ling, it applies to all Dharma centres, monasteries and great seats of Buddhadharma, wherever they are in the world. All the monasteries in Tibet should also adopt this great vision. If you don’t, people who want to remain in retreat may not be given permission, and may even be told, “If you stay in retreat, we will stop supporting you; you will not get the material support you need to live on.”

因此，我认为，提醒大家我们一切工作的整体方向，非常重要。我说的不仅是 列绕林；世界上所有佛法中心、寺院与佛教大道场，无论在哪里，都适用。西藏所有寺院也应采纳这个广大愿景。否则，有人想继续闭关，可能得不到允许，甚至会被告知：「如果你留在闭关中，我们就停止支持；你将得不到维持生活所需的物质援助。」

The way it should work is that whenever someone expresses the wish to do a retreat, you should say, “Of course, that’s the best thing you could do.” It would be very good if you could then offer as much support as you are able to help that person accomplish their retreat. That's number one.

正确的做法应是，只要有人表达闭关的愿望，你们就说：「当然，这是你能做的最好的事。」接着，尽自己所能给予支持，帮助他圆满闭关，那就非常好。这是第一。

Number two is what to do when someone says, “I want to study the scriptures, I want to study Dharma.” In this case, we have to examine the person to see why they want to study. The best reason for wanting to study is that having already done some Dharma practice, you want to gain more knowledge and understanding of your practice. What we see happening too often these days is that people study because they want to talk better about the teachings and teach others. This attitude doesn’t produce good results.

第二，当有人说「我想学经典，我想学佛法」，该怎么办？这种情况下，要考察这个人，了解他为什么想学。最好的求学理由是，已经修过一些佛法，现在希望对自己的修持获得更多知识与理解。如今我们太常看到，人们学习，是为了更会谈论教法、更会教别人。这种心态不会产生好结果。

In his autobiography, His Holiness the Dalai Lama writes about his senior tutor, Ling Rinpoche, and points out that when he was studying, never for one second did Ling Rinpoche imagine that one day he would teach others. He studied the teachings because he wanted to take them to heart. Eventually, Ling Rinpoche’s karma led him to become teacher of His Holiness the Dalai Lama. But as he never imagined he would teach, Ling Rinpoche didn’t record the details needed to authenticate the teachings he was giving, for example, the lineages and when he had received them himself. As his intention had been simply to practise, he only ever thought about the meaning of the teachings. So he would say to His Holiness, “I definitely received this teaching from that teacher, of that there is no doubt. And this is what it means. But I don’t know about the lineage or anything like that.” He did make notes of all the most important points of practice, but never with a view to teaching others. “I never once thought that someone like me could benefit others by teaching them. I studied solely for myself, so I could transform and tame my own mind. It never occurred to me that one day I would teach.” This is the mark of a true Kadampa master.

达赖喇嘛尊者在自传中谈到他的首席经师林仁波切，指出林仁波切求学时，从未有一刹那想过，自己有一天会教别人。他学习教法，是因为想将其融入自心。后来，林仁波切的业缘，使他成为达赖喇嘛尊者的老师。但由于从未想过要教人，他没有记录日后授课时用来证实教法出处的细节，例如传承，以及自己何时领受。因为他的意图仅仅是修行，所以只想着教法的意义。他会对尊者说：「这部法，我确实从那位上师那里领受过，这一点毫无疑问。它的意思就是这样。但传承之类的事，我不知道。」他确实记下了所有最重要的修行要点，却从来不是为了日后教人。「像我这样的人能通过教法利益他人，我一次也没有想过。我学习完全是为了自己，为了转化、调伏自心。从未想到有一天会教人。」这就是真正噶当派上师的标志。

Unfortunately these days people study with their minds full of thoughts like, “This khenpo is making mistakes. How can I refute him? What would be a better way of teaching this point?” This attitude is rampant. And if a khenpo makes the tiniest of mistakes ‘they laugh up their sleeves’—basically they laugh at him behind his back. Devotion, faith and pure perception vanish instantly. Therefore here at Lerab Ling you need people who study the Dharma for the sole purpose of practising it. And when such people do practise, you all need to recognize that what they are doing is really wonderful. Here, I am talking about what the main purpose of Dharma really is.

可惜，如今人们学习时，脑中充满这样的想法：「这个堪布说错了。我该怎么驳倒他？这一点怎么讲会更好？」这种心态十分普遍。堪布只要犯一点点错误，他们就「掩袖而笑」，说白了，就是在背后嘲笑他。虔敬、信心与净观，瞬间消失。因此，在 列绕林，你们需要的是只为实修而学习佛法的人。这些人真正修持时，大家都应认可，他们所做的非常好。我这里谈的，是佛法真正的主要目的。

Today no one can be without a job, or activity, or something to do. These are the people who fall into the category of ‘workers’. Those who do ‘fierce’ work are called ‘soldiers’, those whose work is peaceful are called ‘businessmen’, but everyone has a job. So the number three priority in Lerab Ling is: those who work in other areas to support the people who study and practice. But if you approach the work you do for the Dharma as ‘just a job’, then the Dharma itself will be lost.

今天，没有人能没有职业、没有活动、没有事情做。这些人都属于「工作者」。做「凶猛」工作的人叫「士兵」，工作和平的人叫「商人」，但人人都有工作。所以，列绕林 的第三项优先事务，是在其他方面工作，以支持学习和实修者的人。但若把为佛法所做的事仅仅看成「一份工作」，佛法本身就会丢失。

Of all the activities we undertake to spread the Dharma and for the teachings really to take root, none is better or more effective than practice. So you should make everything you do a Dharma practice, then maintain that attitude. And help others to think that way too.

在我们为弘法、为使教法真正扎根而做的一切事中，没有什么比实修更好、更有效。因此，应将所做的每一件事都变成佛法修持，并保持这种心态，也帮助别人这样想。

I began today by saying that the sole reason we study and practise the Dharma is to augment the amount of benefit and well-being experienced by all beings—this is the root of Buddhadharma. This is why we spread the Dharma to places where it was previously unknown. It’s also why we do all we can to prevent Dharma from declining where it’s already been taught by re-energizing and enlivening the teachings. This is what you should all be working towards. If you don’t, if you just work to please someone, or to earn a living, your work is no better than an ordinary job, and like many other ‘workers’ in this world, you’ll take every opportunity to skive off. These are the people—the people who do as little as possible—who quickly become exhausted. To work for the Dharma because you want status or fame or power is even worse, and you’ll find that jealousy, competitiveness, and so on, will quickly fill your minds. Is that clear? So you should honestly examine your attitude to your work, and change it if your purpose is anything other than to help all sentient beings.

今天一开始，我就说，我们学习、修持佛法的唯一理由，是增进一切众生的利益与安乐；这就是佛法的根本。因此，我们把佛法传到原本不知佛法的地方；也因此，我们尽力使教法重新焕发生机，防止已经弘传佛法之处的教法衰败。你们都应朝这个方向努力。否则，如果工作只是为了取悦某人，或谋生，那就与普通职业没有两样。你会像世上许多其他「工作者」一样，一有机会就偷懒。这些人，做得越少越好的人，很快就会感到疲惫。若为了地位、名声或权力而做佛法工作，就更糟；你会发现，嫉妒、竞争等很快就充满心中。清楚了吗？所以，应诚实检查自己对工作的态度；若目的不是帮助一切众生，就要改变。

The crucial points I’ve made here are:

我这里所说的关键点是：

1. The most important activity is practice.
2. Next most important is to study and learn the Dharma.

1. 最重要的活动，是实修。
2. 其次，是学习、了解佛法。

And as you both study and practise, make sure you examine yourself over and over again. Don’t fool or deceive yourself! Check that your practice and study are truly in accord with the Dharma. If you don’t, you’ll be like the people who remain in retreat for nine years, then come out exactly the same as they were when they went in. By continually and honestly checking yourself you won't need to do a nine year retreat, and your mind will definitely change.

学习与实修时，务必反复检查自己。不要糊弄、欺骗自己！检查自己的修持与学习，是否真正符合佛法。否则，你会像那些闭关九年，出来时却与进去时完全一样的人。持续、诚实地检查自己，就不必闭关九年，心也一定会改变。

3. If those who work do it with the attitude that the Dharma is the most important thing, that is very good.

3. 做事的人，如果抱着佛法最为重要的态度工作，那就很好。

If you follow this advice, I think it will help ensure that the enormous amount of work that has already been achieved here in Lerab Ling will stay on track and endure, and that it won’t disappear. People will become more learnèd and good practitioners will also manifest. Even if you don’t turn out like one of the great mahasiddhas of India or Tibet, at least you will be different from ordinary people. By following this advice there is no doubt students will manifest who can be seen by others to be genuine dharma practitioners, and who can even see for themselves that they really are ‘a bit of a practitioner’. If, when you honestly look at yourself, you can say, “I seem to be behaving at least somewhat in accord with Dharma,” that’s not bad at all. And in these degenerate times, to have a hundred people who are genuine dharma practitioners would be truly amazing. So, that’s what I think.

若遵循这些建议，我想，就能帮助确保 列绕林 已经完成的巨大工作继续走在正确方向上，长久维持，而不致消失。人们会越来越博学，也会出现善修者。即便成不了印度或西藏的某位大成就者，至少也会与普通人有所不同。遵循这些建议，毫无疑问，会出现让别人看得出是真正佛法修行者的弟子，甚至他们自己也能看出，自己确实「有点像个修行人」。如果诚实观察自己之后，能够说：「我好像至少有些行为符合佛法」，那已经很不错了。在这衰败时代，若有一百位真正的佛法修行者，那会非常了不起。这就是我的想法。

I don’t know how to give advice or present teachings—if the Dharma hasn’t entered your own mindstream, how can you teach others? Which is why I must emphasize that everything I’ve said today is just my point of view.

我不懂得怎么提建议或讲教法。如果佛法还没有进入自己的心相续，怎么能教别人？所以，我必须强调，今天所说的一切，都只是我个人的看法。

It’s not easy to accomplish the Dharma. I have tried my best throughout my life, but it’s been difficult to be as beneficial as I originally intended to be. At the same time, I have managed to get somewhere, which is why I’ve been so frank today about what I think. And why I request that you try to take what I’ve said to heart, with the hope that you’re not too upset by what I’ve said.

成办佛法并不容易。我一生尽力而为，但要达到最初所想的利益，仍然很困难。同时，我也确实取得了一些进展，所以今天才如此坦诚地说出自己的想法，也因此请求你们尽量把我的话放在心上。希望我说的这些，不至于让你们太不舒服。

This morning I mentioned that these days many Dzogchen teachings are being given, but as the lineages and traditions are not respected or valued and are being ignored, it’s all getting a bit murky. But I was not referring to Lerab Ling. Lerab Ling doesn’t seem murky at all—although who knows what will happen in the future.

今天早晨，我提到，如今有许多人在传大圆满，但传承与传统未受到尊重和珍视，反而被忽略，因此一切有些混浊。不过，我并不是指 列绕林。列绕林 看起来一点也不混浊，虽然未来会怎样，谁也不知道。

How do Dzogchen teachings become murky? Dzogchen has its own specific terminology, its own language to describe something very profound and difficult to understand. So when terms associated with the lower yanas creep in and are said to mean the ‘same’ as a Dzogchen term, it all gets very odd. It suggests that all Dharma teachings are identical, and if that’s the case, everything that’s special about Dzogchen is then lost.

大圆满教法怎样变得混浊？大圆满有自己的专门术语，有自己的语言，用来描述极其甚深、难以理解的内容。因此，低乘相关的术语渗入，并被说成与某个大圆满术语意思「相同」时，情况就很奇怪了。这等于说一切佛法教言全都一样；若是如此，大圆满的一切独特之处，就都丢失了。

Many lamas talk a great deal about Dzogchen, but don’t teach it correctly because they didn’t receive it properly themselves. Yet these days their recorded teachings, books and all sort of things are easy to find.

许多上师大谈大圆满，却没有正确传授，因为他们自己未曾如法领受。然而，如今他们的录音教言、书籍及各种东西，都很容易找到。

To teach Dzogchen authentically, you must be like Nyoshul Khen Rinpoche, or Dudjom Rinpoche and Dilgo Khyentse Rinpoche. Of course there’s also Dodrupchen Rinpoche and Chatral Rinpoche, but they don't teach much at all. They hardly say anything.

要真实传授大圆满，就必须像纽修堪仁波切、敦珠仁波切和顶果钦哲仁波切那样。当然，也有多智钦仁波切与夏扎仁波切，但他们很少传法，几乎不说什么。

Amongst those who have taught Dzogchen over the past twenty years, Nyoshul Khen Rinpoche is one master who, without doubt, gave absolutely pure and authentic teachings. The words he used and the meaning he conveyed were absolutely pure and authentic, and he gave pure transmissions of Nyingtik Yabshi, The Seven Treasures, The Three Cycles of Finding Mind in Comfort and Ease, and the entire collected works of Omniscient Longchen Rabjampa, Jikme Lingpa, Nyoshul Lungtok and Patrul Rinpoche. He never added or changed anything. And it is that pure oral transmission that is being handed on to students here at Lerab Ling.

过去二十年传授大圆满的上师中，纽修堪仁波切无疑是一位给予完全清净、真实教言的上师。他所用的词句、所传达的意义，都绝对清净真实。他清净地传授了《心髓四部》、《七宝藏》、《三休息》，以及遍知龙钦饶降、吉美林巴、纽修龙多与巴楚仁波切的全部文集。他从不添加或改变任何内容。如今在 列绕林 传给弟子的，正是这一清净口传。

There are two ways to transmit the Dzogchen teachings. They can be transmitted in their entirety, or in essential instructions like Tsik Sum Né Dek, Cutting Through Errors and Deviations, The Pointing-out Instruction for the Old Man and The Pointing-out Instruction for the Old Woman. This kind of essential instruction is part of the original body of Dzogchen teachings.

大圆满教法有两种传授方式：可以完整传授，也可以传授要诀，例如《椎击三要》、《断除歧途与谬误》、《给老人的直指教授》，以及《给老妇的直指教授》。这种要诀，是原有大圆满教法体系的一部分。

Whenever I come to Lerab Ling I’m told that Dzogchen is being taught, and when I ask which teaching, it’s sometimes Yeshe Lama (only up until trekchö but not the tögal, but that’s fine) or perhaps Tsik Sum Né Dek. But the teaching always has a name, so I know that what is being transmitted is an authentic Dzogchen teaching. When I go to other places where Dzogchen teachings are supposedly being given and ask the same question, the only answer I get is, “Oh, Dzogchen. Just Dzogchen” or “It’s a ‘mind teaching’.” It’s quite curious, and I have no idea what they’re talking about.

每次来到 列绕林，我都听说这里正在传大圆满。问起传的哪部法，有时是《智慧上师》，只讲到彻却，不讲顿超，这也没问题；有时可能是《椎击三要》。但教法总有名字，所以我知道，所传的是真实大圆满教法。到其他据说在传大圆满的地方，问同样的问题，却只得到这样的回答：「哦，大圆满，就是大圆满」，或「是『心的教言』」。这相当奇怪，我不知道他们在谈什么。

The root of all the Dzogchen teachings is the Reverberation of Sound and the other sixteen Dzogchen tantras. Each teaching derived from these seventeen tantras has a name and a lineage—I mentioned this morning the lineages of Vairotsana, Padmasambhava and Vimalamitra. So the fact that Dzogchen teachings in Lerab Ling always have a name is how I can say that things are very good here. It’s important to keep these teachings pure in this way, and not to allow them to get murky—like having people like me sit on a throne, claiming to teach Dzogchen, but then talking nonsense. That’s exactly how the teachings become murky!

一切大圆满教法的根本，是《声应成续》与其他十六部大圆满续典。从这十七续衍生出的每一部教法，都有名字和传承。今天早晨，我提到毗卢遮那、莲花生大师与无垢友的传承。因此，列绕林 的大圆满教法总有名字，这就是我能说这里情况很好的原因。如此保持教法清净，不让它变得混浊，非常重要。不要让像我这样的人坐上法座，声称传大圆满，却在胡说八道。教法正是这样变得混浊的！

So what I want to say is, here at Lerab Ling you're really doing very well.

所以，我想说的是，在 列绕林，你们确实做得很好。